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 COLLECTION  OF  PURITAN  AND 
 ENGLISH  THEOLOGICAL  LITERATURE 
 
 ? 
 
 LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 
 PRINCETON,  NEW  JERSEY 
 
Digitized  by  the  Internet  Archive 
 
 in  2013 
 
 http://archive.org/details/breofOOmore 
 
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Imprimatur. 
 
 Gml  Needham  R™  in  Chritfo 
 
 £135:       Patri  ac  D-  D-  Wilhelmo 
 Itit         oJtrcbkf.CantMr.  a  facr. 
 Vomeft. 
 
 f^t^m^mmm 
 
 — \ 
 
 ■■ 1 
 
A    BRIEF 
 
 DISCOURSE 
 
 OF    THE 
 
 3&eal  defence 
 
 OF    THE 
 
 Body  and  Blood  of  C  H  R I S  T 
 
 In  the  Celebration  of  the 
 
 HOLT  EVCHARIST: 
 
 WHEREIN 
 
 The  Witty  Artifices  of  the  Bifhop  of  Meaux  and  of  Mon- 
 
 fieur  Maimbonrg  are  obviated^  whereby  they  would 
 
 draw  in  the  Proteftants  to  imbrace  the  Dodtrine  of 
 
 Tranfubftantiation. 
 
 L _, 
 
 John  6.  v.  54,  63. 
 
 'OTfuyav  ft*  $  ffeifitet,  ^  TsUay  fx\t  to  aT/aa,  k'^«  JaW  oueivtty- 
 'H  <wtfS  «>t  afihfi  vJiv*  t& '  pfifxetTet  ct  iy}  KctKco  Cfxivt  wyi&tdA  Zb  x} 
 
 Calvin.  Inftit.  lib.  4.  cap.  17. 
 
 In  facra  fua  Coenajubet  me  chnftuAfubSymbolU  panis  ac  vini  corpus-  acfanguinem 
 fuum  juwere,  manducare  ac  bibere.  Nihil  dubito  quin  &  ipfe  vere  porrigat 
 &  ego  reripiam.  tantkm  abfurda  rejicio  qux  aut  ccelefti  illius  Majefiatt  in- 
 digna9aut  ab  hum  ana  ejus  natur*  veritate  aliena  efjey  apparent* 
 
 ^& 
 
 %$t  £>econt>  emtiott*  t 
 
 LONDON,  , 
 
 Printed  for  Walter  Kettilby  at  the  Bijhop's  Head  in  S'  ?anPs 
 Church-Yard,  M  DC  LXXXVI. 
 
A  BRIEF 
 
 DISCOURSE 
 
 OF   THE 
 
 i»i  '"*         * — '*   ' — -" — * '  — *-* — '    '  *    ■  *    "  '    —*— 
 
 CHAP.  I. 
 
 I.  The  occafion  of  writing  this  Treat ife.  2.  The  fence 
 of  the  Church  of  England  touching  Tranfubftan- 
 tiation.  3.  Three  Pajfages  in  her  Articles,  Li- 
 turgie  and  Homilies  that  feem  to  imfly  a  Real 
 Pretence.  4.  A  yielding,  at  leaf  for  the  prefent, 
 that  the  Church  of  England  is  for  a  Real  Prefence, 
 but  of  that  Flejh  and  Blood  of  Chrijt  which  he  dif 
 courfes  of  in  the  fixth  Chapter  of  St.  John'i  Gofpel, 
 though  (he  be  for  a  Real  Abfence  of  that  which  hung 
 on  the  Crofi.  5 .  That  our  Saviour  himfelf  diflinguijhes 
 betwixt  that  Flefh  and  Bloud  he  bore  about  with  him, 
 and  that  he  there  fo  earneHly  dif  courfes  of.  6.  That 
 this  Divine  Food  there  difcourfed  of  the  Flefh  and 
 Blood  of  Cbrift,  is  mo  ft  copioufly  to  be  fed  upon  in 
 ^eH?/yEucharift,  and  that  our  Communion-Service 
 alludes  to  the  fame,  nor  does  by  fuck  a  Real  Prefence 
 imply  any  Tranlubftantiarion. 
 
 B  1.  THE 
 
J.  brief  Difcourfe  of         C*Ta  p.  I. 
 
 1 
 
 ^/"T^15  occafion  of  writing  this  fhort 
 Treatife  was  this.  I  obferving  the  Pa- 
 pers herein  England,  published  in  be- 
 half of  the  Church  of  Rome,  and  for 
 the  drawing  off  People  from  the  Or- 
 thodox Faith  of  the  Church  of  England,  which  holds 
 with  the  ancient  pure  Apoftolick  Church  in  the  Pri- 
 mitive Times,  before  that  general  Degeneracy  of  the 
 Church  came  in;  to  drive  at  nothing  more  earneftly, 
 than  the  maintaining  their  grand  Error  touching  the 
 Eucharift,  viz*  their  Do&rine  of  Tranfubftantiation  \ 
 Into  which  they  would  bring  back  the  Reformed 
 Churches,  by  taking  hold  of  lome  Intimations,  or 
 more  open  Profeffions  of  theirs,  of  a  Real  Prefence 
 (though  they  abfolutely  deny  the  Roman  Do&rine  of 
 TranfnbHantiatiori)  and  thus  intangling  and  infharing 
 them  in  thofe  free  profeffions  touching  that  Myftery 
 of  the  Eucharift,  would  by  hard  pulling  hale  them  in- 
 to that  rightfully. relinquifhM  Errour,  for  which  and 
 feveral  others,  they  juftly  left  the  Communion  of  the 
 Church  of  Rome  :  I  thought  it  my  Duty,  fo  far  as  my 
 Age>  and  Infirmnefs  of  my  Body  will  permit,  to  en- 
 deavour to  extricate  the  Reformation,  and  efpecially 
 our  Chnrch  of  England,  from  thefe  Entanglements 
 with  which  thefe  witty  and  cunning  Writers  would 
 entangle  Her,  in  Her  Conceffions  touching  that  my- 
 fterious  Theory  ;  and  to  fhew  there  is  no  clafhing 
 betwixt  her  declaring  again  ft  TranfnbBantiation,  and 
 thofe  Paffages  which  feem  to  imply  a  Real  Prefence 
 of  the  Body  and  Blood  of  Chrift  at  the  Celebration 
 of  the  Holy  Eucharitt. 
 
 2.  Concerning  which ,  that  we  may  the  more 
 clearly  judge,  we  will  bring  into  view  what  She  fays 
 touching  them  both.    And  as  touching  the  former 
 
 (Article 
 
Chap.  I.      the  Real  Prefence. 
 
 (  Article  28.)  her  words  are  thefe  :  "  Tranfubftanti- 
 "  ation  (or  the  change  of  the  fubftance  of  Bread  and 
 "  Wine  in  the  Supper  of  the  Lord)  cannot  be  proved 
 "  by  Holy  Writ ;  but  it  is  repugnant  to  the  plain 
 "  words  of  Scripture ,  overthroweth  the  nature  of 
 "a  Sacrament,  and  hath  given  occafion  to  many  Su- 
 "  perditions.]  And  in  the  latter  part  of  the  Rubrick 
 at  the  end  of  the  Communion-Service,  She  fays,  "  That 
 "the  Sacramental  Bread  and  Wine  remain  ftill  in 
 "their  very  natural  Subftances,  and  therefore  may 
 "  not  be  adored  (for  that  were  Idolatry  to  be  abhorred 
 "  of  all  faithful  Chriftians)  and  the  natural  Body  and 
 "Bloud  of  our  Saviour  Chrift  are  in  Heaven  and  not 
 "  here,  it  being  againft  the  Truth  of  Chrift's  natural 
 "  Body  to  be  at  one  time  in  more  places  than  one.] 
 This  is  fiifficiently  exprels  againft  Tranfubftantiation* 
 3.  Now  thofe  paffages  that  feem  to  imply  a  Real 
 Prefence  in  the  Eucharittzxz  thefe.     In  the  above-na- 
 med Article  28.  The  Body  of  Christ,  faith  our  Church, 
 u  given,  taken,  and  eaten  in  the  Supper  only  after  an 
 Heavenly  and  Spiritual  manner.     And  the  mean  whereby 
 the  Body  of  Chrift  is  received  and  eaten  in  the  Supptr,  is 
 Faith.     Againft  which  our  Adverfaries  fiiggeft,That 
 no  Faith  can  make  us  actually  receive  and  eat  that, 
 which  is,  God  knows,  how  far  diftant  from  us  ;  and 
 that  therefore  we  imply  that  the  Body  of  Chrift  is 
 really  prefent  in  the  EuchariH.   Another  PafTage  occurs 
 in  our  Catechifm,  where  it  is  told  us,  That  the  inward 
 part  of  .the  Sacrament,  or  thing  fignifed,  is  the  Body 
 and  Bloud  of  Chrift  >  which  are  verily  and  indeed  taken 
 and  received  by  the  faithful  in  the  Lord's  Supper.  Where 
 [verily]  and  [indeed]  feems  to  imply  a  Real  Pre- 
 fence and  Participation  of  the  Body  and  Bloud  of 
 Chrift.    The  laft  place  fhall  be  that  in  the  Homily,  of 
 worthy  receiving  and  reverend  efteeming  of  the  Sacra- 
 
 B  2  ment 
 
A  brief  Vifcourfe  of         Chap.  I 
 
 merit  of  the  Body  and  Bloud  of  Chrift.  The  words 
 are  thefe,  "  But  thus  much  we  muft  be  fure  to  hold, 
 *'  that  in  the  Supper  of  the  Lord  there  is  no  vain  Cere- 
 "  mony,  no  bare  Sign,  no  untrue  Figure  of  a  thing  abfenr. 
 "But  as  the  Scripture  faith,  The  Table  of  the  Lord', 
 "theBread^nd  Cup  of  the  Lord,  the  Memory  of 
 "  Chrift,  the  Annunciation  of  his  Death,  yea  the  fam- 
 umunion  of  the  Body  and  Bloud  of  the  Lordy  in  a  mar- 
 "  vellous  Incorporation,  which  by  the  Operation  of  the 
 "  Holy  Ghott  (the  very  bond  of  our  conjunction  with 
 "  Chrift^  is  through  Faith  wrought  in  the  Souls  of  the 
 .  "faithful :  Whereby  not  only  their  Souls  live  to  Eter- 
 "  nal  Life,  but  they  fiirely  truft  to  win  their  Bodies  a 
 "Refurreftion  to  Immortality.]  And  immediately 
 there  is  added,  "  The  true  underftanding  of  this  Fru- 
 u  ition  and  Union  which  is  betwixt  the  Body  and  the 
 "Head,  betwixt  the  true  Believers  and  Chrift,  the  an- 
 "  cient  Catholick  Fathers  both  perceiving  themfelves, 
 "and  commending  to  their  people,  were  not  afraid  to 
 }  "call  this  Supper,  fbme  of  them,  the  Salve  of  Immor- 
 "  tality,  and  Sovereign  Prefervative  againft  Death  ; 
 u  others  the  Deifick  Communion,  others  the  fweet 
 "  Dainties  of  our  Saviour,  the  Pledg  of  Eternal  Health, 
 "  the  Defence  of  Faith,  the  Hope  of  the  P*efurrection  ; 
 u  Others  the  Food  of  Immortality  ,  the  Healthful 
 "Grace,  and  the  Confervatory  to  everlafting  Life.] 
 There  are  fo  many  high  Expreflions  in  thefe  pafla- 
 ges,  that  our  Adversaries  who  would  by  this  Hook 
 pluck  us  back  again  into  the  Error  of  TranfubBanti- 
 ation,  will  unavoidably  imagine  and  alledg  from  hence, 
 that  if  we  will  ftand  to  the  Aflertions  of  our  own 
 Church,  we  muft  acknowledge  the  Real  Pre  fence  of 
 the  Body  and  Blood  of  our  Saviour  in  the  Sacrament. 
 4.  And  let  us  be  fo  civil  to  them  as,  at  leaft  for 
 tjie  prefent,  to  yield,  that  underftanding  it  in  a  due 
 
 fenfe* 
 
hap.  I.      the  Real  Prefence. 
 
 fenfe,  we  do  acknowledge  the  Real  Prefence.  But  ic 
 does  not  at  all  follow  from  thence,  that  we  mult 
 hold  that  that  very  Body  of  Chrift  that  hung  upon 
 the  Crofs,  and  whole  Blood  was  there  fhed,  is  really 
 prefent  in  the  Sacrament  ;  but  that  our  Churchy 
 fpeaking  conformably  to  ChrifPs  Difcourfe  on  this  Mat- 
 ter in  the  fixth  of  John,  and  to  the  ancient  primitive 
 Fathers,  whole  expreffions  do  plainly  allude  to  that 
 Difcourfe  of  our  Saviour's  in  the  fixth  of  S.  John, 
 doth  aflert  both  a  Real  Prefeme^  of  the  Body  and  Blood 
 of  Chrift  to  be  received  by  the  faithful  in  the  Eucha- 
 rijl,  and  alfb  a  Real  Ah feme  of  that  Body  and  Blood 
 that  was  crucified  and  fhed  on  the  Crofs.  And  this 
 feems  to  be  the  exprefs  Doftrine  of  our  Saviour  in 
 the  above-mentioned  Chapter  of  S.  John,  where  the, 
 Eternal  Word  incarnate  fpeaks  thus — 
 
 John  6.  v.  5 1 .  I  am  the  living  Bread  which  came  down, 
 from  Heaven,  (viz.  the  Manna  which  the  Pfaimift, 
 calls  the  Food  of  Angels,  alfb)  if  any  eat  of  this  Bread, 
 hejhall  live  for  ever  (viz.  of  this  true  Manna,  of  whiclv* 
 the  Manna  in  the  Wildernefs  was  but  a  Type)  and 
 the  Bread  that  I  will  give  is  my  flejh  (which  therefore, 
 ftill  is  that  immortalizing  Manna,  the  true  Bread  from 
 Heaven)  which  I  will  give  for  the  life  of  the  World, 
 that  the  whole  Intellectual  Creation  may  live  thereby, 
 it  being  their  vivifick  Food.  For  as  you  may  gather 
 by  verf.  62,63.  he  does  not  underftand  his  flefh  tha£ 
 hung  on  the  Crofs.  And  it  was  the  ignorance  of 
 the  Jews  that  they  thought  he  did  :  and  therefore  they 
 cryed  out  on  him,  faying,  v.  52.  How  can  this  man 
 give  us  his  flefh  to  eat?  And  that  is  becaufe  they  took 
 him  to  be  a  mere  man,  or  an  ordinary  man,  not  the 
 incarnate  Logos.  Which  Logos  Clemens  Alexandrinus 
 calls  aLpfywnw  ct'/raS,  the  impaffible  man  h  and  Trifme^ 
 gift xus ,  t  t5  <S?b  7iu7Sb  <x,v§(G07rw  eW  JhA'nfwn  <fhv,  that 
 
A  brief  Vifcourfe  of         C  h  a  r.  I. 
 
 one  man  the  Son  of  God  born  of  him,  which  he  fays  is 
 o  ykveoivpy>$  $  mhSyiviaiaA,  the  Author  of  Regeneration y 
 as  having  the  Life  in  him,  theZ&w,  Johxi.v.^and 
 this  Zw«  or  Life  the  Divine  or  Spiritual  Body,  one 
 neceffary  Element  of  Regeneration,  which  myftery 
 we  cannot  here  infift  upon.  But  in  the  mean  time 
 let  us  obferve  our  Saviour's  Anfwer  to  this  Scruple 
 of  the  Jews ;  He  is  fo  far  from  receding  from  what  he 
 laid,  that  he  with  all  earneftnefs  and  vehemency  af- 
 ferts  the  fame  agaia. 
 
 Then  Jefusjaid  unto  them,  Verily,  verily  I  fay  unto 
 yw,  except  you  eat  thefleflj  of  the  Son  of  man  (that  is  of 
 the  Meffias,  or  the  Word  Incarnate)  and  drink  his  bloody 
 you  have  no  life  in  ym.  Whofo  eateth  my  flefh  and  drink- 
 eth  my  blood  hath  Eternal  Life,  and  I  will  raife  him  up 
 at  the  I  aft  day.  For  my  flejh  is  meat  indeed,  and  my  blood 
 is  drink  indeed.  He  that  eateth  my  flefh  and  drinketh 
 my  blood,  dwelleth  in  me  and  I  in  him.  As  the  living  Fa- 
 ther  hath  fent  me  and  I  live  by  the  father,  fo  he  that 
 eateth  me  (viz.  that  eateth  his  flefh  and  drinketh 
 his  blood)  even  he  [hall  live  by  me.  This  is  that  bread 
 that  came  down  from  Heaven,  not  as  your  fathers  did 
 eat  Manna,  and  are  dead;  he  that  eateth  of  this  Bread, 
 fhall  live  for  ever. 
 
 5.  This  is  that  earneH,  lofty  and  fublime  difcourfe 
 of  our  Saviour  touching  his  real  Flefh  and  Blood,  that 
 the  fcandal  given  to  the  Jews  could  not  drive  him  off 
 from  ;  and  perfifting  in  it,  he  gave  alfb  offence  to  his 
 Difciples,  that  muttered  and  laid,  This  is  an  hard  fay- 
 i*g7  Who  can  hear  it  ?  Wherefore  I  muft  confefs  in- 
 genuoufly,  that  it  feems  to  me  incredible,  that  un- 
 der fo  lofty  myfterious  a  Style,  and  eameft  aiteveration 
 of  what  he  affirms,  though  to  the  fcandal  of  both 
 the  Jews  and  his  own  Difciples,  there  fhould  not  be 
 couched  fbme  moil  weighty  and  profound  Truth 
 
 concerning 
 
Chap.   I.        the  Real  Prefence. 
 
 concerning  fbme  real  Flefh  and  Blood  of  his,touching 
 which  this  vehement  andfublimeDifcourfe  is  framed, 
 which  is  a  piece  of  that  part  of  the  Chriftian  Phi- 
 lofbphy  (as  fbme  of  the  Antients  call  Chriftianiry) 
 which  Origen  terms  tnriltu  The  ObjeB  of  this  eating 
 and  drinking  is  the  Flefh  and  Blood  of  Chrift  :  But  to 
 re&ifie  the  errour  of  hisDifciples,  he  plainly  affirms, 
 that  he  doth  not  mean  what  he  faid,  of  the  Flefh  and 
 Blood  he  then  bore  about  with  him.  In  verfe  61, 
 62, 6  j.  Does  this  offend  you  (faith  he  to  them)  what  and 
 if  you  {ball  fee  the  Son  of  Man  afcend  up  where  he  was 
 before  (then  my  particular  natural  Body  will  be  far 
 enough  removed  from  you,  and  your  felves  then 
 from  fb  grofs  a  conceit  as  to  think  I  underftand  this 
 of  my  natural^  particular  Body  or  Flefh.)  No,  fays  he, 
 the  flefh  profiteth  nothing,  it  is  the  fpirit  that  quickens  ; 
 the  words  that  I  fpeak  unto  you ,  they  are  fpirit  and  they 
 are  life,  that  is  to  fay,  they  are  concerning  that  fpi- 
 ritual  Body  and  Life  or  Spirit  that  accompanies  it 
 (  That  which  is  horn  of  the  flefh  is  flefb,  and  that  which  u 
 horn  of  the  fpirit  is  fpirit )  the  both  feed  and  nourifh- 
 ment  of  thofe  that  are  Regenerate ;  the  Principles  of 
 their  Regeneration,  and  the  Divine  Food  for  their  Nu~. 
 tritien,  whereby  they  grow  up  to  their  due.ftaturein* 
 Chrift. 
 
 6.  And  where,  or  where  fb  fully  is  this  Divine 
 Food  to  be  had,  as  in  that  moft  folemn  and  moft  de- 
 votional approaching  God  in  the  Celebration  of  the 
 Communion  of  the  Body  and  Blood  of  Cbrift,  where 
 we  both  teftifie  and  advance  thereby  our  fpiritual 
 union  with  him,  according  as  he  has  declared  in 
 John  ch.  6.  He  that  eateth  my  flefh,  and  drinketh  my 
 blood,  drve/leth  in  me,  and  I  in  him.  Upon  which  our 
 Communion-Service  thus  glofles  :  That  if  with  a  true 
 penitent  heart  and  lively  faith  we  receive  this  Holy 
 
 Sacrament, 
 
8  A  hrief  Vifcourfe  of       Cha  f.  II. 
 
 Sacrament,  we  then  Ipiritually  eat  the  Flefh  of  Chrift 
 and  drink  his  Blood,  we  dwell  in  Chrift  and  Chrift 
 in  us,  we  are  one  with  Chrift  and  Chrift  with  us. 
 And  whereas  the  Adverfaries  of  our  Church  objeft, 
 We  cannot  eat  the  Flefh  of  Chrift  and  drink  his 
 Blood,  in  the  Celebration  of  the  Lord's  Supper,  un- 
 lefs  his  Flefh  and  Blood  be  really  prefent ;  we  do  ac- 
 knowledge that  that  Flefh  and  Blood  which  our  Savi- 
 our difcourfes  of  in  Sc  John,  and  which  our  Liturgie 
 alludes  to,  as  alfo  thole  notable  fayings  of  the  Fa- 
 thers above  cited  out  of  the  Homily,  touching  the 
 worthy  receiving  the  Lord's  Supper ,  is  really  prefent  in 
 the  Eucharift.  And  that  there  is  that  which  Chrift 
 calls  his  Flefh  and  Blood,  diftinft  from  that  which  he 
 then  bore  about  with  him,  and  was  crucified  on  the 
 Crofs,  he  does  moft  manifeftly  declare  in  that  Di£ 
 courfe  in  S*  John,  as  I  have  already  proved.  So  ma- 
 nifeft  is  it,  that  the  Real  Pre/tnce  does  net  imply  any 
 TranfubHantiation  of  the  Bread  and  Wine  into  the 
 Body  and  Blood  of  Chrift. 
 
 CHAP.    II. 
 
 The  Bifhop  ~of  Meaux  his  eslablifhing  Tranfiibftan- 
 tiation  upon  the  literal  fenfe  of  [This  is  my  Body]. 
 2.  That  according  to  the  literal  fenfe,  the  Bread  that 
 Chrift  bUffed  was  both  Bread  and  the  Body  of  Chrift 
 at  once,  and  that  the  avoiding  that  abfurdity  caft  them 
 ff/w/zTranfubftantiation.  3.  That  Tranfubftantia- 
 tion  exceeds  that  avoided  Abfurdity, as  contradiElingthe 
 Senfes  as  well  as  Reafbn,  and  labouring  under  the  lame 
 Ablurdity  it  f elf  4.  Further  Reafons  why  the  Road 
 of  the  literal  fenfe  u  to  be  left,  and  that  we  are  to  ft  r  ike 
 
 into 
 
Chap,  II.         the  Real  Prefence. 
 
 into  the  Figurative,  the  former  contradittingthe  Prin- 
 ciples of  Phyficks,  5.  Of  Metaphyficks,  6.  Of 
 Mathematicks,  7.  And  of  Logick.  8.  That  Tran- 
 fiibftantiation  implies ,  the  fame  thing  is  and  is  not  at 
 the  fame  time.  9.  A  number  of  Abfurdities  plainly 
 refulting  from  Tranfubftantiation. 
 
 1.   A  ND 
 
 A  of' 
 
 and  ftick  to 
 
 therefore  to  prop  up  this  great  miftake 
 Tranfubftantiation,  they  are  fain  to  recur 
 ancT  ftick  to  a  literal  fenfe  of  thofe  words  of  our  Savi- 
 our [This  is  my  Body]  which  I  finding  no  where 
 more  handfomely  done  than  by  the  Right  Reverend 
 Bifhop  of  Meauxy  I  fiiall  produce  the  Paffage  in  his 
 own  words  (that  is,  the  tranflation  of  themj  in  his 
 Expofition  of  the  Dotirine  of  the  Catholick  Church,  Sefr. 
 10.     The  Real  Prefence,  fays  he,  of  the  Body  and 
 Blood  of  our  Saviour  is  folidly  eftablifhed  by  the 
 words  of  the  Inftitution  [This  is  my  Body]  which 
 we  underftand  literally  ;  and  there  is  no  more  reafon 
 to  ask  us  why  wre  fix  our  felves  to  the  proper  and  lite- 
 ral fenfe,  than  there  is  to  ask  a  Traveller  why  he 
 follows  the  high  Road.     It  is  their  parts  who  have 
 recourfe  to  the  Figurative  fenfe,  and  who  take  by- 
 paths, to  give  a  reafon  for  what  they  do.    As  for  us, 
 fince  we  find  nothing  in  the  words  which  Jefus  Chrift 
 makes  ufe  of  for  the  Inftitution  of  this  My ftery, obli- 
 ging us  to  take  them  in  a  Figurative  fenfe,  we  think  that 
 to  be  a  fufficient  Reafon  to  determine  us  to  the  literal. 
 2.  In  anfwer  to  this,  I  fhall,  if  it  be  not  too  great 
 a  Prefiimption,  firft  accompany  this  venerable  Perfbn 
 in  this  high  Road  of  the  literal  fenfe  of  the  words  of 
 Inftitution  [This  is  my  Body]  and  then  fhew  how 
 this  Road,  as  fairly  as  it  looks,  is  here  a  mere  Angi- 
 portus  that  hath  no  exitus  or  Paffage,  fb  that  we  muft 
 be  forced  to  divert  out  of  it,  or  go  back  again. 
 
 C  Firft 
 
1 0  J.  brief  Vifcourfe  of         Ghap.  II. 
 
 Firft  then,  let  us  take  this  fuppofed  high  Road,  and 
 fay,  the  words  [This  is  my  Body]  are  to  be  under- 
 stood literally.     Wherefore  let  us  produce  the  whole 
 Text,  and  follow  this  kind  of  Glofs,  Luke  22.  19. 
 And  be  took  bread,  and  gave  thanks,  and  brake  it,  and 
 gave  unto  them,  faying.  This  is  my  Body,  which  is  given 
 for  you  ,  This  do  in  remembrance  of  me.     Likewife  alfo 
 the  cup  after  J "upper ,  faying,  This  cup  is  the  New  Testa- 
 ment in  my  blood,  which  isjhedfor  you.   Now  if  we  keep 
 to  the  mere  literal  fenfe,  This  Cup  (as  well  as,  This 
 Bread  is  the  Body  of  Chrift)  muft  be  really  the  New 
 Tefiament  in  Chrift's  Bloud,  which  is  a  thing  una- 
 voidable if  we  tye  our  felves  to  the  literal fenfe  of  the 
 words.     But  why  is  not  the  Cup,  the  Bloud  or  Cove- 
 nant in  Chrift's  Bloud  ?  but  that  a  Cup  and  Bloud  are 
 Difparata,  or  in  general,  Oppoftta,  which  to  affirm 
 one  of  another  is  a  Contradiftion  ;  as  if  one  fhould 
 fay,  a  Bear  is  a  Horfe  :  and  therefore  we  are  con- 
 ftrained  to  leave  the  literal  fenfe,  and  to  recur  to  a 
 fgurative.     But  precifely  to  keep  to  the  inftitution  of 
 that  part  of  the  Sacrament  that  refpefts  Chrift's  Bo- 
 dy ;  It  is  plain  that  what  he  took  he  gave  thanks  for, 
 what  he  gave  thanks  for  he  brake,  what  lie  brake  he 
 gave  to  his  Difciples,  faying,  This  (which  he  tot)k, 
 gave  thanks  for,  brake,  and  gave  to  his  Difciples, 
 viz.  the  above-mentioned  Bread)  is  my  Body.  Where- 
 fore the  literal  fenfe  muft  neceffarily  be,  This  Bread 
 (as  before  it  was  This  Cup,)  is  my  Body.  Infbmuch  that 
 according  to  this  literal  fenfe  it  is  both  really  Bread 
 ftill,  and  really  the  Body  of  Chrift  at  once.     Which,  I 
 believe,  there  is  no  Romania  but  will  be  afhamed  to 
 *  admit.    But  why  cannot  he  admit  this  but  that  Bread 
 and  the  Body  of  Chrili  are  Oppoftta,  and  therefore  the 
 one  cannot  be  laid  to  be  the  other  without  a  perfeft 
 repugnancy  or  contradiction  to  humane  Reafon  ;  as 
 
 abfurd 
 
Chap.  II.      the  Real  Prefence.  1 1 
 
 abfurd  as  if  one  fhould  fay,  a  Bear  is  a  Horfe,  or  a 
 Rofe  a  Black-bird ;  whence,  by  the  bye,  we  may  note 
 the  neceifary  ufe  of  Reafon  in  Matters  of  Religion, 
 and  that  what  is  a  plain  Contradiction  to  humane  Rea- 
 fon, fuch  as,  a  Triangle  is  a  Circle,  or  a  Cow  an  Horfey 
 are  not  to  be  admitted  for  Articles  of  the  Chriftian 
 Faith.     And  for  this  Reafon,  I  fuppofe,  the  Church 
 of  Rome  fell  into  the  Opinion  of  TranfubHantiationy 
 (from  this  literal  way  of  expounding  thefe  words 
 [This  is  my  Body]  )  rather  than  according  to  the  ge- 
 nuine leading  of  that  way,  they  would  admit,  that 
 whac  Chrift  gave  his  Difciples,  was  both  real  Bread 
 and  the  real  Body  of  Chrift  at  once. 
 
 3.  But  fee  the  infelicity  of  this  Do£trine  of  Tran- 
 fubftantiation,  which  does  not  only  contradict  the  in- 
 violable Principles  of  Reafon  in  humane  Souls,  but  alfb 
 all  the  outward  fenfes,  upon  which  account  it  is  more 
 intolerable  than  that  Opinion  which  they  feem  fo 
 much  to  abhor,  as  to  prefer  Tranfubflantiation  before 
 it,  though  it  contradict  only  Reafony  not  the  outward 
 Senfes,  which  rightly  circumftantiated  are  fit  Judges 
 touching  fenfible  ObjeCts,  whether  they  be  this  or 
 that,  Fifh  or  Fowl,  Bread  or  Flefh.  Nay  I  may 
 add,  That  thefe  Tranfubftantiators  have  fallen  over 
 and  above  that  contradiction  to  the  rightly  circum- 
 ftantiated fenfes,  into  that  very  abfurdity,  that  they 
 feemed  fb  much  to  abhor  from,  that  is,  the  confound- 
 ing two  oppojite  Species  into  one  Individual  Subflancey 
 viz.  that  one  and  the  fame  Individual  Subftance 
 fhould  be  really  both  Bread  and  Chrift's  Body  at  once. 
 But  by  their  tranfubftantiating  the  Individual  Sub- 
 ftance of  the  Bread  into  the  Individual  Subftance  of 
 ChriWs  Body7  they  run  into  this  very  Repugnancy 
 which  they  feemed  before  fb  cautioufly  to  avoid ; 
 two  Individual  Subftances  (as  ./pedes  infim*)  being 
 
 C  2  Oppofita^ 
 
12  A  brief  Dijcourje  of        C  h  a  p.  II. 
 
 Oppoftta,  and  therefore  uncapable  of  being  faid  to  be 
 the  lame,  or  to  be  pronounced  one  of  the  other  with-  ■ 
 out  a  Contradiction.  It  is  impoffible  that  the  Soul 
 of  Socrates,  for  example,  fhould  be  fb  tranfabftan- 
 tiated  into  the  Soul  of  Plato,  that  it  fbould  become 
 his  Soul,  infbmuch  that  it  may  be  faid  of  Socrates*s 
 Soul ,  that  it  is  the  Soul  of  Plato  ;  and  there  is  the 
 fame  Reafbn  of  tranfubftantiating  the  Subftance  of 
 the  Bread  into  the  Subftance  of  the  Body  of  Chrift. 
 So  that  the  Subftance  of  the  Bread  may  be  faid  to  be 
 the  Body  of  Chrift^  or  the  Substance  of  his  Body, 
 which  it  muft  either  be,  or  be  annihilated,  and  then  it 
 is  not  the  TranfubBantiation  of  the  Subftance  of  the 
 Bread,  but  the  Annihilation  of  it,  into  the  Body  of Chrift* 
 4.  And  having  rid  in  this  fair-promifing  Road  of 
 the  literal  fen fe,  but  thus  far,  I  conceive,  I  have  made 
 it  manifeft ,  that  it  is  not  pajfable,  but  that  we  have 
 difcovered  fiich  difficulties  as  may  very  well  move 
 me  to  ftrike  out  of  it,  or  return  back.  And  further, 
 to  fhew  I  do  it  not  rafhly,  I  fhall  add  feveral  other 
 Reafbns,  as  this  venerable  Perfon  (that  thinks  fitteft 
 to  keep  in  it  rtill)  doth  but  rightfully  require  ;  as  de- 
 claring, It  is  their  parts  who  have  recourfe  to  the 
 Figurative  fenfe,  and  who  take  by-paths,  to  give  a 
 reafbn  why  they  do  fb.  Wherefore  befides  what  I 
 have  produced  already,  I  add  thefe,  tranfcribed  out 
 of  a  Treatife  of  mine,  writ  many  years  ago.  Be- 
 fides then  the  Repugnancy  of  this  Doftrine  of  Tran- 
 fubftantiation  to  the  common  fenfe  of  all  men,  accord- 
 ing to  which  it  cannot  but  be  judged  to  be  Bread  ftill,  I 
 fhall  now  fhew  how  itconttadiQs  thePrinciples  of  all 
 Arts  and  Sciences  (which  if  we  may  not  make  ufe 
 of  in  Theology,  tp  what  great  purpofe  are  all  the 
 Universities  in  Chriftendom  ?  )  the  Principles,  I  fay, 
 of  Phyftcks,  of  Metapfiyftcks,  of  Mathematicks,  and  q£ 
 
Chap.  II.      the  Real  Prefence. 
 
 Logick.  It  is  a  Principle  in  Phyficks,  That  that  In- 
 ternal fpace  or  place  that  a  Body  occupies,  is  equal 
 to  the  Body  that  occupies  it.  Now  let  us  fuppofe, 
 that  one  and  the  fame  Body  occupies  two  fuch  internal 
 -places  or  fpaces  at  once.  This  Body  therefore  is  e- 
 qual  to  two  fpaces  which  are  double  to  one  fingle 
 fpace ;  wherefore  the  Body  is  double  to  that  Body  in 
 one  fingle  fpace,  and  therefore  one  and  the  fame  Body 
 double  to  it  felf,  which  is  an  enormous  Contradiction. 
 
 5.  Again  in  Metaphyficks,  the  body  of  Chrift  is  ac- 
 knowledged oney  and  that  as  much  as  any  one  body 
 elfe  in  the  World.  Now  the  Metaphyseal  Notion  of 
 [one]  is  to  be  indivifum  a  fe  (both  quoad  partes  and 
 quoad  totum)  as  well  as  divifium  a  quolibet  alio  ;  but 
 the  body  of  Chrift  being  both  in  Heaven,  and. with- 
 out any  continuance  of  that  body,  here  upon  Earth 
 alfb,  the  whole  body  is  divided  from  the  whole  bo- 
 dy, and  therefore  is  entirely  both  unum  and  mtdtaf 
 which  is  a  perfect  contradi&ion. 
 
 6.  Thirdly,  In  the  Mathematicks  (Concil.  Trident. 
 Sejf.  1 5.  J  the  Council  of  Trent  faying,  that  in  the  fe- 
 paration  of  the  parts  of  the  /pedes  (that  which  bears 
 the  outward  fhowof  Bread  and  Wine)  that  from  this 
 divifion  there  is  a  parting  of  the  whole,  divided  in- 
 to fb  many  entire  bodies  of  Chrift ,  the  body  of 
 Chrift  being  always  at  the  fame  time  equal  to  it 
 felf ;  It  follows,  that  a  part  of  the  divifion  is  equal: 
 to  the  whole  that  is  divided,  againft  that  common 
 Notion  in  Euclid^  That  the  whole  is  bigger  than  the 
 part, 
 
 7.  And  laftly,  In  Logick ,  it  is  a  Maxim,  That  the 
 parts  agree  indeed  with  the  whole,  but  difagree  one 
 with  another  ;  but  in  the  abovefaid  divifion  of  the 
 Hoft  or  Sacrament,  the  parts  do  fb  well  agree,  that 
 they  are  intirely  the  fame  individual  thing.    And 
 
 whereaa 
 
14  A  brief  Vifcourfe  of         C  h  a  p.  II. 
 
 whereas  any  Divifion,  whether  Logical  or  Phyftcal,  is 
 the  Divifion  of  ibme  one  into  many,  this  is  but  the 
 Divifion  of  one  into  one  and  it  f elf,  which  is  a  perfect 
 contradi£tton. 
 
 8.  To  all  which  you  may  add,  That  the  Tranftib- 
 Hantiation  of  the  Bread  and  Wine  into  the  Body  and 
 Blood  of  Chrift  implys,  that  the  fame  thing  both  is 
 and  is  not  at  the  fame  time  ( which  is  againft  that 
 Fundamental  Principle  in  Logick  and  Metaphyftcks, 
 that  both  parts  of  a  contradiction  cannot  be  true) 
 which  I  prove  thus.  For  that  Individual  thing  that 
 can  be  made,  or  is  to  be  made  of  any  thing,  is  not ; 
 the  progrefs  in  this  cafe  being,  a  privatione  ad  habi- 
 tum,  as  the  Schools  fpeak,  and  the  terms  of  Generati- 
 on or  of  being  made,  viz.  a  quo  and  ad  quern  being 
 Non  ejfe  and  Effe  or  Non-txiftent  and  Exifient ;  fo 
 that  that  paffing,  is  from  Non-exittent  to  Exifient. 
 Now  the  individual  body  of  Chrift  is  to  be  made  of 
 the  Wafer  confecrated,  for  it  is  turned  into  his  Indi- 
 vidual Body.  But  his  Individual  Body  was  before 
 this  Confecration  ;  wherefore  it  both  was  and  was  not 
 at  the  fame  time.  For  in  the  making  thereof  there 
 was  a  paffing  from  the  terminus  a  quo,  which  is  the 
 Non-exiftency  of  the  thing  to  be  made,  to  the  termi- 
 nus ad  quern,  to  the  Exijlency  of  it ,  which  yet  was 
 in  Being  before. 
 
 9.  Thefe  difficulties  are  fiifficient  to  fhewthat  this 
 high  Road  of  the  literal  fenfe  taken  to  eftablifh  Tran- 
 fubfiantiation  is  not  paffable,  fb  that  there  is  a  necefc 
 fity  of  diverting  or  going  back.  Nor  will  it  be  much 
 needful  to  hint  briefly  thefe  or  other  like  abfurdities 
 more  intelligible  to  the  vulgar  capacity,  fuch  as, 
 That  the  fame  Body  at  the  fame  time  is  greater  and 
 Ieffer  than  it  felf ;  Is  but  a  foot  diftant  from  me  or 
 lefs,  and  yet  many  thoufand  miles  diftant  from  me : 
 
 That 
 
Chap.   II.        the  Real  Pretence.  1 5 
 
 That  one  and  the  lame  Perfbn  may  be  intirely  pre- 
 fent  with  himfelf,  and  fbme  hundred  thoufand  miles 
 abfent  from  himfelf  at  once  :  That  he  may  fit  ftill  on 
 the  Grafs,  and  yet  journey  and  walk  at  the  fame 
 time  :  That  an  organized  body  that  hath  head,  feet, 
 hands,  &c.  is  intirely  in  every  part  of  it  felf,  the 
 comely  parts  in  the  more  uncomely  :  That  the  fame 
 Body  now  in  Heaven  may  really  prefent  it  felf  on 
 Earth  without  •  paffing  any  fpace  either  direftly  or 
 circuitoufly  :  That  our  Saviour  Chnft  communicating 
 with  his  Difciples  in  the  laft  Supper,  fwallowed 
 down  his  whole  intire  Body,  limbs,  back,  belly, 
 head  and  mouth  and  all  into  his  ftomach,  which 
 might  amuze  and  puzzle  one  to  conceive  how  it  was 
 pofiible  for  his  Difciples  not  to  mifs  the  fight  of  his 
 hands  and  head,  though  his  cloaths  were  ftill  vifible 
 as  not  being  fwallowed  down  into  his  ftomach.     Or, 
 whether  our  Saviour  fwallowed  dowrn  his  own  Body 
 into  his  ftomach  or  no,  this  puzzle  will  ftill  remain, 
 how  his  Difciples  could  fwallow  him  down  without 
 his  cloathes,  he  being  ftill  in  his  cloaths ;  or  how 
 they  could  fwallow  him  down  in  his  cloaths,  the 
 bread  being  not  tranfubftantiated  into  his  cloaths, 
 but  into  his  body  only.    Thefe  and  fever  al  fuch  Ab- 
 fiirdities  it  were  eafie  to  enumerate.    But  I  hope  I 
 have  produced  fo  much  already ,that  I  may,  and  any 
 one  elfe,  be  thought  to  have  very  good  caufe  to  leave 
 this  high  Road  of  the  literal  fenfe,  and  betake  our , 
 felves   to  that  more  fafe   path  of  the  Figurative, 
 whereby  Tranfubftantiation  with  all  its  Abfurdities  is ••-. 
 avoided. 
 
 CHAR 
 
\6  A  brief  Difcourfe  of      Chaf.  III. 
 
 CHAP.    III. 
 
 i .  An  evafion  of  the  Incredibility  of  Tranfiibftantiation 
 drawn  from  the  Omnipotency  of  God.  2.  Anf.  That 
 it  is  no  derogation  to  God?s  Omnipotency  not  to  be  able 
 to  do  what  it  implies  a  contradiction  to  be  done.  3.  If 
 this  Tranfiibftantiation  had  been  fecible,  yet  it  had 
 been  repugnant  to  the  Goodnefs  and  Wifdom  ofChrifi 
 to  have  effected  it.  4.  A  marvellous  witty  device  of 
 taking  away  all  the  Abfurdities  of  Tranfiibftantiation, 
 by  giving  to  ChrifPs  Body  a  fiipernatural  manner  of 
 exiftence.  5.  That  the  neat  Artifce  of  this  Sophi- 
 ftry  lies  in  putting  the  jmooth  term  of  fiipernatural 
 for  counter-effential  or  afyftatal.  6.  That  it  is  an 
 Afyftatal  manner  of  Existence,  proved  from  the  Au- 
 thors defer ipt ion  thereof  m  fever al particulars.  Argu* 
 ments  from  the  multiplication  of  ChrifPs  Body,  and 
 difference  of  'time  of  its  production.  7.  From  Non- 
 extenfion  of  parts.  8 .  From  Independency  of  place. 
 9.  To  make  a  body  independent  of  Place  as  uncon- 
 ceivable as  to  make  it  independent  of  'Time.  1  o.  The 
 Argument  from  bang  whole  in  every  part  of  the 
 Symbols. 
 
 1.  /r"'\UT  of  which  Abfurdities  the  moft  witty 
 \^J  evafion  offered  to  our  confederation  that  I 
 have  met  with,  is  in  that  ingenious  and  artfully  com- 
 pofed  Treatife,  entitled,  A  Papifi  mifreprefented  and 
 reprefented.  In  his  Chapter  of  the  Eucharift  toward 
 the  end,  it  is  well  worth  the  tranferibing  that  I  may 
 offer  lome  brief  Anfwers  to  the  things  there  compri- 
 zed. "  The  Papift  reprefented,  faith  he  (pag.  1 1 .  tin. 
 "  22. )  not  at  all  hearkning  to  his  Senfes  in  a  matter 
 
 "  where 
 
Chap.  Ill .        the  Real  Prelence.  1 7 
 
 €f  where  God  fpeaks ;  he  unfeignedly  confefles,  that 
 "  he  that  made  the  World  of  nothing  by  his  fole 
 "  Word,  That  cured  Difeafes  by  his  Word,  That 
 "  railed  the  Dead  by  his  Word,  That  expellM  Devils, 
 (t  That  commanded  the  Winds  and  Seas,  That  mul- 
 €l  tiplied  Bread,  That  changed  Water  into  Wine  by 
 u  his  Word,  and  Sinners  into  Juft  Men,  cannot  want 
 "  Power  to  change  Bread  and  Wine  into  his  own 
 u  Body  and  Blood  by  his  fole  Word. 
 
 2.  It  is  an  invidious  thing  to  difpute  the  Power  of 
 the  Eternal  Logos  or  Word  Incarnate  ,  who  is  God  of 
 God,  very  God  of  very  God,  and  therefore  Omnipo- 
 tent, and  can  do  all  things  that  imply  no  Contradiction 
 to  be  done,  as  moft  certainly  none  of  thefe  things 
 there  fpecify'd  do  imply  it.  But  things  repugnant 
 to  be  done,  we  may,  and  that  with  due  reverence, 
 declare  God  cannot  do.  As  the  Apoftle  does  not  ftick 
 to  fay,  God  cannot  lie,  Heb.  6.  18.  And  why  is  it 
 impoflible  for  God  to  lye,  but  that  it  is  repugnant  to 
 the  Perfection  of  his  Nature,  and  particularly  that 
 Attribute  of  his  Veracity  I  Nor  will  any  adventure 
 to  affirm  that  he  can  make  a  Globe  or  Cylinder 
 which  fhall  be  equidiftant  from,  or  touch  a  Plane 
 though  but  in  half  of  their  Spherical  or  Cylindrical 
 Superficies :  or  a  Circle  from  whole  Center  the  lines 
 drawn  fhall  be  unequal ,  or  a  Rectangle  Triangle, 
 the  Power  of  whofe  Hypotenufa  fhall  not  be  equal  to 
 both  the  Powers  of  the  Bajis  and  Cat  bet  us.  And  in 
 fine,  there  are  fixt  and  immutable  Idea's  of  things, 
 and  fiich  necelfary  and  inseparable  refpefts  and  pro- 
 perties of  them,  that  to  imagine  them  mutable,  or 
 that  God  can  change  them,  is  to  difbrder  and  change 
 the  Eternal  and  Immutable  Intellect  of  God  himfelfi 
 Of  which  thofe  indeleble  and  neceffary  Notions, 
 which  the  minds  of  all  mankind  are  confcious  to 
 
 t>  themfelves 
 
J 
 
 1 8  ji  brief  Difcourfe  of         Chap.  III. 
 
 ■■         — S "" "~ ~ "" I 
 
 themfelves  of,  if  they  be  but  awakened  into  free  at- 
 tention thtreto,  is  but  a  compendious  Tranfcript. 
 
 And  therefore  God  his  being  not  able  to  do  any 
 thing  that  is  a  Contradiction  to  thofe  Eternal  Idea's 
 and  Habitudes  of  them  in  his  own  mind,  is  no  leffen- 
 ing  of  his  Omnipotency  ;  but  to  imagine  otherwife,  is 
 to  diffolve  the  Eternal  Frame  of  the  Divine  Intellect, 
 and  under  a  pretence  of  amplifying  his  Omnipotency, 
 to  enable  God  to  deftroy  himfelf,  or  to  make  him  fb 
 weak  or  impotent  as  to  be  capable  of  being  dejlroyed  by 
 hisnfelf,  which  is  a  thing  impoffible. 
 
 3.  But  iuppofe  the  Eternal  Word  Incarnate  could 
 have  turned  the  Bread  and  Wine  into  his  own  Indi- 
 vidual Body  and  Bloud,  and  the  thing  it  felf  were  fe- 
 cible,  though  it  feems  fb  palpably  contradiftious  to 
 us :  yet  there  would  be  this  difficulty  ftill  remaining-, 
 that  it  is  repugnant  to  his  Wifdom  and  Goodneft  fo  to 
 do  (as  the  Apoftle  fays,  it  is  impoflible  for  God  to 
 lye)  in  that  manner  he  is  fuppofed  to  have  done  it, 
 that  is,  in  declaring  a  thing  is  done  that  is  repug- 
 nant fb  apparently  to  our  Intelleftual  Faculties,  and 
 leaves  fb  palpable  an  affurance  to  all  our  Senfes, 
 though  never  fo  rightly  cirwmftantiated,  that  it  is  not 
 done,  but  that  it  is  ftill  Bread  ;  and  yet  that  thefe 
 ftectes  of  Bread  and  Wine  fhould  be  fupported  by  a 
 Miracle,  to  obfirm  or  harden  us  in  our  unbelief  of 
 this  Myftery  of  Tranfubftantiation.  How  does  this 
 fiite  with  either  the  Wifdom  of  God,  if  he  would  in 
 good  earneft  have  us  to  believe  this  Myftery  ;  or 
 with  his  Goodneft,  to  give  this  Scandal  to  the  World, 
 for  whom  Chrift  died,  and  to  occafion  fb  bloudy 
 Perfections  of  innumerable  innocent  Souls ,  that 
 cpuld  not  believe  a  thing  fo  contrary  to  all  Senfe  and 
 Reafbn,  and  indeed  to  Paffages  of  Scripture  it  felf, 
 whole  Fen* men  he  did  infpire  ?  Wherefore  this  is  a 
 
 plaift 
 
Chap.  III.      the  Real  Pretence.  ip 
 
 plain  Evincement,  that  our  Saviour  meant  figurative. 
 ly  when  he  laid  [This  is  my  Body]  and  that  his  Di- 
 Iciples  underftood  him  (b  (there  being  nothing  more 
 ufual  in  the  Jewifh  Language  than  to  call  the  Sign 
 by  the  Name  of  the  thing  fignified)  and  that  this  lite- 
 ral Glofs  has  been  introduced  by  After-ages  without 
 any  fault  of  our  Saviour.  But  in  defence  of  the  lite- 
 ral fenfe  which  he  would  have  to  infer  Tranfuhflantu 
 ation,  our  Auchor  holds  on  thus,  vie. 
 
 4.  "  That  this  may  be  done  without  danger  of 
 u  multiplying  his  Body,  and  making  as  many  Chrifts 
 <c  as  Altars,  or  leaving  the  right  hand  of  his  Father, 
 a  but  only  by  giving  to  his  Body  a  Supernatural  manner 
 u  ofExiftence,  by  which  being  left  without  Extenfion 
 u  of  Parts,  and  rendred  independent of Place,  it  may  be 
 u  one  and  the  lame  in  many  places  at  once,  and  whole 
 "  in  every  part  of  the  Symbols ,  and  not  obnoxious 
 "  to  any  Corporeal  Contingencies.  And  this  kind  of 
 u  Exiftence  is  no  more  than  what  in  a  manner  he  be- 
 "  flows  upon  every  glorified  Body ,  than  what  his 
 "  own  Body  had  when  born  without  the  leaft  violation 
 *  of  his  Mother's  Virginal  Integrity ;  when  he  rofe 
 "  from  the  Dead  out  of  the  Sepulchre  without  re- 
 "  moving  the  ftone  ;  when  he* entered  amongft  his 
 "  Difciples,  the  Doors  b'eing  fhut. 
 
 5.  This  is,  as  I  laid,  a  witty  contrived  evafion  toe- 
 lude  the  above-mentioned  Repugnancies  I  have  noted, 
 and  exquifitely  well  fitted  for  the  amufing  and  con- 
 founding  of  more  vulgar  and  weak  minds,  or  fuch 
 as  have  not  leifure  to  confider  things  to  the  bottom, 
 and  for  the  captivating  them  into  a  profeflion  of  what 
 they  have  no  determinate  or  diftind  apprehenfion  of; 
 by  difiinffionsandexemplificationsthditgivQ  no  real  (ur>» 
 port  to  the  caufe  they  are  brought  in  for  to  maintain. 
 
 For  firft,  to  pretend  that  by  a  fupei 'natural  mannex 
 t  D  2  of 
 
lO 
 
 A  brief  Vijcourfe  of        Chap.  HU 
 
 of  Exiftence  a  Body  may  be  in  more  places  than  one 
 at  once,  at  the  right  hand  of  God  the  Father  in  Hea- 
 ven, and  on  the  Altar  at  the  fame  time,  &c.  The 
 Artifice  of  the  Sophiftry  lies  in  this,  that  he  has  put 
 a  more  tolerable  and / oft  expreflion  in  lieu  of  one  that 
 (according  to  his  explication  of  the  matter)  would 
 ibund  more  barjh ,  but  is  more  true  and  proper  in 
 this  cafe.  For  this  manner  of  Exiftence  of  a  Body 
 which  he  defcribes  is  not  fimply  fuper natural,  which 
 implies  it  is  a  Body  ftill,  as  a  Mill-ftone  by  a  fuper- 
 natural power  held  up  in  the  Air  is  a  Mill-ftone  ftill, 
 though  it  be  in  that  fupernatural  condition  :  But  the 
 condition  he  defcribes  is  fiich,  as  is  not  only  fupema* 
 tural  but  counter -effent id  or  JfyftataL,  that  is,  Repug- 
 nant to  the  very  Being  of  a  Body,  or  of  any  finite 
 fubftance  in  the  Univerfe.  It  is  as  if  the  Mill  ftone 
 were  not  only  fuptr  naturally  fupported  in  the  Air,., 
 but  were  as  tranfparenty  as  foft  and  fluid,  and  of  as 
 undetermined  a  fhape  as  the  Air  it  felf,  or  as  if  a 
 right-angled  Triangle  were  declared  to  be  ib  ftill, 
 though  the  Hypotenufa  were  not  of  equal  power  with 
 the  Bafts  and  Cathetus,  which  is  a  thing  impoffible  : 
 But  if  inftead  of  a fupernatural  manner  of  existence,  it 
 had.  been  faid,  an  Afyflatd  manner  of  exiftence,  that 
 is,  an  Exiftence  repugnant'  to  the  very  Being  of  a 
 Body  or  any  finite  fubftance  elfe,  it  would  have  been 
 difcovered  to  be  a  contradiction  at  the  very  firft  fight, 
 and  therefore  fuch  as  ought  to  be  rejefted ,  as  well 
 as  the  affirming  that  what  Chrift  gave,  was  really 
 Bread  and  really  his  Body  at  once. 
 
 6.  And  now,  notwithftanding  this  foft  and  fmooth 
 term  of  [fupernatural]  that  it  is  an  Afyftatal  manner 
 of  Exiftence,  that  is  here  given  to  the  Body  of  Chrift, 
 may  appear  from  our  Author's  defcription  thereof*. 
 For  in  virtue,  he  faith,  of  this  fupernatural  manner  of 
 
 exiftence 
 
Chap.  III.      the  Real  Prefence.  2 1 
 
 exigence,  there  may  be  a  Tranfubftantiation  without 
 danger  of  multiplying  Chrift's  Body,  and  making  as 
 many  Chrilts  as  Altars.  But  it  is  impoflible  this  Ab- 
 furdity  ihould  be  avoided,  fuppofing  Tranfubftantia- 
 tion. For  there  is  not  a  more  certain  and  infallible 
 fign  of  two  bodily  Perfbns  being  two  bodily  Perfbns, 
 and  not  the  fame  Perfbn  ,  than  diftance  of  Place, 
 wherein  they  are  feparate  one  from  another,  and 
 confequently  two,  not  one  Body  ;.  and  this  is  the  very 
 cafe  in  Tranfubftantiation,  which  manifeftly  implies* 
 that  the  Body  of  Chrift  is  in  many  thoufand  diftant 
 places  at  once.  Which  imagined  condition  in  it  is 
 not  fupematural  but  Afyftatal,  and  contradiction*  to  the 
 very  Being  of  any  finite  fubftance  whatever,  as  has 
 been  intimated  and  firmly  proved  before,  Chap.  2. 
 
 And  as  diftance  of  place  neceffarily  infers  difference 
 of  Bodies  or  Perfbnsy  fb  does  alio  difference  of  time  of 
 their  Production.  That  which  was  produced,  £up- 
 pofe  fixteen  hundred  Years  ago,  and  remains  fb  pro- 
 duced, cannot  be  produced  fuppofebut  yefterday,  or 
 at  this  prefent  moment,  and  fo  be  fixteen  hundred' 
 Years  older  or  younger  than  it  felf.  This  is  not  on- 
 ly fuper natural  but  Afyflatal\  and  implies  a  perfect  con- 
 tradition ;  but  yet  this  is  the  very  cafe  in  Tranfub- 
 slant iation..  The  Body  of  Chrift  born  fiippofe  fixteen 
 hundred  Years  ago,  is  yet  produced  out  of  the  Tran- 
 fubjiantiated  Bread  but  now  or  yefterday,  and  fb  the. 
 fame  Body  is  fixteen  hundred  Years  older  or  younger 
 than  it  felf,  which  is  a  perfe£t  Contradiction. 
 
 7.  Secondly,  The  Papift  reprefenteddeclares,  That 
 the  Body  of  Chrift  by  virtue  of  this  fupewatural  man- 
 ner of  Exiftence,  is  left  without  Exttnfion  of ?  Parts y 
 which  is  a  perfeft  contradiftion  to  the  very  nature 
 and  effence  of  a  Body,  whofe  univerfally  acknow- 
 ledged Definition  is  i»  ?&%$  &*^*r*V7iw&w*  iflfr 
 r  plying. 
 
2i  A  brief  Vifcourfe  of         Chap.  III. 
 
 plying  a  Trinal  impenetrable  dimenfion  or  extenfion.' 
 Befides,  did  Chrift's  Body  at  his  laft  Supper,  fo  fbon 
 as  he  had  Tranfubjlantiated  the  Bread  into  it,  lofe  all 
 extenfion  of  parts  ?  What  then  filled  out  his  cloaths  as 
 he  fat  with  his  Difciples  at  Table  ?  or  how  could  the 
 Jews  lay  hold  on  Chrift's  Body  to  Crucifie  it,  if  he 
 had  no  extenfion  of  parts  to  be  laid  hold  on  ?  How 
 could  there  be  hands  and  feet  and  organization  of 
 parts,  either  at  the  Table  or  on  the  L'rofs,  if  there 
 were  no  extenfion  of  parts  to  be  organized  ?  And 
 laftly ,  being  the  Tranfubjlantiated  Bread  is  the  very 
 Individual  Body  of  Chrift,  if  they  would  have  this 
 being  left  without  extenfion  of  parts,  to  be  under- 
 stood of  it,  how  can  the  very  fame  Individual  Body 
 of  Chrift  have  Extenfion  of  Parts  and  have  no  Exten- 
 fion of  Parts,  have  Organization  of  Parts  and  have 
 no  Organization  of  Parts  at  once  ?  So  that  the  condi- 
 tion of  Chrift's  Body  here  fuppofed  is  plainly  Afyfla- 
 tal,  not  as  is  fmoothly  expretfed  only  Supernatural. 
 
 8.  Thirdly,  Whereas  the  Papift  Reprefented  de- 
 clares, that  this  Supernatural  Manner  of  Exiftence  of 
 Chrift's  Body  renders  it  Independent  of  Place,  what 
 can  the  meaning  of  that  be,  but  that  by  vertue  of  this 
 priviledge  it  might  exift  without  any  Place  or  Vbi> 
 which  Bodies  in  their  natural  condition  cannot  ?  But 
 this  clafhes  with  the  very  Story  of  our  Saviour  Chrift, 
 who  was  certainly  in  the  Room  in  which  he  ate  the 
 Paffover  with  his  Difciples,  after  he  had  tranfubftanti- 
 ated Bread  into  his  Individual  Body,  and  therefore  it 
 did  not  exift  Independently  of  Place  in  virtue  of  any 
 fiich  Supernatural  Manner  of  Exiftence  as  is  imagined. 
 And  as  this  does  not  agree  with  matter  of  Faft,  Co  it 
 is  a  perfeft  contradi&ioa  to  the  Effence  of  any  Body 
 or  finite  Subftance  to  be  exempted  from  all  connexion 
 with  Place  or  V&i,  but  a  finite  Subftance  mull  be  in  a 
 
 definite 
 
Chap.   III.       the  Real  Prefence.  2  3 
 
 definite  Vbi,  and  w  hile  it  is  in  fuch  a  definite  7^/,  it  is 
 impoffible  to  conceive  that  it  is  in  another  Place  or  Vbi, 
 whether  intra  or  extra  ma?nia  Mundi.  He  that  clofeJy 
 and  precifely  confiders  the  point,  he  will  not  fail,  I 
 think,  to  difcern  the  thing  to  be  impoffible.  And 
 what  contradiction  it  implies,  I  have  demonstrated 
 above.  So  that  we  fee  there  can  be  no  fuch  Superna- 
 tural Manner  of  Exiftence  conferred  on  a  Body  in 
 making  it  independent  of  Place  or  Vbiety,  as  to  capaci- 
 tate it  to  be  one  and  the  fameJtody  in  diverle  places 
 at  once  ;  but  that  this  fuppofed  Supernatural  Manner  is 
 truly  an  Afy ft  at  al  Manner,  and  fuch  as  is  repugnant  to 
 the  very  Being  of  a  Body,  or.  any  finite  Subftance 
 whatfbever. 
 
 9.  To  make  a  body  in  thisfenfe  independent  of  Place 
 or  Ubiety,  is  as  unconceivable  as  to  make  it  indepen- 
 dent of  Time,  which  yet  would  fo  compleat  this  im- 
 poffible Hypothecs,  that  under  this,pretence  when  a 
 thing  has  fuch  a  Supernatural  ExiHencezs  exempts  it 
 from  all  connexion  with  or  relation  to  Time,  but  fup- 
 pofes  it  utterly  independent  thereof,  as  was  explain- 
 ed before  touching  Place,  we  may  fimpofe  what  we 
 .will  of  a  Body,  that  it  may  be  Bread  and  not  Bread 
 at  the  fame  time,  that  it  may  be  at  Thebes  and  at 
 Athens  at  the  fame  time,  as  we  ordinary  mortals 
 would  phrafe  it,  fith  it  is  lifted  up  above  all  Relation 
 and  Connexion  with  Time,  nor  hath  any  thing  to  do 
 with  any  Time.  But  yet  this  alfuredly  is  not  a  mere 
 Supernatural  Manner  of  Exigence, but  plainly  Afyft  at  al,. 
 and  fuch  as  if  God  could  caufe,  there  would  be  no . 
 Eternal  and  Immutable  Truths,  but  under  a  Pretext  of 
 exalting  the  Omnipotence  of  God,  they  would  imply 
 him  able  to  deftroy  nis  own  Nature,  which  would  argue 
 an  Impotency  in  him,  and  to  extinguifh  and  confound ! 
 the  Inviolable  Idea's  of  the  Divine  Intellect,  as  I  inti- 
 mated above*  jo,  And; 
 
*4 
 
 A  brief  Difcourfe  of       Chaf.  III. 
 
 10.  And,  Fourthly  and  laftly,  That  invertueof 
 this  Supernatural  Manner  of  Exifience  ,  the  Body  of 
 Chrift  fhould  be  whole  in  every  fart  of  the  Symbols, 
 and  thereby  become  not  obnoxious  to  any  corporeal 
 Contingences ;  (which  is  laid,  I  fuppofe,  to  avoid 
 the  Abfurdity  of  grinding  a  pieces,  the  Body  of  Chrift 
 with  our  Teeth  when  we  chew  the  fuppofed  Spe- 
 cies) thus  to  exift  whole  in  every  party  is  not  a  mere 
 Supernatural  Manner  of  Exifiing,  but  Afyftataly  and 
 implies  either  that  the  leaft  part  of  Chrift's  Body  is 
 as  big  as  the  whole,  or  that  the  whole  Body  is  God 
 knows  how  many  thoufand  times  bigger  than  it  felf. 
 For  certainly  the  whole  Body  cofriprized  under  the 
 whole  Bread  or  Species  of  Bread,  is  many  thoufand 
 times  bigger  than  one  particle  thereof  no  bigger 
 than  a  Pins  point.  Befides  that  this  making  the 
 Body  of  Chrift  whole  in  every  partpkzs  away  all  pofc 
 Ability  of  diftinfl:  Organization  of  his  Body,  unlefs 
 you  will  have  every  Pins  point  of  it  to  have  Head, 
 Feet,  Hands,  Arms,  and  the  reft  of  the  Parts  of  an 
 humane  Body,  or  have  the  fame  Individual  Body  or- 
 ganized  and  unorganized  at  the  fame  time,  which  are 
 as  palpable  Contradictions  as  any  can  occur  to  the  un- 
 derftanding  of  a  man. 
 
 And  thus  much  I  thought  fit  to  intimate  touch- 
 ing this  Witty  Diftinftion  of  a  Natural  and  Super- 
 natural  Manner  of  Exifience  of  a  Body,  and  to  fheW 
 that  this  pretended  Supernatural  Manner  of  the  Ex- 
 iftence  of  Chrift's  Body,  arifing  from  the  Bread  tran- 
 fubfiantiated,  as  the  Papift  Reprefented  defcribes  it,  is 
 indeed  an  Afyfiatal  Manner  of  Exifience^  and  inconfift- 
 tnt  with  the  Being  of  any  Body ,  or  finite  Sub  fiance 
 whatibever. 
 
 CHAP, 
 
Chap.  IV;        the  Real  Pre/ence.  27 
 
 CHAP.    IV. 
 
 i.  The  Supernatural  Manner  of  the  Exiftence  of  a 
 Body  confifting  tn  Non-extenfion  <?f  Parts,  Indepen- 
 dency of  Place,***?  being  whole  in  every  Part.  2.  The 
 fir  [I  exemplification  of  J  itch  a  Manner  of  Exiftence  in 
 Glorified  Bodies,  not  to  reach  the  Cafe.  3.  Nor  the 
 fecond,  in  Chrift's  Body  horn  without  the  leaf  Viola- 
 tion of  his  Mothers  Virginal  Integrity.  4.  Nor  the 
 third,  in  Chrift?  $  rifing  out  of  the  Sepulcher  without 
 the  removing  of  the  ftone.  5.  Nor  the  fourth,  in 
 Chrift'*  s  entring  amongft  his  Difciples  th$  doors  being 
 (hut.  6.  Tranfubftantiation  implying  a  number  of 
 contradictions  a*  harfilj  as  that  of  the  fame  body  being 
 both  ChriftV  Body  and  Bread  at  once,  and  there  being 
 no  falvo  for  them  but  this  device  of  a  fupernatural 
 manner  of  Exiftence,  and  this  fo  plainly  failing,  it 
 is  impojjible  that  Tranfubftantiation  yZw///a!  be  the  true 
 mode  of  the  Real  Prefence. 
 
 i .  1 T  T  remains  now  that  we  only  touch  upon  lightly 
 JL  the  exemplifications  of  this  fupernatural  manner 
 of  Exiftence  oi  a  Body,  confifting  in  thefe  peculiari- 
 ties, Non-extenfion  of  parts,  Independency  of  Place,  and 
 being  whole  in  every  party  and  to  note  how  none  of 
 thefe  inftances  reach  the  prefent  cafe. 
 
 2.  As  firft  that  of  a  glorified  Body.  What  Scrip- 
 ture, Reafon  or  Authority  ever  fuggefted  to  us  that 
 the  glorified  Body  of  Chrift  himfelf,  much  lefs  every 
 glorified  Body,  is  without  extenfion  of  parts,  has  no 
 relation  to  or  connexion  with  Place,  or  is  whole  in 
 every  part  ?  For  without  extenfion  of  Parts  it  cannot 
 be  fb  much  as  a  Body.  And  were  not  Mofes  and  Eliot 
 together   with  Chrift  at  his  Transfiguration  on 
 
 E  Mount 
 
2<$  J.  brief  Difcourfe  of      Chap.  IV. 
 
 Mount  Tabor,  at  leaft  lively  Figures  of  the  ftate  of  a 
 olorified  Body  ?  but  it  is  evident  by  the  description, 
 that  they  had  extenfion  of  parts,  elfe  what  fliould 
 fhining  Garments  do  upon  what  is  unextended,  and 
 what  glory  can  iffue  from  a  fingle  Mathematical 
 point  as  I  may  fo  call  it  ?  And  in  that  they  were  on 
 Mount  Tabor  together,  it  is  manifeft  they  had  a  con- 
 nexion with  or  dependency  on  Place,  nor  did  exift 
 without  being  in  fome  ubi.     And  that  the  glorified 
 Body  of  Chrift  is  in  Heaven  not  on  Earth,  is  plain 
 from  Act.  3.  21.  And  touching  his  Body  he  rofe  in, 
 and  therefore  was  his  Refurre&ion-Body, Mffi\  28. 6. 
 the  Angel  fivys,  He  is  not  here,  for  he  is  r  if  en  \  which 
 had  been  a  mere  Nonfequitnr,  if  his  Body  could  have 
 l>een  in  more  places  than  one  at  once,  which  pro- 
 perty the  Papift  reprefented  gives  it  upon  account  of 
 Tranfubflantiation.     And  for  as  much  as  the  Tranfub- 
 flantiated  Bread  and  the  Body  of  Chrift  is  one  and 
 the  fame  Individual  Body,  and  that  this  that  is  once 
 Chrift's  Body  never  perifbes,  it  is  evident,  that  the 
 Body  he  rofe  in,  being  one  and  the  fame  Body  with 
 tjie  Trmfubftantiated  Bread,  muft  have  the  capacity 
 by  this  fupernatural  manner  of  Exigence  above  defer i- 
 bed,  to  be  in  more  places  than  one  at  once,  which  is 
 a  perfeS:  contradiction  to  the  Angels  reafbning:  He 
 is  not  here,  for  he  is  rifen-,  and  gone  hence.    For  ac- 
 cording to  this  fupernatural  manner  ofExiftence,  which 
 they  fuppofe  in  Chrift's  Body  upon  the  account  of 
 Tranfubftantiation,  he  might  be  both  there  and  gone 
 tfrence  at  once. 
 
 3 ,  The  Secon  d  fofta  nee  of  this  fupernatural  manner 
 of  exigence  of  a  Body,  is  ChrifPs  Body  born  without 
 fcjie  leaft  violation  of  his  Mothers  Virginal  Integrity, 
 which  is  fuch  a  fecret  as  the  Scripture  has  not  reveal- 
 ed-, nor  any  Efficient  Authority  affured'us  of:  The 
 
 Mother 
 
Chap.  IV-      the  Real  Prefence.  27 
 
 T  - 
 
 Mother  of  Chrift  ftill  continuing  a  Virgin,  becaufe 
 fbe  had  nothing  to  do  with  any  man,  though  that 
 which  was  conceived  in  her  by  the  overfhadowing  of 
 the  Holy  Ghoft  came  out  of  her  Womb  in  the  fame 
 circumftances  there,  that  other  humane  Births  do. 
 p  But  fuppofe  the  Body  of  Chrift  pafs'd  the  wicket  of 
 the  Womb  without  opening  it,  as  the  Sunbeams  pafs 
 through  a  Cryftal  or  Glafs,  does  this  import  that  his 
 Body  is  either  Independent  of  Place,  or  is  devoid  of 
 Extenfion,  or  whqfc  in  every  Part  ?  furely  no,  no  more 
 than  that  light  that  partes  through  the  pores  of  the 
 Cryftal :  fo  that  there  is  nothing  repugnant  to  the 
 nature  of  a  Body  in  all  this.     No  Non-extenfwn,  no 
 Independency  of Place-,  wo  penetration  of  corporeal  Di- 
 menftons,  nor  any  being  whole  in  every  part. 
 
 4.  The  Third  Inftance  is  Chrifih  rifmg  out  of  the 
 Sepulcher  without  removing  the  Stone.  But  this  Inftance 
 may  very  juftly  be  rejected,  it  disagreeing  with  the  ve- 
 ry Hiftory  of  the  Refurretlion, which  tells  us  the  Stone 
 was  removed,  Matt.  28.  2.  And  behold  there  was  a  great 
 Earthquake,  for  the  Angel  defcended  from  Heaven,,  and 
 rolled  back  the  Stone  from  the  door  y  and  fate  upon  it* 
 Wherefore  we  fee  the  Stone  was  removed.    Nor  can 
 I  imagine  why  this  fhould  make  a  third  Inftance, 
 viz.  ChrifFs  Body  palling  out  of  the  Sepulcher,  the 
 Stone  unremoved  from  the  door  thereof,  unlefs  from 
 an  heedlefs  refieftion  on  the  fore-going  verfe  (where 
 Mary  Magdalen  and  the  other  Mary  are  faid  to  go  to 
 lee  the  Sepulcher)  and  connecting  it  to  an  ill  ground- 
 ed fenfe  with  what  follows  in  the  fecond  verfe,  And 
 behold  there  was  a  great  Earthquake;  as  if  itwereimply- 
 ed  that  the  Earthquake  and  the  rolling  away  the  Stone 
 were  at  that  very  time  that  thefe  two  W  omen  went 
 to  fee  the  Sepulcher,  and  Chrift  having  rifen  before, 
 that  it  would  follow  that  he  rofe  before  the  Stone  of 
 
 E  2  the 
 
28  A  brief  Dijcourje  of       Chap.  IV. 
 
 the  Sepulcher  was  removed  ;  but  tais  is  a  miftake. 
 For  agreeably  to  Vatablus  his  GJofs  (who  for  trat 
 \_&  ecce  trat  terr<e  mot  us  mzgnui\  puts  f*erst,  and  for 
 defcendity  defcendtrat  ,  and  tor  devohtt  lapidem^  de- 
 volvtrat )  which  implies  the  thing  done  before 
 thefe  Women  came  to  the  Sepulcher  \  it  is  ma- 
 nifeft  out  of  the  other  Evangelifts  that  the  matter 
 wras  altogether  fo;  for  Mark  16.  2.  it  is  faid  of  the 
 two-abovelaid  parties,  That  very  early  in  the  morn- 
 ing, die  firft  day  of  the  week,  thqy  came  unto  the 
 Sepulcher  at  the  rifing  of  the  Sun,  and  they  faid 
 among  themfelves,  Who  (hall  roll  us  away  the  Stone 
 from  the  door  of  the  Sepulcher  ?  and  when  they  looked 
 they  &w  the  Stone  was  rolled  away,  &c.  And  it  is 
 exprefly  faid  in  Luke,  That  they  found  the  Stone  rol- 
 led away  from  the  Sepulcher.  And  the  like  is  record- 
 ed in  Sr  Johv,  ch.  20.  io  that  it  is  a  plain  cafe,  the  Stone, 
 was  rolled  away  before  their  going  to  the  Sepulcher. 
 
 What  time  therefore  can  we  imagine  more  likely, 
 of  this  rolling  away  the  Stone  and  terrible  Earth- 
 quake, than  at  the  very  Rtfurreciion  of  Chrift,  who 
 role  in  this  awful  terrour  to  the  Keepers,  the  Earth 
 quaking,  and  the  two  Glorious  Angels  officioudy 
 opening  the  ftony  door  of  the  Sepulcher,  that  the 
 King  of  glory  might  pafs  out,  without  any  further 
 aeedlefs  or  ufelefs  Miracle,  fuch  as  he  ever  declined  in 
 his  life  time,  before  his  Death  and  Refurreflion  ? 
 Wherefore  this  third  Inftance,it  is  plain,  cannot  with 
 any  fhewbe  accommodated  to  the  prefent  cafe,  it  be- 
 ing raifed  out  of  a  mere  miftake  of  the  Story. 
 
 5  The  Fourth  and  laft  Inftance  is,  Chrift' \s  zntring 
 wiongft  his  Dt fciples ,the  doors  being  fhutj  recorded  John. 
 20^  19*  and  26.  there  the  Difciples  are  faid  to  be  ga- 
 thered together  privately  or  fecretly  for  fear  of  the. 
 Jews,  for  which  caufetbey  lackt  or  bolted  the  doors 
 
 with-. 
 
Chap.  IV*      the  Real  Prefence,  29 
 
 with-infide,  that  no  man  might  fuddenly  come  upon 
 them.     But  while  fchey  were  in  this  privacy  or  dole- 
 nels,  Chrift,  notwithitanding,y^AW>-  prefented  him- 
 felf  in  the  mid  it  of  them,  for  all  this  clolenels  or  fecre- 
 cy,  and  not  without  a  Miracle,  fuppofing  himfelf  or 
 fome  miniftring  Angel  to  unlock  or  unbolt  the  door 
 fuddenly,  and  lbftly,  fine  Jfrepitu,  which  upon  this 
 account  would  be  more  likely,  in  that  if  he  had  come 
 in,  the  doors  being  {till  fhut,  that  might  have  feemed 
 as  great  an  Argument  to  Thomas  that  he  was  a  Spirit; 
 as  the  feeling  his  Hands  and  Side  that  he  tyasno  Spirit. 
 Wherefore,  i  conceive,  it  is  no  fufficiently  firm  Hypo- 
 thefis,  that  Chrift  entred  among  his  Dilciples,  the 
 doors  in  the  mean  time,  at  his  very  entrance,  remain- 
 ing fhut.     But  fuppofe  they  were  fb,  this  will  not 
 prove  his  Body  devoid  of  Extenfion,  to  be  independent' 
 of  Place,  and  whole  in  every  part,  more  than  his  palling, 
 the  wicket  of  the  Womb,  like  light  through  Cryftal, 
 did  argue  the  fame  in  the  fecond  Inftance.    But  the 
 truth  of  the  bufinefs  will  then  be  this,  That  he  be- 
 ing then  in  his  Ke fur  reel  ion-body  (even  that  where- 
 with he  was  to  afcend  into  Heaven,which yet  he  kept* 
 in  itsTtrrettrial  Modification,  and  Organization,  for 
 thofe  fervices  it  was  to  do  amongft  his  Difciples  while . 
 he  converted  with  them  after  his  Refurrectioo  upon: 
 Earth  ;  as  he  made  ufe  of  it-in  a  particular  manner 
 to  S*  Thomas)  he  had  a  Power  to  modifie  it  into  what* 
 Confiftencies  he  pleated,  Aerial,  iEtherial,  or  Coele- 
 ftial,  it  remaining  {till- ?  that  Individual  Body,  that: 
 was  crucified.     This  -.  therefore  might  eafily   paf-r 
 through  the  very  Pores  of  the  door,  and  much  more  . 
 eafily  betwixt  the  door  and  the  fidepofts  there,  with- 
 out  any  inconvenience  more  than  to  other  Spiritual* 
 Bodies.    For  the  Refurreftion-body  is  an  Heavenly*and ' 
 Spiritual  Body,  as  S'  Patd  hinafelf  exprefly  declarer 
 
 But 
 
^  o  A  brief  Difcourfe  of        C  h  a  p.  IV* 
 
 But  yet  as  truly  a  Body  as  any  Body  elfe  ;  that  is,  it 
 hath  impenetrable  Trinal  Dimension ,  is  not  without 
 Place  or  Ubiety,  nor  whole  in  every  part.  This  very 
 Story  demonftrates  all  this,  That  his  Body  is  not 
 without  Place  :  For  it  flood  in  the  midft  of  the  Room 
 amongft  his  Difciples.  Nor  the  whole  in  every  fart ; 
 For  here  is  diftinft  mention  of  ChrifPs  Hand  and 
 his  Side,  aselfewhereof  hisFlefh  and  Bones,  Luke  24. 
 26.  which  would  be  all  confounded  ,  if  every  part 
 were  in  every  part.  .  And  if  there  be  thefe  diftinct 
 parts,  then  certainly  his  Body  hath  Extenfion ;  and 
 thisingenioufly  excogitated  Diftinftion  of  the  Notts* 
 ral  and  Supernatural  Manner  of  Existence  of  a  Body, 
 can  by  no  means  cover  the  grofs  Repugnancies, 
 which  are  neceflarily  imply'd  in  tb.e  Doarine  of 
 TranfubHantiation. 
 
 6.  A  Doftrine  railed  from  the  literal  fenfe  of  thofe 
 Words  [This  is  my  Body]  which  literal  fenfe  if  we 
 were  tyed  to,  it  would  alio  follow  that  that  which 
 Chrift  gave  to  his  Difciples  was  as  well  Real  Bread  as 
 his  Real  Body  :  [This]  plainly  referring  to  what  he 
 took,  what  he  bleffed,  and  what  he  gave,  which 
 was  Bread,  and  of  this  he  fays,  This  it  my  Body. 
 Wherefore  adhering  to  the  literal  fenfe,  it  would  be 
 both  Real  Bread  and  the  Real  Body  of  Chrift  at  once. 
 But  this,  as  being  a  Repugnancy,  as  was  noted  a- 
 bove,  and  Contradi&ion  to  the  known  inviolable  and 
 immutable  Laws  of  Logick  and  humane  Reafbn,  is 
 juftly  rejefted  by  the  Church  of  Rome,  for  this  very 
 Reafbn,  that  it  implies  a  Contradi&ion,  that  one 
 and  the  fame  Body  fhould  be  Bread  and  the  Real  Bo- 
 dy  of  Chrift  at  once.  Wherefore  Tranjubflantiation 
 containing ,  as  has  been  proved,  fb  many  of  fuch 
 Confcradiftions,  every  jot  as  repugnant  to  the  invio- 
 lable and  imiputabk  Laws  of&ogick,  or  humane 
 
 Reafbn 
 
Chap.   V.      the  Real  Prefence.  3  1 
 
 Reafbn  (that  unextinguifhable  Lamp  of  the  Lord  in 
 the  Soul  of  man)  as  this  of  the  fame  Body  being  Real 
 Bread  and  the  Real  Body  of  Chrift*  at  once  :  And 
 there  being  no  Salvo  for  thefe  harfh  Contradictions, 
 but  the  pretence  of  a  Supernatural  Manner  of  Exigence 
 of  a  Body,  which  God  is  fuppofed  to  give  to  the 
 Bread  tranfubftantiated  into  the  Body  of  Chrift,  that 
 is,  into  the  very  Individual  Body  of  Chrift,  they  be- 
 ing fuppofed  by  TranfubHantiation  to  become  one  and 
 the  fame  Body  ;  I  fay  this  neat  diftindion  of  a  Su- 
 pernatural Manner  of  Ext  fling  being  plainly  demon- 
 ftrated  (fb  as  it  is  by  the  P  apt  ft  Represented,  explain- 
 ed) not  to  be  a  mere  Supernatural  Manner  of  Exift- 
 ence,  with  which  the  Being  of  a  Body  would  yet  con- 
 fift,  but  a  Counter-effential,  Afyftatal,  and  Repug- 
 nant manner  of  Exiftence,  inconfiftent  with  the  Be- 
 ing of  a  Body ;  and  none  of  the  Inftances  that  are  pro- 
 duced as  Pledges  of  the  truth  of  the  Notion  or  After— 
 tion  at  all  reaching  the  prefent  Cafe,  it  is  manifefly 
 that  though  there  be  a  Real  Prefence  of  Chrift's  Body 
 and  Bloud  in  the  Celebration  of  the  Holy  Eucharifty 
 acknowledged  as  well  by  the  Reformed  as  the  Pon- 
 tifician  Party,  that  it  is  impoffible  that  Tranfubftan- 
 tiation,  which  the  Papift  reprefented  here  declares^, 
 fhould  be  the  true  mode  thereof.. 
 
 CHAP.   V. 
 
 The  Author's  excufe  for  his  civility  to  the  Papifi  Re^ 
 prefent  ed,  that  he  /hews  him  that  the  Road* he  is  in  is 
 not  the  way  of  Truth  touching  the  ?node  of  the  Real 
 Prefence.     2.  That  the  Bifhop  of  Meaux  makes  the 
 Real  Prefence  the  common  Doff  rim  of  all  the  Churches 
 
 as 
 
A  brief  Difcourfe  of       C  h  a  f.  V. 
 
 as  mil  Reformed  as  Vn-reformed,  and  that  it  U  ac- 
 knowledged to  be  the  Doctrine  of  the  Church  of  Eng- 
 land, though  /he  is  fo  wife  andfo  mo  deft  as  not  to  de- 
 fine the  mode  thereof  j .  Thefwcere  Piety  of  our  Pre- 
 deceffors  in  believing  the  Real  Pre fence ,  and  their  nn- 
 fortunatenefs  afterwards  in  determining  the  mode  by 
 Tranfubflantiation  or  Gonfubflantiation. 
 
 i.  A  ND  therefore  the  Papifl  Reprefented,  being  in 
 jL\  lb  palpable  a  miftake,  and  by  keeping  to  the 
 literal  fenfe  having  lb  apparently  wandred  from  the 
 path  of  Truth,  I  hope  my  thus  induftrioufly  and 
 carefully  advertizing  him  thereof  for  his  own  good, 
 will  be  no  otherwife  interpreted  than  an  AQ.  of  Hu- 
 manity or  common  Civility,  if  not  of  indifpenfable 
 Chriftianity,  thus  of  my  own  accord,  though  not 
 Roganti,  yet  Err  ant  i  comiter  monflrare  viam,  or  at  leaft 
 to  aflure  him  that  this  of  Tranfubflantiation  is  not 
 the  right  Road  to  the  due  underftanding  of  the  man- 
 ner or  mode  of  the  Real  Prefence  of  the  Body  and 
 Bloud  of  Chrift  in  the  Celebration  of  the  Holy  Eu- 
 charift. 
 
 2.  Which  Opinion  of  the  Real  Prefence  the  Bifhop 
 of  Meaux  declares  to  be  the  Doftrine  of  all  the 
 Churches  as  well  Reformed  as  Unreformed  ;  as  I 
 muft  confefs  I  have  been  of  that  perfwafion  (ever 
 fince  I  writ  my  Myftery  of  Godlinefs)  that  it  is  the 
 Doftrine  of  the  Church  of  England,  and  that  the  Do- 
 ctrine is  true.  And  this  I  remember  I  heard  from 
 a  near  Relation  of  mine  when  I  was  a  Youth,  a  Re- 
 verend Dignitary  of  the  Church  of  England,  and  that 
 often,  viz.  That  our  Church  was  for  the  Real  Pre- 
 fence, but  for  the  manner  thereof,  if  asked,  he  would 
 anfwer,  Remfcimus,  Modum  nefcimus,  We  know  the 
 thing,  but  the  mode  or  manner  thereof  we  know  riot. 
 
 And 
 
Chap.  V.         the  Real  Preftnce. 
 
 H 
 
 And  the  alTurance  we  have  of  the  thing  is  from  the 
 common  fuffrage  of  the  ancient  Fathers,  fuch  as  the 
 above-cited  place  of  our  Homilies  glances  at ,  and 
 from  the  Scripture  it  felf,  which  impreffed  that  No- 
 tion on  the  minds  of  our  Pious  Predeceffors  in  the 
 Church  of  God. 
 
 3.  For  I  do  verily  believe,  that  out  of  mere  Devo- 
 tion and  fincere  Piety,  and  out  of  a  Reverend  efteern 
 they  had  of  the  Solemnity  of  the  Eucharift,  they  em- 
 braced this  DoQrine  as  well  as  broached  it  at  the  firft. 
 And  if  they  had  kept  to  the  profeffion  of  it  in  gene- 
 ral, without  running  into  Tranfubttantiation  or  Con- 
 JubJtmtutihn,  and  had  defined  no  further  than  the 
 plain  Scriptural  Text  in  the  fixth  of  St.  John  and  the 
 Suffrages  of  the  Primitive  Fathers  had  warranted 
 them,  viz.  That  there  was  a  twofold  Body  and  Bloud 
 of  Chrift,  the  one  Natural,  the  other  Spiritual  or  D/- 
 vine,  which  we  do  really  receive  in  the  Holy  Com- 
 munion (within  which  limits  I  (hall  confine  my  (elf 
 here  without  venturing  into  any  farther  curiofities) 
 it  had  been  more  for  the  Peace  and  Honour  of  the 
 Chriftian  Church ,  and  it  might  have  prevented 
 much  (candal  to  them  without,  and  much  Cruelty 
 and  Perfecution  amongft  our  (elves  :  The  Hiftory  of 
 which  is  very  horrid  even  to  think  of.  But  though 
 there  have  been  the(e  Miftakes  in  declaring  the 
 Mode,  yet  the  thing  it  (elf  is  not  therefore  to  be  a- 
 bandoned,  it  being  lb  great  a  Motive  for  a  Reverend 
 approaching  the  Lord's  Table,  and  duly  celebrating 
 the  Solemnity  of  the  Holy  Eucharift.  Nor  can  we, 
 as  I  humbly  conceive,  relinquifh  this  Do&rine  of  the 
 Real  Pretence  of  the  Body  and  B!oud  of  Chrift,  with- 
 out the  declining  the  moft  eafie  and  natural  fenfe  of 
 the  Holy  Scripture,  as  it  ftands  written  in  the  fixth 
 Chapter  of  St.  Jok/i. 
 
 F  CHAP, 
 
2  a  ji  brkf  Vtfceurfe  of       C  h  a  p.  VI' 
 
 CHAP.    VI. 
 
 i .  Gratian  hk  diftinclion  of  the  F/e/b  and  Blood  of  Chrift 
 into  Spiritual  or  Divine,  and  into  that  Flefh  that 
 hung  on  the  Crofs,  and  that  Blood  let  out  by  the  Lance 
 of  the  Souldicr.     2 .  The  fame  confirmed  out  of  S.  Au- 
 ftin,  who  makes  the  Body  and  Blood  of  Chrift  to  be 
 fartaken  of  in  Baptifm,  and  alfo  from  S.  Paul  and 
 Philo.     3.  Other  Citations  out  of  Philo  touching  the 
 Divine  Logos  agreeable  with  what  Chrift  fays  of  him- 
 felf  in  his  Difcourfe  John  6.  And  out  of  which  it  fur- 
 ther af fears  that  the  Antient  Fathers  ate  the  fame 
 Food  that  we,  the  Divine  Body  of  Chrift ,  but  not 
 that  which  hung  on  the  Crofs*     4.  A  ftrong  Confirma- 
 tion out  of  what  has  been  produced^  that  Gratian  his  di- 
 ft  2  net  ion  u  true.      5.  The  fir  ft  Argume?7t  from  our  Sa- 
 viour's Difcourfe^  That  he  meant  not  his  Flefh  that 
 hung  on  the  Crofs,  becaufe  he  fays,  that  he  that  eats 
 it  has  Eternal  fcife  in  him.     6.  The  fecond,  becaufe 
 his  Flefh  and  Blood  is  the  Objeft  of  his  DHcourfe, 
 not "-the  Manner  of 'eating  and  drinking  them.    7.  The 
 third \  becaufe  of  his  anfwer  to  his  murmuring  Difciples, 
 which  removes  his  Natural  Body  far  from  themy  and 
 plainly  tells  them,    The  Flefh  profiteth  nothing. 
 S.  Gratian's  diJiinclion  no  novel  Doctrine. 
 
 UT  of  which  fixth  Chapter  of  $xJohn$&L 
 is  manifeft  which  a  Member  of  the  Roman 
 Church  herfelf,  has  declared,  an  eminent  Canonift  of 
 tjieirs,  Gratian)  in  I  Canon  dupliciter']  as  it  is  cited 
 by  Philippe  Mormeus,  lib*  4.  De  Euchariftiay  Cap.  8. 
 Dufliciter  inteOigitur  Caro  Christi,  &  Sanguis  :  WSpi- 
 
Chap.  VI.      the  Real Prefence.  j 5 
 
 eft  C&U5y  &  Sanguis  meus  verb  ett  Potus,  &  nifi  man- 
 ducaveritis  Carnem  meam,  &  biheritis  Sanguinem  meum, 
 nonhabebitisVitam  Altcrnam$  velcaroqus  Crucifixa 
 tfi,  ejrfanguis  qui  militis  effufus  eft  lance*.  I  the  rather 
 take  notice  of  this  PafTage,  becaufe  he  makes  ufe  of 
 the  very  Phrafes  which  I  ufed  without  confulting  him 
 in  my  Philosophical  Hypothefis  of  the  great  Myftery 
 of  Regeneration,  calling  that  Body  or  Flefh  which 
 Chrift  ib  copioufly  difcourfes  of  John  6.  Spiritual  or 
 Divine,  which  he  plainly  diftinguifhes ,  as  Chrift 
 himfelf  there  does,  from  that  Body  that  hung  on  the 
 Crofts  and  that  Blood  that  was  let  out  by  the  lance 
 of  theSouldier. 
 
 2.  For  we  cannot  be  Regenerate  out  of  thefe  in  Bap- 
 tifm,  and  yet  in  the  fame  place  S.  Augufiine  fays,  We 
 are  partakers  of  the  Body  and  Blood  of  Chrift  in  Bap- 
 tifm;  and  therefore  as  Terrefirial  Animals  are  not  fed 
 (as  they  fay  the  Cham&lton  is)  of  the  Air,  but  by  food 
 of  a  Terrefirial  Confiftency,  ib  our  Regeneration  being 
 out  of  fpiritual  Principles ,  our  inward,  man  is  alfo 
 nourished  by  that  Food  that  is  Spiritual  or  Divine. 
 And  that  is  a  marvellous  paflage  of  S.  Paul,  1  Cor.  10. 
 where  he  fays,  The  Fathers  did  all  eat  the  fame  fpiritual 
 meat,  and  did  all  drink  the  fame,  jpiritual  drink,  for  they 
 drank  of  that  fpiritual  Rock  that  followed  them,  and  that 
 Rock  was  Chrifi,  where  S.  Aufiin,  Anfelm,  Thomas  A- 
 quinas,  and  others,  as  you  may  fee  in  Jacobus  Capellus, 
 avouch,  That  the  ancient  Patriarchs  ate  the  fame 
 Spiritual  Food  that  we,  which  therefore  muft  be  the 
 Flefh  and  Blood  of  Chrift,  in  that  fenfe  Chrift  un- 
 derftands  it  in,  John  6.  And  that  paifage  of  Philo 
 (that  Grotius  notes  on  the  fame  place)  is  worth  our  , 
 taking  notice  of,  and  that  in  two  feveral  Treatifes 
 of  his  he  interprets  the  Manna  of  the  &«©-  Xoy<&,  the 
 Divine  Legos,  which  agrees  hugely  well  with  our 
 
 F  2  ftppofing 
 
5* 
 
 A  brief  Vijcourje  of       Chat.  VI 
 
 fuppofing  that  the  Flefl)  and  Blcud  of  which  our  Sa- 
 vicur  faith,  it  is  meat  indeed,  and  drink  indeed,  he 
 Ipeaks  this  as  he  is  the  Eternal  Logos,  to  whom  ap- 
 pertains the  univerfal  Divine  Body,  as  being  the  Body 
 of  his  Zawi.  Life  or  Spirit,  as  I  have  noted  in  my 
 JnaJyticd  account  of  the  forepart  of  the  firft  Cha- 
 pter of  Sl  Johns  Golpel.  Ste  my  Scholia  at  the  end 
 of  my  En ch iridium  Ethic  wi. 
 
 ?.  And  it  is  marvelloufly  applicable  to  our  purpofe 
 what  Pktlo  lays  on  that  Paflage  of  Deuteronomy ,  Chap. 
 32.  ver.  5.  He  made  him  to  Jack  Honey  out  of  the  Rock, 
 and  Oylout  of  the  Flinty  Rock  (in  his  Bee/  ™  ™  X*&* 
 id  upeiilon  qix&p  ^n^Bgc^)  where  he  (ays  the  Rock 
 
 fi gnifies  r  seppclv  xj  dhdy^Trlov  arxpictv  t  sw.  The  folid, 
 Heady  and  infrangible  Wtfdom  of  God  ;  implying  the 
 ImmutAblenefs  and  Unalterablenefs  of  the  Natures, 
 Properties,  and  Refpe&s  of  the.  Ideas  of  things  in 
 the  Divine  Intellcft,  The  ml  act  vawnL  $  m&Wjt 
 %ork,  not  to  be  changed  or  violated  for  any  fuperfti- 
 tious  purpofes  wbatfbever,  as  I  have  intimated  be- 
 fore. Wherefore  as  Sr  Paul  calls  ChriSi,  who  is  the 
 Eternal  Logos,  a  Rock,  fb  does  Philo,  by  iaying,  that 
 Reck  Mofes  mentions  in  his  Seng  is  the  fteady,  folid 
 and  infrangible  Wifdcm  of  God.  Which  therefore  is 
 that  Efftntial  Wifdom,  the  fame  that  the  Divine  Lo^ 
 gas,  or  fecond  Hypoffafis  of  the  Trinity. 
 
 And  not  many  lines  after  in  the  fame  Treatife, 
 the  Lawgiver,  fays  he,  r  Wt^jv  muita  i&Km  pj.wcu 
 r  7rfS(r@umfov  *pfS  oylcoy ,  Xoy>v  Srelovy  calls  this-  Reck 
 Manna  the  Divine  Logos  that  was  before  all  Beings,  and 
 without  whom  nothing  was  made  that  was  made,  as 
 SlJohn  teftifies.  And  in  his  [Hse*  iSwo^  S-«w^ 
 irejtyfj&Tw  xAtfe^V©*!  fpeaking  of  Ifrael,  which 
 he  would  have  fignifie  one  that  fees  God  :  He,  fays. 
 he.y  lifting  up  his  Eyes  tQ  Heaven  fees,  and  thence  re* 
 
 ceives- 
 
 — 
 
hap.  VI.       the  Real  Prefence,  37 
 
 stives,   (it!  i\g.vvcL  t  3"«o*  Xoypy  r  v&Lvtov  *?  yitobextAi- 
 y©.  -v^^ns   clqbctflov  T&>q,riv)  the-  Manna ,    the  Divine 
 Logos,  f/;e  Heavenly  imorutptible  Food  of  the  Soul  de- 
 voted to  Holy  Speculation.     Which  PafTages  I  could 
 not  forbear  to  produce,  they  having  fb  great  an  Affi- 
 nity with  that  which  cur  Saviour  profefles  of  him- 
 felf,  that  he  is  this  Bread  from  Heaven ,   the  true 
 Manna,  and  incorruptible  Food  of  the  Soul';-  whereby 
 fhe  is  nourifhed  to  Eternal  Life •,.  John  6.     Out  of  all 
 which  may  be  more  eafily  underftood  how  the  Fa* 
 thers  did  all  eat  the  fame  Spiritual  Meat,  and  drink 
 the  fame  Spiritual  Drink,  which  cannot  well  be  con- 
 ceived but  of  fuch  a  Divine  Body  and  Bloud  of  Chrift, 
 as  is  univerfal,  not  reftrained  to  his  particular  humane 
 Nature,  but  belonging  to  him  as  he  is  the  Eternal 
 Logos,  in  whom  is  the'Zaro  Li fe^ox  Spirit,  which  go** 
 eth  along  with  the  Divine  Body  of  this  Life  or  Spirit 
 of  Chrift,  and  confequently  is  rightly  called  his  Body. 
 Which  being  the  neceflary  Principles  of  Regeneration 
 (for  ex  eifdem  nutrimur  ex  quibus  conflamus)  and  there 
 being  no-  Salvation  without  Regeneration,  andno^Re- 
 generation  continued  and  advanced  without  congene- 
 w/arFood-;  we  muft  neceffarily  conclude  with  Saint. 
 Paul,  that,  The  Fathers  all  ate  the  fame  Spiritual  Meat, 
 and  drank  all  the  fame  Spiritual  Drink,,  Water,,  Honey, 
 Oyl  out  of  the  fame  Rock,  Chrift,  the  Eternal  Word 
 or  Legos.     And  certainly  that  Body  and  Bloud  of 
 Chrift  out  of  which  the  Fathers  were  Regenerate,  and: 
 by  which  they  were  fed,  cannot  be  the  very  Body 
 and   Bloud   of  Chrift  which  hung  on  the  Crofs, 
 and  whofe  Bloud  was  there  let  put  oy  the  Lance  of 
 the  Souldier  that  pierced  his  fide  :  and  therefore, 
 there  was  a  Body  and  Bloud  of  Chrift  before  he  was 
 incarnate,  for  the  Regenerate  Souls  of  the  antient 
 People  of  the  Jem  to  feed  upon,  belongingto  him  as 
 
 he. 
 
3  8  A  brief  Difcourft  of        Chap.  VI. 
 
 he  is  the  Eternal  Logos  \  in  whom  is  the  Life  and 
 that  Spirit  of  which  it  is  faid,  That  which  is  born  of 
 the  Flefh  is  Flefh,  and  that  which  is  born  of  the  Spi- 
 rit is  Spirit.  Which  things  are  more  fully  treated  of 
 in  t|zAtfyli&£*|  or  a  Philolbphical  Hypothefis  touch- 
 ing the  great  Myftery  of  Regeneration. 
 
 4,  Wherefore  there  is  all  the  Reafon  in  the  World, 
 if  not  plain  Neceffity  to  admit,  what  wre  cited  out  of 
 Gratian  that  famous  Canonifl  of  the  Church  of  Rome, 
 That  we  are  to  under  Hand  that  there  is  a  twofold 
 Flefb  an4  Blond  of  C^riftt  either  that  Spiritual  and 
 Divine  Flefb,  of  which  he  himfelf  fays,  My  Flefb  U 
 Meat  indeed^  and  my  Blond  it  Drink  indeed,  and,  Vx- 
 left  you  eat  my  Flefb ,  a#d  drink  my  Bloud,  ye  jbxll  not 
 have  Everlafting  Life  ;  Or  that  Flefb  which  was  cru* 
 cifiedy  and  that  Bloud  that  was  let  out  of  his  fide  by 
 the  Lance  of  the  Soulier,  which  we  fhallnow  endea- 
 vour briefly  to  demonftrate  out  of  that  Dilcourfe  of 
 our  Saviour  in  the  fixth  of  S.  John. 
 
 5.  Fir  ft  then,  That  the  Flefh  of  Chrift  that  hung 
 once  on  the  Crofs,  and  into  which  the  Bread  of  the 
 Romanijls  is  fuppofed  to  be  Tr.wfubftantiated  in  the 
 Sacrament  of  our  Lord's  Supper ,  is  not  the  Flefh 
 here  meant,  is  plain  from  what  is  faid  thereof  in  this 
 fixth  Chapter  of  S.  John,  ver.  54.  Whofo  eateth  my 
 Flefh  And  drinketh  my  Bloud  hath  Eternal  Life.  But  e- 
 very  one  that  eateth  the  Bread  tranfubftantiated  into 
 the  Body  of  Chrift,  that  once  hung  upon  the  Crofs, 
 in  the  Roman  Communion,  has  not  Eternal  Life  in 
 him.  Nay  if  that  Souldier  that  pierced  our  Savi- 
 our's Side,  and  let  out  his  Bloud  with  his  Lance,  had 
 drunk  alfo  thereof,  and  cut  fome  piece  of  his  Flefh 
 from  his  Body  and  eaten  it,  is  any  one  fb  fond  as  to 
 think,  that  he  thereby  would  have  been  made  Par- 
 taker of  Eternal  Life  ?  But  if  Chrift  meant  that  Body 
 
 or 
 
Chap.   VI.      the  Real  Prefence.  39 
 
 or  Flefh  of  his  and  not  feme  other  that  is  rightly  alfo 
 called  his  Flefh  or  Body,  it  would  follow,  that  that 
 Souldier  by  doing  that  lavage  and  inhumane  aft, 
 would  have  obtained  Everlaiting  Life.  Wherefore 
 it  is  plain  from  hence,  that  there  is  another  Body  or 
 Flefh  of  Chrift,  and  another  Bloud,  diftinct  from  that 
 Bloud  that  was  fhed  on  the  Crofs,  and  from  that  Bo- 
 dy that  hung  there,  which  our  Saviour  aims  at  in 
 his  Difcourfe.  . 
 
 6.  Secondly,  It  is  plain  that  our  Saviour's  Difcourfe 
 in  that  Chapter  (he  palling  from  that  temporal  Food 
 which  he  had  lately  procured  for  the  multitude,  to  a 
 Spiritual  and  Eternal)  has  for  its  Objeft  or  Subje£t 
 not  the  Manner  or  Way  of  receiving  his  Body  and 
 Bloud,  as  if  it  were  meant  of  that  very  Flefh  and 
 Bloud  on  theCrofs,  but  that  it  was  to  be  received  in 
 a  Spiritual  Manner,  which  Interpreters,  feveral  o£ 
 them,  drive  at ;  but  the  Obje£t  of  his  Difcourfe  is 
 his  very  Flefh  and  Bloud  it  [elf,  to  be  taken  (as  the 
 Fifh  and  Loaves  were  wherewith  he  lately  fed  them)* 
 or  it  is  himfelf  in  reference  to  this  Flefh  and  Bloud 
 which  belongs  to  him  as  he  is  the  Eternal  Word,  and. 
 in  this  fenfe  he  fays,  He  is  the  Bread  of  God  that  cometh 
 down  from  Heaven,  and  giveth  Life  to  the  World,  ver. 
 33.  And  ver.  48.  'Ey«J  tyu  0  apT©<  £  Zw«$,  /  am  the 
 Bread  of  Life ;  and  fpeaking  of  die  Manna  he  pre.-- 
 fentlv  adds,  Tour  Fathers  ate  Mannayand  yet  died,  viz* 
 the  natural  Death,  the  natural  Manna  being  no  Pre- 
 fervative  againft  the  natural  Death.  And  ver.  ji,  'Eyb 
 *jm  0  aj>T©»  0  ($*,  as  before  he  called  himfelf  S$  afl& 
 J  Zmu  For  in  him  is  the  *Zm  (John  1.)  or  Life 
 and  Spirit,  and  this  Spirit  or  Life  in  the  Divine  Body. 
 I  am  the  living  Bread  coming  down  from  Heaven  (as; 
 the  Manna  is  faid  to  do,  and  to  which  Phtio  com- 
 pares the  Divine  Logos)  if  any  one  eat  of  this  Bread  he 
 
 Jhall 
 
4o 
 
 A  brief  Difcourfe  of       C  h  a  r.  VI- 
 
 [ball  live  for  ever.  He  fpeaks  not  of  the  manner  of 
 eating  of  it,  but  of  the  Bread  it  [elf to  be  eaten,  and 
 yet  immediately  thereupon  he  calls  this  Bread  \\\sFlefb> 
 which  he  fays,  he  will  give  for  the  Life  of  the  Worldy 
 that  is,  to  the  end  that  they  may  be  enlivened  there- 
 by, he  thus  communicating  to  them  his  Divine  Body 
 and  Spirit  together.  And  then  prefently  upon*  the 
 Jews  ftriving  amongft  themfelves  and  faying,  How 
 can  this  man  give  us  his  flefh  to  eat?  (the  reafbn 
 whereof  was  becaufe  they  took  him  to  be  ameer  man, 
 and  thought  that  Chrift  himfelf  underftood  it  of  his 
 humane  Fle/b  J  he  affirms  with  greater  earneftnefs  and 
 vehemency,  Verily,  verily,  I  fay  unto  you,  unlefs  ye  eat 
 the  Fle/b  of  the  Son  of  Man  (viz,,  of  the  Meffias,  who  is 
 the  Logos  incarnate)  and  drink  his  Blood,  ye  have  no 
 Life  in  you.  Whofo  eateth  my  f  kfb,  and  drinketh  my 
 Blood,  hath  Eternal  Life,  and  I  ivi/l  raife  him  up  at  the  laft 
 day.  For  my  Flefh  is  meat  indeed,  and  my  Blood  is  drink 
 indeed.  And  fb  all  along  to  the  very  eod  of  his  Dif- 
 courfe, he  fpeaks  of  a  real  eating  his  Flefh,  and  drink- 
 ing his  Bloody  not  of  the  Manner  of  eating,  as  if  it  ne- 
 ver came  nigh  them,  but  only  they  thought  of  Fle/b 
 and  Blood  God  knows  how  far  diftant  from  them,  and 
 fb  ate  the  humane  Flefh  of  Chrift  by  meer  thinking  of 
 it,  and  drank  his  Blood  after  the  fame  imaginary  Man- 
 ner, which  would  I  think,  be  a  very  dilute  and  frigid 
 fenfe  of  fiich  high  and  fervid  Affeverations  of  our  Sa- 
 viour, if  the  Myftery  reached  no  farther  than  fo. 
 
 7.  But  Thirdly  and  laftly,  That  it  does  reach  fur- 
 ther than  fb,  is  exceeding  evident  from  what  our  Sa- 
 viour utters  upon  his  Difciples  being  fcandalized  at 
 this  ftrange  Difcourfe  of  his,  ver.  61.  When  Jefus  knew 
 in  himfelf,  that  his  Difciples  murmured  at  it,  he  [aid 
 unto  them,  Does  this  offend  you  ?  What  if  you  /hall  fee  the 
 Son  of  man  afcending  where  he  was  before  ?  which  he 
 
 muft 
 
Chap.   VI.        the  Real  Prefence.  4 1 
 
 mull:  needs  underftand  of  his  particular  vifible  Body 
 which  he  bore  about  with  him,  and  which  his  hu- 
 mane Soul  did  actuate,  and  which  was  appropriated 
 to  his  humane  nature,  which  is  finite  and  circumfcri- 
 bed.  It  is  an  Elliptical  fpeech  of  his,  but  thus  natu- 
 rally to  be  fiipplyed,  as  I  have  alfo  noted  above,  as 
 if  he  fuppreffed  by  an  Apofwpefts  this  objurgatory  fenfe 
 infinuated  thereby.  Will  you  then  imagine  16  grofly 
 as  if  I  underftood  it  of  this  very  Flefli  I  bear  about 
 with  me,  when  as  this  particular  body  of  mine  after 
 my  Afcenfwn  into  Heaven  will  be  removed  at  a  vajl 
 dijlunce  from  you  ?  I  tell  you,  this  Fkfh  of  mine,  as  to 
 this  purpofe  I  have  all  this  time  driven  at,  profiteth 
 nothing,  you  cannot  feed  of  it  at  fuch  a  diftance  if  it 
 were  to  be  fed  on. 
 
 The  Text  runs  thus,  verf.  63.  to  irveu^  3P$i  ii 
 fyonviw,  it  is  that  quickening  Jpirit  I  aim  at  in  my  dif- 
 courfe,  that  Divine  or  Spiritual  Body  of  mine,  fi  c4p% 
 vx.  ooffeAei  y&V,  that  Flejh,  which  you  underftand  and 
 are  fo  fcandalized  at  the  eating  thereof,  projiteth  no- 
 thing as  to  this  purpofe,  nor  has  the  Blood  taken  in 
 your  fenfe  any  thing  to  do  here.  The  words  that  1  Jpeak 
 unto  you  they  are  fpirit  and  thty  are  life.  The  Object 
 of  thofe  words  fpoken  is  my  Spiritual  Body  and  Blood, 
 not  as  I  am  a  Man,  but  the  Eternal  Word,  the  Divine 
 Logos,  which  contains  in  it  the  Z&w  or  Spirit,  and  my 
 Divine  Body  univerfal,  that  belongs  to  that  my  Life 
 or  Spirit.  .This  is  the  true  Myftery  of  the  Matter, 
 for  by  thef^fwo  things  afferted  by  our  Saviour, 
 1.  That  we  are  to  eat  his  Flefti  and  drink  his  Blcod 
 as  we  hope  ever  to  have  Eternal  Life.  2.  And  his 
 declaring  his  Flefh  profiteth  nothing,  it  is  manifeft 
 that  that  diftin£tion  of  Gratian  is  true,  which  he 
 feems  to  have  taken  out  of  S.  Hierom  or  fbme  other 
 ancient  Father,  who  tells  us  the  Flefh  and  Blood  of 
 
 G  Chrift 
 
ji  brief  flrfmrj*  of       C  h  a  p  .  V I. 
 
 Chrift  is  twofold,  the  one  natural  and  which  he  bore 
 about  with  him  and  hung  once  on  the  Crofs,  the  other 
 Sfhitual  and  Divine,  which  we  may  really  eat  and 
 drink,  that  is,  really  receive  and  draw  in  at  the  Cele- 
 brating the  Holy  Eucharifi  by  a  fincere,  fervid  and 
 devotional  Faith.  And  confequently  riiere  is  a  Real 
 Prefenceof  the  Body  and  Blocd  of  Chrift  in  parta- 
 king of  the  Lord's  Supper,  whereby  our  Souls  are 
 nourifhed  to  Eternal  Life. 
 
 And  in  that,  he  fays,  his  natural  Flefh  profiteth  no- 
 thing to  this  purpofe  (for  it  cannot  be  faid  that  it  pro- 
 fiteth nothing  at  all,  fince  in  vertue  of  the  Crucifixion 
 of  that  Fkfh,  and  EJfufwn  of  that  Blood  on  the  Crofs, 
 we  have  the  remiflion  of  our  Sins)  Chrift  plainly  in- 
 fers that  he  has  (  which  cannot  be  well  underftood 
 but  as  he  is  the  Eternal  Logos)  another  Flefh,  viz.  that 
 Spiritual  and  Divine  Flefh,  which  is  mainly  profitable 
 foe  this  purpofe,  for  the  maintaining,  perfecting  and 
 renewing  the  inward  man,  that  he  may  attain  to  his 
 due  growth  in  Chrift. 
 
 And  laftly,  How  can  Chrift  fay,  his  Flefh  that 
 was  Crucified  on  the  Crofs  profiteth  nothing,  when  by 
 being  meditated  irpon  at  the  Solemnity  of  the  Holy  Eu- 
 charifi, and  alfb  at  other  times,  it  may  ferve  to  kin-_ 
 die  and  inflame  our  Love  and  Devotion  towards  him, 
 and  fo  urge  us  to  greater  degrees  of  Repent Ance  and 
 Mortification,  and  ferious  Holimji ;  it  therefore  being 
 ufefuland  profitable  for  all  this,  I  fay,  ^hy  does  he 
 then  affirm  if  profiteth  nothing,  but  thai  he  does  on 
 purpofe  advertife  us  that  it  profiteth  nothing  a<s  to  the 
 prefentsafe  he  has  fpoketo  all  this  while,  viz.  to  be 
 the  real  meat  and  food  of  the  inward  nun,  and  to  be 
 really  received  into  him,  to  maintain  and  encreafe 
 thofe  Divine  Principles  in  him  out  of  which  he  is  rege- 
 n&tttd  ?  This  his  particular  Flefh  and  Blond,  that 
 
 hung 
 
Ch  a  p.  VI.      the  Real  Prefence.  4; 
 
 hung  on  the  Crofs,  cannot  be  profitable  for,  nor  can 
 be  come  at,  at  fuch  adiftance,  to  be  taken  in  and  re- 
 ceived ;  which  therefore  plainly  implies  thofe  other, 
 which  were  mentioned  above  out  of  Gratian  (the  £fc- 
 vine  or  Spiritual  Flefh  and  Bioud  of  Chrift  only)  to 
 be  properly  ufeful  to  this  purpofe. 
 
 8.  And  for  this  Divine  and  Spiritual  Flefh  and 
 Bloud  of  our  Saviour,  diftinguifhed  from  his  natural; 
 befides  St.  Hieromt ,  you  have  alfb  the  Suffrage  of 
 Clemens  AlexanArinus,  in  his  Ptdagogus,  lib.  2.  cap.  2. 
 dAiiTw  q  to  oufjg.  tM  yjufrVy  to  fXyj  yoop  tgiv  cutrv  oztpxiiyv 
 »  f  (pBa&ts  AeA^w 'fM&cc ,   to    $   Trvbugmiyv ,  Tvlesiv  a 
 
 a^g^r/«2ta5.  The  Bloud  of  our  Lord  is  twofold,  the 
 one  carnal,  by  which  we  are  redeemed  from  corru- 
 ption ;  the  other  Spiritual  wherewith  we  are  anoint- 
 ed, and  by  virtue  of  drinking  thereof  we  attain  to 
 incorruption.  Kal  tSV  053  <m&v  to  ax^  t5  'Iw*  *f  vju- 
 e/.trms  fMfcLhocS&v  clq>$a,pmctA.  And  as  he  makes  the 
 Bloud  of  our  Lord  twofold,  fb  we  may  be  fure  he 
 makes  his  Body  or  Flefh,  becaufe  his  Myftical  Body 
 and  Bloud  go  together.  According  to  that  which 
 Mr  Felling  in  his  Pious  and  Learned  Difcourfe  of  the 
 Sacrament,  quotes  out  of  S.  Ambrofe,  who,  fays  he, 
 peaking  of  that  Body  which  is  received  in  the  Eu- 
 charift,  calls  it  the  fpiritual  Body  of  Chrift,  the  Bo- 
 dy of  a  Divine  Spirit ;  and  he  does  confidently  affirm 
 of  all  the  Antients  who  have  either  purpofely  inter- 
 preted, or  occafionally  quoted  the  Words  of  Chrift, 
 in  the  fixth  of  S.  John,  touching  the  eating  his  Flefh 
 and  drinking  his  Bloud ,  that  they  all  understand 
 him  to  fpeak  of  a  Spiritual  Flefh  and  Bloud,  diftin£l 
 not  only  from  the  Subftance  of  the  Holy  Elements, 
 but  alfb  from  that  natural  Body  of  Chrift  which  he 
 took  of  the  Subftance  of  the  Holy  Virgin,  fag.  2  $  3. 
 So  little  Novelty  is  there  in  this  diftinftion  of  the 
 
 G  2  Body 
 
44  A  brief  Vijcourfe  of      Chap.  VH. 
 
 Body  and  Bloud  of  Chrift  into  Natural ,  and  Spiri- 
 tual or  Divine. 
 
 CHAP.   V1L 
 
 &  An  Apology  for  being  thus  operofe  and  copious  in  in- 
 culcating the  prefent  Point  from  the  ufefulneft  there- 
 of. 2.  The  fir  ft  ufefulnefs  in  that  it  defeats  Monfieur 
 de  Meaux  his  Stratagem  to  reduce  us  to  Tranfuh- 
 ftantiation,  as  if  no  Real  Prefence  without  it.  j. 
 The  ft  con  d  uffulnefs,  for  the  rectifying  the  Notion 
 of  Gonfubftantiation.  4.  The  third  for^  more  fully 
 under  ft  anding  the  Myftery  of  the  Eucharift ,  with 
 Applications  oj  it  to  fever  al  Paffages  tn  our  Com* 
 m  union- Service.  5.  The  fourth  for  a  very  eafie 
 and  natural  Interpretation  of  certain  Paffages  in  our 
 Ghurch-Catechifm.  6.  The  priviledge  of  the  faith- 
 ful Rtceiver,  and  of  what  great  noment  the  Celebrati- 
 on of  the  Eucharift  is.  7.  The  laft  ufefulneft  in  fo- 
 lidly  reconciling  the  Rubrick  at  the  end  of  the  Com- 
 munion-Service ,  with  that-  noted  Paffage  in  our 
 Church -Catechifm.  * 
 
 i.*"  "'HE  Reader  may  haply  think  I  have  been  o- 
 i  ver  operofe  and  copious  in  inculcating  this 
 Diftin&ion  of  GratiarPs  ,  touching  the  Body  and 
 Bloud  of  Chrift  in  the  Holy  Eucharift.  But  the  great 
 ufefulnefs  thereof  I  hope,  may  apologize  for  this 
 my  extraordinary  diligence  and  induftry.  For  the 
 Notion  being  both  true  and  unexceptionable,  and 
 not  at  all  clafhing,  fb  far  as  I  can  dilcern,  with  ei- 
 ther the  Holy  Scripture,  or  right  Reafon  and  folid  Phi- 
 lofofhy,  to  fay  nothing  of  the  Suffrage  of  the  Primi- 
 tive 
 
Chap.  VII.       the  Real  Prefence.  45 
 
 tive  Fathers,  but  rather  very  agreeable  and  confenta- 
 neous'to  them  all;  and  alfb  having,  as  I  laid,  its 
 weighty  ufefulnefs,  it  was  a  Point,  I  thought,  that 
 was  worth  my  lb  ferioufly  infilling  upon  ;  and  as  I 
 have  hitherto  endeavoured  faithfully  to  fet  out  the 
 Truth  thereof,  Tfhallnow,  though  mote  briefly,  in- 
 timate its  Vfefulneft. 
 
 2.  And  the  firft  Ufefulnefs  is  this,  Whereas  that 
 Reverend  Prelate  the  Bifhop  of  Meaux  tugs  (b  hard 
 to  pull  back  again  the  Reformed  Churches  to  the 
 Communion  of  the  Church  of  Rome,  by  this  Concef- 
 fion,  or  rather  Profeffion  of  theirs,  that  there  is  a  Real 
 Prefence  of  the  Body  and  Bloud  of  Chrift  at  the  Cele- 
 bration of  the  Eucharifi,  to  be  received  by  the  faith- 
 ful, and  that  therefore  they  muft  return  to  the  Do- 
 ctrine of  Tranfubftantiationy  as  if  there  were  no  0- 
 ther  Mode  of  a  Real  Prefeme  to  be  conceived  but  it : 
 the  force  of  this  Inference  is  plainly  taken  away,  by 
 this  Diftinftion  that  Gratian^    one  of  their  own 
 Church,  hath  luckily  hit  upon  ,  or  rather  taken  out 
 of  fome  antient  Father^  and  is  more  fully  made  out 
 in  this  Difcourfe,  that  there  is  a  Spiritual  and  Divine 
 Body  of  Chrift,  diftinft  from  that  particular  Body  of 
 hi*  that  hung  on  the  Crofs,  which  the  faithful  par- 
 take of  in  the  Lord's  Supper.     Whence  it  is  plain 
 there  is  no  need  of  TranfubHaniiation,  which  is  in- 
 cumbred  with  fuch  abundance  of  Impoffibilt ties and  I 
 Contradictions. 
 
 3.  Secondly,  This  Notion  of  ours  is  hugely  fer- 
 viceable  for  the  reftify  ing  of  the  Doftrine  of  Confab* 
 siantiation  in  the  Lutheran  Church,  who  are  for  an 
 Vbiquity  of the  particular  Body  of  Chrift  that  hung  on: 
 the  Crofs,  which  affuredly  is  a  grand  Miftake.  But 
 I  believe  in  the  Authors  thereof  there  was  a  kind  of 
 Parturiency,  and  more  confuted  Divination  of  that 
 
 Truths 
 
46  A  brief  Vifcourfe  of       Chap.  VH. 
 
 Truth,  which  we  have  fo  much  infifted  upon,  and 
 their  Miftake  confifts  only  in  this,  that  they  attribu- 
 ted to  the  particular  Body  of  Chrift,  which  belongs 
 to  his  retrained  and  circumfcribed  humane  Nature, 
 that  which  truly  and  only  belongs  to  his  Divine  Bodjy 
 as  he  is  the  Eternal  Logos,  in  whom  is  the  Za>n,  the 
 Life  or  Spirit  of  the  Logos,  to  which  Spirit  of  his 
 this  Body  belongs,  and  therefore  is  rightly  called  his 
 Body,  as  appertaining  to  his  Spirit.  For  this  Body, 
 this  Dsvine  and  Spiritual  Flefh,  as  Gratian  calls  it,  is 
 every  where  preient,  though  not  to  be  received  as 
 the  Food  of  the  Inward,  man,  but  only  by  the  Faithful 
 and  Regenerate  ;  fb  that  according  to  this  Notion 
 there  may  be  a  Conbfubftantiationx\$\x\y  interpreted, 
 that  is  a  Comprefentiation,  or  rather  Comprefentiality  of 
 both  the  Real  Bread 'and  Winer  and  the  Real  Body  and 
 Bloud  of  Chrift  at  once  ;  fo  that  they  both  may  be  re- 
 ally and  indeed  received  by  all  true  Believers.  And 
 Lutheranifm  in  this  Point  thus  candidly  interpreted, 
 will  prove  a  found  and  unexceptionable  Doctrine. 
 And  I  charitably  believe,  the  firft  Authors  of  it,  if 
 they  had  fully  underftood  their  own  meaning,  meant 
 no  more  than  fb.  And  I  wifh  I  had  as  much  reafbn 
 to  believe  that  the  Pontifcians  meant  no  more  by  their 
 Tranfubjlantiation,  but  a  firm  and  faft  hold  of  the  Real 
 Prefence.  .  I  hope  the  moft  ingenuous  of  them  at  this 
 time  of  the  day  mean  no  more  than  fb,  viz.  That 
 they  are  as  well  allured  of  the  Real  Prefence  of  the 
 Body  and  Bloud  of  Chrift  to  be  received  in  the  Cele- 
 bration of  the  EuchariJt,  as  if  the  very  Bread  was 
 turned  into  his  Body,  and  the  Wine  into  his  Bloud  by 
 a  miraculous  Tranfubliantiation. 
 
 4.  Thirdly,  It  is  from  this  Notion  or  Diftinction 
 of  the  antient  Fathers,  as  I  hinted  above,  of  the  Body 
 and  Bloud  of  Chrifl:  into  Natural  and  Spiritual  or 
 
 Divine, 
 
Chap.   VII.     de  Real  Pretence.  47 
 
 Divine,  that  we  have  ever  been  well  appointed  to 
 give  a  more  full  and  diftinft  account  of  the  nature  of 
 the  Solemnity  of  the  Eucharift  as  it  is  celebrated  in 
 our  Church,  it  plainly  comprizing  thefe  two  things. 
 The  firft  the  Commemoration  of  the  Death  of  Chrift,  of 
 the  breaking  his  Body  or  Fleflh,  viz,,  the  wounding 
 thereof  with  Nails  and  Spears.  The  other,  The  par- 
 taking of  the  Divine  Body  and  Blood  of  Chrift,  by 
 which  our  inward  Man  is  nourifhed  to  Eternal  Life  : 
 which  our  eating  the  Bread  and  drinking  the  Wine  are 
 Symbols  of.  Both  which  in  our  Communion-Service 
 are  plainly  pointed  at.  The  firft  fully,  in  the  Exhor- 
 tation to  Communicants,  where  it  is  laid,  And  above 
 nil  things  you  muft  give  mo  ft  humble  and  hearty  thanks  to 
 God  the  Father,  the  Son,  and  the  Holy  Ghoft,  for  the  Re- 
 demption of  the  World  by  the  Death  ^Paffion  of  our 
 Saviour  Chrift,  both  God  and  Man,  rvho  did  humble  him- 
 felf  even  to  the  Death  upon  the  Crofs  form  miferabh 
 {inner s And  to  the  end  we  fhould  always  remem- 
 ber the  exceeding  great  love  of  our  Mafter  and  only 
 Saviour  Jefiis  Chrift  thus -dying  for  us,  and  the  in- 
 .numerab^  benefits,  which  :by  his  precious  Blood-jhed- 
 ding  he  hath  obtained  to  us,  lie  has  inftituted  and  or- 
 dained Holy  Myfteries  as  pledges  of  his  Love,  and 
 for  a  continual  remembrance  of  his  Death.  And  in  > 
 die  Prayer  of  Confecration,  the  Celebration  of  the 
 Eucharift  is  again  faid  to  be  a  continued  or  perpetuated 
 Commemoration  of  Chrift's  precious  Death  till  his  cpna- 
 ipg  aga  in. 
 
 But  now  for  our  receiving  the  Spiritual and  Divine 
 Body  and  Blood  of  Chrift,  fuch  paffages  as  thefe 
 feem  to  intimate  k..  In  the  Exhortation  to  the  Com- 
 municants, it  is  there  faid,  if  with  a  true  penitent 
 heart  and  lively  faith  we  receive  this  Holy  Sacrament, 
 then  we  fpiritually  eat  the  flejh  of  Chrift  and  drink  his 
 
 bloody 
 
48 
 
 A  brief  Vifcourfe  of       Cha  e.  VII. 
 
 bloody  then  we  dwell  in  Chrift  and  Chrift  in  us,  we  are 
 one  with  Chrift  and  Chrift  with  us.  This  paflage  plainly 
 points  to  our  Saviour's  Difcourfe,  John  6.  verf.  56. 
 where  he  fays,  He  that  eateth  my  flefh  and  drinketh  my 
 blood ',  dwelleth  in  me  and  I  in  him.    And  he  thus  dwel- 
 ling in  us,  he  enlivens  us,  we  becoming  one  with 
 Chrift  in  a  manner  as  the  Soul  and  Body  makes  one, 
 as  it  followeth  in  the  next  verfe,  As  the  living  father 
 has  fent  me,  and  Hive  by  the  father,  fo  he  that  eateth  me 
 fhall  live  by  me,  and  lo  we  become  one  with  Chrift 
 and  Chrift  with  us,  we  living  by  Chrift  as  he  by  his 
 Father  ;  that  is  to  fay,  as  Chrift  lives  by  his  Father, 
 .  fb  we  live  by  the  Spirit  of  Chrift  dwelling  in  us,  Rom. 
 8.  11.  which  Spirit  or  Life  of  Chirft  always  implies 
 the  Divine  Body.     As  he  that  is  joined  unto  the  Lord 
 in  this  Body  is  one  Spirit,  1  Cor.  6.  17.  Now  this 
 Exhortation  fb  plainly  alluding  to  this  paflage  of  our 
 Saviour's  Difcourfe,which  fpeaks  not  of  his  particular 
 natural  Flefh,  but  of  that  which  is  his  Spiritual  or 
 Divine  Flefh,  it  is  plain  that  the  genuine  fenfe  of  the 
 Exhortation  in  this  place  is,  that  we  really  though 
 fpiritually  (that  is  by  a  fervent  and  devotional  Faith) 
 eat  or  receive  the  real  Body  and  Blood  of  Chrift,  viz,. 
 that  Divine  and  Spiritual  Body  and  Blood  of  his  above- 
 mentioned.     And  this  paflage  of  our  Saviour's  Difc 
 courfe  is  again  alluded  to  in  the  Prayer  immediately 
 before  the  Prayer   of  Confecration  in  thefe  words, 
 "  Grant  us  therefore,  Gracious  Lord,  fb  to  eat  the 
 a  Flefh  of  thy  Dear  Son  Jefus  Chrift,  and  to  drink  his 
 u  Blood,  that  our  finful  Bodies  may  be  made  clean 
 "  by  his  Body,  and  our  Souls  wafhqd  through  his 
 *'  moft  precious  Blood,  and  that,  we  may  evermore 
 u  dwell  in  him  and  he  in  us,  John  6.  56.  And  thefe  two 
 places  fb  plainly  alluding  to  our  Saviour's  Difcourfe 
 in  the  fixth  of  S^John,  it  is  very  eafie  and  natural 
 
 to 
 
Chap.   VII.       the  Real  Prefence.  49 
 
 to  conceive,  that  what  occurs  in  the  Thanksgiving 
 after  our  receiving  the  Sacrament,  does  found  to  the 
 lame  purpofe.  "  Almighty  and  everlafting  God, 
 "  we  moft  heartily  thank  thee  for  that  thou  doft 
 "  vouchfafe  to  feed  us  who  have  duly  received  thefe 
 "  Holy  Myfteries,  with  the  Spiritual  Food  of  the 
 u  moil:  Precious  Body  and  Blood  of  thy  Son  and  our 
 
 <c  Saviour  Jefus  Chrift The  words  even  of  them- 
 
 felves  do  very  naturally  point  at  a  real  though  fpiri- 
 tual  partaking  or  receiving  into  us  the  Body  and 
 Blood  of  Chrift,  namely,  of  that  Flefh  and  Blood 
 which  our  Saviour  difcourfes  of,  John  6.  And  there- 
 fore we  may  be  much  more  allured  that  they  do  lb, 
 if  we  take  notice,  the  fenfe  is  lb  back'd  and  ftrength- 
 ned  by  the  other  two  Paflages  which  do  plainly  re- 
 late to  the  Body,  or  Flefh  and  Blood  Chrift  difcourfes 
 of,  in  the  fixth  of  Sc  Johns  Gofpel. 
 
 I  will  only  add  one  Confideration  more,  and  that 
 is  from  the  Title  of  our  Cor^rnunionService.  Can  there 
 be  any  more  likely  reafbn  why  the  Lord's  Supper  is 
 called  THE   HOLY    COMMUNION,   than 
 that  it  refers  to  that  of  Sf  Paul,  1  Cor.  10.  16.    The 
 Cup  of  Blefjing  which  we  blefs,  is  it  not  the  Communion  of 
 the  Blood  of  Chrift  ?  The  Bread  which  we  break ,  is  it  not 
 the  Communion  of  the  Body  of  Chrift  ?  Becaufe  there  is 
 one  Bread,  we  being  many  are  one  Body.     For  we  are  all 
 partakers  of  thai  one  Bread,    Which  is  that  Bread  from 
 Heaven,  which  our  Saviour  difcourfes  of  in  the  fixth 
 of  S.  John.  But  the  Words  I  have  chiefly  my  Eye  up- 
 on are  thofe ;  The  Cup  being  called \$ivc*>vlcc  iS  4k£* 
 t©-,  theCommunivn  of  the  Blood;  and  the  Bread,  yyi- 
 voovlcc  tS  Gwfjyl©*)  the  Communion  of  the  Body  of  Chrift; 
 and  the  word  ^&W<x,  in  all  likelyhood,  having  the 
 fame  fenfe  that  it  had,  2  Pet.  1.4.  in  $•««*  ^wvoi 
 <pua*M?  where  we  are  laid  to  be  called  to  the  Parti- 
 
 H  cipation    - 
 
5° 
 
 A  brief  Vifcourfe  of      C  h  a  p  .  VII. 
 
 II 
 
 cipation  of  the  Divine  Nature,  Communion  here  in 
 S.  Paul\  Epiftle  to  the  Corinthians  muft  naturally  im- 
 ply our  real  receiving  or  partaking  of  the  Body  and 
 Blood  of  Chrift  in  the  celebrating  of  this  Holy  Com- 
 munion, and  that  by  thus  partaking  of  that  one  Di- 
 vine Body  and  Blood  of  his,  fignified  by  the  eating 
 and  drinking  the  Bread  and  Wine,  we,  though  many> 
 become  one  Body  :  not  in  a  Political  Senfe  only,  but,  if 
 I  may  fo  fpeak,  Divinely  natural,  we  being  made  all 
 Members  of  that  wzeUniverfal  Divine  Body  of  Chrift, 
 as  he  is  the  Eternal  Logos,  and  fo  becoming  igmmk 
 •f  S-&OA  quotM,  2  Pet.  i ,  4. 
 
 Wherefore,  That  Pafiage  in  Se  Paul's  Epiftle  to  the 
 Corinthians,  does  marvellous-fully  fet  out  the  Na- 
 ture of  that  part  of  the  Lord's  Supper,  that  is  diftin- 
 guifhed  from  the  Commemoration  of  his  Death,  and 
 gives  the  moft  genuine  Reafon  of  its  being  called  the 
 Holy  Communion,  it  implying  the  real  Communication 
 of  that  one  Divine  Body  of  Chrift  to  the  faithful,  and 
 their  real  Union  thereby  with  Chrift  and  with  one 
 another,  which  is  a  full  and  perfe£t  Holy  Communi- 
 on indeed. 
 
 5.  Fourthly,  This  Notion  of  the  Fathers  touching 
 the  Spiritual  or  Divine  Body  and  Bloud  of  Chrift, 
 affords  us  a  very  eafie  and  natural  Interpretation  of 
 that  faffage  in  our  Chnrch-Catechifm,  touching  the 
 Sacrament  of  the  Lord's  Supper,  where  to  the  Que- 
 ftion,  What  is  the  inward  part,  or  thing  fignified  ?  It  is 
 anfwered,  "  The  Body  and  Bloud  of  Chrift  which 
 a  are  verily  and  indeed  taken  andreceived  by  the  faith- 
 *  ful  in  the  Lord's  Supper.  In  the  Anfwer  to  a  for- 
 ,mer  Queftion,  Why  was  the  Sacrament  of  the  Lordys 
 Supper  ordained  ?  it  is  anfwered,  "  For  a  continual 
 "  Remembrance  of  the  Sacrifice  of  the  Death  of 
 B  Chrift,  and  the  Benefits  received  thereby.    One  e- 
 
 minent 
 
Ch  a  p.  VII.      the  Real  Prefence.  5 1 
 
 minent  benefit  whereof  is  the  Remijjion  of  our  fins 
 through  the  Blond  of  Chrift  fhed  on  the  Crofs,  for 
 without  bloud  there  is  no  Remiflion  ;  the  other 
 is  the  feeding  of  the  Regenerate  Soul,  or  Inward  many 
 by  the  R.eal,  but  Spiritual  or  Divine  Body  and  Bloud 
 of  Chrift,  which  contains  in  it  our  thorough  Sancti- 
 f cation,  which  is  alfb  a  fruit  or  benefit  of  the  Sacrifice 
 of  the  Death  of  Chrift ,  forafmuch  as  we  had  not 
 been  capable  of  Regeneration  and  of  growth  and  de- 
 grees of  San&ification  by  the  feeding  on  and  really 
 receiving  the  Spiritual  and  Divine  Body  of  Chrift, 
 without  our  Reconciliation  by  his  Bloudflhed  on  the 
 Crofs ,  which  our  Church  here  calls  the  Sacrifice  of 
 the  Death  of  Chrift. 
 
 -  Now  as  in  this  Anfwer  there  is  contained  that 
 great  Benefit  of  the  Remifjion  of  our  fins  in  the  Bloud 
 of  Chrift,  and  thereby  of  our  Reconciliation  to  God  ; 
 fb  in  the  Anfwer  mentioned  before  is  contained  that 
 fingular  Benefit  of  perfecting  our  Sanclification  by  the 
 nourishing  and  corroborating  our  inward  man  by  eat- 
 ing or  partaking  of  the  Spiritual  or  Divine  Body  and 
 Bloud  of  our  Saviour,  which  are  verily  and  indeed  ta- 
 ken and  received  by  the  faithful  in  the  Lord's  Supper. 
 i  [Verily]  that  is  to  fay,  d\'$cZ>s  or  oLk-Sivm  ,  truly, 
 in  counterdiftinction  to  Typically ,  or  Symbolically, 
 the  Bread  and  Wine  being  but  Types  or  Symbols  of 
 this.  Touching  which  in  the  Anfwer  to  the  Quefti- 
 on,  What  are  the  Benefits  whereof  we  are  made  Partakers 
 thereby  .<?  it  is  laid,  The  flrengthening  and  refrefijing  our 
 Souls  by  the  Body  and  Bloud  of  Chrift,  as  onr  Bodies  axe 
 by  the  Bread  and  Wine,  viz.  which  are  but  Types  of 
 the  true,  fpiritual  or  Divine  Body  and  Bloud  of  Chrift, 
 but  they  have  a  very  handfbme  Analogy  the  one  to  the 
 other.  But  we  proceed  to  the  following  words  [And 
 indeed]  that  is  to  fay,  ovlm  or  rjoflt,  r ever a,  or  really, 
 
 H  2  not 
 
5  i  A  brief  Difcourfe  of      Chap.  VIk 
 
 not  as  one  fcoptically  would  make  us  to  profefs, 
 that  this  real  participation  of  the  Body  and  Bloud  of 
 ChriSt,  has  no  reality  any  where  but  in  our  phancy, 
 which  we  call  Faith.  To  which  fenfe  the  Transla- 
 tor of  the  peaceable  method  for  the  re-uniting  Proteflants. 
 and  Catholicks,  fpeaks  in  his  Preface  to  his  Tranflation* 
 To  which  exception,  this  Notion  of  the  Primitive 
 Fathers,  according  to  which  our  Communion-Service 
 is  framed,  and  our  Homilies  allude  to,  and  we  fb 
 much  infill:  upon,  is  not  liable.  [By  the  Faithful] 
 and  that  only  by  them,  which  Body  and  Bloud  the 
 Faithful  do  not  receive  by  champing  it  with  their 
 Teeth,  and  fwallowing  it  down  their  Throat ;  But 
 by  a  fervid  and  living  devotional  Faith  more  than  or- 
 dinarily kindled  at  the  Celebrating  the  Holy  Eucha- 
 riSt,  they  draw  this  Divine  and  Celejlial  Food  (the 
 true  Manna  frcm  Heaven)  into  their  Hearts,  where^ 
 by  their  invar d  man  is  fed  and  Strengthened,  and  nou-- 
 rifhed  up  to  Eternal  Life,  and  fo  the  New  Birth  get- 
 ting growth  daily,  arrives  at.laft  to  the  due  meafure 
 of  the  ftature  of  ChriSt. 
 
 6.  This  is  the  Priviledge  of  the  faithful  Receiver. 
 But  for  thofe  that  are  devoid  of  this  true  and  living 
 Faith,  though  the  Divine  Body  and  Bloud  of  Chriit* 
 is  every  where  prefent  to  the  faithful,  yet  they  whQ 
 4re  unrtgenerate,  and  confequently  devoid  of  the  Di- 
 vine Life,  are  capable  of  no  union  therewith,  nor  of 
 any  growth  or  Strength  therefrom.  But  it  is  like  the 
 light  Shining  into  a  dead  man's  eye,  of  which  there  is 
 no  vital  effect.  But  for  thofe  who  are  regenerate,  and 
 confequently  have  a  real  hunger  and  thirSt  after  the 
 Righteoufnef  of  God,  though  the  great  Feaft  upon 
 this  Heavenly  Food  is  more  efpecially  and  copiofe- 
 fy  injoyed  in  the  Celebration  of  the  Holy  Eucharift, 
 yet  they  may  in  Some  good  meafure  draw  it  in  day  by 
 
 day 
 
Chap.  VII.       the  Real  Prefence.  5  3 
 
 day  by  Faith  and  Devotion,  as  without  the  Preface 
 of  the  Bread  and  Wine  we  may  at  any  time  dzvotio- 
 nally  think  of  the  Sacrifice  of  the  Death  of  our  Savi- 
 our. But  certainly  this  fblemn  Inftitution  of  Cele- 
 brating his  la  ft  Supper,  being  particularly  and  ear- 
 neftly  injoyn'd  us  by  Chrift)  if  we  confcientioufly  ob- 
 ferve  the  fame^  it  will  have  a  more  than  ordinary 
 efficacy  in  us  for  the  ends  it  was  appointed. 
 
 7.  Sixthly  and  laftly,  as  thofe  words  of  the  Cate- 
 cbifm  [the  Body  and  Bloud  of  Chrift  wThich  are  verily 
 and  indeed  taken  and  received,  &c.~]  have,  confidered, 
 in  themfelves,  a  very  eafie  and  natural  fenfe  ib  ex- 
 plained, as  we  have  according  to  the  Analogy  of  the 
 Doftrineof  the  Primitive  Fathers  and  our  Church's 
 Homilies  that  allude  to  them,  explained  them  ;  fb 
 do  they  not  at  all  clafh  with  thofe  words  of  the  Ru- 
 hrick  affixed  at  the  end  of  the  Communion  Service , 
 where  it  is  affirmed,  "  That  the  Sacramental  Bread 
 u  and  Wine  remain  ftill  in  their  very  natural  fub- 
 ic  ftances,  and  therefore  may  not  be  adored  (for  that 
 **-  were  Idolatry  to  be  abhorred  of  all  faithful  Chrifti- 
 u  ans)  and  the  natural  Body  and  Bloud  of  our  Savi- 
 "  our  Chrift  are  in  Heaven^  and  not  here,  it  being  a- 
 "  gainft  the  truth  of  Chrift's  Natural  Body  to  be  at 
 u  one  time  in  more  places  than  one.  There  is,  I  fayv 
 in  this  no  contradiction  to  what  occurs  in  the  Cate- 
 chifm,  which  affirms  that  there  is  a  Real  Prefence 
 of  the  Body  and  Bloud  of  Chrift,  which  are  verily 
 and  indeed  taken  and  received  by  the  Faithful  in  the 
 Lord's  Supper,  though  here  a  Real  Prefence  is  denied 
 of  the  natural  Body  of  Chrift.  But  it  is  to  be  confi- 
 dered  that  this  Affirmation  and  Negation  islmot  of 
 the  fame  Body  of  Chrift,  and  therefore  can  be  no 
 contradiction  ;  and  fill  ther  to  be  observed,  how  the 
 very  Ruhr  ick  fuggefts  to  us  this diftia&ion  of  the  A^- 
 
 surd 
 
54 
 
 JbriefVifcourfeof      Chap.  VW. 
 
 R 
 
 tural  Body  of  Chrift  (which  is  appropriated  to  his 
 particular  Soul,  and  which  hung  on  the  Crofsand  was 
 Crucified)  and  his  Divine  or  Spiritual  Body,  the  Body 
 of  the  EJfential  Life  or  Spirit  of  the  Eternal  Logosy 
 and  therefore  rightly  termed  the  Body  of  the  Logos 
 incarnae,  or  of  Chrift. 
 
 And  therefore  when  paflagesof  the  Ancient  Fathers 
 in  the  Primitive  Times,  before  the  degeneracy  of  the 
 Church  came  in,  may  fbme  of  them  favour  a  Real 
 Abfence,  other  a  Real  Prefence  of  the  Body  and  Blood 
 of  Chrift,  according  as  different  places  of  the  Scrip- 
 ture might  occur  to  their  minds  touching  this  mat- 
 ter ,the  controverfy  might  well  be  compofed  by  diftin- 
 guifhing  betwixt  the  Natural  Body  of  Chrift  and  his 
 Divine  or  Spiritual  Body  ;  According  to  the  former 
 whereof  is  the  Real  Abfence,  according  to  the  latter  the 
 Real  Prefence  of  Chrift's  Body  and  Blood,  to  be  re- 
 ceived by  the  Faithful  in  the  Celebration  of  the  Holy 
 Eucharift. 
 
 CHAP.    VIIL 
 
 i.  Monfieur  Maimbourg  fo  cunning  and  cautious  as  not 
 to  attempt  to  bring  the  Proteflants  to  Tranfubftantia- 
 tion  by  their  common  confent  in  the  Real  Prefence, 
 but  by  a  more  general  Maxime,  which ,  he  fays,  we  are 
 all  agreed  in.  2.  The  afore faid  Maxime  with  the  Ex- 
 plication thereof  3.  Six  Suppoikkfurmiz'd  forthe 
 firengthening  this  Engine  for  the  pulling  the  Protefiants 
 intolht  ^//e/0/Tranfubftantiation.  4.  ^Counter- 
 Engine  conffiing  of  fixteen  common  Notions,  in 
 which,  not  only  the  Rom  an  i  [is  and  we,  but  all  mankind 
 <j.  An  Examination  of  the  Jlrength  of 
 
 are  agreed  in. 
 
 Monfuur 
 
Chap.   VIII-     the  Real  Pretence.  5  5 
 
 Monfieur  Maimbourg'-f  Engine  y  by  recurring  upon  oc- 
 cafion  to  theft  Common  Notions ;  The  firft  Prop  ex- 
 amined, viz.  the  Churches  Infallibility  by  affiftance 
 of  the  Spirit,  and  dif covered  to  be  weak  from  the  Dif- 
 fen t ion  of  Churches  in  matters  of  Faith  in  his  fenfe. 
 
 6.  From  the  promife  of  the  Spirit  being  conditional. 
 
 7.  And  from  the  Predictions  in  the  Prophetical 
 Writings,  of  a  general  Degeneracy  of  the  Church. 
 
 8.  The  Examination  of  the  fecond  Prop,  that  would 
 have  Tranfubftantiation  belitved  upon  the  Synodical 
 decifwn  of  a  fallible  Church.  9.  The  Examination  of 
 the  third  Prop,  that  would  have  the  Synodical  decifwn 
 pafs  into  an  Article  of  Faith.  1  o.  The  fourth  Prop 
 examined  by  defining  truly  what  Herefy  and  Schifm  is* 
 1 1 .  The  fifth  Prop  further  explained  by  Monfieur 
 Maimbourg,  in  two  Propofitions.  12.  An  Anfwer 
 to  the  two  Propofitions. 
 
 1.  T  Have,  I  hope,  by  this  time  fufficiently  pro* 
 
 j^  pofed  and  confirmed  both  the  Truth  and  Ufe~  > 
 fulnefs  of  the  diftin&ion  of  the  Body  and  Blood  of 
 Chrift  (which  occurs  in  the  Primitive  Fathers)  into 
 Natural,  and  Spiritual  or  Divine.  From  whence  it 
 may  plainly  appear  to  any  pious  and  unprejudiced 
 Reader,  that  the  Inference  of  a  Tranfubftantiation  of 
 the  Bread  and  Wine  into  the  Real  Body  and  Blood  of 
 Chrift,  from  a  Real  Prefence  of  them  in  the  Lord's 
 Supper,  is  very  weak  and  invalid.  Which  Monfieur 
 Maimbourg  (as  well  as  the  Bifhop  of  Meauxy  formerly 
 Bifhop  of  Condom)  though  he  take  fpecial  notice  of  in 
 his  Peaceable  Method^  viz.  that  this  Real  Prefence  of 
 the  Body  and  Blood  of  Chrift  in  the  Lord's  Supper, 
 is  generally  acknowledged  by  the  Proteftants,  Chap.^. 
 whom  he  will  have  to  hold,  That  the  Sacrament  is  not 
 ^Figure  or  empty  Sign  without  Efficacy 7  but  they  do 
 
 maintain^ 
 
5  6  A  brief  Vifcourfe  of      Chaf.  VIII. 
 
 maintain,  faith  he,  that  it  does  communicate  unto  us 
 in  a  mo  ft  real  and  effectual  Manner,  the  Body  of  Jefus 
 Chrift  to  be  the  Food  of  our  Souls ;  And  he  will  have 
 Monfieur  Claud  himfelf  acknowledge,  that  before 
 this  Novelty  of  Tranfuhflantiation  was  introduced, 
 every  one  believed  that  Jefus  Chrift  is  prefect  in  the  Sa- 
 crament, that  his  Body  and  Blood  are  there  truly  re- 
 ceived by  the  faithful ;  yet  he  is  (b  wile  and  cautious 
 as  not  to  truft  to  the  ftrength  of  this  Engine  for  the 
 pulling  us  back  into  a  belief  and  profeflion  of  that  in- 
 credible Hypothefis,  but  according  to  the  Finenefs 
 of  his  wit,  has  fpfead  a  more  large  Net  to  catch  us 
 in  and  carry  us  captive,  not  only  into  this  grofs  Er- 
 rour  cf  Franfubflantiaticn,  but  into  all  other  Errours 
 which  the  Church  of  Rome  has  broached,  or  may 
 hereafter  broach  and  propofe  as  Articles  of  Faith.  And 
 therefore  it  is  a  point  worth  our  clofeft  confideration. 
 2.  His  general  Maxim  is  this,  That  that  Church  in 
 .  -which are  found  two  Parties  concerned,  has  ever  had 
 the  power  to  determine  all  ditferences,  and  to  declare 
 that  as  matter  of  Faith,  which  before  there  was  no  ob- 
 ligation to  believe,  and  that  we  are  bound  to  acqui- 
 eice  in  her  Decifions,  under  Penalty  of  being  Scbif 
 maticks. 
 
 By  the  Church  her  declaring  as  matter  of  Faith 
 (which  feems  to  found  fo  harfhly)  he  does  not  mean, 
 That  the  Church  has  Authority  to  frame  New  Articles 
 of  Faith ,  (pag.  17.)  but  that  She  is  to  aft  according 
 to  a  Rule,  which  is  Holy  Scripture,  and  Tradition  tru- 
 ly and  purely  Apofolical,  from  which  we  have  alio 
 received  the  Holy  Scripture  it  felf.  And  fpag.  1%.) 
 The  Church  never  did  make,  and  undoubtedly  never 
 will  make  any  New  Articles  of  Faith,  fince  it  is  not 
 in  her  power  to  define  any  thing  but  according  to  the 
 Word  of  Gody  which  fhe  is  always  to  confult  with,  as 
 
 with 
 
Chap.   VIII.      the  Real  Pretence.  57 
 
 with  her  Oracle,  and  the  Rule  ftie  is  bound  to  follow. 
 
 His  meaning  therefore  muft  be  this,  That  befides 
 thofe  plain  and  Univerfally  known  Articles  of  the 
 Chriftian  Faith,  and  acknowledged  from  the  very  be- 
 ginning of  Chriftianity,  fuch  as  are  comprifed  in  the 
 Apoftles  Creed,  there  have  been,  and  may  be  other 
 Articles  of  Faith  more  obfcurely  and  uncertainly  de- 
 livered in  Scripture,  which,  until  the  Church  in  a 
 lawful  Synod  or  Council  has  determined  the  fenfe 
 of  thofe  places  of  Scripture  that  appertain  to  the 
 •Controvei  fie,  men  have  no  obligation  to  believe,  but 
 go  for  the  prefen't,  for  but  uncertain  and  indifferent 
 Opinions.  But  when  once  the  true  Church,  in  which 
 the  Parties  differing  in  Opinion  are,  and  her  lawful 
 Reprefentative  aflilted  by  the  Holy  Ghoft,  (as  is  af- 
 firmed Chap.  2.pag.  28.)  a.  Canonical  Attembly, which 
 alone  has  full  Power  and  Sovereign  Authority  to  fay 
 juridically  (Chap.  4.  pag.  27.)  It  fetmedgood  to  the  Holy 
 Ghoft  and  to  us,  has  given  definitive  Sentence  touch- 
 ing the  Controverfie,  that  which  before  was  but  an 
 indifferent  Opinion,  becomes  now  Matter  of  Faith,  and 
 is  to  be  received  as  an  Article  of  Faith  by  the  Dilfent- 
 ing  Party,  upon  penalty  of  being  Schifmaticks  and 
 Hereticks.  This  I  conceive  to  be  his  precile  meaning. 
 
 But  the  great  Artifice  of  all  is,  that  he  will  have 
 this  meaning  of  his  to  be  the  general  Opinion  alfo  of 
 the  Proteftant  Churches.  Who  can,fayshe,  (page  2j.) 
 queftion,  but  the  Proteftant  Churches  of  England, 
 France,  Germany,  and  Switzerland  and  the  Low  Coun- 
 tries do  hold  as  a  Fundamental  Maxim,  that  in  fiich 
 Controverfiesas  do  arife  concerning  Doftrine  in  Mat- 
 ters of  Religion,  the  true  Church  of  which  the  DiP 
 fenting  Parties  are  Members,  has  full  and  fbvereign 
 power  to  declare  according  to  the  Word  of  God, 
 what  is  of  Faith,  and  that  there  is  an  Obligation  of 
 
 I  ftanding 
 
5  8  A  brief  Vifcourfe  of       Chap.  VM. 
 
 {landing  to  her  Decrees,  under  pain  of  being  Schifma- 
 ticks?  And  (page  3 5.; I  demand,  faith  he,  nothing 
 more  for  the  prefent :  I  will  content  my  felf  with 
 what  them  lei  ves  do  grant ;  That  that  Church  of 
 which  the  Parties  contefting  are  Members,  (be  fhe 
 fallibk  or  infallible )  has  full  power  to  decide  Diffe- 
 rences, and  her  Decrees  do  oblige  under  the  Penalty 
 of  being  Schifmaticks. 
 
 3.  Now  from  this  general  Maxim  granted,  as  he 
 conceives,  on  both  fides,  and  which  he  does  chiefly 
 endeavour  to  prove  from  the  carriage  of  the  Synod  of 
 Dort,  toward  the  Arminians  (all  which  things  tore- 
 peat  here  would  be  too  moliminous  and  inconfiftent 
 with  the  Brevity  I  intend,  a  full  Anfwer  to  Monfieur 
 Maimbourgs  Method  requiring  fbme  more  able  Pen) 
 he  declining,  I  fay,  all  difpute  touching  the  Merit 
 of  the  Caufe,  the  point  of  Tranfubftantiation,  he 
 would  hence  draw  us  in,  to  the  imbracing  that 
 Doftrine  merely  becaufe  we  were  once  of  that 
 Church  that  has  Synodically  determined  for  it,  and 
 confequently  reconcile  us  to  all  the  reft  of  the  Er- 
 rours  of  the  Church  of  Rome.  But  that  we  may  not 
 fo  ealily  be  taken  in  this  Net,  or  pulled  in  by  this  En- 
 gine, we  will  firft  examine  the  Suppofa/s  that  fupport 
 the  ftrength  of  it,  or  of  which  it  does  confift. 
 
 The  firft  and  chiefeft  whereof  is,  That  fuch  Synods 
 to  whofe  definitive  fentence  he  would  have  us  ftand, 
 are  affifted  by  the  Holy  Ghoft. 
 
 The  fecondj  That  whether  they  be  or  be  not,  we 
 arc  to  ftand  to  their  determination. 
 
 The  third,  Whatever  Matters  of  Opinion  (as  they 
 are  for  the  prefent  but  fuch)  are  decided  by  fuch  a 
 Synody  pafs  into  Articles  of  Faith. 
 
 The  fourth,  That  thofe  that  will  not  clofe  with 
 thefib  Decifions,  be  they  what  they  will,  they  are 
 
 guilty 
 
Chap.  VIII.      the  Real  Prefence.  59 
 
 guilty  of  Scbifm ,   as   being  bound  to  affent. 
 
 The  fifth,  That  thefe  decifive  Synods  or  Affem- 
 blies,  are  to  decide  according  to  the  Rule  of  the  Word 
 of  God. 
 
 The  fixth  and  laft,  That  both  the  Proteftants  and 
 Papifts  are  agreed  in  all  thefe. 
 
 4.  Now  before  I  examine  thefe  Particulars,  thefe 
 Suppofals,  Parts  or  Props  of  his  general  Maxim,  by 
 which  he  would  draw  the  Proteftants  again  into  the 
 Church  of  Rome,  and  make  them  embrace  Tranfub- 
 Jlantiation,  and  all  other  Superftitions  and  Errours 
 which  they  have  Synodic  ally  decided  for  matters  of 
 Faith  :  I  will,  following  the  very  method  of  this 
 fhrewd  Writer,  propofe  not  only  one  Maxime,  but 
 fever al  Maximes,  wherein  both  the  Roman ifts  and  We, 
 and  indeed  all  Mankind  are  agreed,  and  which  there- 
 fore I  will,  inftead  of  Maximes,  call  Common  Notions , 
 in  allufion  to  thofe  of  Euclid.  And  the  firft  (hall  be 
 this, 
 
 I.  That  which  in  it  felf  is  falfe,  no  declaring  or 
 faying  it  is  true  can  make  it  true. 
 
 II.  Whatever  is  plainly  repugnant  to  what  is  true, 
 is  certainly  falfe. 
 
 III.  Whatever  is  falfe,  can  be  no  due  Article  of  a 
 true  Faith  or  Religion. 
 
 IV.  The  Senfes  rightly  circumfiantiated  are  true 
 Judges  of  their  Objeft,  whether  fuch  an  Objeft  be 
 Earth,  Air,  Fire,  or  Water,  Body  or  Spirit,  and 
 the  like. 
 
 Befides  that  this  is  a  Common  Notion  with  all  Man- 
 kind, the  Incarnate  Wifdoin  himfelf  has  given  his 
 fiiffrage  for  it,  in  his  arguing  with  S*  Thomas,  'John 
 20.  ver.  27.  Then  faith  he  to  Thomas,  Reach  hither  thy 
 fngtr,  and  behold  my  hands,  and  reach  hither  thy  hand 
 and  thrufl  it  into  my  fide,  and  be  not  fait hlefi  but  belie- 
 
 I  2  fifiy. 
 
60  A  brief  Difcourfe  of    Chap.  VIII. 
 
 ving.  What  is  this  but  the  appealing  to  the  truth  of 
 fenie  by  our  Saviour  himfelf  ?  And  Luke  24.  ver.  29. 
 Behold  my  hands  and  my  feet  that  it  is  I  my  felf\  handJe 
 me  and  fee  ;  for  a  Spirit  has  not  flejh  and  bones  as  ye  fee 
 1  have.  Here  is  an  Appeal  both  to  Senfe  and  Reafon 
 Tit  once,  and  that  about  the  very  Body  of  Chrift,  touch- 
 ing which  the  great  Controverfie  is  raifed. 
 
 V.  An  Effence  or  Being  that  is  one,  fb  long  as  it  re- 
 mains fb,  as  it  is  diftinci  from  others,  fb  it  is  undivi- 
 dable  or  infeparable  f rom  it  j elf. 
 
 VI.  The  Whole  is  bigger  than  the  Part,  and  the 
 Part  lefs  than  the  Whole. 
 
 VII.  In  every  Divifion,  though  the  Parts  agree 
 with  the  Whole,  yet  they  difagree  amongft  them- 
 felves.  So  that  the  Part  A.  is  not  the  very  Part  B. 
 nor  the  Part  B.  the  very  Part  C.  nor  can  each  Part  be 
 truly  and  adequately  the  Whole  by  the  foregoing 
 Common  Notion. 
 
 VIII.  The  fame  Body  cannot  be  actually  a  Cube  and 
 a  Globe  at  once,  and  there  is  the  lame  reafon  of  any  0- 
 ther  different  Figures  of  a  Body. 
 
 IX.  No  Revelation,  the  Revealing  whereof,  or  the 
 manner  of  the  Revealing  whereof  is  repugnant  to  the 
 Divine  Attributes,  can  be  from  God. 
 
 X.  No  Tradition  of  any  fiich  Revelation  can  be 
 true,  for  as  much  as  the  RtveUtion  it  felf  is  impoffible. 
 
 XI.  No  Interpretation  of  any  Divine  Revelation 
 that  is>  repugnant  to  rightly  circumftantiated  Senfe 
 and  pure  and  unprejudiced  Reafon,  whether  it  be 
 from  a  private  or  publick  hand,  can  be  any  Infpira- 
 tion  from  God. 
 
 XII.  No  Body  can  be  bigger  and  lefs  than  it  felf 
 at  once. 
 
 XIII.  That  Individual  Body  that  is  already,  nor 
 ceafeth  to  be,  cannot  be  made  while  it  is  already  ex- 
 ifting.  XIV.  One 
 
Chap.  VIH-     the  Real  Prefence.  6 1 
 
 XIV.  0/zeand  the  fame  Body  cannot  be  both  pre/eat 
 with  it  felf  and  many  thoufand  miles  abfent  from  it 
 felf  at  once. 
 
 XV.  One  and  the  lame  Body  cannot  be  fhut  up  in 
 a  Box,  and  free  to  walk  and  run  in  the  Fields,  and  to 
 afcend  into  the  very  Heavens  at  the  fame  time. 
 
 XVI.  And  laftly  (to  omit  many  other  fuch  felf- 
 evident  Truths  or  Common  Notions)  it  is  impoflible, 
 that  a  man  fhould  fwallow  his  whole  Body,  Head, 
 Feet,  Back,,  Belly,  Arms,  and  Thighs,  and  Stomach 
 it  felf,  through  his  Mouth,  down  his  Throat  into 
 his  Stomach,  that  is,  every  whit  of  himfelf  into  one 
 knows  not  what  of  himfelf,  left  than  a  Mathemati- 
 cal Point  or  nothing.  For  if  all  be  fwallowed,  what 
 is  there  left  of  the  man  for  it  to  be  fwallowed  into, 
 but  a  mere  Point,  or  rather  nothing  ? 
 
 5.  Certainly  all  the  World,  as  well  Papists  as  Pro* 
 tenants,  as  fbon  as  they  do  but  conceive  the  meaning 
 of  the  Terms,  will  affent  to  the  Truth  of  thefe  Propo* 
 fitions  at  the  very  firft  fight ;  which  therefore  has 
 made  me  Qd\\t\\zmCommon  Notions.  Let  us  now  apply 
 our  (elves-  to  the  ufe  of  them  in  the.  examining  the 
 ftrength  of  Mr  Maimbourgs  general  Maxime,  wherein 
 he  will  have  the  Papifts  and  Proteftants  agreed. 
 
 The  firft  Prop  thereof  is>  That  the  true  Church  is 
 infallible  by  the  promife  made  to  her  of  being  affiled 
 by  the  Holy  Ghojl..  But  here  I  demand  whether  this 
 Promife  be  made  to  the  Vniverfal  Church,  or  any 
 Particular  Church  or  Churches  throughout  all  Ages* 
 That  it  is  not  made  to  the  'Vniverfal  Church  through- 
 out all  Ages,  is  plain,  in  that  the  Parts  thereof  have 
 been  and  are  ft  ill  divided  in  feveral  matters  of  Faith. 
 That  no  fuch  Promife  is  made  to  any  Particular 
 Church  or  Churches,  is  plain  from  hence,  that  theft 
 Churches  are  not  named  in  any  part  of  the  Scripture ; 
 
 which 
 
A  brief  Vifcourfe  of      C  h  a  p.  VIII. 
 
 which  omiffion  is  incredible,  if  there  had  been  any 
 fuch  entailment  of  Infallibility  upon  any  Particular 
 Church  or  Churches.  But  of  all  Churches,  I  hum- 
 bly conceive,  it  is  irnpoffible  it  fhould  be  the  Church  of 
 Rome,  unlefs  it  be  poffible  that  all  thok  Common  No- 
 tions which  I  have  fet  down,  and  in  which  all  the 
 World,  even  the  Church  of  Rome  her  felf,  if  they 
 will  fpeak  their  confidences,  are  agreed,  be  falfe, 
 which  they  muft  be  if  Tranfubilantiation  be  true. 
 And  therefore  let  any  man  judge  whether  is  the  more 
 likely,  viz.  That  Tranfubjlantiation  fhould  *be  falfe, 
 or  thofe  Common  Notions  not  true. 
 
 6.  Again,  How  does  it  appear  that  this  Promife  of 
 the  afliitance  of  the  Holy  Ghoft  is  not  conditional  t 
 Indeed  Chrift  fays,  John  16.  13.  When  the  Spirit  of 
 truth  is  come,  he  will  guide  you  into  all  truth,  viz.  the 
 fame  Spirit  that  is promifed,C/^/\  14.  ver.  15,  16,  17. 
 But  the  words  of  this  pretended  Charter  of  Infallibi- 
 lity are  there  fet  down  more  fully  :  If  ye  love  me,  keep 
 my  commandments  ;  And  I  will  pray  the  Father,  and  he 
 (hall  give  you  another  Comforter  that  he  may  abide  with 
 you  for  ever,  even  the  Spirit  of  truth  whom  the  World 
 
 cannot  receive The  Promife  of  the  afliftance  of 
 
 the  Holy  Ghoft  for  the  infallibly  concluding  what  is 
 true,  even  from  the  words  of  this  pretended  Charter  of 
 Infallibility, \s  conditional^  that  is  to  fay,  if  they  fb  love 
 Chrift  as  to  keep  his  commandment sy  and  become  not 
 worldly  and  carnal,  (for  the  World  cannot  receive  this 
 Spirit  of  truth)  then  this  Spirit  which  leadeth  into  all 
 truth  fliall  affift  them.  Wherefore  as  many  as  Chrift 
 fends  this  infallible  Spirit  to,  he /fry?  fits  them  for  it  by 
 mortifying  the  Spirit  of  the  World  in  them,  and  making 
 them  Members  of  his  truly  Holy  Church  ;  for  the  cal- 
 ling themfelves  Holy  Church,  makes  them  never  a  jot 
 the  more  Holy,  if  they  really  be  not  fo,  by  the  firft 
 Common  Notion.  And 
 
Chap.   VIII.     the  Real  Prefence.  6  3 
 
 And  befides,  If  the  Words  of  this  Charter  of  InfaL 
 libility  had  not  been  fo  exprefs,  yet  in  common  fenfc 
 and  reafbn  this  condition  would  neceflarily  have  been 
 underftood.  Forafmuch  as  nothing  can  be  more  ab~ 
 furd  than  to  imagine  the  Affifiance  of  the  Holy  Ghofi 
 to  be  fb  cheap  and  trivial  a  thing,  as  to  be  procured 
 for  the  concluding  Controverfies  arifing  or  fet  on  foot 
 in  the  Church,  which  are  needlefs  and  frivolous,  or 
 more  for  fatisfying  Curiofity  than  Edification  ,  and 
 which  tend  to  Divifion,  and  tearing  the  Church  vio- 
 lently into  parts,  which  was  one  before  and  in  a  fal- 
 <vable  condition  without  this  Decifion,  as  Monfieur 
 Maimbourg  confeffes  himfelf :  Or  that  the  Holy  Ghoft 
 will  affiji  fuch  Jjfemblies  as  are  worldly  and  carnally 
 minded,  and  are  called  to  conclude  for  the  worldly  Ad- 
 vantage and  Intereft  of  a  worldly  Polity,  who  for  the 
 upholding  and  increafing  their  Temporal  Empire 
 (whereby  they  Lord  it  over  the  World,  and  ride  on 
 the  necks  of  Kings  and  Princes)  call  themfelves  Spiri- 
 tual. Certainly  when  all  Chriftian  Truth  tends  to  * 
 real  and  indifpenfable  Holineft,  if  mankind  were  not 
 left  to  the  liberty  of  their  own  Will ,  but  Chrift 
 would  have  them  fb  infallibly  wife,  he  would  all  a  long 
 have  prepared  them  for  it,  by  making  them  unexcep- 
 tionably  Holy,  that  they  might  become  wife  in  his. 
 own  Way  and  Method. 
 
 7.  And  laftly ,  There  being  Predictions  in  Daniel  and  '■ 
 the  Jpocalypfe  of  an  Antichrifiian  State  in  the  Church  . 
 to  come  (in  which  there  will  be  fuch  a  general  Apo- 
 ftafie  from  the  Apoftolick  Purity)  even  according  to 
 their  own  Interpreters,  I  demand  what  affurance  we 
 have  that  thefe  Times  came  not  (in  a  very  great  mea- 
 fiire)  upon  the  Church,  fome  hundreds  of  Years  be- 
 fore Tranfubfiantiation  was  concluded  on  by  the  Ro- 
 man Church,  which  therefore  muft  much  invalidate 
 
 the 
 
64  J  brief  Difcourfe  of      Chaf.  VIII. 
 
 the  pretence  of  the  Infallibility  of  any  fuch  Councils. 
 And  our  Church  of  England,  as  all  know,  in  her  Ho- 
 milies, whether  by  injpiration  or  by  mere  folid  Reafon 
 and  Judgment,  refers  the  vifion  of  the  feventeenth 
 Chapter  of  the  Apocalypfe,  to  the  Church  of  Rome. 
 And,  I  hope,  to  any  unprejudiced  Reader, that  has  lei- 
 fure  to  examine  things,  I  have  even  demonftratively 
 made  out  that  truth  in  my  Exposition  of the  Apocalypfe, 
 andmoft  punfruallyanddiftinftly  of  all  in  my  Joint- 
 Exposition  of  the  thirteenth  and  feventeenth  Chapters 
 thereof,  Synopf  Prophet.  Book  i.  Chap,  n,  12,  15, 
 &c.  with  the  preparatory  Chapters  thereto.  Let  any 
 one  read  them  that  pleafe,  and  in  the  due  fear  of  God 
 confider  them. 
 
 Wherefore,  to  conclude,  touching  this  firft  Prop  of 
 his  general  Maxim,  whereby  he  would  infinuate  that 
 Synods,  to  whole  definitive  Sentence  hewrould  have  us 
 to  ftand,  are  ajfifledby  the  Holy  Ghofl,  it  does  not  only 
 not  underprop,  but  undermine  his  grand  Maxim. 
 Forafmuch  as  we  have  no  affurance  that  thole  Roman 
 Councils  which  have  concluded  for  Tranfubflantiation 
 were  affifted  by  the  Holy  Ghoft,  but  rather  quite 
 contrary. 
 
 8.  The  fecond  Prop  is,  That  whether  a  Synod  be  or 
 be  not  affifted  by  the  Holy  Ghoft,  we  are  to  ftand  to 
 their  determination.  If  the  Synod  be  not  affifted  by 
 the  Holy  Ghoft  then  they  are/*///£/e,and  may  be  in  the 
 wrong  :  fb  that  the  fenfe  is,  whether  the  Synod  deter- 
 mine right  or  wrong,  yet  we  are  to  ftand  to  their  de- 
 termination. Which  as  odly  as  it  fbunds,yet  in  fbme 
 fober  fenfe,  I  muft  confefs  ingenuoufly,  for  ought  I 
 know,  may  be  true,  that  is,  in  fuch  things  as  are  re- 
 ally disputable,  and  which  for  no  finifter  bale  defign, 
 but  merely  for  the  peace  of  the  Church  and  Her  Edi- 
 fication, it  has  been  thought  fit  to  make  a  Synodical 
 
 Decifion 
 
Chap.   VIII.      the  Real  Prefence.  65 
 
 Decifion  of  the  Controverfie.  But  is  this  colour 
 enough  for  the  Church  of  Rome*s  Determination  to 
 be  flood  to  ?  Of  making  the  Bread  in  the  Sacrament 
 to  be  tranfubfiantiated  into  the  very  Body  of  Chrift 
 that  hung  on  the  Crofs  at  Jenfalem  (and  has  ever 
 fince  his  Afcenfion  been  in  Heaven)  by  thePrieft's  fay- 
 ing over  it,  This  is  my  Body,  the  Bread  ftill  remaining 
 Bread  to  all  outward  appearance,  as  before,  fb  that 
 Chrift  is  fain  to  be  at  the  expence  of  a  perpetual  Mi- 
 racle to  make  the  tranfubftantiated  Bread  look  like 
 Bread  ftill,  though  it  be  really  the  Body  of  Chrift  that 
 hung  on  the  Crofs  at  Jerufalem.  Which,  as  I  have 
 noted  above,  is  againft  his  Wifdom  and  Goodnefs,  in 
 that,  if  Tranfubfiantiation  be  a  true  Article  of  the 
 Chriftian  Faith,  this  is  the  moft  effe&ual  way  imagi- 
 nable to  make  men,  if  left  to  their  own  free  thought, 
 to  mi f  believe  it,  however  force  and  cruelty  might 
 conftrain  them  to  profefs  it :  And  fb  it  is  againft  his 
 Goodnefs,  to  expofe  fb  great  a  part  of  his  Church  to 
 fuch  bloody  Persecutions  as  this  Article  has  occafioned 
 in  the  Chriftian  World.  That  Chrift  fhould  do  a 
 perpetual  Miracle  not  that  will  confirm  mens  Faith, 
 but  fubvert  it,  not  to  edifie  his  Church  but  diftraQ: 
 it,  and  lay  all  in  confufion  and  blood  !  Let  any  one 
 confider  how  likely  this  is  to  be. 
 
 This  therefore  could  never  be  a  point,  bona  fide,  dis- 
 putable, but  to  fiich  as  were  horribly  hoodwinkt  with 
 prejudice,  and  blinded  with  a  defire  of  having  a  thing 
 concluded  by  the  Church  which  was  of  fuch  unfpeak- 
 able  advantage,  as  they  then  thought,  for  the  mag- 
 nifying the  Prieftboody  though  I  believe  nothing  will 
 turn  more  to  their  Difrepute  and  fhame  in  the  con- 
 clufion.  Now  I  dare  appeal  to  Monfieur  Maimbourg 
 himfelf,  whether  we  are  to  ftand  to  the  Determina- 
 tion of  a  fallible  Synod  in  a  Point \  that,  befides  what  I 
 
 K  have 
 
66  J  brief  Vifcourfe  of       Chap.  VIII. 
 
 have  already  hinted,  contradicts  all  thofe  Common  No- 
 tions, which  I  have  above  recited,  and  in  which  all 
 Mankind  are  agreed.  And  fuch  is  this  Point  of 
 Tranfubstantiation. 
 
 9.  Now  for  the  third  Prop,  That  whatever  Mat- 
 ters of  Opinion  (as  they  are  for  the  prefent  but  fuch) 
 are  decided  by  fiich  a  Synod,  pals  into  Articles  of 
 Faith  ;  this  Prop  is  alfo  really  a  Puller  down  of  this 
 general  Maxim.  For  by  an  Article  of  Faith,  muft 
 be  meant  fuch  an  Article,  as  after  the  Synodical  Deci- 
 fion,  is  neceifary  to  be  believed  by  all  Parties  upon 
 pain  of  Damnation.  But  to  this  I  anfwer,  firft,  No 
 Faljhood  can  be  an  Article  of  Faith y  nor  can  what  is  in 
 it  felf  falfe,  by  all  the  declaring  in  the  World  that  it 
 is  true,  hecome  true ,  by  the  firft  Common  Notion. 
 And  fecondly,  Since  the  whole  Church  before,  in 
 which  arofe  the  Controver  fie,  were  m-dfalvable  Con- 
 dition ,  how  Unehriftian  an  aft  muft  this  be ,  to. 
 put  fb  many  thoufand  Souls  in  the  State  of  Damnati- 
 on, by  fo  annecejfary,  nay  mifchkvous  a  Synodical  De- 
 ciGon  !.  And  therefore  what  pretence  can  there  be  to, 
 the  AJJiftance  of  the  Holy  Ghoft,  which  Cbrift  has  pro- 
 mifed  his  Church,  when  they  machinate  that,  which 
 fo  manifeftly  tends,  according  as  the  ^'^acknow- 
 ledges, to  the  Damnation  of  fuch  a  multitude  of  Souls, 
 which  before  the  Decifion  were  in  a  fkl-vable  Condi- 
 tion, and  alfb  to  mod  barbarous  Per} tuitions  of  their 
 Perfons,  as  it  is  notoriously  known  in  Hiftory,  touch- 
 ing Tranfubstantiation  f 
 
 10.  The  fourth  Prop  charges  thofe  with  the  guik 
 oi  Schifm  and  Herefie  that  will  not  clofewith  the  a- 
 fcove-faid  Synodical  Decifwns,  be  they  what  they  will. 
 In  which  matter  we  cannot  judge  whether  the  charge 
 be  right,  unlefs  we  firft  underftand  what  is  truly  and 
 properly  Herefie  and  Schifm..    The  former  whereof  I 
 
 demand 
 
Chap.  VBI.      the  Real  Prefence.  67 
 
 demand  what  it  can  be,  but  a  difTent  from  the  Ca- 
 tholick Church  even  in  thofe  things  in  it,  that  are  A* 
 poHolical.  For  whatever  National  Church  is  found 
 to  have  all  and  nothing  elfe  in  it  but  what  is  ApoHoli- 
 eal,  or  not  inconfiftent  with  the  Apoftolical  Do&rine 
 and  Pra&ice ,  is  moft  affuredly  one  part  of  that  one 
 Catholick  and  Apoftolick  Church,  which  weprofefs  our 
 Belief  of  in  our  Creed.  And  for  the  latter  it  can  be 
 nothing  elfe  but  a  feparation  from  the  fatholick 
 Church,  or  from  any  Church  that  is  part  thereof, 
 even  then,  when  fhe  approves  her  felf  to  be  Catholick, 
 that  is  to  fay  even  then,  when  fhe  is  Apoftolick,  or, 
 though  fhe  be  Apoftolick,  and  offers  no  opinions  or 
 ufages  but  fuch  as  are  conformable  to  the  ufages  and 
 Dottrines  of  Chrift  and  his  Apoftles,  or  have  no  re- 
 pugnancy thereto.  To  feparate  from  the  Church  in 
 fuch  circumftances  as  thefe ,  certainly  is  that  great 
 Crime  of  Schifm  ;  but  to  feparate  from  that  part  of 
 the  Church  which  impofes  opinions  and  practices 
 plainly  repugnant  to  the  Precepts  of  Chrift  and  his  A- 
 poftles,  this  is  no  Schifm  but  Vnion  with  the  truly  an* 
 tient  Catholick  and  Apoftolick  Church.  And  the  de- 
 claring it  Schifm  does  not,  nor  can  make  it  fb,  by 
 Common  Notion  the  firft.  And  if  it  were  Schifm  to 
 feparate  from  fuch  a  Church  as  propounds  things  re- 
 pugnant to  the  Precepts  of  Chrift  and  his  Apoftles, 
 the  guilt  of  this  Schifm  is  not  upon  them  that  thus 
 feparate ,  but  upon  thofe  that  impofe  fuch  Ami- 
 Apoftolical  matters. 
 
 11.  The  fifth  Prop,  That  thefe  decijive  Synods  or 
 Affemblies  are  to  decide  according  to  the  Rule  of  the 
 Word  of  God ;  the  ftrength  of  this  Prop  he  endeavours 
 more  fully  to  difplay  pag.  54.  and  he  calls  upon  the 
 Brethren  of  the  Reformed  Churches  to  reflect  feri- 
 oufly  upon  thefe  twoPropofitions  he  fets  down. 
 
 K  2  The 
 
68  A  brief  Difcourfe  of     Chap.  VIH. 
 
 The  firft  is,  That  as  the  Word  of  God  is  infallible 
 in  it  felf,  fo  certainly  the  judgment  of  him  who  truly 
 judges  according  to  this  Rule  is  alfb  infallible :  And 
 consequently  they  are  obliged  to  believe,  That  the 
 Church  when  fhe  judges  according  to  this  Rule  or  the 
 Word  of  God,  does  not  only  not  err,  but  that  fhe 
 alio  cannot  err. 
 
 The  fecond,  That  they  [the  Reformed]  are  bound 
 [as  well  as  we  the  Romaniftsj  to  believe  that  the 
 Church  of  God  deciding  Controverfies  of  Faith,  does 
 jtidge  according  to  the  true  fenfe  of  the  word  of  God  : 
 Becaufe  upon  the  matter  it  is  concerning  this  very 
 fenfe  that  fhe  gives  judgment  betwixt  the  Parties, 
 who  give  it  a  different  fenfe,  and  who  are  obliged  in 
 Confcience  to  fubmit  to  her  judgment,  under  pain  of 
 being  Schifmaticks  and  Hereticks,  as  their  Synod  of 
 Port  has  pofitively  declared. 
 
 1 2.  The  firll:  of  thefe  Propofitions  may  pals  for 
 firm  and  found,  provided  that  the  meaning  of  her. 
 judging  according  to  this  rule  is  the  giving  the  right  and 
 genuine  fenfe  thereof*.  Of  which  fhe  can  neither  allure 
 Jier  fejf  nor  any  one  elfe,  but  by  being  aflured  of  that 
 •Holinefs-,  Integrity,  and  finglenefs  of  Heart,  in  thole 
 of  the  Synod,  that  malses  them  capable  of  the  Affi* 
 fiance  of  the  Holy  Ghoft  ;  and  alfb  that  their  Decifwn 
 clafhes  ngt  with  thole  indelebk  Notions  in  the  Hu- 
 mane Soul,  that  are  previous  Requifitts  for  the  under- 
 handing  the  meaning  of  not  only  the  Holy  Scriptures, 
 but  of  any  Writing  whatever.  And  unto  which  if  they 
 find  any  thing  in  the  Letter  of  the  Sacred  Writ  re- 
 fugnant,  they  may  be  lure  it  is  a  Symbolical  or  Figura- 
 tive Speech,  but  in  other  Writings,  that  it. is  either  a 
 Figurative  Speech  or  Nonfence.,  He  that  has  not  this 
 -previous  Furniture,  or  makes  no  ufe  of  it,  it  is  impofc 
 f&le  he  Ihoqld  prove  a  fafe  Judge  of  the  lenfe  of  Scri? 
 
 pture. 
 
Chap.  VIII.      the  Real  Prefence.  69 
 
 pture.  And  if  he  runs  counter  to  what  is  certainly 
 true,  it  is  evident  his  Interpretation  is  falfe  by  the  fe- 
 cond  Common  Notion,  and  that  he  is  not  infpired  by 
 Common  Notion  the  eleventh. 
 
 Touching  the  fecond  Propofition,  I  demand  how 
 any  can  be  bound  to  ftand  to  the  judgment  of  any 
 Synod,  if  they  decline  the  previous  Requisites,  without 
 which  it  is  impojjible  to  underftand  the  right  meaning 
 of  any  Writing  whatfoever  \  and  whether  their  pre- 
 tending to  judge  according  to  a  Rule,  does  not  imply, 
 that  there  are  fbme  Common  'Principles,  in  which  all 
 Parties  are  agreed,   according  to  which,  though 
 they  cannot  difcern  that  the  Synod  has  certainly 
 defined   right,    yet  if  the  Synod  run   counter  to 
 them,  they  may  be  fure  they  have  defined  wrong, 
 touching  the  very  fenfe  controverted  between  the 
 Parties,    Their    profefling  they   judge   according 
 to  the  Rule,  implies  the  Rule  is  in  fbme  meafure 
 known  to  all  that  are  concerned.    Nor  does  it  at  ■ 
 all  follow,  becaufe  the  Object  of  their  decifwn  is  the  very 
 fenfe  controverted  between  the  Parties,  that  the  Sy*» 
 nod  may  give  what  judgment  fhe  will,  break  all  Laws 
 of  Grammar  and  Syntax  in  the  expounding  the  Text, 
 much  left  contradict  thofe  Rules  which  are  infinitely 
 more  Sacred,    and  inviolable,  the  Common  Notions 
 which  God  has  imprinted  effentially  on  the  Humane, 
 Underftanding.    If  fuch  a  violence  be  ufedby  any  In- 
 terpreters of  Scripture,  neither  the  Synod  of  Dorty 
 nor  any  Reformed  Church,  has  or  will  declare,  That 
 under  pain  of  being  Schifmaticks  and  Hereticks,  they 
 are  obliged  in  Conscience  to  fubmitto  their  determi- 
 najtipn.. 
 
 €HAB 
 
jo  A  hrief  fifcourfe  of       Chap.  IX. 
 
 CHAP.   IX. 
 
 I.  The  examination  of  the  fixth  Prop,  by  demanding 
 whether  the  Maxim  Monfieur  Maimbonrg  propofes  is 
 to  be  underftood  in  the  full  fenfe>  without  any  Appeal 
 to  any  common  agreed  on  Principles  ^Grammar,  Rhe- 
 torick,  Logick  and  Morality.  2.  Inflames  of  enor- 
 mous Refults  from  thence^  with  a  demand  whether  the 
 Proteftant  Churches  would  allow  of  fuch  ah  fur  d  Syno- 
 dical  Decifons.  j.  That  the  Citations  of  Hiftory, 
 touching  the  Synod  ofDovt,  prove  not,  that  all  Sy no- 
 dical Decifons  pafs  into  proper  Articles  of  Faithv 
 with  the  Author's  free  judgment  touching  the  Carriage 
 of  that  Synody  and  of  the  Parties  condemned  thereby. 
 4.  His  judgment  countenanced  from  what  is  obferved 
 by  Hiftorians  to  be  the  fentiments  of  Kjng  James  in 
 the  Conference  at  Hampton  Court. 
 
 1.  A  ND  yet  the  fixth  and  laft  Prop  of  the  gene- 
 Jf\  ral  Maxime  implies  as  much,  which  affirms, 
 That  both  the  Proteftant s  and  Papifts  are  agreed  in  all 
 the  five  foregoing  Suppofals,  or  to  fpeakmorecompen- 
 dioufly,  in  that  his  general  MaximeyTh2£  that  Church 
 in  which  are  found  the  two  Parties  concerned,  has 
 ever  had  the  power  to  determine  all  differences,  and 
 to  declare  that  as  matter  of  Faith,  which  before  there 
 was  no  obligation  to  believe,  and  that  we  are  bound 
 to  acquiefce  in  their  decifions  under  the  penalty  of 
 being  Schifmaticks. 
 
 But  I  demand  here  of  Monfieur  Maimbourg,  whe- 
 ther he  will  have  his  Maxime  underftood  in  a  full  lati- 
 tude of  fenfe,  and  that  immediately  without  recourle 
 to  any  Principles  in  which  the  Synod  and  the  Parties 
 
 are 
 
Chap.   IX.       the  Real  Pretence.  7 1 
 
 are  agreed,  and  Counter  to  which  if  any  determina- 
 tion be  made,  it  is  null,fuch  as  Grammatical  Syntax  and 
 Lexicographical  fenfe  of  Words ,  and  (which  are  Laws 
 infinitely  more  facred  and  inviolable)  the  Common 
 Notions  (as  I  faid  before)  ejfentially  imprinted  on  the 
 Soul  of  man,  either  of  Truth  or  Morality,  whether 
 without  being  bounded  by  thefe  ,  the  Protejtant 
 Churches  as  well  as  die  Pontifcian  are  agreed,  that 
 we  are  to  ftand  to  the  Determination  of  a  Synod,  ua- 
 der  the  penalty  x>f  being  Scbifmathks  ? 
 
 2.  As  for  example,  If  a  Synod  fhould  interpret, 
 Drink  ye  all  of  this,  of  the  Clergy  only,  and  declare  it 
 does  not  reach  the  L4/>7,though  the  Apoftles  and  Pri- 
 mitive Church  underftood  it  did  :  If  notwithstand- 
 ing S^rfs  long  Exhortation  againft  Religion  Exer- 
 cife  in  an  unknown  Tongue,  1  Cor.  14.  they  fhould  by 
 fbme  diftin&ion  or  evafion  conclude  it  lawful.     If 
 when  as  it  is  faid,  Thou  fhalt  not  make  to  thy  felf  any 
 graven  Image  to  worfhip  and  fall  down  before  it,  they 
 fhould  diftinguifh  and  reftrain  it  only  to  the  graven 
 Images  of  the  Heathen  Gods.     If  when  as  it  is  feid, 
 Thou  fhalt  have  no  other  Gods  but  me,  they  fhould 
 diftinguifh  Gods  into  Supream  and  Subordinate,  and  de- 
 clare, we  may  have  many  Subordinate  Gods,  but  only 
 One  Supream-.  If  when  as  it  is  faid,  Honour  thy  Father 
 and  thy  Mother ,they  fhould  reftrain  it  to  a  Father  or 
 Mother  of  the  fame  Religion  with  our  felves,  whether 
 Political  Father  or  Natural,  other  wife  we  are  free 
 from  this  Command,  and  may  defpife  both  our  AV 
 tural  Parents  and  our  Prince,  if  they  be  not  of  the 
 fame  perfwafion  with  our  felves.     And  whereas  it  is 
 faid,  Thou  fhalt  not  commit  Adultery,  if  they  fhould 
 underftand  it  only  of  fuch  an  Adultery  as  is  commit- 
 ted for  the  were  pleafure  of  the  Flefh,  not  for  the  health 
 $f  the  Body,  or  aflifting  the  Conjugal  Impotency  of  his, 
 
 Neighbour,. 
 
7x  A  brief  Difcourfe  of       Chaf,  IX. 
 
 Neighbour.   If  the  Commandment  againft  Murther^ 
 or  Killing  an  Innocent  Perfon,  they  fhould  reftrain  to 
 Murther  that  is  accompanied  with  delight  in  Cruelty  i 
 not  that  which  is  committed  to  raife  a  lively  hood,  or 
 fecure  an  Inter  eft  the  Murtherer  has  efpoufed.    If  the 
 Commandment  againft  Stealing,  they  fhould  reftrain 
 to  fuch  Theft  as  is  againft  Men  of  our  Religion  and 
 Perfwafion,but  that  we  may  rob  and  fteal  from  others 
 without  fin.    And  according  to  the  lame  tenour  they 
 fhould  interpret,  Thou  (halt  not  bear  falfe  witnefi 
 againft  thy  Neighbour,  &c  I  demand,  I  fay,  whe- 
 ther Monfieur  Mximbourg  does  conc.ive,  that  the  Pro- 
 tectants, nay,  or  his  own  Party,  are  agreed  that  all 
 fuch  determinations  are  to  be  fubmitted  to  upon  pe- 
 nalty of  being  Schifmaticks.  Let  him  ask  the  Reformed 
 Churches  if  they  be  thus  agreed,  or  rather  let  him 
 ask  his  own  Confcience,    if    he   think  they  are. 
 Wherefore  it  is  plain,  that  what  he  produces  out  of 
 the  Hiftory  of  the  Synod  of  Don,  reaches  not  the 
 point  that  he  drives  at,  that  is  to  fay,  That  it  is  ac- 
 knowledged by  them,  that  after  a  Synod  has  decided 
 the  Controverfie,or  given  thefenfe  of  places  of  Scrip- 
 ture controverted,  be  it  what  it  will  be,  the  Decifion 
 is  to  be  flood  to,  under  penalty  of  being  Schifm&ticks 
 and  that  there  are  not  fome  commonly  known  Truths, 
 common  Notions  of  Reafbn  and  Morality ,    with 
 which  if  the  determination  of  a  Synod  does  clafh,  it  is 
 ipfo  facto  null,  and  a  demonftration  that  the  Spirit  of 
 God  did  not  aflift. 
 
 j.  I  obierve  farther,  That  all  the  Citations  that 
 are  produced  either  by  Monfieur  Maimbourg  himfelf, 
 or  his  Tranflator,  in  his  Preface  and  Appendix,  will  not 
 amount  to  the  Proteftants  profeffing  that  every  Con- 
 troverfie  or  controverted  Opinion,  after  the  Decifwn1 
 of  the  6/«^,  paifes  into  an  Article  of  Faith,  which  pro- 
 perly 
 
Chap.  IX.       the  Real  Prefence.  75 
 
 perly  fignifies  fuch  a  DoQxine,  as  without  the  Belief 
 of  which,  when  it  is  propofed,  he  that  mis-believe$ 
 it  forfeits  his  Salvation  ;  for  hereby  the  Synod  of 
 Dort  had  damned  all  the  Lutheran  Churches.  For  my 
 own  part  I  muft  confefs,  that  in  points  that  are  fo  ob- 
 fcure,  intricate  and  abftrufe,  and  which,  as  touching 
 the  main  part  of  them,  have  exercifed  and  much  bat- 
 fled  humane  underftanding  through  all  Ages,  it  had 
 been  a  great  piece  of  Chriftian  Prudence  for  that  Synod 
 to  have  made  Decrees  againft  all  bitternefs  of  fpeech 
 of  the  dilagreeing  Parties  one againft  another,  and  to 
 have  admonifhed  them  that  they  were  bound,  not* 
 withftanding  their  difference  of  Opinion,  to  live  in 
 mutual  Love  one  to  another,  which  is  the  true  Badge 
 of  Chrift's  genuine  Difciples,  rather  than  to  have  ex- 
 afperated  one  Party  againft  another,  by  making  that 
 Do&rine  Authenticity  which  is  really  in  it  felf  from 
 places  of  Scripture,  and  Reafon  fb  intricate  and  diluta- 
 ble* But  it  feems  to  have  been  the  fleight  of  Satan 
 for  the  weakning  the  Reformed  Churches  that  drove 
 them  to  it.  But  I  muft  lay,  on  the  other  fide,  that 
 when  the  Synod  had  determined,  they  who  were  de- 
 termined againft,  ought  to  havejubmitted  to  her  de- 
 termination in  a  thing  fb  really  dilutable,  and  by  this 
 Chriftian  Policy  to  have  conferved  the  peace  pf  the 
 Church,  and  out-witted  the  Devil.  For  if  they  had 
 had  any  modefty  in  them,  they  might  very  well  in 
 fiich  abftrufe,  dark  and  difputable  points  have  com- 
 promifed  with  the  Synod,  and  preferred  the  peace  and 
 fafety  of  the  Reformed  Churches,  before  the  fatisfa&i- 
 onof  their  own  Opinionativenejs. 
 
 4.  And  that  wife  Prince,  King  James  the  firft  of 
 Blefled  Memory,  feems  to  come  near  to  what  I  have 
 faid,in  the  words  delivered  by  his  EmbafTadour  at  the 
 Synod  of  Dorty  as  they  are  cited  by  Monfieur  Maim- 
 
 L  bourg 
 
74  A  brief  Vifcourfe  of      C  h  a  p.  IX* 
 
 bourg  himfelf  in  his  Peaceable  Method,  pag.  2  ?.    That 
 for  the  allaying  thofe  troubles,  There  was  but  that  one 
 only  means  which  the  Church  had  ever  made  ufe  of,  a.  Na- 
 tional Synod,  which  was  to  be  judge  in  the  cafe,  and  to 
 decide  which  of  the  two  Opinions  was  more  conformable  to 
 the  Word  of  God  :  or  at  leaf:  how  and  in  what  manner  the 
 one  or  the  other  might  be  tolerated  in  the  Church  of  God. 
 Which  latter  part  is  cunningly  left  out  by  the  Tran- 
 fator,  in  his  Preface,  pag.  3.  But  in  thofe  latter  words, 
 King  James  plainly  intimates  his  moderate  Sentiments 
 touching  the  Controverfy,  and  that  he  would  not 
 have  the  Decifion  made  too  rigidly  and  pinchingly 
 on  either  fide.     And  fuitably  to  this  excellent  judg- 
 ment of  his,  in  the  Conference  at  Hampton-Court, 
 when  the  Puritans  would  have  had  the  nine  Lambeth 
 Articles,  which  are  more  full  and  exprefs  againft  the 
 points  of  Arminianifmy  to  be  embodyed  into  the  Ar- 
 ticles of  our  Church,  concluded  on  in  the  Convo- 
 cation holden  at  London,  in  the  Year  1 562.  the  King 
 earneftly  refufed  it.     And  in  his  Inftru&ions  to  his 
 Divines  he  ftnt  over  to  the  Synod  of  Dort,  this  re- 
 markable one  was  amongfl:  the  reft,  That  they  would 
 advife  the  Churches  that  the  Minifters  do  not  deliver 
 in  Pulpit  to  the  People  thofe  things  for  ordinary  Do- 
 ftrines,  which  are  thehigheft  points  of  the  Schools,, 
 and  not  tit  for  vulgar  Capacities,  but  dilutable  on 
 both  fides.  And  we  may  be  (lire  when  he  was  fb  care- 
 ful in  this  for  the  foreign  Churches  he  would  not 
 negled  to  infufe  the  fame  good  Principles  into  his 
 own  ;  And  that  he  could  not  eafily  believe  that  upon 
 the  Decifion  of  the  Synod  of  Dort,  that  paffed  into  an 
 Article  of  Faith,  without  which  there  is  no  Salvati- 
 on, which  yet  he  would  havQ  hid  from  the.  know- 
 ledge of  the  People, 
 
 CHAP, 
 
Chap.  X.      the  Real  Prefence.  77 
 
 CHAP.    X. 
 
 i.  What  Sy  nodical  Decifwns  are  capable  of  faffing  into 
 proper  Articles  of  Faith,  and  what  not.  2.  The  ne- 
 ceffity  of  diftingmfhing  the  doftrinal  Decifions  of  Sy- 
 nods into  Articles  of  Faith,  properly  fo  called,  and  Ar* 
 tides  of  Communion.  3 .  The  meaning  of  the  Kjng's 
 Anfver  to  Mr.  Knewftubs,  in  the  Conference  at  Ham- 
 pton-Court :  And  that  Synods  have  unlimited  Power 
 to  put  what  fenfe  they  pie  of e  on  places  of  Scripture,  and 
 make  them  pafs  into  Articles  of  Faith,  not  proved 
 to  be  the  Opinion  of  the  Protefiant  Churches.  4.  That 
 our  Englifh  Church  is  againft  it,  largely  proved  out  of 
 her  Articles.  5.  No  Article  of  Faith  pre-exiftent  in 
 Scripture  that  cannot  be  fetched  thence  but  by  inter- 
 preting againft  the  Proleptick  Principles  of  rightly 
 circumftantiated  Senfe  and  Common  Notions  in- 
 grafted eflentially  in  the  Humane  Vnderftanding. 
 6.  OfDecifion  of  Points  neceflary  to  Salvation,  and 
 to  thejuftifying  the  Chriftian  Worfhip,  and  thofe  that 
 are  left  neceflary,  and  lefs  clear,  mdlaflly,  thofe  that 
 have  an  Infuperable  Difficulty  on  both  fides.  7. 
 Monfieur  MaimbourgV  general  Maxime,  that  it  is 
 not  agreed  in  by  the  Protefiant  Churches,  abundantly  de- 
 
 ^monftrated>  with  a  Note  of  the  Subtilty  of  the  Ro- 
 manifts  in  declining^  Difpute  of  the  particular  me- 
 rits of  their  Caufe,  and  making  it  their  bufmefs  to  per* 
 fwade,  firft,  that  their  Church  is  Infallible.  8.  A 
 Meeting  with  Monfieur  Maimbourg  once  more  in  his 
 own  Method,  and  thereby  demonftrating  that  Tranfiib* 
 ftantiation  U grofly  falfe,  and  confequently  the  Church 
 of  Rome  fallible,  with  an  hint  of  a  true  peaceable 
 Method  of  reconciling  Papifts  and  Proteftants. 
 
 L  2  x.  Where- 
 
7 6  A  brief  Vifcourfe  of     C  h  a  p.  X. 
 
 i.T  71  THereforeit  feems  needful  to  take  notice  of 
 \  \  this  diftin&ion  of  the  Doctrinal  Decifions 
 of  Synods,  that  lome  pafs  into,  or  rather  are  of  the  na- 
 ture of  the  Articles  of  Faith,  the  knowledge  of  them 
 being  neceffary  to  keep  us  from  Sin  and  Damnation. 
 And  fuch  were  the  Doctrinal  Decifions  of  thofe  anci- 
 ent Primitive  Councils,  who  out  of  Scripture  plainly- 
 declared  the  truth  of  the  Divinity  of  Chrift  and 
 Triunity  of  the  Godhead,  without  which  the  Church 
 would  be  involved  in  grofs  Idolatry.  And  therefore 
 the  Decifions  of  the  Controversies  did  naturally  pafs 
 into  profejfed  Articles  of  the  Chriftian  Faith,  and  fuch 
 as  our  Salvation  depended  on.  But  to  imagine  that 
 every  Doctrinal  Decifion  of  a  Synod  pafTes  into  a  pro- 
 per Article  of  Faith,  without  which  there  is  no  Salva- 
 tion, and  that  a  Synod  has  power  to  make  that  an  Ar- 
 ticle of  Faith,  before  which  men  were  fafe  and  finlefs 
 as  to  that  point,  is  to  put  it  into  the  power  of  a  Sy- 
 nod to  damn  God  knows  how  many  Myriads  of  men 
 which  Chrift  dyed  for,  and  had  it  not  been  for  thefe 
 curious,  or  rather  mifchievous  Decifions,  might  have 
 been  faved  ;  than  which  what  can  be  more  prodi- 
 gious ? 
 
 2.  Whence  we  fee  plainly,  it  is  moft  neceffary  to 
 make  this  diftinftion  in  Doctrinal  Decifions  of  Synods,. 
 that  fbme  may  be  Articles  of  Faith,  others  only  Arti- 
 cles of  Communion,  that;  if  any  oppofe  or  difparage.the 
 faid  Articles,  whether  they  be  of  the  Clergy  or  Laity, 
 they  make  themfelves  obnoxious  to  Excommunicati- 
 on ;  and  if  a  Clergy-man  does  not  fubfcribe  to  them,, 
 he  makes  himfelf  uncapable  of  Ecclejlajlical  Imploy-. 
 ment.  This  is  all  that  Monfieur  Maimbourg  can: 
 fqueeze  out  of  all  his  Citations  out  of  the  ftory  of  the 
 Synod  of  Don,  fo  far  as  I  can  perceive,  or  his  Tr de- 
 flator, 
 
HAP 
 
 X.       the  Real  Prefince.  77 
 
 flator\Vi\\\%  Preface  and  Appendix,  out  of  thofe  he  pro- 
 duces  touching  the  Church  of  England. 
 
 3.  And  that  which  his  Tranjlator  in  his  Preface 
 would  make  fuch  a  great  bufinefs  of,  viz.  This  wile 
 King's  anfwer  to  Mr  Kjtewfluhs,  at  the  Conference 
 at  Hampton  Court,  when  he  was  asked,  How  far  an 
 Ordinance  of  the  Church  was  to  hind  men  without  im- 
 peachment of  their  Chriftian  Liberty  :  to  which  he  faid, 
 lie  would  not  argue  that  point  with  him,  but  anfwer 
 therein  as  Kings  are  wont  to  fpeak  in  Parliament, 
 Le  Roy  fravifera.  And  therefore  I  charge  you  never 
 fpeak  more  to  that  point  how  far  you  are  bound  to 
 obey  w7hen  the  Church  has  once  ordained  it.  I  fay, 
 nothing  more  can  be  colie&ed  out  of  this  anfwer, 
 but  that  he  modeftly  intimated  his  Opinion,  that  he 
 meant  not  that  all  Synodical  Decifwns  paffedlnto  Ar- 
 ticles of  Faith,  but  may  be  only  Articles  of  Communi- 
 on in  the  fenfe  I  have  already  explained.  And  what 
 I  have  already  faid,  if  ferioufly  and  confiderately  ap? 
 plyed  to  what  he  produces  in  his  Appendix,  will  eafi- 
 ly  difcover  that  they  prove  nothing  more  touching  the 
 Church  of  England,  than  what  we  have  already  al- 
 lowed to  be  her  Doctrine  touching  the  Authority  of 
 Synods. 
 
 But  that  a  Synod  without  any  limitation  or  appeal 
 to  certain  Principles  in  which  both  the  Synod  and  Par- 
 ties cpntefting  are  all  agreed,  may  by  her  bare  imr 
 mediate  Authority,  give  what,  fenfe  fhe  pleafes  on  pla- 
 ces of  Scripture,  alledged  in  the  Controverfy,  and 
 that  her  Decifion  paffes  into  an  Article  of  Faith,  which 
 the  Parties  caft  are  bound  to  affent  to,,  underthe  pain 
 of  becoming  Hereticks  and  Schifmaticks :  Nothing  can 
 be  more  contrary  than  this  to  the  Declarations  of  the 
 Church  of  England*  So  far  is  it  from  truth,  That  all 
 the  Proteftant Churches  are  agreed  in  his  grand  -Ma* 
 xi?ne  above  mentioned*  4.  Let: 
 
78  A  hr'tef  Vifcourfe  of       Cha  p.  X. 
 
 4.  Let  the  Church  of  England  fpeak  for  her  felf,^r- 
 tic.  1 9.  u  As  the  Church  of  Jerufalern,  Alexandria, 
 u  and  Antioch,  fb  alfo  the  Church  of  Rome  has  erred, 
 "  not  only  in  their  Living  and  Ceremonies,  but  alfb 
 <cin  Matters  of  Faith.  And  Article  21.  General 
 "  Councils  may  not  be  gathered  together  without  the 
 "  Commandment  and  Will  of  Princes.  And  when 
 u  they  be  gathered  together  (forafmuch  as  they  be 
 "  an  Affembly  of  men,  whereof  all  be  not  governed 
 "  with  the  Spirit  and  Word  of  God)  they  may  err, 
 "  and  fbmetimes  have  erred  even  in  things  appertain- 
 "  ing  to  God  :  wherefore  things  ordained  by  them,  as 
 "  ntceffary  to  Salvation,  have  neither  Strength  nor 
 a  Authority,  unlefs  it  may  be  declared  that  they  be 
 "  taken  out  of  the  Holy  Scriptures.  Here  our  Church 
 plainly  declares,  That  forafmuch  as  a  Councilor  Sy- 
 nod confifts  of  fallible  Perfbns,  they  can  determine  no- 
 thing neceffary  to  Salvation,  but  what  they  can  make 
 out  that  it  is  clearly,  to  any  unprejudiced  Eye,  con- 
 tained in  the  Scripture,  not  fetched  out  by  weak  and 
 yrecarioii*  Confequences,  ox  f  handful  Surmifes,  much 
 lefs  by  a  diflorted  Interpretation ,  and  repugnant  to 
 Common  Senje  and  Reafon,  which  are  neceffarily  fiip- 
 pofed  in  the  underftanding  of  any  Scripture  or  Wri- 
 ting whatfoever,  as  I  have  intimated  above. 
 
 And  even  that  Article  (20.)  which  the  Tranjlator 
 produces  in  his  Preface,  in  the  behalf  of  Monfieur 
 Maimbourgs  grand  Maxime  ,  do  but  produce  the 
 whole  Article  and  it  is  plainly  againft  it.  For  the 
 words  are  thefe  :  "  The  Church  has  power  to  de- 
 ic  cree  Rites  and  Ceremonies  and  Authority  in  Con- 
 "  troverfies  of  Faith ;  and  yet  it  is  not  lawful  for  the 
 u  Church  to  ordain  any  thing  that  is  contrary  to 
 "  God's  Word  written,  neither  may  it  fo  expound 
 u  one  place  of  Scripture  that  it  be  repugnant  to  a- 
 
 "  nother. 
 
Chap.   X.        the  Real  Pretence,  yp 
 
 *  nother.     Wherefore   although  the  Church  be  a 
 "  Witnefs  and  Keeper  of  Holy  Writ,  yet  as  it  ought 
 "  not  to  decree  any  thing  againft  the  fame  ;  fb  befide 
 "  the  fame,  ought  it  not  to  inforce  any  thing  to  bebe- 
 "  lieved  for  Neceffity  of  Salvation.     It  is  true ,  the 
 Church  is  here  faid  to  have  Authority  in  Controverftts 
 of  Faith.     As  certainly  if  any  fhould  raife  new  Stirs 
 in  any  National  Church,  touching  fuch  points  as  the 
 Antient  Primitive  Synods  have  concluded  for,  in  the 
 behalf  of  the  Divinity  of  Chr ift ,  and  Triunityot  the 
 God-head,  pretending  they  have  clearer  demonftra- 
 tions  than  ever  yet  were  propofed  againft  thofe  Deci- 
 fions  or  any  of  like  nature,  which  may  concern  the 
 Juftifablenef  of  our  Chriftian  Worship,  and  indifpen- 
 fable  way  of  Salvation,  the  Church  has  Authority  a$< 
 fhe  ever  had,  in  fuch  Controverfies,  to  ratifie  fuch 
 Articles  of  Faith,  but  fhe  is  not  faid  to  have  Authori- 
 ty to  make  every  SynodicalDecition  an  Article  of  'Faith , 
 whether  the  nature  thereof  will  bear  it  or  no.    Nay 
 her  Authority  is  excluded  from  inforcing  any  thing 
 befides  what   is   clearly  enough  contained  in  the 
 Scripture  (as  affuredly  thofe  points  are  above-men- 
 tioned, though  with  weak  or  cavilling  men  they  have 
 been  made  queftionable)  to  be  believed  for  Neceffity 
 of  Salvation.    Which  is  the  proper  Chara&er  of  an 
 Article  of  Faith,  according  as  the  Preface  to  the  Atha- 
 nafian  Creed  intimates.     And  Monfieur  Maimbourg 
 himfelf  is  fo  fenfible  of  this  main  Truth,  that  in  the 
 Explication  of  his  general  Maxime,  he  acknowledges- 
 that  the  Church  has  no  Autority  to  coin  any  New  Ar- 
 ticles of  Faith,  but  only  to  declare  fhe  has  difcove- 
 rcd  them  exiftentbefore  in  the  Scriptures ,  but  not  fb 
 clearly  efpy'd  or  difcerned  as  by  an  affembled  Synod. 
 5.  But  certainly  no  Article  of  Faith,  that  is  to  fay, 
 no  Truth  neceffary  to  Salvation  can  be  faid  to  be  pre- 
 
 exijlent 
 
So  A  brief  Vifcourfe  of       Chaf.  X. 
 
 txifient  in  the  Scriptures,  and  having  lain  hid  to  be 
 dilcovered  afterwards,  that  is  not  dilcovered  but  by 
 f  iich  forced  Interpretations  of  the  Text,  that  are  re- 
 pugnant to  Common  Senfe  and  Reafon.  Is  not  this  a 
 Reproach  to  the  Wifdom  of  God,  that  be  fhould  in- 
 fpire  the  Holy  Penmen  to  let  down  Truth  necejjary  to 
 Salvation  fo  obfcurely,  that  the  meaning  cannot  be 
 reached  without  doing  violence  to  Common  Senfe  and 
 Reafon,  and  running  counter  to  thofe  previous  Prin- 
 ciples, without  which  it  is  impoflible  to  make  fenfe 
 of  any  waiting  whatever  ?  Or  without  interpreting 
 one  place  of  Scripture  repugnantly  to  the  plain  fenfe 
 of  another.  Which  this  Article  exprefly  forbids  as 
 unlawful.  So  plain  is  it  that  our  Church  limits  the 
 Authority  of  a  Synod  to  certain  Rules  agreed  of  on 
 all  hands,  againft  which  they  have  no  Authority  to 
 define  any  thing  :  And  plain  places  of  Scripture  is  one 
 Rule,  contrary  to  which  it  is  not  lawful  to  interpret 
 any  either  pretendedly  or  really  obfeure  place.  Nor 
 can  any  place  at  all  be  plain  without  the  admittance 
 of  thole  Proleptick  Principles  of  rightly  circumflanti** 
 ed  fenfe  and  common  undeniable  Notions  efentially  in- 
 grafted in  the  mind  of  man,  whether  they  relate  to 
 Reafon  or  Morality.  Thefe,  both  Synod  and  Contefters 
 are  fuppofed  to  be  agreed  on,  and  therefore  no  Syno- 
 dical  Decifwn  repugnant  to  thefe  according  to  our 
 Church  in  interpreting  of  Scripture  (if  I  rightly  un- 
 derftand  her)  ought  to  have  Autority  with  it. 
 
 6.  But  as  for  doctrinal  Decifions,  fiich  as  concern 
 the  Jufiifiablenefs  of  the  Chriftian  Worfhip,  and  are 
 of  Neceffity  to  Salvation,  and  fuch  as,  although  either 
 weak  or  willful  cavilling  men  may  make  queftiona- 
 ble,  yet  are  clearly  enough  delivered  in  Scripture, 
 thefe,  queftionlefs,  a  Synod  has  Autority  to  determine 
 as  Articles  of  Faith.    And  fuch  as  have  not  the  like 
 
 Clearnefi 
 
Chap.  X.      the  Real  Pretence.  8 1 
 
 Cleamefs  nor  Neceffity,  as  alfb  innocent  and  indifferent 
 Rites  and  Ceremonies,  when  the  one  and  the  other 
 feem  advantagious  to  the  Church,  fuch  Synodical  De- 
 cisions may  pafi  into  Articles  of  Communion,  in  that 
 fenfe  I  have  above  explained.  And  laftly,  as  in  that 
 cale  of  the  Synod  of  Dart,  when  the  points  contro- 
 verted have  on  both  fides  that  invincible  Obfcurity 
 and  Intricacy,  and  there  feems  to  be  forcible  Argu- 
 ments for  either  conclufion  ;  What  I  humbly  con- 
 ceive is  to  be  done  in  that  cafe  ,  I  have  fully  enough 
 exprefled  already,  and  therefore  think  it  needlefs  a- 
 gain  to  repeat, 
 
 7.  In  the  mean  time,  I  hope,  I  have  made  it  ma- 
 nifoldly apparent  that  Monfieur  Maimbourgs  general 
 Maxime ,  viz.  That  the  Church,  in  which  are 
 found  the  two  Parties  concerned  ,  has  ever  had  the 
 Power  to  determine  all  differences ,  and  to  declare 
 that  as  Matter  of  Faith,  which  before  there  was  no 
 Obligation  to  believe  ;  And  that  we  are  bound  to  ac- 
 quielce  in  her  Decifions  under  the  penalty  of  being 
 Schifmaticks,  is  not,  (efpecially  as  he  would  have  his 
 Maxime  underftood)  agreed  on  by  allChurches,  as 
 well  Protefiant  as  Pontifcian.  And  that  therefore  this 
 Snare  or  Net,  wherewith  he  would  catch  and  carry 
 Captive  the  Proteftants  into  a  Profeffion  of  the  Infal- 
 libility of  the  Church  in  Synodical  Decifions,  (b  that 
 the  Church  muft  be  firft  allow'd  Infallible,  that  we 
 may  glibly  fwallow  down  whatfbever  fhe  decides, 
 even  Tranfubftantiation  it  felf,  with  all  other  Errours 
 of  the  Church  of  Rome ;  this  Net  or  Snare,  I  hope,  I 
 have  fufficiently  broken.  And  I  will  only  note  by 
 the  bye ,  how  the  fubtileft  Romanifls  declining  the 
 Merits  of  the  farfe,  labour  Tooth  and  Nail  to  efta- 
 blifh  the  ab folate  Infallibility  of  their  Church.  But 
 our  Saviour  tells  us  ,  By  the  fruit  yon  fyall  know  them. 
 
 M  Wherefore 
 
gz  Jl  brkf  Vifcourfe  of       Chap.  X. 
 
 Wherefore  any  man  or  Company  of  men  that  pro- 
 fefs  themfelves  infallible,  their  Infallibility  mull  be 
 examined  by  their  Doctrines^  which  if  they  be  plainly 
 any  one  of  them  falfe,  their  boaft  of  Infallibility  moft 
 certainly  is  not  true. 
 
 8.  But  forafmuch  as  an  appeal  to  a  Maxime  pre- 
 tended to  be  agreed  upon  by  both  fides,  both  Papifts 
 and  Proteftants,  is  madeufe  of  with  Co  much  Wit  and 
 Artifice,  to  ingage  the  Proteflants  to  imbrace  Tran- 
 fubjlantiation  and  the  reft  of  the  Romifh  Errours :  I 
 hope  Monfieur  Maimbourg  will  not  take  it  amifs,  if  I 
 civilly  meet  him  again  in  his  own  Way,  and  fhoW 
 him  by  an  Appeal,  not  only  to  one  Maxime,  but  above 
 a  dozen  at  leaft  of  Common  Notions,  which  I  did  above 
 recite,  and  in  which  both  Papijls  and  Protestants,  and 
 all  mankind  are  agreed,  that  it  may  demonftratively 
 be  made  evident  that  the  Do&rine  of  Tranfubflanti** 
 ticn  is  grody  falfe. 
 
 For  that  which  in  it  fe!f  is  falfe,  no  declaring  or  fay- 
 ing it  is  true,  though  by  the  vote  of  art  entire  Synod, 
 can  make  it  true,  by  the  firfi  of  the  Common  Notions 
 above  rnenticned,  Chap.  8.  SeB.  4. 
 
 Secondly,  Whatever  is  plainly  repugnant  to  what 
 is  true,  is  certainly  falfe,  and  confequently  can  be  no 
 due  Article  of  a  true  faith  or  Religion,  by  the  fecond 
 fcftd  third  Common  Notions.  And  therefore  Tra*- 
 fubftaniiation  cannct  pafs  into  an  Article  of  Faith  by 
 the  Authority  of  any  Synod  whatever. 
 
 Thirdly,  Now  that  the  Doftrine  of  Tranfubflan- 
 Uttion  is  falfe,  is  manifeft  from  the  afTurance  of  our 
 Senfes  rightly  circumflantiated.  To  which  our  Savi- 
 our Chrift  appeals,  who  is  wifer  than  all' the  Synods 
 that  ever  were  or  will  be,  as  was  obferved  in  Com- 
 mon Notion  the  fourth.  But  our  Senfes  affure  us  it 
 is  Bread  ftill,  not  the  Body  of  Qhrift*, 
 
 Fourthly,, 
 
Chap.  X.      the  Real  Prefence.  8  ? 
 
 Fourthly,  If  Tranfubftantiation  be  true,  an  Effence 
 or  Being  that  is  one  remaining/**//  one,  may  be  divided 
 or  feparated  from  it  [elf  which  is  repugnant  to  the 
 fifth  Common  Notion. 
 
 Fifthly,  If  Tranfubftantiation  be  true,  the  whole  is 
 not  bigger  than  the/4r*,nor  the  part  lefs  than  the  whole, 
 which  contradicts  the  fixth  Common  Notion. 
 
 Sixthly,  If  Tranfubftantiation  be  true,  the  parts  in 
 a  Divifion  do  not  only  agree  with  the  whole>but  agree 
 one  with  another,and  are  indeed  abfolutely  the  fame; 
 for  divide  a  confecrated  Wafer  into  two,  viz.  A.  and 
 B.  this  A.  and  B.  are  the  fame  intire  Individual  Body 
 of  Chrift  according  to  this  Do&rine,  which  contra- 
 di&s  the  feventb  Common  Notion. 
 
 Seventhly,  If  the  laid  Do£trine  be  true,  one  and  the 
 fame  Body  may  be  a  Cube  and  a  Globe  at  once,  have 
 the  figure  of  an  Humane  Body  and  of  a  Pyramid  and 
 Cylinder  at  the  fame  time,  according  as  they  fhali 
 mould  the  Confecrated  Bread,  which  is  repugnant  to 
 the  eighth  Common  Notion. 
 
 Eighthly,  Tranfubftantiation,  if  it  be  any  truth  at 
 all,  it  is  a  Revealed  Truth ;  but  no  Revelation  the  Re- 
 vealing whereof,  or  the  manner  of  Revealing  is  repug- 
 nant to  the  Divine  Attributes,  can  be  from  God,  by 
 Common  Notion  the  ninth  :  but  if  this  Do&rine  of 
 Tranfubftantiation  wrere  a  Truth,  it  feems  not  to  fate 
 with  the  Wifdom  of  God  to  reveal  a  Truth  that 
 feems  fo  palpably  to  overthrow  and  thwart  4// the  in- 
 nate  Principles  of  humane  Under  ft  anding^  and  the  af- 
 fiirance  of  the  rightly  circumftantiated  Senfes,  to  both 
 which  Chrift  himfelf  appeals,  and  without  which  we 
 have  no  certainty  of  the  Miracles  of  Chrift  and  his 
 Apoftles.  And  he  hence  expofes  his  Church  to  be 
 befboPd  by  all  the  lucriferous  fi&ions  of  a  fallacious 
 Puefthood. 
 
 M  2  And 
 
84  A  brief  Difcourfe  of      Chap.  X, 
 
 And  befides  this,the  circumftances  or  manner  of  its 
 firft  Revelation  at  the  Lord's  Supper  as  they  would 
 have  it,  fhows  it  cannot  be  ;  for  the  Confecrated 
 Bread  retaining  ftill  the  fhape  and  all  other  fenfible 
 qualities  of  Bread  without  any  change,  and  that  by  a 
 miraculous  fupporting  them,  now  not  inherent  in  their 
 proper  fubjeft  Bread,  which  is  tranfubftantiated  into 
 that  very  Body  that  holds  it  in  his  hands,  or  feems 
 fo  to  do :  I  fay,  as  I  have  alio  intimated  before,  to 
 be  thus  at  the  expence  of  ib  vafi  a  Miracle  here  at  his 
 la  ft  Supper,  and  to  repeat  the  fame  Miracle  upon 
 all  the  Confederations  of  the  Bread  by  the  Prieft, 
 which  is  the  mod  effectual  means  to  make  all  men 
 Infidels,  as  to  the  belief  of  Tranfubftantiation,  and  to 
 cccafion  thence  fuch  cruel  and  bloody  Perfections,  is 
 apparently  contrary  to  the  Divine  Wifdom  and  Good- 
 mfs\2Xi&  therefore  neither  pretendedTradition  nor  fre/h 
 Interpretation  of  the  infpired  Text,  can  make  fb  grofs 
 a  falihood  true,  by  the  tenth  and  eleventh  Common 
 Notions. 
 
 Ninthly,  If  Tranfubflantiation  be  true,  one  and  the 
 fame  Body  may  be  many  thoufand  times  bigger  or 
 lefs  than  it  felf  at  the  fame  time,  forafinuch  as  the 
 leafi  Atom  or  particle  of  his  Body  orTranfubftantiated 
 Bread  is  his  whole  Body  as  well  as  the  bigger  lump  ac- 
 cording to  this  Doftnne  ,  which  contradi&s  the 
 Twelfth  Common  Notion. 
 
 Tenthly,  If  this  Doftrine  be  true,  Tht  fame  In- 
 dividual  Body  ftill  exifting  and  having  exifted  ma- 
 ny Years ,  may  notwithftanding  be  made  whiles  it 
 already  exifts,  which  contradifts  the  Thirteenth  Com- 
 mon Notion. 
 
 Eleventhly,  If  Tranfubjta-ntiation  be  true,  one  and 
 the  fame  Body  may  be  prefent  with  it  felf,  and 
 many  Thoufands  of  Miles  abfent  from  it  felf  at 
 
 once  : 
 
HAP 
 
 X.       the  Real  Prefence.  8  5 
 
 once ;  be  fhut  up  in  a  Box,  and  free  to  walk  in  the 
 Field,  and  to  afcend  into  Heaven  at  the  fame  time, 
 contrary  to  the  Fourteenth  and  Fifteenth  Common 
 Notions. 
 
 And  laftly,  If  this  Do&rine  be  true,  a  man  may 
 fwallow  his  own  Body  whole ,  Head,  Feet,  Back, 
 Belly,  Arms,  and  Thighs,  and  Stomach  it  felf 
 through  his  Mouth,  down  his  Throat  into  his  Sto- 
 mach, that  is  to  fay,  every  whit  of  himfelf  into  one 
 knows  not  what  of  himfelf,  lefs  than  a  Mathema- 
 tical Point  or  nothing.  This  Chrift  might  have  done, 
 and  aftually  did  if  he  did  eat  the  Conlecrated  Bread 
 with  his  Difciples,  which  contradi&s  the  Sixteenth 
 Common  Notion. 
 
 Wherefore  fince  in  vertue  of  one  fingle  Maxim, 
 Monfieur  Maimbourg  fuppofing  the  Proteftants  as  well 
 as  the  Papifts  agreeing  therein  (though  in  that,  as  I 
 -have  fhow'd,  he  is  miftaken  )  would  draw  in  the 
 Proteftants  to  imbrace  the  Do&rine  of  Tranfubftan- 
 tiation,  and  other  Errors  of  the  Roman  Church,  I 
 appeal  to  him  how  much  more  reafonable  it  is, 
 that  he  and  as  many  as  are  of  his  perfwafion  fhould 
 relinquish  that  Doftrine ,  it  contradifting  fb  many 
 Common  Notions ,  w&ich  not  only  all  Papifis  and 
 Proteftants  ,  but  indeed  all  the  whole  World  are 
 agreed  in.  And  "hence  clearly  difcerning  the  Infal- 
 libility of  the  Roman  Church,  upon  which  this  and 
 other  erroneous  Doftrines  are  built  (fuch  as  Invoca- 
 tion of  Saints,  Worfhipping  of  Images,  and  the  like) 
 plainly  to  fail,  that  they  Jhould  bethink  themfelves 
 what  need  there  is  to  reform  their  Church  from 
 fuch  grofs  errours,  and  to  pray  to  God  to  put  it  into 
 the  mind  of  their  Governours  fb  to  do ;  which 
 would  be  a  peaceable  method  indeed  for  the  reuniting  Pro- 
 tenants  and  Catholicks  in  matters  of  Faith^  and  princi- 
 pal 
 
86  A  brief  Vifcourfe,  Sec.       Chap.  X. 
 
 pally  in  the  fubjecl  of  the  Holy  Eucharift,  as  the  Tide 
 of  his  Method  has  it. 
 
 But  to  require  an  Union,  things  ftanding  as  they 
 are,  is  to  expeft  of  us  that  we  ceafe  to  be  men  to  be- 
 come Christians  of  a  novel  Mode  unknown  to  the 
 Primitive  Church,  and  under  pretence  of  Faith  to 
 abjure  the  indelehle  Principles  of  found  Reafon,  thofe 
 immutable  Common  Notions  which  the  Eternal  Logos 
 has  efjentially  ingrafted  in  our  Souls,  and  without 
 which  neither  Certainty  of  Faith  can  cenfift,  nor  any 
 affured  fenfe  of  either  the  Holy  Scriptures  or  any 
 Writing  elfe  be  found  out  or  underftood. 
 
 Soli  Deo  Gloria. 
 
A  N 
 
 Advertifemenc 
 
 TO    THE 
 
 READER. 
 
 Reader, 
 
 ALthough  I  had  writ  fome  few  Notes,  fuch  as 
 I  conceived  were  fit,  either  further  to  con- 
 firm, or  elfe  to  clear  the  fenfe  of  feveral  Paffages  in 
 my  Difcourfe  of  the  Real  Prefence;  yet  in  humble 
 fiibmiflion  to  their  Judgments,  that  I  eafily  prefer 
 before  my  own  in  fiich  Cafes  as  thefe,  I  have  wil- 
 lingly omitted  the  publishing  of  them  all,  faving 
 this,  which  is  upon  that  Paffage  in  the  fir  ft  Impref: 
 fion  of  my  Difcourfe,  pag.  38.  /.  5.  but  in  this  fecond 
 Edition,  pag.  35.  /.  1  $.  The  Paffage  is  this :  And  yet 
 in  the  fame  place  St.  Auguftine/i^,  &c.  The  Note 
 this. 
 
 In  the  fame  place,  namely  in  the  fame  place  of  Phi- 
 lippus  Mow<tus  de  Eucharijlia,  lib.  4.  cap.  8.  pag.  751. 
 Docuerat  (fays  Mornms)  pojl  Paulum  Auguftinus,  in- 
 dui  nos  ChriHum  in  Bapttfmo  ;  in  eodem  etiam  Corporis 
 &  fanguinis  Chrifii  participes  fieri.  Now  there  are 
 feveral  places  in  St.  Augtifiine,  wherein  he  aflerts  that 
 Infants  partake  of  the  Eucharijl,  that  they  may  have 
 life  in  them,  alluding  to  thofe  words  of  our  Saviour 
 in  the  fixth  of  St.  John,  v.  55,  54.  Except  ye  eat  the 
 Jlejh  of  thefon  of  man,  and  drink  his  blood,  ye  have  no 
 life  in  you.     He  that  eats  my  flefh  and  drinks  my  blood, 
 
 N  has 
 
An  Jdvert'tfement  to  the  Reader, 
 
 has  eternal  life.  Morbus  therefore  though  upon  a 
 miftake  of  his  in  Hiftory  (for  he  goes  upon  this 
 falfe  Hypothefis,  that,  though  the  Cuftome  of  Com- 
 muni  eating  Infants  had  obtained  fome  time  in  the 
 Church,  fiippofe  from  St.  Cyprians  time  fomewhat 
 onwards,  yet  it  had  been  worn  out  again,  at  leaft 
 for  the  mo  ft  part,  in  the  times  of  St.  Auguftine : )  yet 
 I  fay,  his  Hypothefis  being  given  him,  he  rational- 
 ly enough  colle&s,  and  firmly  concludes,  that  St.  Au- 
 guftine ,  when  he  argues  from  the  communicating 
 Infants,  underftood  that  they  received  the  Flefh  and 
 Blood  of  Chrift  (viz.  mentioned  John  6.J  in  their 
 very  being  Baptized.  For  the  Communicating  Infants 
 being  worn  out,  as  Mornms  fuppofes  in  St.  Auftirfs 
 Time,  and  yet  he  affirming  they  partake  of  the  Eu- 
 charift,  where  can  they  partake  of  it  but  in  their 
 Baptifm  ?  This  reafoning,  I  fay,  had  been  firm,  if 
 Mornaus  had  not  been  miftaken  in  his  Hypothefis. 
 For  it  was  an  univerfal  Cuftome  even  in  St.  Austins 
 time  himfelf,  to  give  the  EuchariB  to  Infants  after 
 Baptifm.  And  DalUus  has  learnedly  made  it  out, 
 that  it  was  the  general  Cuftome  of  the  whole  Chri- 
 ftian  Church  thus  to  do  from  Cyprian's  time,  till  fe- 
 veral  Ages  after  St.  Auftin,  the  Cuftome  being  ground- 
 ed upon  thofe  fayings  of  our  Saviour  in  the  fixth  of 
 St.  "John  above-recited,  v.  53,  54.  See  Dallam de  Cul- 
 tibm  Religiofis  Latinomm,  lib.  5.  cap.  3^4. 
 
 But  fo  far  as  I  fee,  though  for  furenefs  they  added 
 the  Eucharift  to  the  Baptifm  of  Infants,  yet  the  wi- 
 fer  fort  of  them  held^  that  Life  and  Salvation  by  Bap- 
 tifm alone  is  obtainable,  provided  the  other  be  not 
 omitted  out  of  contempt  or  wilful  negleft.  The 
 words  of  FulgentiuS)  which  DalUus  cites,  cap.  4.  fag. 
 587.  are  remarkable  as  to  this  point.  They  are  con- 
 cerning the  ft  ate  of  a  certain  ^Ethiopian  Servant,  who 
 
 having 
 
An  ddvertifement  to  the  Reader. 
 
 having  been  Baptized,  but  weak,  expired  before  they 
 could  give  him  the  Eucharifl.     Wherefore  Ferrandus 
 Diaconus  propofing  his  doubt  to  Fulgentius,  touching 
 the  ftate  of  this  Ethiopian  Servant ,   whether  he 
 might  be  faved  or  no ;  freely  and  judicioufly  anfwers 
 him  ,    that  he  need  not  to  be  follicitous  touching 
 that  matter  :  for  as  much  as  every  one  by  the  very 
 Baptifmhz  receives,is  made  a  member  of  Chrift,  and 
 fb  is  to  be  conceived  to  eat  the  Flefb  of  Cbrift  according 
 to  the  truth  of  t\\Q  My  fiery  {fecundum  Myflerii  verita- 
 tem)  though  he  does  not  receive  it  fecundum  veritatis 
 Myfleria.  Qui  enim,  {ays  he,  membrum  corporis  Chrifti 
 ft^quomodo  non  accipit  quod  ipfefit?  Quando  utique  illius 
 fit  verum  corporis  Membrum,cuj 'us  corporis  efl  infacrificio 
 facr 'amentum.     Hoc  ergo  fit  tile  regeneration  fancli  Bap- 
 tifmatis,  quod  efl  de  facrifcio  fumpturus  Altar  is.  '  This 
 fentence  of  Fulqentius,  for  the  weight  and  elegancy 
 of  it,  is  worthy  to  be  writ  in  Letters  of  Gold.    I 
 will  adventure  to  render  it  in  Englifh,  though  it  muft 
 needs  lofe  of  the  elegancy  it  has  in  the  Latin.     For 
 he  who  is  made  a   Member  of  Chrift,  how  can  he  but 
 receive  what  he  himfelf  is  made  ?  For  as  much  as  he  is 
 made  a  true  Member  of  that  Body  of  which  the  confecrate 
 Sacrament  is  a  fign.     Therefore  he  is  made  by  Regene- 
 ration in  holy  Baptifm,  that  which  he  is  to  receive  from 
 the  Sacrament  on  the  Altar ,  that  is  ,  he  partakes  of 
 that  Flefh  and  Blood  of  Chrift,  of  which  he  himfelf 
 pronounces,  My  Flefh  is  Meat  indeed,  and  my  Blood 
 is  Drink  indeed  ;  and  he  that  eateth  not  my  Flefh 
 and  drinketh  not  my  Blood,    has  no  life  in  him. 
 Which  words  was  the  occafion  of  Communicating  In- 
 fants.  But  this  free  and  learned  Father  of  the  Church 
 Fulgentim  fhows,  how  that  they  that  are  Baptized 
 are  pofleffed  of  this  Flefh  and  Blood  already,  in  ver- 
 tue  of  their  very  Baptifm.    Which  is  the  point  Mor- 
 
 N  2  n&us 
 
An  Advertifement  to  the  Reader. 
 
 mm  would  have  won  out  of  feveral  PafTages  ia 
 St.  Auflin ;  but  his  Hypothefis  failing,  that  attempt 
 has  proved  fruftraneous.  But  I  hope  this  of  Ful- 
 gent im  will,  compenfate  that  lofs. 
 
 And  further  to  confirm  the  truth  of  this  golden 
 Sentence  of  that  venerable  Father,  I  fhall  offer  this 
 brief  Demonftration,premifing  thefe  two  things,?^. 
 (i.j  That  which  we  partake  of  in  our  Baftijmd 
 Regeneration  in  being  born  of  the  Spirit ,  John  j.  u. 
 <j,6.  is  fuch,  as  with  it  we  are  in  the  ftate  of  Life  and 
 Salvation,  but  without  it  we  are  not  in  the  ftate  of 
 Life  and  Salvation.  (2.)  That  which  we  partake 
 of  in  the  Celebration  of  the  Holy  Eucharift,  in  eat- 
 ing the  Flefh  of  the  Son  of  Man,  and  drinking  his 
 Blood,  John  6.  v.  53,  ^4.  is  fuch,  as  with  it  we  are 
 in  the  ftate  of  Life  and  Salvation,  but  without  it  we 
 are  not  in  the  ftate  of  Life  and  Salvation.  Or, 
 which  is  all  one,  That  which  is  fuch,  as  with  it 
 we  are  in  the  ftate  of  Life  and  Salvation  ,  but 
 without  it  we  are  not  in  the  ftate  of  Life  and  Salva- 
 tion, we  partake  of  in  the  Celebration  of  the  Holy 
 Eucharift,  in  eating  the  Elefh  of  the  Son  of  Man, 
 and  drinking  his  Blood. 
 
 But  now  to  proceed.  That  which  is  fuch  that  with 
 it  we  are  in  the  ftate  of  Life  and  Salvation,  but 
 without  it  we  are  not  in  the  ftate  of  Life  and  Salvati- 
 on, where-ever  that  is  received,it  is  one  and  the  fame 
 tiling  realiter ,  nor  can  be  conceived  two  diftinft 
 things  really  fepar  ate  from  one  another,  or  not  to  be 
 in  the  fame  Subject.  For  it  plainly  implies  a  con- 
 tradiftion,  that  they  fhould  be  two  feveral  things,  of 
 each  whereof  feparatim  from  one  another,  it  may  be 
 laid  truly,  That  with  it  we  are  in  the  ftate  of  Life 
 and  Salvation,  but  without  it  we.are  not  iq  the  ftate 
 of  Life  and  Salvation, 
 
 As 
 
An  Jdvertifement  to  the  Reader. 
 
 As  let  thefe  two  feveral  things,  for  Argumentati- 
 on fake,  be  A.  and  J3.  and  let  C.  be  the  ftate  of  Life 
 and  Salvation.  If  we  fay,  with  A.  we  are  in  C- 
 but  without  A.  we  are  not  in  C.  we  cannot  fay- 
 then,  with  B.  we  are  in  C.  but  without  B.  we  are 
 not  in  C.  For  [With  A.  we  are  in  C\]  is  a  plain 
 contradi&ion  to  [Without  B.  we  are  not  in  C]  and 
 [Without  A.  we  are  not  in  C]  is  a  plain  contra- 
 diction to  [With  B.  we  are  in  CI  Whence 
 it  is  a  manifeft  Repugnancy  to  conceive  otherwife, 
 than  that  A.  and  B.  that  have  been,  for  Difpute  fake, 
 fuppofed  to  be  really  different  things ,  muft  be  one 
 andthe  fame  thing  realiter,  as  the  Schools  fpeak,  and 
 as  we  have  above  explained. 
 
 It  remains  only  now  that  we  make  good  the  two 
 Points  we  have  premifed. 
 
 Firft  then ,  Whenas  our  Saviour  fays  to  Nicode- 
 nm$>  John  3 .  $ .  Except  a  man  be  born  again ,  he  cannot 
 fee  the  Kjngdom  of  God ;  Certainly,  feeing  the  King- 
 dom of  God,  does  imply  at  leaft  fo  much,  that  he 
 that  is  thus  born  again  is  in  the  ftate  of  Life  and 
 Salvation :  Our  Church  Catechifm  alfb  feeming  to 
 exprefs  this  Priviledge  touching  Baptifm,  by  an  In- 
 heritor of  the  Kjngdom  of  Heaven ,  as  if  by  our 
 Baptifmal  Regeneration,  we  become  Heirs  that  have 
 a  Right  to  that  Celeftial  Kingdom.  And  St.  Paul 
 fays  exprefly  to  Titus3  Ch.  3.  We  are  faved  Lav  aero 
 Regenerations.  And  then  when  he  fays,  Except  a  man 
 be.  born  of  Water  and  the  Spirit  he  cannot  fee  the  King- 
 dom ofGodydoQS  knot  plainly  imply,that  if  he  be  born 
 of  Water  and  the  Spirit,  that  he  fhall  fee  the  King- 
 dom of  God,  and  fo  be  in  the  ftate  of  Life  and  Sal- 
 vation. Which  yet  he  is  /^according  to  the  very 
 Words  of  our  Saviour,  unlefs  he  be  born  of  Water 
 and  the  Spirit.  And  therefore  in  our  Baptifmal  Rege- 
 neration , 
 
An  Adyerufement  to  the  Reader. 
 
 neration  in  being  born  of  the  Spirit,  v.  6.  we  par- 
 take of  that  with  which  we  are  in  the  ftate  of  Life 
 and  Salvation,  and  without  which  we  are  not  in  the 
 ftate  of  Life  and  Salvation,  according  to  the  firjl 
 Point  premifed. 
 
 The  fecond,  viz.  That  which  we  partake  of  in 
 the  Holy  Eucharifi,  in  eating  the  Flefh  of  Chrift  and 
 drinking  his  Blood,  is  fuch,  as  with  it  we  are  in  the 
 ftate  of  Life  and  Salvation,  and  without  it  we  are 
 not  in  the  ftate  of  Life  and  Salvation,  this  is  exprejly 
 declared  "John  6.  5$,  54.  Except  ye  eat  the  flefh  of  the 
 [on  of  man,  and  drink  his  blood,  ye  have  no  life  in  you. 
 Whofo  eateth  my  fkjh>  and  drinketh  my  blood,  hath  eter- 
 nal life,  &c.  Wherefore  in  being  born  of  the  fpirit  in 
 our  Baptifmal  Regeneration,  we  then  partake  of  the 
 Flejh  and  Blood  of  Chrift,  as  we  do  afterwards  in 
 the  Holy  C°mmtmi°n->  lt  being  repugnant  that  they 
 fhould  be  two  really  dijlinct  things,  as  was  demon- 
 ftrated  above.  But  in  being  born  of  the  fpirit,  we  do 
 not  partake  of  the  natural  Flefh  and  Blood  of  Chrift, 
 and  therefore  there  is  as  S§  Jerome  phrafesit  (Tor  not 
 Gratian,  but  St.  Jerome,  is  the  firft  Author  of  that  di- 
 ftin&ion)  a  Divine  or  Spiritual  Flefh  and  Blood  (di- 
 ftinft  from  his  Natural)  which  we  partake  of  both 
 in  Baptifm  and  the  LordJs  Supper.  In  the  one  as  the 
 Seed  and  Element  of  our  Regeneration,  in  the  other  as 
 the  Aliment  or  Nutriment  of  our  New  Birth. 
 
 This  is  clear  enough  already,  but  that  the  Reader 
 may  not  fufpeft  any  trick  put  upon  him  in  my  ufing 
 a  Geometrical  Form  in  a  Theological  Argument,  I 
 will  exhibit  the  proof  of  Fulgent  im  his  affertion  in 
 yet  a  more  clofe  and  fuccinfl:  way,  reducing  all  into 
 one  fingle  Syllogifm,  Thus  : 
 
 That  with  which  we  are  in  the  ftate  of  Life  and^ 
 Salvation,  and  without  it  we  are  not  in  the  ftate  of 
 
 Life 
 
An  Jdvertifement  to  the  Reader, 
 
 Life  and  Salvation,  is  the  thing  received  in  the  Holy 
 Eucharijl,  in  eating  the  Flefh  and  drinking  the  Blood 
 of  Chrift. 
 
 But  the  thing  received  in  Baptifm  in  being  born 
 of  the  Spirit,  is  that  with  which  we  are  in  the  ftate 
 of  Life  and  Salvation,  and  without  it  we  are  not  in 
 the 'ftate  of  Life  and  Salvation. 
 
 Therefore  the  thing  received  in  Baptifm,  in  be- 
 ing born  of  the  fpirit,  is  the  thing  received  in  the 
 Holy.  Eucharijl  in  eating  the  Flefh  and  drinking  the 
 Blood  of  Chrift ;  which  is  the  very  affertion  of  that 
 excellent  Father  of  the  Church  Fulgent ius ,  which 
 I  undertook  to  demonftrate  to  be  true,  which  I  have 
 done  accordingly  in  this  fingle  Syllogifm,  the  two 
 premifed  Points  having  been  clearly  proved  before. 
 
 Thus  have  I  finifhed  my  Note  upon  this  fingle 
 Paffage  of  my  Difcotirfe  of  the  Real  Pre  fence ,  in 
 which  Mornaus  is  found  not  rightly  to  have  under- 
 ftood  St.  Aujlin  ;  .and  being  not  confcious  to  my  felf 
 of  any  miftake  in  the  "management  of  the  faid  Difc 
 courfe ,  but  this ,  I  thought  it  neceffary  ,  though  I 
 omit  all  the  reft,  to  publifh  this  Note  upon  that  Pafc 
 lage  out  of  Morn^em,  wherein  St.  Auftin  is  concern- 
 ed, That  if  any  Antagonist  appear,  he  may  be  pre- 
 vented from  triumphing  in  the  Difcovery  of  a  Mi- 
 ftake, which  is  acknowledged  to  be  fuch  already ; 
 and  that  others  in  the  mean  time  may  be  more  pun- 
 ctually informed,  nor  be  led  into  any  Errour  touching 
 this  prefent  Matter  by  this  Paffage  in  my  Book. 
 
 I  will  only  add  this  reafonable  Requeft  of  the 
 Reader,  and  ib  conclude,  viz.  That,  fince  it  has  been 
 thought  fit  to  fpeak  of  St.  Jeromes  Divine  or  Spiri- 
 tual Body  of  Chrift  (who  is  the  Logos  Incarnate) 
 only  in  general,  he  will  not  be  fo  ill-natured  as  to 
 conceive  any  condition  of  it  in  particular y  or  fix  any 
 
 fenfe, 
 
An  Advertifement  to  the  Reader. 
 
 fenfe,  which  he  thinks  moft  abfurd.  But  if  he  have 
 feyeral  incongruous  conceits  thereof,  that  he  would 
 be  lb  humane  as  to  think  the  moft  tolerable  to  be  my 
 fenle  :  But  if  he  will  fo  far  ftrain  courtely  with  him- 
 felf,  as  not  to  reft  in  his  thoughts  till  he  has  found 
 out  fuch  a  fenfe  as  he  thinks  congruous  and  unexcepti- 
 onable, and  will  be  fo  Heroically  C^did  and  Charitable 
 as  to  take  that  to  be  my  meaning,  I  can  allure  him 
 he  has  not  much  miffed  the  Mark.  For  the  diftinft 
 Idea  which  I  have  thereof,  after  anxious  and  impar- 
 tial fcrutiny ,  is  fuch  as  clafhes  with  neither  Scri- 
 pture nor  found  Reafon,  nor  with  any  truly  Apo- 
 ftolick  Doctrine  fo  far  as  I  can  judge.  And  fo  far 
 as  it  fhall  be  found  clafhing  with  any  of  thefe,  lb  far 
 fhall  I  willingly  difown  it  and  difcard  it  from  being 
 mine. 
 
 THE     END. 
 
s> 
 
Imprimatur. 
 
 ExjEdLamb.    G**/.  Needbam  RKmo  in  Cbrifto  P. 
 fa.  14.  ac  D.DWilbelmo  Arcbiep.  Cant, 
 
 h  Sacris  Domeji. 
 
DISCOURSE 
 
 OF    THE 
 
 HOLY    EUCHARIST, 
 
 IN    THE 
 
 Two   Great     Points 
 
 AND    THE 
 
 &Do?atiQn  of  tlic  3|oft 
 
 I  N 
 
 Answer  to  the  Two  Discourses 
 
 lately  Printed  at  Oxford  on  This  Subject. 
 
 L W;\La.w    JUki 
 
 To  which  is  prefixed 
 
 A  Large  Historical   Preface  relating 
 
 to  the  fame  Argument, 
 
 LONDON, 
 
 Printed  for  RtCftttB  C&ifttell,  at  the  Rofe  an&Crown 
 in  S.  PWs  Church-Yard.     MDCLXXXVIL 
 
r*v      ^ 
 
THE 
 
 PREFACE- 
 
 THE  nature  of  the  Holy  Eucharift  is  a, 
 fubjeff  that  h ath  been  both  fo  frequently 
 infified  up  on,and  fo  fully  explain  a  in  our 
 own  and  other  Languages,  that  it  may  well 
 be  thought  a  very  needlefs  undertaking 
 for  any  one  to  trouble  the  World  with  any  farther  Re- 
 flexions upon  it.  For  not  to  mention  now  thofe  Emi- 
 nent Men  who  have  heretofore  laboured  in  this  work,  nor 
 to  run  beyond  the  points  that  are  here  defigned  to  be 
 examined  ;  What  can  be  f aid  more  evidently  to  [hew 
 the  impoffibility  of  the  pretended  fubftantial  change^ 
 the  Bread  and  Wine  into  the  Body  and  Blood  ofChriJl 
 in  this  Holy  Sacrament,  than  has  been  done  in  the  late 
 excellent  Difcourfe  againft  Tranfabftantiation  ?  It  is 
 but  a  very  little  timefince  the  Adoration  of  the  Hojl  has 
 been  (hewn  not  only  to  be  a  novel  invention,  contrary  to 
 the  practice  of  all  Antiquity,  but  the  danger  of  it  evi- 
 dently demonfiratedj  notwithjlanding  whatever  pretences 
 can  be  made  of  a  good  intention  to  excufe  them  from 
 the  charge  and  danger  of  Idolatry ,  who  continue  the 
 practice  of  it.  And  both  thefe  not  only  flill  remain 
 unanfwefd  ;  but  if  we  may  he  allow *dte  judge  either 
 
 A  ?  by 
 
u  The  Preface. 
 
 by  their  own  ftrength,    or  by  our  Adverfaries  filence , 
 are  truly  and  indeed  unanfwerable. 
 
 It  is  not  therefore  out  of  any  the  leaft  Opinion  that 
 Any  thing  more  need  be  faid  to  confirm  our  caufe,  much 
 lefs  that  lefieem  my  felf  able  to  undertake  it  with  the 
 fame  fuccefs  that  thofe  other  Champions  of  our 
 Faith  have  done  it,  that  I  venture  thefe  Difcourfes  to 
 a  publick  view.  But  fwce  our  Adverfaries  ft  ill  con- 
 tinue ,  without  taking  notice  of  any  of  thefe  things  , 
 to  cry  up  their  Great  Diana  no  lefs  than  if  fhe  had 
 never  at  all  beenfhewn  to  be  but  an  Idol,  1  thought 
 it  might  not  be  amifs  to  revive  our  Inftances  againft 
 it :  And  that  we  ought  not  to  appear  lefs  follicitou* 
 by  a  frequent  repetition  of  our  Reafons,  to  keep  men 
 in  the  Truth,  than  others  are  by  a  continual  inpfting 
 upon  their  fa  often  baffled  Sophiftry  >  to  lead:  them  in- 
 to Error. 
 
 'Twas  an  ingenious  Apology  that  Seneca  once  made, 
 for  hrs  often  repeating  the  fame  things  ;  '  That  he  did 
 4  but  inculcate  over  and  over  the  lame  Counfels,  to 
 4  thofe  that  over  and  over  committed  the  fame  faults : 
 And  I  remember  an  antient  Father  has  left  it  as  his  0- 
 pinion,  that  it  was  ufeful  for  'the  fame  truths  to  be  vin- 
 dicated by  many,  '  becaufe  that  one  Man's  Writings 
 1  might  poffibly  chance  to  come  where  the  others  did 
 *  not ',  and  what  was  lefs  fully  or  clearly  explain  d  by 
 i  one,  might  be  fupplied  and  enlarged  by  the  other. 
 And  a  greater  than  either  of  thefe,  S.  Paul,  has  at 
 once  left  us  both  an  example  and  a  warrant  for  thisfol- 
 licit ude ;  Phil.].!.  i  To  write  the  fame  things  to  you,. 
 '  to  me  (fays  he  )  is  not  grievous,  but  for  you  it  is 
 4  fafe. 
 
 Indeed  1 think  if  there  be  any  need  of  an  excufefor 
 this  undertaking  ought  to  be  rather  to  Apologize/<?r  & 
 
 far. 
 
The  Preface!  iti 
 
 far  greater  abfurdity  which  we  all  commit  in  writing 
 at  ail  agkinjl  thofe  Meny  who  in  thefe  Dilutes  con- 
 cerning the  Holy  Sacrament  y  have  moft  evidently 
 {hewn  that  to  be  true  of  Chriftians,  which  was  once 
 [aid  of  the  ant  lent  Philofophers,  That  there  can  be 
 nothing  fb  abfurd  which  fbme  Men  will  not  ad- 
 venture to  maintain. 
 
 In  moft   of  our  other  Controversies  with  thofe  of 
 the  Church  of  Rome,  we  jherv  them  to  he  Errone- 
 ous ;  in  this  they  are  Extravagant  ;  And  as  an  emi~ 
 nent  Pen  has  very  juftly  exfrejsdit,    4  The  bufinels  Difcourfe 
 1  of  Tranfubftantiation  is  not  a  Controverfie  of  Scri-  Jubfondaci^ 
 
 *  pture  againft  Scripture,  or  of  Reafon  againft  Re  a-  Pag.  2. 
 *fony  but  of  downright  Impudence  againft  the  plain 
 
 1  meaning  of  Scripture,  and  all  the  fenfe  and  reafon 
 4  of  mankind. 
 
 The  truth  is )  as  the  fame  P  erf  on  goesony  \  It  is  a  $& 
 4  moft  felf-evident  falfhood :  and  there  is  no  Do- 
 4  ftrine  or  Propofition  in  the  World  that  is   of  it 
 4  felf  more  evidently  true,  than  Tranfubfiantiation 
 
 *  is  evidently  faife.  And  if  fuch  things  as  thefe 
 muft  be  difputed,  and  this  Evidence ,  *  That  what  we 
 4  fee  and  handle,  and  tafte  to  be  Bread  is  Bread, 
 4  and  not  the  Body  of  a  Man  ;  and  what  we  fee  and 
 4  tafte  to  be  Wine  is  Wine,  and  not  Blood,  may 
 
 *  not  pafs  for  fufficient  without  any  farther  Proof, 
 
 *  I  cannot  difcern  why  any  Man  that  hath  but 
 4  confidence  enough  to  do  fo,  may  not  deny  any 
 4  thing  to  be  what  all  the  World  fees  it  is,  or  af- 
 4  firm  it  to  be  what  all  the  World  fees  it  is  not, 
 1  and  this  without  all  poffibility  *of  being  further 
 
 1  confuted 
 
 But 
 
iv  The  Preface. 
 
 But  yet  fince  it  has  pleafed  God  fo  far  to  give 
 over  fome  Men  to  a  fpirit  of  delufton ,  as  not  only 
 ferioufly  to  believe  this  themfelves ,  but  alfo  ra/hly 
 to  damn  all  thofe  that  cannot  believe  it  with  themy 
 we  ought  as  well  for  the  fecurity  of  thofe  who  have 
 not  yet  abandoned  their  own  fenle  and  reaibn,  in 
 compliance  only  with  others  who  in  this  matter  pro- 
 fefs  to  have  laid  afide  theirs ;  as  in  charity  to  fuch 
 deluded  Perfons  as  are  unhappily  led  away  with  thefe 
 Errors,  to  /hew  them  their  unreafonablentfs:  To 
 convince  them  that  Chrijiianity  is  a  wife  and  rati- 
 onal Religion  :  that  ^tis  a  mifiaken  Piety  to  fuppofe 
 that  Men  vught.  to  believe  Contradi&ions ;  or  that 
 their  Faith  is  ever  the  more  perfect  ,  becaufe  the 
 Object  of  it  is  impoffible  :  That  our  Senfes  ought 
 to  be  trujled  in  judging  aright  of  their  proper  Ob- 
 je5l  \  that  to  deny  this  is  to  overthrow  the  greatefi 
 external  Evidence  we  have  for-  our  Religion,  which 
 is  founded  upon  their  judgment  ',  or  if  that  will  be 
 more  confiderable ,  is  to  take  away  all  the  grounds 
 that  even  themfelves  can  pretend  to,  wherefore  they 
 fhould  disbelieve  them  in  favour  of  Tranfubftan- 
 tiation. 
 
 And  this  I  per f wade  my  felf  I  have  in  the  follow- 
 ing Difcourfe  fufficiently  /hewn  ,  and  I  /hall  not  need 
 to  repeat  it  again  here.  Tor  the  words  themfelves, 
 which  are  the  grounds  of  this  great  Error,  I  have 
 taken  that  Method  which  feemed  to  me  the  moji 
 proper  to  find  out  the  true  meaning  of  them  ',  and, 
 as.  far  as  the  nature  of  the  Enquiry  would  permit, 
 have  endeavoured  to  render  it  plain  and  intelligi- 
 ble even  to  the  meanefi  Capacity.  And  I  have  fome 
 caufe  to  hope  that  the  mojl  learned  will  not  be  dif- 
 fatisfed  with  the  de/ign,  what  ever  they  may  be  with 
 
 the 
 
The  Prefaced  v 
 
 the  performance  ;  it  being  from  fuch  that  I  have 
 taken  the  greatejl  fart  of  my  Refle&ions,  and  in 
 which  I  pretend  to  little  of  my  own  bejides  the  dire 
 of  putting  together  here,  what  I  had  obferved  fc al- 
 tered up  and  down  in  parts  elfewhere. 
 
 It  was  fa  much  the  more  ft   at  this  time  to  infiji 
 upon  this  manner  of  arguing,  in  that  a  late  difturber 
 of  the  Fathers  ,  the  better  to  Jhew  the  Antiquity  of 
 his    new    Religion,    has    pretended  to  fearch  no  le/s 
 than  into  the  Jecrets  of  the  Jewijh  Cabala   after  it, 
 and  to  have  found  out    Tranfubftantiation  there  a- 
 mongjl  the   reft  of  the  Rabbinical    Follies:    Now  covf?nfus Vett- 
 however  the  very  name  of  Galatinus  be  fufficient  to  rmP-2l>&'ct 
 Learned  Men  to   make    them  efteem    his  judgment 
 in  his  Jewifh  to  be  much  the  fame  as  in  his  Chri- 
 ftian  Antiquity  which  follows  after,  in  thofe eminent 
 pieces  of  S.  Pet^rV  and  S.  Matthew'/  Liturgies  ,  Md.f.  27- 
 S.  Andrew5 s  work   of  the    Paffion  of  our    Lord ; 
 DionyfiusV   Ecclefiaft.  Hierarch.    &c.  yet  becaufe 
 fuck  Jtuf  as  this  may  ferve  to  amufe  thofe  who  are 
 nop  acquainted   with    the  cmptinefs    of  it,  I  was  fo 
 much  the  rather  inclined  to  fihew    what  the  true  no- 
 tions  of  the  Jewifh  Rites  would  furnijb  us*  with  to 
 overthrow   their  pretences  \    and  that   the   Rabbins 
 Vifions  are  of  as  little  moment  to  confirm  this  con- 
 ceit  as  their  own  "Miracles. 
 
 But  whatever  thofe  vf  the  other  Communion 
 fball  pleafe  to  judge  of  my  Arguments,  yet  At  leaft  the 
 Opinjfns  of  thofe  eminent  Men  of  their  own  Church 
 may  certainly  de ferve  to  be  confide/ d  by  them,  who  have 
 freely  declared  that  there  is  not  in  Scripture  any  evi- 
 dent proof  of  Tranfubftantiation  ;  nay  fome+f  whom 
 have  thought  fo  little  engagement  upon  them  either 
 from  that  or    any    other   Authority   to  believe    it, 
 
 B  that 
 
vi  The  Prefaced 
 
 that  they  have  lived  and  died  in  their  Church  without 
 ever  embracing  of  it. 
 
 A^bmdfTa  Ani  °f  thls  the  Ute  Auth(>rofthe  *  Hiftorical 
 cmm!iruenR<h  Treatife  of  Tranfubftantiation ,  and  which  is  juji 
 make  touchant  now  fet  forth  in  out  own  Language,  may  be  an  e- 
 rUtimiond.  ?ninent  inflame,  being  a  P  erf  on  at  this  day  living  in  the 
 1686.  Communion  of  the  Church  of  Rome,   and  in  no 
 
 little   Efleem  among  all  that  know  Him.     It  is  not 
 ft  to  give  any  more  particular  character  of  Him  at 
 this  time.     They  who  {hall  pleafe  to  perufe  his  Book, 
 will  find  enough  in  it  to   fpeak  in  his  Advantage ; 
 and  if  they  have  but    any   tolerable  difpofition  to  re- 
 ceive the  truth,  will  clearly  fee,    that  this  point  of 
 Tranfubftantiation  was  the  production  of  a  blind  and 
 barbarous  Age  ;    unknown  in    the    Church  for  above 
 one  thoufand  Tears ,    and  never  ownd  by  the  great  eft 
 Men  in  any  Ages  fince.     The  truth  is,  if  we  enquire 
 precifely  into  this  bufinefs  of  Tranfubftantiation,  we 
 JJjalljind  the  firfl  foundation  of  it  laid  in  a  Cloyfter 
 ©r  °6lo.6*6  h    an    Uimary    Monk     about    the  beginning  of  the 
 See  Eiondd    7th   Century  :    carried  on  by  a  Cabal  of  Men,  af- 
 4t  rEuchari-  femy[ed  under  the  name  of  a  (a)  General   Council 
 36$,  to    introduce    the    worship     of     images     into     the 
 
 p.  Concil.  Church  ,  Ann.  787.  (b)  formed  into  a  better  fbape 
 (b)Biondei.i.  by  another  (c)  Monk  Ann.  8i§.  and  He  too  op- 
 *c*pi&.pi*  pofed  by  almoft  all  the  Learned  Men  of  his  Age  \ 
 fc)  'ptfebafas  an^  At  l*ft  confirmed  by  a\£)  Pope  of  whom  their 
 Radbmus.  own  Authors  have  left  us  but  a  very  indifferent 
 $&rifc  of  ft)  ^ara$er  ;  and  in  a  (/)■  Synod  of  which  Ifi*Jl  ob* 
 Txmfabfanti-  ferve  only  this,  that  it  gave  the  Pope  the  power  of 
 auoiii  Hift.   unmaking  Kings,,  as  well  as  the  Priefts  that  of  m&~ 
 
 t>t  the  qW      ,  .  .    P    ^    9  '  J 
 
 Age.  king  their  God; 
 
 (e)  Innocent. Uh 
 
 Suptr  omnes  mitt  alts  ambitiojvs  &fu?erbus\>  peemfoqag  fititor  i^atlMU^.  &  ad    omnia, 
 
 fctlera.pro  pramisdatis  vel  promiffis  emus  &  procliviy.  Mate.  Earif..     ( f)  Concil.  La- 
 
 liYM.  IV,  Can,~\*  de  Htntidi*  jjy//- 
 
The  Preface.  vii 
 
 But  indeed    I  think  we    ought  not  to  charge  the 
 Council  with  either  of  thefe  Attempts  ;  fince,  contra- 
 ry to  the  manner  of  proceeding  in  fttch  AiTemblies, 
 received  in  all  Ages ,    nothing  was  either  judged  or 
 debated    by  the  Synod:    f  The  Pope    only    himf elf  \  His  omnibus 
 formed  the  Articles,    digefted   them  into  Canons,  ffj^fis^ 
 And  fo  read  them  to  the  Fathers  ;  fome  of  which  >  fuo,  <&  juxu 
 their  own  Hiftorian  tells  us*  approved  them ,  others  mmm  ConcU>- 
 dtd  notf  but  however  all  were  forced  to   be  contented  um  h  fuis  or. 
 
 With   them.  dinibus  fmguiis 
 
 CMocatiSyfaflo, 
 plus  ab  ipfo  PapX  exhortation s  ferment  >  recitatd  funt  in.  pleno  Concilio  capitula  LXX 
 quxaliis  placibilia,  aliis  videbantur  mrofa.  Matt.  Parif.  ad  Ann.  1215.  See  this  con- 
 firmed by  Monjieur  du  Pin.  DiJfert.Wll.  Parif.  40  16B6.  pag.  $72,  573. 
 
 Such   was   the  firjl    rife   of  this  new-  Doctrine ; 
 1 2 1  5  years  after  Chrifr.     But  ftill  the  mofi  learned 
 Men  of  that  and  the  following  Ages   doubted  not  to  GO  See  3.  q. 
 dijfent    from    it.      (a)    Aquinas   who    wrote    about  vlrum]a%l 
 50   years   cfter  this  definition,  f peaks  of  fome,  who  confecratme 
 thought  the  fubftantial  form  of  the  Bread  ftill  to  ^strll.^ 
 remain  after  Confecration  :    (£)  Durandus  doubted  to  fomk  fab* 
 not  to  offer*  the    continuance  of  the  Matter  of  the  £**»«*  p*- 
 Elements,    whatever  became  of  the   foite ;    and\b)in^d.\u 
 that  'twas  (c)  rafhnefs  to   fay  that  ChrifPs  Body  ?•>  Q&A  ?r£* 
 could  .be  there  no  otherwife  than  by  Tranfubftan-  converfionc 
 tiation  :    To  which  (d)  Scotus  alfo  fubfcribed,   that  fuM&hta!  ?<>- 
 the  truth  of  th&  Eucharift  might  be   faved  with-  chm?s!h> 
 out    Tranfubftantiation ,    (V)    and    that    in  plain  meiiori  judici^ 
 terms  ours  was  the  eafier,    and  to   all  appearance  W  *&!!*;. 
 
 ,  .  •  c     y^i     -m  t  .     ni  <luod  SI  7* 
 
 the  truer  interpretation  or  Chritts  words;  tn  iftoSacramnu 
 which  (/*)  Ockam  and  (*)  d'Alliaco  concmrdfi^^^ 
 with  him.     (g)    Fifher  confefsd    that    there  was  ms  m  Corpus 
 
 Ghrifti,    a  nod 
 
 ipf.i  fit  ptr  Hoc  nuod  corrupt  \  forma  Paras  materia  ejus  fit  fub  forma  Corporis  Chrifti 
 fc)  Id.  in  d.dift.  1 1.  f  4.  Art.  14.       (d)  Scottish  4.  <#/?.  11.  7.  3.       (  e  )  Id,  4.  fext* 
 d.n.q.$    (f)  Oci^am  in  4.  <{&.  1* )  Aliiaco  in 4.  q,6  art.2,(g)  tmr.  c.r-t.  Babjl,  t  \     .  1 
 
 B  2  nothing 
 
\in  The  Preface. 
 
 nothing  to   prove  tHe  true  prefence   of  Chrift's 
 W  Fa?sJl  Body  and  Blood  in  their  Mafs :   0)  Ferus  would, 
 
 M1tt.26.Cum  *  .....  TT      „  V,    -H7    ti     i      • 
 
 artum  fit  ibi  not  have  it  inquired  into,  xioW  Cnrilt  s  Body  is 
 tfi  Corpus  there ;  and  (£)  Tonftall  thought  it  were  better  to 
 \pZl  *p  difpn-  *eave  Men  to  their  Liberty  of  belief  in  it.  Thofe. 
 tan  num  Pa-  who  in  refpetf  to  their  Churches  definition  did  accept 
 manm^V^  J"  fredJ  declared  that  (c)  before  this  Coun- 
 non  ?  cil  it  was  no  matter  of  Faith,  nor  but  for  its  de- 
 
 eli^m*  cifi°n  would  have  been  now ;  That  the  Ancients 
 See  the  Trea-  did  not  believe  it  \  that  the  Scripture  does  not  ex- 
 tiie  of  Tran- prefs  [t  •  fa  Cbort  that  the  interpretation  which 
 i.  part.  we  give  is  altogether  as  agreeable  to  the  words  of 
 (c)  vid.  M-  Chrift,  and  in  truth  free  from  infinite  inconveni- 
 l£c*£p.  ences  with  which  the  other  abounds.  All  which 
 7*7,  768.  plainly  enough  (hews  that  not  only  the  late  private 
 fm^D.n.  '  Heretical  Spirit,  whofe  imperious  fentiments,  and 
 voL1.difp.5c6  private  GloiTes,  and  contradictory  interpretations 
 ca^tm  m*'  (as  A  ****  *  Author  has  elegantly  expreffed  it} 
 D.J*Th.'q%l'. '  like  the  victorious  Rabble  of  the  Fifhermen  of 
 art.  1.  scorns,'  Naples  riding  in  triumph,  and  trampling  under 
 ii.q.  $!vid.  'foot  Ecclefiaftical  Traditions,  Decrees,  and  Con- 
 ttim  ockam> c  ftituti^s ,  Ancient  Fathers,  Ancient  Liturgie% 
 AiJuc.ioc.f»r.ithQ   whole    church  0f   Chrift,    but  efpecially 
 
 *  conrenfus  Ve- c  tho&  words  of  his,  This  is  my  Body,    has  op- 
 
 lirmP*gt2i'  pofei  this  Doctrine ;    but  even  thofe  who  are  to  be 
 
 fuppofed  to  have  had  the  great  eft  reverence  for  all  the fey 
 
 their  own  Mafters  and  Doctors,  found  it  difficult  to 
 
 embrace  fo  Abfurd  and  Contradictory  a  Belief 
 
 And  here  then  let  me  befeech  thofe  into  whofe 
 hands  thefe  Papers  may  chance  to  fall,  ferioufly  to 
 eonfider  this  matter*,  and  whether  the  fole  Authori- 
 ty of  fuch  a  Pope  as  Innocent  III,  whofe  actions 
 towards  one  of  our  own  Kjngs,  and  in  favour  of  that 
 7ohi.        very  HI  Man  Dominick  and  his  Inquifition  ,  were 
 
 there 
 
The   Prefaced  ix 
 
 there  nothing  elfe  remaining  of  his  Life,  might  be 
 fufficient  to  render  him  deteftable  to  all  good  Men, 
 ought  to  be  of  fo  great  an  Authority  with  us , 
 as  to  engage  ns  to  give  up  our  fenfes  and  our  reafen ; 
 nay  and  even  Scripture  and  Antiquity  it  felf  in  obe- 
 dience to  his  arbitrary  and  unwarrantable  Definition. 
 
 It  is  1  fuppofe  fuffciently  evident  from  what  has 
 been  before  obferved,  how  little  ajfurance  their  ovon 
 Authors  had  ,  for  all  the  definition  of  the  Coun- 
 cil of  Lateran,  of  this  Doclrine.  I  jhall  not  need 
 to  fay  what  debates  arofe  among  the  Divines  of 
 the  Council  of  Trent  about  it.  And  though  fince 
 its  determination  there ,  Men  have  not  dared  fo 
 openly  to  fpeak  their  Minds  concerning  it  as  be- 
 fore >  yet  we  are  not  to  imagine  that  they  arem 
 therefore  ever  the   more  convinced  of  its  Truth. 
 
 I  will  not  deny  but  that  very  great  numbers  in 
 the  Roman  Communion  ,.  by  a  profound  igno- 
 ranee  and  a  blind  obedience ,  the  two  great  Go- 
 fpel  perfeftions  with  fome  men  ,  difpofed  to  fw al- 
 low any  thing  that  the  Church  /hall  think  fit  to 
 require  of  them,  may  fincerely  profefs  the^  belief 
 of  this  Do£trine  \  becaufe  they  have  either  never 
 at  all  confidered  it ,  or  it  may  be  are  not  capable  of 
 comprehending  the  impofjibility  of  it.  Nor  Jhall 
 I  be  fo  uncharitable  as  to  fuppofe  that  all,  even 
 of  the  learned  amongfi  them,  do  wilfully  profefs  and 
 aB  in  this  matter,  againft  what  they  believe  and  know 
 to  be  true.  /  will  rather  per fwade  my  f elf  that  fo?ne 
 motives  or  prejudices  which  I  am  not  able  to  comprehend^ 
 do  really  blind  their  eyes,  and  make  them  fumble  in  the 
 bright nefs  of  a  mid,- day  light.  But  yet  that  all  thofe, 
 who  neverthelefs  continue  to  live  in  the  external 
 Communion  of  the  Church  of  Rome,  are  not  thus 
 
 fincere 
 
x  The  Preface. 
 
 fwcere  in  the  belief  of  it,  is  what  I  think  I  may  with- 
 out uncharitablenefs  affirm  ;  and  becaufe  it  will  be  a 
 matter  of  great  importance  to  make  this  appear,  effe- 
 ct ally  to  thofe  of  that  Per/ waft  on  ;  /  will  beer  leave  t§ 
 offer  fuch  proofs  of  it  as  have  come  to  my  knowledge, 
 in  fome  of  the  mojl  eminent  Ferfons  of  thefe  laft 
 Ages,  and  to  which  I  doubt  not  but  others,  better  ac- 
 quainted with  thefe  fecrets  than  I  can  pretend  to^be  y 
 might  be  able  to  add  many  more  Examples. 
 
 And  the  firjl  that  Iflja/l  mention 
 Uttnfk\mV&^^V^^  is  the  famous -X  Picherellus,  of  whom 
 i52p.  i2°.  the  tejtimonies  prefix  a  to  his  Works 
 
 fpeak  fo  adv  ant  agioufy ,  that  I  fly  all 
 *  Hoc  eft  Corpus  meum,  i.e.  Hie    not  med  fay  any  thing  of  the  ejleem 
 
 £Vft"corp»  Cm^m!Te?Y^'s    »hich  the  learned  World  had  of  him. 
 quem  franpwms  eft  communio  cum  Cor-     *  I  muft  tranferibe  his  whole  1  reatife 
 ££&&&-£!&   frouldlivfifton  all  he  has  deliverU 
 Non  Hoc  corpusjpfam  Corpus  invifi-  "  repugnant     to    their    Doctrine     of 
 bilker,  it  «r*  &  tcrmanoCorpcr*    Tranfubftantiation.  Suffice  it  to  ob- 
 
 in  Coelis  agente  intdugitur  :  Non  lp-      r  ,         •      /  •     t-         r  •  r     / 
 
 fum  vifibiliter  de  Corpore  &  fangui-    Jerve  that  tn  his  hxpopwn  of  the 
 ne  Sacramentalibus ,  Pane  &  Vino  ;     words    of  InflitUtion  ,   This    is  my 
 
 SfigSjSgZetSnfi-    ^T,  He  gives  thi^hin  to*. 
 
 fradiftam  metonymiam  mutuant m  pretaticn  of  them ,    This  Bread  is 
 
 my  Body  which  is  both  freely  al- 
 lowed by  the  Papifs  t  he mf elves  to  be  inconfiftent  with 
 their  belief  as  to  this  matter  ;  and  which  he  largely  /hews 
 not  only  to  be  his  own,  but  to  have  been  the  conftant 
 Do£trine  of  the  Primitive  Fathers  in  this  point. 
 
 But  in  this  it  maybe  there  is  not  fo  much  ground 
 for  our  admiration,  that  one  who  was  not  very  fond 
 ef  any  of  the  Errors  of  that  Church,  (Jjould  open- 
 ly  dijfent  from  her  in  this :  It  will  more  be  wondrcd 
 that  a  per/on  fo  eminent  amo-ngfl  them  as  Cardinal 
 dtt  Perron,  and  that  has  written  fo  much  in  defence 
 
 of 
 
The  Preface.  xi 
 
 <^Tranfiibftantiation,  fhouldncverthelefs  all the  while 
 Himfelf  believe  nothing   of  it.     Jnd  yet  this  we  are 
 ajfured  he  freely   confefs^d  to  fome  of  his  Friends  not 
 long  before  his  death  :  That  he  thought  the  Do^rine  to 
 be  Monftrous  ;  that  Me  had  done  his  endeavour  to  co- 
 lour it  over  the  befi  He  could  in  his  Books  \    but  that 
 in  fljort  he  had  undertaken    an  ill  caufe,    and  which 
 was  not  to  be  maintain^.     But  1  will  fet  down  there* 
 lation  as  Ifind  it  in  Monfieur  DrelincourtV  *  Anfwer  ^fe/°f  * u 
 to  the  Landgrave  of  Heffe ;  and  who  would  not  have  pg.  u  prince  ' 
 frefumd  to  have  offer  d  a  relation  fo  confiderable,  and  ^nefiaus  cin% 
 to  a  per f on  offuch  Quality,  had  he  at  all  fear  d  that  he  paril^&c^ 
 could  have  been  dif proved  in  it.     i  j  Tour  Highnefs  Geneve  15^4. 
 '(fajsHe)  m*y  believe  me  if  yo»  plea/e  :  But  I  cmggfit 
 4  ajfure  you  with  all  fmcerity  and  truth  that  if  the  late  luy  plait.  Mais 
 i  Cardinal  du  Perron  has  convinced  you  of  the  Truth  ^nJmface- 
 c  of  Tranfiibftantiation,  he  has  convinced  you  of  that  rite  &  veritt, 
 '  of  which  he  could  never  convince  himfelf    nor  did  pe  file  difhfl 
 i  he  ever  believe  it.     For  I  have  been   informed  by  perron  iuy  * 
 *  certain  Perfons  of  Honour,    and  that  are  in  all  re-  ptrfuade  u 
 «  f pelts  worthy  of  belief  and  who  had  it  from  thofe  that  J^f^l 
 1  were  eye  witnejfes  \  That  fome  friends  of  that  II lu-  perfuade  ce 
 4  Jlrtous  and  Learned  Cardinal  who  went  to  fee  him  l^Jj*/*£ 
 4  as  he  lay  languifhing  upon  his  Bed,  and  ill  of  that  di-  meme,  &  qiCil 
 i  fiemper  of  which  he  died,    de fired  him  to  tell  them  "^  nullement 
 4  freely  ,    what  he  thought    of  Tranfubftantiation  :  icayfar  des 
 1  To  whom  he  anfwer  d7  T  hat  'twas  a  Mo  NSter.  And  &**  £  H&n' 
 1  when  they  farther  as\?  d  him,  How  then  he  had  written.™/^  Jjf 
 
 Pavel  ent  apris 
 ittenmns  oculaires,  que  des  Amis  de  cet  Waltre  &hivanl  Cardinal,  qui  V  efioient  alii  vifir- 
 tir  lorrqif  it eftoit  languiffant  eufonlit,  & matade  de  la  matadit  dentil  eft  mort,  le  pricrenf 
 de  lenr  dirt  franchement  ce  qu'd  croyoit  de  U  Tranfubftantiation  ,  &  qitil  rcpondit ,  qiC  it 
 la  tenoit  pour  nn  SQtanftrC  Et  comme  Us  luy  demanderent^  comment  done  it  en  avoit  ecrit  fi 
 implement  &  fi  document ;  il  repliqna,  qifil  avoit  deploye  toutes  Us  Adrefjes  de  [on  Efprit 
 fsur  colourer  cet  abus,  &  pour  le-  rendu  plaufibile  \  &  qu  il  avsit  fait  comme  ceux  qui  font 
 tous  leurs  Efforts  pour  defendre  une  mauyaife  Caufe. 
 
xii  "     The  Preface. 
 
 1  fo  copioujly  and  learnedly  about  it  f  He  replied.  That 
 c  be  had -done  the  utmoft  that  his  Wit  and  Parts  had  en  a- 
 '  bled  him,  to  COLOUR  OVER  THIS  Abuse  and 
 4  RENDER  IT  PLAUSIBLE  \  But  that  he  had  done  Ufa 
 4  thofe  who  employ  all  their  force  to  defend  an  ILL 
 Cause.  And  thus  far  Monfieur  Drclincourt.  I  could 
 to  this  add  fome  farther  circumftances  which  I  have 
 learnt  of  this  matter,  but  what  is  here  f aid  may  fuffce 
 to  ffjew  what  the  real  Opinion  of  this  great  Cardinal, 
 after  all  his  Voluminous  Writings,  as  to  this  Doftrine 
 was  ;  unlefs  fome  future  Obligations  (hall  perhaps  en- 
 gage ?ne  to  enter  on  a  more  particular  account  of  it. 
 
 To  thefe  two  great  injiances  of  another  Nation  I 
 will  beg  leave  to  fubjoyn  a  third  of  our  own  Country  : 
 cathdi:o-Ro'  Father  Barnes  the  Benedi&ine  ,  who  in  his  Pacific 
 m,in>.pacificns  Oifcourfe  of  mojl  of  the  points  in  Contr  over  fie  between 
 Pag. 90.  A\ir-  us  and  the  Papifts,  exprefly  declares,  *  That  the  At 
 tin  Tramub-  <  fertion  of  1  ranfubjtantiation,  or  of  the  fubftan- 
 P^ZL  '  tial  change  of  the  Bread,  though  it  be  indeed  the 
 fubfidntidis  6  more  common  Opinion,  is  yet  no  part  of  the 
 opLV^on?  '  Churches  Faith  :  And  that  the  Scripture  and  Fa- 
 munior ,  rm  '  thers,  when  they  fpeak  of  a  *•»•¥«  may  be  iuffi- 
 eSt  ]£*''  c*entlv  Expounded  of  that  admirable  and  fuper- 
 Strip**  &  c  natural  change  of  the  Bread,  by  the  prefence  of 
 Patres  doewtes  <  Chrift's  Body  added  to  it,  without  the  departure 
 frhnvnpL  '  of  the   fubjlance  of  the  Bread  it  feifc 
 
 '  poffxnt  dt  ad- 
 
 mirindl  &  fttftroatxrali  ;r,utaticne  Pan! s  per  Pr.tfentlam  Corporis  Chnfii  el  ace edentem,  fine 
 fabjiamialis  Panis  defitione*  Et.  P.  9$.  MsTW?«tP  Mam  in  Augufliffimo  Sacramento  fa  ft  am , 
 pbrique  graves  &  antiqi-d  Scrlptoresita  explicant,  ut  non  fiat  per  deficionem  fuhftantix  oanis, 
 fed  per  receptionem  fiipernatur alem  fnbftantU  Corporis  Cbriftiinfidtfiantiam  Panis.Y.  pl£ 
 
 It  appears  by  thefe  words  how  little  this  Monk  thought 
 Tranlubftantiation  an  Article  of  Faith.  But  * 
 greater  than  he  ,  and  who  not  only  did  not  efieem  it 
 
 necejfary 
 
The  Preface.  xiii 
 
 neceflary  for  Others,  to  receive  it,   bitt  clearly  {hews 
 that  be  did  not  believe  it  himfelff  is  the  llhijirwus 
 Monfieur  de Marca  ,  late  Archbilhop  0/ Paris,  *ni*$^£fM 
 well  known  to  the  World  for  his  great  Learning  and  Marca  Panfi? 
 Eminence.     His  Treat  ife  of the  Eucharift   was  V^~  ^!rX^ 
 UjFd  with  Authority,  by  one  of  his  near  Relations  the  ptfhum*. 
 Abbe  Faget *f  Paris   1668.    with  fome   other  little y^s^fm 
 Trails  which  he  had  received  from  the  Archbifhops  sacramm 
 own  hands.    In  the  clofe  of  that  Treat  if e  he  thus  deli-  dffirtafio,  in 
 'vers  his  Opinion:  'f  The  fpecies  of  the  Bread  islfspeeiesVims 
 'in  its  Effence  and  Nature  diflin£t  from  the  Body  f/iEflenria  & 
 « of  Chrift  adjoyn'd  to  it,  although   the  reafen  of£*g^ 
 6  the  Eucharift  requires  that  the  inward  fubftance  chrifti/fl 
 €  of  the  Bread  fhould  be  converted  into  that  Body  ^{J^d£? 
 \  after  a  manner  that  exceeds  all  Imagination.     But  pu  id  exigat, 
 c  vet  this  change  hinders  not  but  that  the  Bread  u1  **$*«**■ 
 
 c       i."   1.  •      r  ami    t>  .  xt  Panls  interior 
 
 *  which  is  ieen   (till  Retains  its  own  j\ature,  nnverfafunit 
 1  Being,  and  Essence,  or  Suestance,  toge-*»  Wada*- 
 cther  with  the  proprieties  of  its    true     Nature, ITmffiowem 
 '  among  which  one  is  the  faculty  of  nourishing  our  cogimimm 
 c  Bodies,  &c.   Whence  it  follows  that  it  was  rightly  urmmmZ 
 '  obferv'd  by  Gelafms,   that  the  Sacrament  of  the  UU  non  officii 
 '  Body  and    Blood  of  Chrift  was  a  Divine  thing  ,  &*$f*> 
 1  becaufe  the  Bread  and    Wine  being  perfe&ed  by  [fid%ftf«c. 
 
 c»cent!a1  (kam 
 Naturam,  Extamiam  &  Eflentiam  [  SIVE  SUBSTANTIAM  ]  rttinedi  ,  &  nature  'vera, 
 
 Proprietary   inter  quis    eft  alendi  corporis  human i  facultas Vnde  confeqidtur  recle 
 
 obfervatum  a  Gelafio  Sacrament  a  Corporis  &  Sanguinis  Chrifii  divinam  rem  eff?9  quia  Panis 
 c>  Vinum  in  divinam  tranfeunt  fu.fbintiam,  S.fpiritu  perficiente,  nempe  in  Corpus  Chrifii 
 fpiritale:  fed  ex  alia  parte  non  Aefmere  fubftantiam  &  naturam  Panis  &■  Vini,  fedea  perma- 
 nere  in  fuse  propriccace  Nature.  Quoniam  fcil.  poftqvam  Panis  in  divinam  fab- 
 ftintiamtrznfnit,  [NON  INTERIIT  INTEGRA  PANIS  NATURA  QUAM  SUBSTAN- 
 TIAM  QUOQUE  VOCAT,  NEC  DESIVIT  :  SED]  in  fit*  propriety  Katura  permanfit 
 ad  alendum  Corpus  idonea  ,  quod  eft  pracipuum  conftcli  pards  munus.  Note,  That  in  the 
 Paris  Edition,  they  have  put  in  thore  words  printed  in  the  Black  Letter  (id  efl,  Accidentia) 
 and  omitted  thofe  that  T  k.avecaufed  to  be  fet  in  Capitals  :  But  in  the  Original  leaf\  which 
 I  have  left  inS.  Martini  Library  to  befeen  by  any  that  pleafcS,  and  Which  was  cut  cue 
 for  the  fake  of  this  paflage,  ic  ftands  as  I  have  laid :  and  as  it  is  truly  reprtlefited  in  the 
 Holland  Edition.  Q  'the 
 
xiv  The   Preface. 
 
 '  the  Holy  Spirit  pafs  into  the  Divine  fubfiance  , 
 4  viz.  the  fpiritual  Body  ofChriff',  but  on  the  other 
 4  fide,  that  the  Substacne  and  Nature  of  the 
 4  Bread  and  Wine  do  not  eeafe  to  be,  but  continue 
 4  ftill  in  the  propriety  of  their  own  Nature. 
 ,  And  here    1  fuppofe  any  one  who  reads  this  paffaj^e 
 
 Latn  a  Mon-  alone  of  this  Treatife  might  without  the  help  of 
 fieur  is  fnpt-  *  Monlieur  Baluze's  Animadverfion  eafily  have  con- 
 luh'ceque  eluded,  4  That  if  this  be  indeed  the  work  of 
 (ay  de  la  fe'm  c  Mon  fieur  de  Marca,  'twill  be  impoflible  to  hinder 
 i?mn$e  '  'lim  fr°m  pafling  with  many  Perfons  for  a 
 wzuxditcom-  4  Heretick  asto  the  point  of  the  Eu  char if.     But 
 
 pofe  Us  Trait-  ycfore  j  quit  this  Inftance  ,  /  cannot  but  obferve 
 m  que    M.        J  /  /  •      t?         •/•  ;  J 
 
 Fagec  a  frit     with    reference    to   this     lreatile,    what    care    the 
 
 imprimerfoHs    Romanifts  take  to  hinder   the  fentiments  of  learned 
 
 fori  nom,  awt     ,  A        •         r  •       t\        k   /•  •        ^  / ;  •  t      , 
 
 U  je  vam  Men  in  this  roint  from  coming  to  a  publick  know- 
 dns  /*  Preface  [edge  :  And  which  might  give  us  fome  caufe  to  fuf 
 £  avoir  Us  Q-  f^K  that  their  great  concern  is  not  fo  much  whether  they 
 riginaux  ffmVi  do  indeed  believe  Tranfubftantiation  the mfe lvesy  as 
 de  la  man      noJ.  tQ  iet  ^  ]^7ori^  },now  tfcat  tiJ6y  fa  not. 
 
 nous  ne  (cannons  empefcher  que  fen  Monfigneur  ne  paffe  dans  VE(pr\t  de  beancoup  de  Gens  pour 
 KERETI^tE,   auptjet  ^  rEuchariftie. 
 
 This  has  been  heretofore  ftewn  in  another  Trea- 
 *  Defense  of  tife  ^^  reference  to  S.  Chryfbftom  ;  whofe  *  Epiftle 
 %oi^I\)o-m t0  C'^farius  fome  of  the  Sorbonne  Doftors  catifed 
 flrine  of  the  mof  fhame fully  to  be  cut  out  of  Mon  fieur  Bigot' j  Edd- 
 %fJy^ttonofYA\^^\x^  becaufe  it  too  plainly  (poke  the  Do- 
 ■  i2'j.n.y.  chine  of  the  Proteftants  as  to  this  -point.  And  the 
 fame  has  ahnoft  happened  to  this  Treatife  of  Mon  fieur 
 |Seeth^Pre'de  Marca  here   mentioned:   \  Before  it    came  to  a 
 
 Reader  before publick  fight  y  the paff ages  that  feemedmojl  vifibly  toop- 
 tke  Edition  of 
 
 the  fame Treacifes  120  Aino  i56$.  and  Monftur  Bale's   Letter  to  tlieBifhcp  of  TaBeon. 
 this  occafiou,  p.  $. 
 
 fofc 
 
I 
 
 The  Preface."  xv 
 
 pofe   their  Doffrine,    were    either   changed   or   fup-  *e™f^f'*f 
 
 prels'd  \*  (  of  which  the  faff  Age  before  cited  is  one  ).  by  themha- 
 
 as  appears  by  the  Paris  Edition  now   extant  of  them.  V'^J^'^- 
 
 But  \  the  Providence  of  God  that  brought  to  tight  nnybeieenby 
 
 the  other,    has  dif cover  d  this  cheat  too  f   For  before  thofethatdc- 
 
 the  alarm  was  given,  and  that  the  Chancellor,  W  ^  s^mYs 
 
 Sorbonne  Doftors,   but  efpecially  Monfieur  Baluze  by  Ubray. 
 
 his  Letters  to  the  Prefident   de  Marca,  the  Arch-  t^/*»P" 
 
 bifhopV  Son,   upon  this  occafion,  had  awakened  the  Letmpag.i^ 
 
 Abbe    Faget    to   confider    more  nearly  what  he   had  ^tMaV  en' 
 
 done  \    (b)  fever al  Prefents  had  been  made  of  the  qus  Mrs[  ^ 
 
 intire  work  as  it  was    w  the    Authors   MS.  ;    and,  ^rbomlnyont 
 
 if  we  may  credit   their  own  relations •,  the   Printer  domnkw&p- 
 
 who    was  a    Proteftant  and    the  fame  that  printed  probation 
 
 (0  Monfieur  Claude's  Books  again}  the  Perpetuite,  l^JfJ%9 
 
 had  obliged  that    learned   P  erf  on  with   a  Copy  ;    by  s'efiant  hijjc 
 
 which  means  both  the  genuine  fentiments  of  Monfieur  mln&n->  Wh 
 
 de   Marcg.    in  oppo(ition  to    rrantubitantiation  are  q^u  a  fait  mi 
 
 preferved,     and  their  fraudulent  endeavours  to >  fup-  Sottifi.   ibid. 
 ^    r  i  -        -   -       j  r  i  J  £    (b)Et  p.  16. 
 
 prejs  bis  opinion  dij covered.  j/dis,  m  pm 
 
 tard  j  parce 
 qiiil  avoit  de  jafaifdes  prefentes  defonlivre,  &  que  telibr  aire  snavoit  aujfi  debit  t  que  Iquss  uns. 
 (f)  Bal:i\i  Ltttre  i  Monfieur  TZvefpie  de  tulle,  $,  $. 
 
 To  this  eminent  Perfbn  I  will  beg  leave  to  fub- 
 joyn  a  fifth ,  and  he  too  no  lefs  known  to  the  World 
 both  for  his   "Learning    and  Reputation,    nor  lefs  a 
 Heretick   in   this    point ,    however   not   hitherto  fo 
 openly    dif  covered  as  the  other :    and  that  is  Father 
 Sirmond  the  Jefuit.     In  his  life  of  Pafchafius  Rad- 
 bertus,   c  he  toils. us,    That  this  Monk  was  the  SxA.simond.vit. 
 €  who  explained  the  genuine  fenfe  of  the  Catho  ^h-  Rad' 
 i  lick  Church  in  this  myftery  :    and  indeed  if  what 
 *  Blonde  1  and  fome  others  have  obferved  concerning^Ectiiniffewnt 
 him  be  true,  that  it  was  fot  Impanation,  not  Trarw  *  r&* V;1* 
 
 C   2  lub- 
 
xvi  The  Preface. 
 
 fubftantiation  ;  the  Jefuit  perhaps  [poke  his  ret  I 
 judgment  of  him,  though  not  in  that  fenfe  that  he 
 is  njually   under  flood  to  have  done  it. 
 
 But    however    that    be ,    certain   it    is    that    this 
 learned  Father    fo   little    believed  the  Doctrine  of 
 the  prcfent  Roman  Church   as  to  this  point,  that 
 he  freely  confefs*d  he  thought  it  had  herein  departed 
 from  the  antient    Faith  ;    and   at  the  deftre  of   one 
 of  his  friends  wrote  a  fljort  Treatife  to  confirm  his 
 Jjfertion.     This  though  it  be  not  yet  made  publicity 
 is  neverthefs   in  the    hands    of  fever al  Perfons  of 
 undoubted  integrity  l    I  will  mention  only  one,    whofe 
 learning    and  worth    are    fufficiently     known    to   the 
 World,    viz.  Monfieur  Bigot:    who  difcourftng  with 
 Father  Raynauld  at   Lyons  about  this  matter,  the 
 Jefuit  confefs'd  to    him  that   it  was    true,    that   he 
 had  himfelf  a  copy    of  his  Treatife    which  he  would 
 communicate   to   himy     and  that  it  was   Father  Sir- 
 mond  whom  upon  this  account  he    reflected  upon  in 
 j     la  ^     his  Book,   de  bonis  &  malis  Libris,    where  he  oh-> 
 cUx-i  in  rcbM  ferves,    '  That  Men  of  great  parts  love  to  inno- 
 tifpff^f al!'  i  vate,  and  invent  always  fbmewhat  of  their  own 
 fuo  commit    *  in  dimcult  matters. 
 
 amtuY,    Nam 
 
 trjfcUra  ingenia  rr.v.ha  novant  circ*  fcUntiM,   Thcoph.  Raynaud*  S.  /•  Erotmata  [de  malis  it 
 
 bmis  libris :  UtgdjM  1 6  5  3.  p.  2  5 1 . 
 
 When  Monfieur  Bigot  return d  to  claim  the  perfor- 
 mance of  his  fromife,  the  Jefuit  excufed  himfelf  to 
 htm  that  he  could  not  light  upon  it  ;  'which  when 
 he  afterwards  told  to  Father  Chiflet  another  Jefuit 
 of  Dijonois ,  he  again  confirmed  to  him  the 
 truth  of  the  relation,  and  voluntarily  offer  d  him  a 
 Copy  of  the  Treatife,  which  he  told  him  was  tran- 
 scribed from  Father  Sinnonds  Original,  This  Mon- 
 fieur. 
 
Tfie  Prefaced  XVii 
 
 feur  Bigot  has  not  only  acknowledged  to  fonii  of 
 his  Friends  of  my  acquaintance,  but  promifed  to 
 communicate  to  them  the  very  Treatife  \  and  I  dare 
 appeal  to  the  candor  of  that  worthy  Perfon  for  the 
 truth  of  what  I  have  here  relate 'd,  and  whoje  name 
 I  jhould  not  have  mentioned,  but  only  to  remove 
 all  reafonable  caufe  of  fufpicion  in  a  matter  of  fuch 
 importance. 
 
 And  what  1  have  now  faid  of  Father  Sirmond, 
 J  might  as  truly  affirm  of  a  fourth  Perjfon  of  as 
 great  a  namey  a  Do&or  of  the  Sorbonne,  whofe 
 Treatife  againft  Tranfubftantiation  has  been  feen 
 by  fever al  perfens  y  and  is  fiill  read  in  the  MS. 
 But  becaufe  I  am  not  at  liberty  to  make  ufe  of  their 
 nameS)  I  [hall  not  any  further  in fift  upon  this  example. 
 
 My  next  injlance  will  be  more  undeniable y  and  it 
 is  of  the  ingenious  Monfieur  de  Marolles  Abbot  of 
 Ville-loyn,  well  known  in  France  for  his  excel- 
 lent Writings  and  great  Abilities.  A  little  be- 
 fore his  death,  which  happened  about  the  begin- 
 ning of  the  Tear  1 68, I.  being  defirons  to  free  his 
 Confcience  as  to  the  point  of  the  Holy  Eucha- 
 rift  ,  in  which  he  fuppofed  their  Church  to  have 
 many  ways  departed  from  the  right  Faith  ,  he  cau- 
 fed  a  Paper  to  be  Printed ,  in  which  he  declares 
 his  thoughts  concerning  it  \  and  fent  it  to  fever  al 
 of  his  moft  learned  Acquaintance,  the  better  to  un- 
 deceive them  in  this  matter.  One  of  thefe  Perfons7 
 to  whom  this  Prefent  was  made  ,  having  been  plea-* 
 fed  to  communicate  to  me  the  very  Paper  which 
 by  the  AbbotV  order  was  brought  to  him,  it  may  not 
 perhaps  be  amifs  to  gratifie  the  Reader' s  curiofity,  if 
 I -here  infer  t  it  at  its  full  length. 
 
 *  Permiffion  > 
 
xviii  The  Preface. 
 
 *  The  Abbot        *  Tertnifjton  hoped  for  to  [peak,  freely  for 
 
 means,  that  .  i  „  T?  „,»; 
 
 now  at  his  the  I  ruth. 
 
 death  he  ho- 
 ped he  might 
 
 fpeak  freely    <  T  Cannot  but  exceedingly  wonder  that  a  certain 
 
 what  he  durft 
 
 I 
 
 not  in  Ws      '  X  Preacher,    who  reads   the   Holy  Scriptures  , 
 Life-time  do.  *  and  will  maintain  nothing  but  by  their  Autho- 
 
 *  rity,  fhould  neverthelefs  undertake  to  defend    a- 
 
 *  gainft  all  Oppofers  by  the  Scriptures,  the  Real 
 f  Prefence  in  the  Eucharift  out  of  the  a£t  of  re- 
 '  ceiving ;  and  think  himfelf  fo  fure  to  overcome 
 c  in  this  Occafion,  as  to  talk  of  it  as  a  thing  cer- 
 '  tain,  and  in  which  he  knows  he  cannot  be  re- 
 c  fifted. 
 
 'It  would  certainly  be  more  fafe  not  to  be  too  much 
 '  prepofTeffed  with  anything.  I  will  not  name  the 
 'Perfbn,  becaufe  I  have  no  mind  to  difpleafehim  ; 
 
 *  But  in  the  mean  time,  neither  Senfe>  nor  Rea- 
 ( fbn,  nor  the  Word  of  God  have  fuggefted  to  him 
 1  one  word  of  it ;  unlefs  the  Apoftle  was  miftaken 
 1  when  he  laid,  *  If  ye  are  rifen  with  Chrijt,  feelc 
 €  thofe  things  that  are  above  j  where  Chrifi  is  J  ate 
 4  at  the  right  hand  of  God.  Set  your  affection  on  things 
 i  above  and  not  on  things  upon  the  Earth.  CololT.  J. 
 '  i,  2.  For  how  could  he  fpeak  after  this  manner, 
 i  if  Jefus  Chrift  be  ftill  upon  Earth  by  his  real 
 i  Prefence  under  the  fpecies  in  the  Eucharift  ? 
 
 ■  When  he  afcended  into  Heaven,    he  fa  id  not 
 i  to  his  Difciples  which  faw  his  wonderful  Alcen- 
 
 4  fion  : 
 
The  Preface.  xix 
 
 4  lion  ;  1  jhall  be  with  you  always  by  my  Real  Pretence 
 '  under  the  [pedes  of  the  Eucharift  y  which  [jail  be  pub- 
 4  lickly  expofed  to  you.     In  his  Sermon  at  the  Sup- 
 *  per  which  he  had  juft  now  celebrated,  and  which 
 4  immediately   preceded  his  Paf/tony   Jefus  Chrift 
 4  according  to  S.  John  faysexprefly  to  his  Apoftles, 
 4  that  he  was  about  to  leave  them,  that  he  fhould 
 4  not  be  long  abfent,  that  he  would  fend  to  them 
 4  the    Comforter  \    but  not  one  word  of  his    Real 
 4  Prefence  in  the  Eucharift  ,    which  he  had  fb  late- 
 f  ly  inftituted  under  the   Bread  and  Wine  ,  to  be 
 1  a  Myftery    of  our  Faith  .  for   the    nourifhment 
 '  of  the  Soul  to  life  Eternal ,    as    ordinary    Bread 
 i  and  Wine  are  for  the  nourifhment  of  the  Body  to 
 c  a  temporal  Life,  and  that  too  for  all  the  faithful, 
 1  as  is  clearly  fignified  by  thofe  Words,     Drink  ye 
 <  all  of  this.     Whereupon  I  have  elfewhere  remarked 
 '  the  cuftom  of  Libations  which  were  in  ufe  time 
 c  out  of  mind  throughout  the  whole  Roman  Em- 
 c  pire,  and  which    cuftom  was  eftablifh'd  in  ho- 
 4  nour  of  the  gods  :  As  may  be  feen  in  the  Verfion 
 1  of  Athenms  in  1680  ;  and  as  I  had  obferved  long 
 c  before  upon  Virgil  and  Horace,  though  there  was 
 €  but  little  notice  taken  of  it.      Which  makes  me 
 4  think  it  very  probable,   that  our  Saviour  intend- 
 i  ed  to  fanftiiie  this  Profane    cuftom ,   as  he  did 
 y  fbme  others,  which  I  have  remarked  in  the  fame- 
 
 *  place. 
 
 '  When  Men  undertake  to  prove  too  much,  they 
 
 *  very  often  prove  nothing  at  all :.  To  maintain 
 1  that  Jefus  Chrift  is  intire  in  the  Eucharift  with 
 1  all  his  Bodily  extenfion,  and  all  his  Dignity,  fb 
 c  as  he  is  in  Heaven ;  fo  that  under  the  Roundnefs 
 4  of  the   Bread  there  is  nothing  that   is    Round ; 
 
 *  under 
 
xx  The  Preface. 
 
 c  under  the  White  nefs  there  is  nothing  White  ;  this 
 6  is  what  the  Scripture  has  not  faid  one  word  of. 
 i  They  are  indeed  meer  Vifions ,  and  which  are  not 
 1  fb  eafie  to  maintain  as  Men  may  think.  The 
 1  Prieft  who  celebrates  breaks  the  Hoft  in  three 
 1  pieces ;  One  of  thefe  he  puts  into  the  Cup ,  of 
 c  the  two  others  he  communicates,  in  memory  as 
 1  tis  plain  of  what  we  read,    That  Jefus  the  night 
 
 *  in  which  he  was  betray  d  took  Bread ,  and  when 
 i  he  had  given  thanks  he  brake  it ,  and  [aid.  Take, 
 1  Eat,  This  is  my  Body  which  is  broken  for  you>  Do 
 1  this  in  Remembrance  of  Me.  i  Cor.  1 1.2  3,  24.  In  the 
 
 <  Mafs  there  is  here  no  more  Bread,  they  are  only 
 
 <  the  appearances  of  Bread,  that  is  to  lay,  the  Ac- 
 c  cidents,  and  which  are  not  tied  to  any  Sub/lance. 
 1  And  yet  fo  long  as  there  is  but  one  Atom  of 
 c  thole  Accidents  which  they  call  Eucharijlical  ffecies 
 1  in  the  Confecration  that  has  been  made,  the  true 
 1  Flefi  of  the  Lord  Jefus  is  fb  annexd  to  them  , 
 6  that  it  remains  there  whole  and  intire  ,  without 
 €,  the  leaft  confufion,  and  may  be  fb  in  diverfe  places 
 '  at  the  fame  time.  I  doubt  not  but  thofe  who 
 '  teach  us  this  Do&rine  have  thought  of  it  more 
 6  than  once  \  but  have  they  well  confided  it  ?  for 
 
 *  there  is    not  one   word    of  it  in  all  the  Sacred 
 
 *  Writings. 
 
 6  Is  it  nothing  that  Jefus  Chriji  faid  to  his  A- 
 '  poftles  but  a  little  while  before  his  Paffion  ,  when 
 che  was  novv  about  to  celebrate  his  Holy  Supper 
 4  with  them ,  Ton-  fhdl  have  the  Poor  always  with 
 4  y ou ,  but  me  ye  {hall  not  have  always,  Matth.  26. 
 i  1 1 .  His  Real  Prefence  in  the  Eucharift ,  out  of 
 1  the  act  of  communicating,  not  excepted  ? 
 
 'They 
 
The  Preface.  xxi 
 
 c  They  fay  to  the  People,  Behold  your  Creator 
 
 *  that  made  Heaven  and  Earth  :  And  the  People  fee- 
 i  ing  the  confecrated  Bread  in  the  Ciboire  wherein  'tis 
 
 *  carry M  abroad,  fays,  Behold  the  good  God  going 
 4  in  proceflion  to  confound  the  Hereticks:   and  ac- 
 
 *  cording  to  their  natural  inclination,  they  a- 
 '  dore  with  all  their  Hearts  they  know  not  what, 
 €  becaufe  fb  they  have  been  inftru&ed ;  and  the 
 1  better  to  maintain   their  prejudice  intire  in  this 
 
 *  matter,  theybecome  mad  :  But  alas  !  they  know  not 
 
 *  what  they  do ,  and  we  ought  to  pity  their 
 '  Excels. 
 
 €  On  the  other  fide,  who  can  tell  whether  the 
 
 *  Prieft  has  confecrated ,  or  indeed  whether  he  be 
 €  capable  of  confecrat'wg  ?    Is  it  a  point  of  Faith 
 
 *  to  believe,  that  among  fb  many  Priefts,  not  one 
 i  of  them  is  a  Cheat  and  an   Impoftor  ?    This  cer- 
 
 *  tainly  cannot  be  of  Faith ;  and  if  this  Be  not , 
 4  neither  is  that  which  expofed  with  fb  much  Pomp, 
 4  to  carry  the  true  Body  of  the  Lord  through  the 
 1  Streets,  of  Faith.     Thus  the  belief  is  at  beft  but 
 
 *  Conjecture  ;  and  then  whatfbever  in  fuch  Cafes  is 
 'not  of  Faith  is. fin,  according  to  the  Apoftle, 
 Rom.  14.  2  J. 
 
 *  I  know  not  what  colour  can  be  fufEcient   to 
 
 *  excufe  fb  ftrong  an  Obje&ion,  unlefs   Men  will 
 
 *  abfblutely  refift  the  Holy  Scripture,  and  right 
 '  Reafon  founded  upon  it. 
 
 4  'Tis  further  laid,  that  Jefus  Chrift  is  jn  ma- 
 '  ny  places  at  the  fame  time,  in  the  fjojls  which 
 4  are  carried  in  very  different  manners  ;  But  neither 
 
 *  for  this  is  there  any  Text  of  Scripture.     You  will 
 
 *  lay,  this  may  be  ;  I  anfwer,  the  Queftion  here 
 4  is  not  of  the  Infinite  power  of  Jefus  Chrift,  but 
 
 D  'of 
 
xxii  The  Preface. 
 
 c  of  his  Will,  and  which  we  muftobey  when  it  is 
 £  known  to  us  ;  >and  of  this  as  to  the  prefentpoinr 
 4  we  read  nothing  in  the  Holy  Scripture.  The 
 4  fhorter  way  then  would  be  to  fay,  that  the  Sa- 
 1  crament  of  one  Parifh  is  not  the  fame  with  that 
 4  of  another,  although  both  the  one  and  the  other 
 4  concur  in  the  fame  defign  to  worfhip  God ;  as 
 4  the  Pafchal  Lamb  of  one  Family,  wras  not  the 
 4  Lamb  of  another,  although  both  the  one  and  the 
 4  other  were  to  accornplifh  the  fame  Myftery. 
 4  Thus  for  inftance,  on  Corpus  Chrifii-day,  theSa- 
 4  crament  of  S.  Germain  d}  Auxerrois ,  where  the 
 4  perpetual  Vicar  confecrates  the  Hoft,  and  Mcnfieur 
 4  the  Dean,  the  firft  Cure,  carrys  it  the  Proceffion 
 4  under  a  rich  Canopy  crown'd  with  Flowers,  this 
 4  Hoft  is  not  the  fame  with  that  of  S.  PauPs  which 
 4  is  carried  after  another  manner,  viz,,  the  Image 
 *  of  that  Apoftle  made  of  Silver  gilt,  falling  from 
 4  his  Horfe  at  his  Converfion ,  under  the  Sacra- 
 4  ment  of  Jefus  Chrift  hung  up  in  rays  of  Gold, 
 4  and  carried  under  the  covering  of  another  ftate- 
 4  ly  Canopy  ;  and  fb  of  all  the  other  Churches. 
 
 4  As  for  the  ftories  of  feveral  Hofis  that  have 
 4  been  ftabb'd  with  Penknives,  and  have  bled,  they 
 4  ferve  only  to  bring  infbme  fuperftition  contrary 
 4  to  the  word  of  God,  which  never  pretended  that 
 4  there  was  material  Blood  in  the  confecrated 
 4  Bread ,  becaufe  it  is  the  Body  of  Jefus  Chrift  in 
 4  a  mystery  of  Faith. 
 
 1  For  what  is  laid  of  an  Infant  that  was  feen  in 
 4  the  ftead  of  the  Hoft  ,  and  of  the  figure  of  Chrift 
 4>  fitting  upon  a  Sepulchre  inftead  of  the  fame 
 4  Hoji  J/%  are.  meer  Fables  fiiggefted  by  the  Father 
 4  of  Lies. 
 
The  Prefaces  xxiii 
 
 c  It  is  further  reported  of  certain   Robbers  that 
 
 *  carrying  away  the  Veifcl  in  which  the  Hofl  is 
 €  kept,  they  have  thrown  the  Hofl  it  (elf  upon 
 4  the  ground,    and  trampied  it  under  foot,    fome- 
 
 \+**  times  have  call  it  into  natty  places,  without  any 
 4  fear  that  it  Ihould  avenge  it  felf  ;  This  is  a  molt 
 4  horrible  thought,  and  of  which  we  ought  not  to 
 
 *  open  our  mouths,  butonly  to  deteit  fb  dreadful 
 
 *  a  profanation. 
 
 '  The  fame  muft  be  laid  of  thofe  Hofts  which 
 4  have,  been  caft  up,  as  toon  as  received,  whether 
 4  by  ficfe  perfons,  or  fbmetimes  by  debauched  Priefts, 
 4  diforddred  with  thelalt  nights  intemperance  \  both 
 4  which  have  fbmetimes  happened,  not  to  lay  any 
 4  thing  of  thofe  other  terrible  inconveniences ,  re- 
 4  mark  d  in  the  Cautions  concerning  the  Mafs.  All 
 4  which  fhew  that  Men  have  carry M  things  too 
 c  far ,    without  any  warrant   from   the  Word  of 
 
 <  God. 
 
 4  It  is  not  therefore  fb  eafie ,  as  fbme  imagine, 
 4  to  maintain  the  Doctrine  of  the  Real  Frefencc 
 4  out  of  the  Ufe,  againft  the  Opinions  of  any  Op- 
 4  pofer.  * 
 
 4  In  the  mean  time  the  Truth  is  terribly  obfeured^ 
 1  and  few  give  themfelves  the  trouble  to  clear  it. 
 4  On  the  contrary  it  feems  that  among  the  many 
 4  Writers  of  the  Age,  there  are  fbme  who  make  it 
 4  their  whole  bufinefs  to  hide  it,  and  to  keep  them- 
 4  felves  from  finding  it  out,  as  if  they  defired  never  to 
 4  be  wifer  than  they  are.  The  vanity  of  lying  flat- 
 4  ters  them  but  too  much  in  all  the  Humane  paffians 
 
 <  which  fway  them. 
 
 4  There  are  neverthelels  fbme  faithful  Ditciples  , 
 4  and  Apoftolick  Souls  who  are  exempted,  to  obey 
 
 D  2  <God 
 
xx iy  The  Preface. 
 
 1  God  by  his  Grace,  and  to  give  glory  to  his  Name. 
 i  It  was  not  long  before  his  departure  that  David 
 4  laid,  Every munis  aly <ar :  Pfal.  115.  2.  and  S.Paul 
 1  to  the  Romans  3.  4.  to  fhow  that  God  only  is  true,^, 
 *Li-4-  «  adds  immediately  after  from  Pfalm  *  50.  6.Thoift*t~ 
 1  might  eft  be  jufiifiedwhen  thou  Jpeakeft,  and  be  clear 
 4  when  thou  judgeft. 
 
 Such  was  the  Opinion  of  Monfieur  de  Marolles 
 as  to  this  point :  I  jhould  too  much  trefpafs  upon  the 
 Readers  patience  to  infift  thus  particularly  upon  others 
 of  lejfer  note.  The  Author  of  the  late  Hiftorical 
 Treatife  of  Tranfubftantiation,  has  fully  ffjervn  not 
 only  his  own  Opinion,  but  the  Tradition  of  all  the 
 Ages  of  the  Church  againft  it :  And  though  I  dare 
 not  fay  the  fame  of  whoever  he  was  that  fet  forth 
 VlTci  *k  *  Moyens  furs  &  Honneftes,  &c.  that  he  did 
 eft  ia  Verite    not  believe  Tranfubftantiation  himfelf ,  yet  this  is 
 
 TfjurY'ue  f  clear,>  'ThatIie  did  not  defire  any  one  fhould  be 
 Sac7awvtC fft  i  forced  to  believe  it  \  or  indeed  be  encouraged 
 veritabiment  <  to  fearch  too  nicely  into  the  manner  how  Chrift  is 
 f£il  lt\r-     i  Prefent  and  Eaten  in  the  Holy  Sacrament. 
 
 donne  dt  manger  A 
 
 fa  chair  &  boire  fonfanj:  tar  il  put  abfolumtnt  qifil  y  foit,  puis  tfil  il  nous    ordonnt  dt  ty 
 
 manger  >  fans  s*embarafler  fEfprit  de  quelle  minim  &  comment  celafefait  a.  Pare,  p.  102. 
 
 Whethtt  Monfieur  de  Meaux  believes  this  Do- 
 Brine  or  not,  his  authority  is  become  of  fo  little  im- 
 portance,   that  I  do  not  think  it  worth  the  while  to 
 LntdrridfrC"  -gamine.     Tet  the  fir  ft  French*  Antwev  tohis  Ex- 
 #•22.  Mr.R—  pofition  obferves,   that  in  the  fupprefs'd  Edition  of 
 Speaking  of 
 
 that  Edition ,  //  »>  avoit  tn  aucun  lieu  de  ? Article ,  ni  le  terme  de  Tranfublantiition,  ni 
 cttte  proportion,  que  c  le  pain  &  le  vin  font  changez  au  corps  &  au  fang  de  J.  C.  dans 
 4  la  derniere  [Edition]  apres  ces  mots ,  le  propre  Corps  &  le  p/ope  f;ng  dej.  C.  il  a 
 *  ajoute  aufquellcs  1c  pain  &  le  vin  font  changez  ;  cefl  ce  qu'on  appelk  Tranfubftantiation. 
 
 , 
 
The  Preface.  xxv 
 
 it  he  had  not  At  all  mentioned  i  that  the  Bread  and 
 
 i  Wine  arc  turned  into  the  Body  and  Blood  of  Chrift; 
 
 thofe  words  in  the  clofe  of  that  Paragraph  which  we 
 
 now  ready  viz.  4  that  the  Bread  and  the  Wine  are 
 
 4  changed    into    the    proper    Body ,     and    proper  ^™/{£t* 
 
 4  Blood    of  Jefus  Chrift ,    and    that  this   is  that  of  his  aicera- 
 
 4  which  is  called  Tranfubftantiation,    being  put  in  ;  tlfm>*2ndu 
 
 f  for  the  greater  neatnefi  of  the  Difcourleand  Stile.,  polnordr)*& 
 
 fince.  P°ur  Wie  pi*s 
 
 But  now  for  his  Vindicator,    'tis  evident,    if  he  T£oT£ 
 nnderftands  his  own  meaning,  that  he  is  not  very  well  dk  flyit. 
 inftructed  about  it.     * '  It  is  manifeft,  fays  he,  that  *  vindication 
 4ourdifpute   with   Proteftants   is   not  about    the  oftheBiftop 
 4  manner,  How  Jefus  Chrift  is  Prefent,  but  only  #bout  **$*£*. 
 4  the  Thing  it  felf ,  whether  the  Body  and  Blood  85. 
 4  of  Jefus  Chrift   be  truly  ,   really  r   and  fubftan- 
 4  tially   prefent  after  the  words  of  Confecration , 
 4  under   the  fpecies  or  Appearance  of  Bread   and 
 4  Wine,  the  fubftance  of  Bread  and  Wine  being  not 
 4  fb  prefent. 
 
 In  which  words,  if  his  meaning  be  to  exclude  total- 
 ly the  l  manner,  How  Jefus  Chrift  becomes  pre- 
 4  lent  in  the  Eucharift,  as  his  expreffion  is,  from 
 being  a  matter  of  Faith,  it  might  well  have  been 
 ranged  amongjl  the  reft  of  their  new  Popery  1686. 
 But  if  he  defignsnot  to  exclude  the  manner  tf/Chrift's 
 Prefence,  but  only  ^mode  of  the  Converfion,  as 
 he  feems  by  fome  other  of  his  words  to  injinuate,  viz. 
 whether  it  be  by  Addu&ion,  &c.  from  being  a  mat- 
 ter of  Faith,  he  ought  not  then  to  have*denydthe  man- 
 ner of  Chrift's  Prefence  in  the  Eucharift,  which  their 
 Church  has  abfolutely  defined  to  be  by  that  wonderful 
 and  fingular  Converfion  fb  aptly  called  Tranfubftan- 
 tiation^//-  more  pre  rifely  to  have  explain  d  his  School- 
 nicety 
 
xx>i  The  Preface." 
 
 nicety ,  and  which  is  Altogether  as  unintelligible,  as 
 the   Myftery  which  'tis  brought  to  explain. 
 
 I  might  to  the  pArticulars  hitherto  mentioned,  Add 
 the  whole  Sec!  of  their  new  Philofbphers,  who  following 
 the  Hypothefis  of  their  Majler  Des-cartcs  ,  thAt  Ac- 
 cidents Are  nothing  elfe  hut  the  Modes  of  Matter, 
 muft  here  either  renounce  his  Doctrine  or  their  Churches 
 Belief.     But  1  [hAll  clofe  thefe  remarks,  which  have 
 Already  run  to  a  greater  length  than  I  deftgned,  with 
 one  inflame  more,  from  a  Prelate  of  our  own  Church, 
 but  jet  whofe  truly  Chrift'iAn  fincerity  will  I.  Am  per- 
 fwaded  jujlife  him   even   to   thofe  of  the    Roman 
 IwTby]S  Communion  :  And  it  is  the  learned  ArchbiJhopUthev, 
 Monfuur  dn     who    having  been  fo  happy   as    to  convert  fever al 
 
 vxrlfprkfh  ^0man  ^l^e^s  from  f^e^r  errors  >  and  inquiring 
 in  France :  diligently  of  them,  what  they  who  faid  Mafs  every 
 D'f\-  Stdw-  day  ,  and  were  not  obliged  to  confefs  Venial  Sins, 
 Evcb.  px?fCA.  cou^  have  t0  treuble  their  Confeffors  fo  continually 
 p.  846.  withal ;  ingenuoufly    acknowledged  to  him ,    that  the 
 
 U%iHonerepnl chiefefi  fart  °f  the'ir  confront  Confeffion  was  their 
 byten  dukita-  Infidelity  as  to  the  point  of  Tranfubftantiation  , 
 [f\  a'm  ?l?m  and  for  which  as  was  mofl  fit  9  they  mutually  quitted 
 us  count     and  abioived  one  another. 
 
 Mffzm   >v- 
 
 hciarsti  Confcieitti*  ,    qudes  makes  vidimus  qui  ejurato  Fafifmo  fatebantitr   ft  din   ceci- 
 
 rdjfe  Miffom  animo  a  Miff*  aluniffimo. 
 
 And  now  that  is  thus  clear  from  fo  many  in- 
 fiances  of  the  great  eft  Men  in  the  Roman  Church, 
 which  this  I  aft  Age  has  produced  \  and  from  whofe 
 difcovcry  we  mty  reafonably  enough  infer  the  like  of 
 many  others  that  have  not  come  to  our  knowledge, 
 that  feveral  Perfons  who  have  lived  and  enjoyed 
 fome  of the  great  eft  Honours  and  Dignities  in  that 
 Communion,    have  nevertlelefs  been  Hereticks//* 
 
 this 
 
The  Preface. 
 
 this  points  may  I  befeech  thofe  who  are  ft  ill  mifled 
 with  this  great  Error,  to  ft  op  a  while,  and  ftri* 
 oujly  examine  with  me  two  or  thtee  f  lain  considerations^ 
 and  in  which  I  Jttppofe  they  are  not  *  little  con- 
 cerned. 
 
 And  the  firft  is.   Of  their  own  danger  :  bur  efpe- 
 daily,  upon  their  Own  Principles. 
 
 It  is  hut "  a  very  little  while  fince  an  ingenious  Per- 
 [on  now  living  in  the  French  Church,  the 
 Abbe  Petit  publffid  a  Book  which 
 he  '  calls  (a)  The  truths  of  the 
 'Chriftian  Religion  proved  and 
 c  defended  againft  the  antient  Here- 
 '  fies  by  the  Truth  of  the  Eucha- 
 4  rift  :.  And  what  he*  means  by  this 
 c  truth,he  thus  declares  in  his  Preface, 
 €  viz,,  the  change  of  (£)  the  Bread 
 1  into  the  Body  of  the  Son  of  God, 
 *  and  of  the  Wine  info  his  Blood. 
 1  He  there  pretends  that  this  Do- 
 1  Brine  however  combatted  by  us 
 1  now,  was  (J)  yet  more  undoubt- 
 ed in  the  Primitive  Church  than 
 '  either  the  divinity  of  Chrift  and 
 'the  HolyGhoft,  or  the  certainty 
 i  of  our  future  Refurre&ion.  And 
 1  this9  he  wrote  as  the  Title  tells  us, 
 4  (d)  To  confirm  the  new  Converts 
 i  in  the  Faith  of  the  Catholick  Church  ;  meaning 
 according  to  their  ufual  figure  >  the  Roman.  How 
 far  this  extravagant  undertaking  may  ferve  to 
 convince  them  I  cannot  tell',   this  I < know,  that  if 
 
 XXVH 
 
 (a>  Les  Vmu\  de  la  Religion  prouve  ri- 
 &  def endues  contre  Us  and  mm s  Here- 
 fies,  par  U  verite  de  rEuchariftie. 
 1685. 
 
 (£)  Q&i*  pavidivienneU  Corps  d% 
 filsde  Dieu,  &  du  Vin  (on  fang.  Pre- 
 face p.  7. 
 
 (<:)  Qjtoiqu'il  rCy  ait  point,  prefer- 
 ment de  verites  plus  inconteftaMes  que 
 lestrois  grands  articles  de  noftrefoi,  qui 
 font  contenus  dans  lefymbote,  cV/l  a  dire> 
 la  divinite  de  J.C.la  diuniteduS. 
 Efprit,  &  la  Refurreclion  :  Cependant 
 f  oft  dire  que  la  prefence  reellt  de  J.  C. 
 an  Saint  Sacrament  etoit  tine  verite 
 encore  pins  indubitable  dans  les  premiers 
 fades  de  PEglife.  Frefa.$. 
 
 (i)  Train  e  pour  confir  merles  Nmaux 
 Converts  dans  la  feldt  r Eg  life  Catbg*  - 
 Uqse, 
 
xxviii  The  Preface. 
 
 we  may  credit  thofe  who  have  been  that  At>botV  mofi 
 intimate  acquaintance ,  he  believes  but  very  little  of 
 it  himfelf  ,  unlefs  he  alfo  be  become  in  this  point , 
 a  new  Convert.  - 
 
 But  now  if  what  has  before  been  faid  of  fo  many 
 eminent  Perlbns  of  their  Church  be  true ,  as  after 
 a  due  and  diligent  examination  of  every  particular 
 there  fet  down,  I  muft  beg  leave  to  profefs  I  am 
 fuUy  perfwaded  that  it  is  ',  ' 'twill  need  no  long  de- 
 duction to  jhew  how  dangerous  an  influence  their  un- 
 belief mujl  have  had,  in  fome  of  the  chief  eft  inflames 
 of  their  cotiftant  Worfhip. 
 {t)cou\L  for  i.  It  is  the  Dottrine  of  the  (e)  Council  of 
 
 TCMilh?'%  Trent  thrt  to  make  a  Sacrament,  the  Priejt  muft 
 JxeritinmnL  have,  if  not  an-  A&ual,  yet  at  leafi  a  Virtual  In- 
 firis  dm  sa-  tention  of  doing  that  which  the  Church  does : 
 2Tnon£  ^nd  in  the  ( f)  Rubricks  of  their  MiiTal,  the 
 quiri  html'  want  of  fuch  an  Intention  in  the  Prieft  is  one  of 
 °cUniiTi%the  defe£ls  there  fet  down  as  Efficient  to  hinder  a 
 citEcdefia,  Confecration.  Now  if  this  be  true,  as  every  Ro- 
 (f)Vidadt'  man  Catholick  who  acknowledges  the  Authority  of 
 defembus circa  that  Synod  muft  believe  it  to  be;  'tis  then  evident 
 jMu», >cJk  that  in  all  thofe  Mattes  which  any  of  the  Perfons 
 d$s.UUMi£  I  before  named  have  faid,  there  could  have  been  no 
 faluR.  Confecration:     It    being  abfurd    to   fuppofe    that 
 
 they  who  believed  not  Tranfubftantiation,  could  have 
 an  intention  to  make  any  fuch  change  of  the  Bread 
 into  the  Body  of  Chrijt,  which  they  thought  it  im- 
 polJible  to  do. 
 
 Now  if  there  were  no  Confecration,  but  that  the 
 Bread  continued  meer  Bread  as  it  was  before  ;  then 
 Secondly,  All  thofe  who  attended  at  their  Mattes,  and 
 Adored  their  Hofts,  payd  the  fupream  worfhip  of 
 God  to   a  bare  Wafer,  and  no  more.    How  far  the 
 
 modern 
 
The  Preface,  xxix 
 
 modem  flea,  of  their  good  Intention  to  Adore 
 Chrift  in  thofe  facred  Offices,  may  excufe  them  from 
 having  committed  Idolatry,  it  is  not  necejfary  I 
 jhould  here  examine.  They  who  defire  a  fatisfa'iton 
 in  this  matter,  may  pleafe  to  reeur  to  a  late  excel- 
 lent Treatife  written   purpofely  on  this  Subject,  and  a  pifcqurfe 
 
 where    they  nil/   find    the  iveaknefs    of  this    fuppofal  caicerningthe 
 r  rr  ■        t  /   /  r>  r  ,  {  /    /    •     Adoration    ct 
 
 jujfkcientiy    expojed.      But    jince  (a)  many  of  their  the  Hoft. 
 own    greatefl   Men    confefs  that  if   any    one  by  mi- ^-  *^85; 
 ftake  jhould  worfljip   an     Unconlecrated  Hoft,  ta-  thlin!  in  ca- 
 king   it   to    have  been    Coniecrated ,    he  would  kei*t-He*i&. 
 guilty  of  Idolatry  ;    and  that  fuch  an  Error  would  ^1  *  where- 
 not  he   fufficient   to    excufe   him  ;    may  they  pkafe  he  quotes 
 to  confider  with  what  Faith    they    can  pay  this  Di-  SpJtl^s ™* 
 vine   Adoration    to  that  which  all  their  Senfes  tell  the  fame  opi- 
 
 This 
 
 hi; 
 
 them   is    but  a  bit  of  Bread  ;    to  the  hinder ance  of™on.:   I 
 whoje  Lonverfton  jo  many  things  may  interpoje,  that  was  feen  and 
 '  were   their    Doctrine   otherwife  as  infallible,   as    we  approved  by 
 are   certain  it  is  falfe  ,     it  would  yet  he  a  hundred  <j€r  by^e  ££ 
 to  one  that    there  is  no  Confecration :    in  a  word  ',  ^'^f  at  Paris: 
 how   they  can  ivorjbip  that  which  they  can    never  be  *ss  ^^  rc! 
 fecure   is  changed    into    Chriftfs  Body  ,    nay  when,  vre^y  0f  jr. 
 as   the    examples    I  have   before  given  jhew ,     they  "£«**• 1 542* 
 have  all  the  reafon    in  the    World  to  fear,    whether 
 even  the  Prieft  himfelf  who  fays  the  Mais  does  in-  . 
 deed    believe    that  he   has  any    Power,  or  by  confe- 
 quence  can  have  any   intention,    to  turn  it  into  the 
 Flefh  of  Chrift. 
 
 And  the  fame  confider ation  will  fljew  ,  Thirdly  ; 
 Hoiv  little  fecurity  their  other  Plea  of  Concomi- 
 tance,  which  they  fo  much  infifi  upon  ,  to  floew  the 
 fufficiency  of  their  Communicating  only  in  one 
 kind,  viz.  c  that  they  receive  the  Blood  in  the  . 
 1  Body ,    can  give    to  the  Laity  ,    to  fatisfe  their 
 
 E  Cor/ciences 
 
xxx  The  Preface. 
 
 Consciences  that  ihey  ever  part  ah  of  that  Blejfed 
 Sacrament  as  they  ought  to  do.  Since  whatever  is 
 pretended  of  Chrift's  Body  ,  *tis  certain  there  can 
 be  none  of  his  Blood  in  a  meer  Wafer  :  And  if  by 
 reafon  of  the  Prieft's  infidelity  ,  the  Hoft  fhould  be 
 indeed  nothing  elfe  ,  of  which  we  have  fhewn  they 
 can  never  be  fare ;  neither  can  they  ever  know  whe- 
 ther what  they  receive  be  upon  their  own  Principles^ 
 an  intire  Communion. 
 
 And  then  Lajlly^  for  the  main  thing  of  all,  The 
 Sacrifice  of  the  Mais ;   it  is  clear  that  if  Chrift's 
 Body  be  not    truly   and   properly  there  r  it  cannot 
 be  truly    and   properly    offer'd  ;   nor  any  of  thofe. 
 great  benefits  be  derived  to  them  from  a    morfel  of 
 Bread,  which  themf elves  declare  can  proceed  only  from, 
 the  Flefli  and  Blood  of  their  Blejfed  Lord. 
 
 It  is  I    knov  an  eafie  matter  for   thofe  who  can 
 believe  Tranfubftentiation,  to  believe  alfo  that  there 
 is   no    hazard    in  all    thefe  great  and  apparent  dan- 
 gers.     But   y-et    in  matters    of  fuch    moment  Men 
 ought  to  defre  to  be  well  ajfured ,    and  not   expofed 
 even  to  any  poffible  defects.     1  do  not 
 MtyMb*  ares  Miffm:  Ve  de~    nm    faffo    ufon    ,£    common    re- 
 feet  it  pditis.    Si  pirns  non  fit  trit tee us ,  tit  a       i       •        i 
 
 vel  fitriticm,  fit  ddmixtt*  grams  ai-    marks,    which  yet  are    Authorized 
 wins  generis  in  tantX  quantitute,  ut    by   their  own  MiffaL  and  may  ?zve 
 
 non  mew  at  panis  triticeut*  vgl  fit  alio-      • n  »  t  r  i^u 
 
 qui  corrupt hs:  non  e on ficitur  Suramin-     JW  grounds   to  their  fear 5  \       1  hat 
 
 turn,  si  fit  cenftftus  de  aqiu  rofacei    4  it    the  WafeF  be   not  made  of 
 
 vel  aluriits  dimatimi*,  ikbutm  ep  an     t  Wheqr  but  of  fome    nrW  fnrn 
 
 confidatur?  Etdedfpa.zw.   si  vi-      w.ncw.Ducoi  lome  otntr  corn, 
 tm  fit  faftm  femtus ddtm^vti  pert*    c  there   is   then  no  Conlecration : 
 
 tHsputridim,vdd?»viycnbis[gunon      CJf    jt     be     mixed     HOt  with  COK1- 
 mtfms  txprefliat,  vel  adrnxtm  tantnm     ,  .         , .  a .  „ ,  ,  _ T ,  .     . 
 
 dq-i.tut  zin:m  fit  comtptum,  non  confi--       nion  ,     DUt   dlltlll  d    Water,   It    IS 
 
 tkpSecrimentunt.  'doubtful   whether  it  be   Confe- 
 
 derated.   If  the  Wine  be   fbwre 
 '  re   fuch  a  certain  degree ,  that  then  it  becomes 
 
 'incapable 
 
The  Preface.  xxxi 
 
 *  incapable  of   being   changed    into  the    Blood    of 
 
 1  Chrift  ;    with  many    more  of   the   like    kind,   and 
 
 which  render  it  always  uncertain    to    them,    whether 
 
 there   be    any   change   mule  in  the 
 
 hleffed  Elements  or  »o ;  *  the  Re    ^£b*£fS*£2 
 
 lations   I   have  given ,    are  no-    of    time  was  burnt  at  Loudm   tor  Con- 
 
 counterfeit  Tews  and  Moors,    who    fera£V  "??  f/he  "lmc  oi 
 
 r  J         f      .  r     i       t  ■        thc  Dcv1'-    ^f-  Sidxin.  Th,  97, «. 
 
 /#  ejeape  the  danger  of  the  inqiii-  10.  p.  845.  YtU  1. 
 fition  h<ve  fometimes  become  Prielts, 
 and  adminijlred  all  the  Sacraments  for  many  years 
 together ,  without  ever  having  an  intention  to  Ad- 
 minijler  truly  any  one  of  them,  and  of  which  I  could 
 give  an  eminent  inflance  in  a  certain  Jew  now 
 living  ;  who  for  many  Tears  was  not  only  a  Prieft, 
 but  a  Profeffor  of  Divinity  in  Spain,  and  all  the 
 while  in  reality  a  meer  Jew  as  he  is  now.  Tl& 
 Perfbns  here  mention  d  were  Men  of  undoubted  re- 
 putation  ,  of  great  learning  and  finguUr  eflecm  in 
 their  Church  ;  and  if  thefe  found  the  impoffibili- 
 ties  of  Tranfubftantiation  fo  much  greater  than  ei- 
 ther the  pretended  Authority  or  Infallibility  of  their 
 Church  ;  certainly  they  may  have  juft  caufe  to  feary 
 whether  many  others  of  their  Prieils  do  not  Live  in 
 the  fame  infidelity  in  which  thefe  have  Died,  and 
 fo  expofe  them  to  all  the  hazards  now  mentioned, 
 and  which  are  undeniably  the  confequences  of  fuch 
 their    Unbelief. 
 
 But  thefe  are  not  the  only  dangers    I  would  deftre  *  Engmi  IV. 
 thefe  of  that  Communion   to  reflect  on    upon   this^di"^' 
 occafwn.     Another  there    is  ,     and  of  greater  confe-  tent,  Ann. 
 quence     than  any  I  have  hitherto   mentioned ,    and  l^ftS™ 
 -which  may   perhaps  extend  not    only    to    this    Holy  p.  §$$.  con- 
 Eucharift,  but  it  may  be  to  the  invalidating  of  moft  c*['r^nt' 
 of  'their  other  Sacraments.  *  It  is  the  Doctrine  of  the  2. 
 
 E  2  Roman 
 
xxxii  The  Preface. 
 
 Roman  Church  that  to  the   Validity  of  every  Sa- 
 crament, and  therefore  of  that  of  Orders  as  well  as 
 the  reft    three  things  mnft  concur ',  4  a  due  matter,  a 
 4  right  form,    and  the  J?  erf  on  of  the  Minifter    con- 
 c  f erring  the  Sacrament,    with  an  intention  of  doing 
 'what  the   Church     does.      Where  either    of  thefe 
 is    wanting,  the    Sacrament   is  not  performed.     If 
 therefore  the  Bifhop  in  conferring  the   Holy    Order 
 of  Priefthood  has  not  an  intention  of  doing  what 
 the  Church  does,   9tis  plain  that  the  Perfon  to  he 
 ordained  receives  no  Prieftly  Character  of  him  ;  nor 
 by   conference  has  any  power    of  confecrating   the 
 Holy  Eucharift ,    or  of  being  hereafter  advanced  to 
 a  higher  degree.      Now  the  form  of  conferring  the 
 Order  of  Priefthood  they    determine   to    be    this  \ 
 fibid.  p*g>  f  The  Bifhop  delivers  the  Cup  with  fbmc  Wine, 
 cfndf^TU  anc*  t'ie  ^aten  wit^  Bread  into  the  Hands  of  the 
 dTL'cr. old.  perfon-   whom   he  Ordains,    laying,  'Receive  the 
 *.xxii,/>.222. «  Power  of  offering  a  Sacrificed  the  Church  for  the 
 m^  n.    .  p.  c  kv'ng  An(i  ffe  Jeacl^    in  fhe  name  of  the  Father , 
 
 1  and  of  the  Son  ,  and  of  the  Holy  Ghoft.  By 
 4  which  Ceremony  and  words,  their  Catechifm  tells 
 4  us,  He  is  conftituted  an  Interpreter  and  Mediator 
 4  between  God  and  Man  \  which  is  to  be  ejleemed 
 kthe  chief  eft  Function  of  a  Prieft.  So  that  then 
 the  intention  neceffary  to  the  conferring  the  Order 
 of  Priefthood  is  this  \  to  give  a  Power  to  con- 
 fecrate ,  i.  e.  to  Tranfubftantiate  the  Hoft  into 
 Chrijfs  Body  ,  and  fo  offer  //  as  a  Sacrifice  for  the 
 Living  and  the  Dead. 
 
 If  therefore  any  of  their  Bifhop  s ,  for  in  fiance 
 Cardinal  du  Perron,  or  Monfieur  de  Marca,  did 
 not  believe  that  either  the  Church  or  themfelves  as 
 BifJjops  of  ity  had  any  Authority  to  confer  any  fuel) 
 
 Power*. 
 
The   Preface.  xxxiii 
 
 Power,    they  could  not  certainly  have  any  Intenti- 
 on of  doing  in  this  cafe  what  the  Church  intends 
 to  do..    Having   no   fuch  Intention ,    the   Perfons 
 whom   they  pretended  to    Ordain   were    no  Priefts. 
 Being  no  Priefts  they  had  no  Power  to  Confecrate. 
 All  the  Hofts  therefore  which  were   either  offered 
 er  taken,  or  worshipped  in  any  of  the  Mafles  ce- 
 lebrated by  thofe  Priefts    whom   thefe  two    Bifhops 
 Ordained,    were  only  meer  Bread,  and  not  the  Bo- 
 dy of  Chrift ;  And  as  many  of  them,    as  being  af- 
 terwards advanced  to  a  higher  dignity ,   were  confe- 
 crated  Bifhops,   received  no   Epifcopal  Character, 
 bccaufe  they  were    deftitute  of  the  Prieftly  before. 
 Thus  the  danger  flill  encreafes :    For  by   this  means, 
 the  Priefts  whom  they  alfo  Ordain   are  no  Priefts  ; 
 and  when  any  of  them  fhall  be  promoted  to  a  higher 
 degree ,  are  uneatable  of  being  made  Bifhops  ;  And 
 fo  by  the  Infidelity  of  thefe  two  Men,   there   are  at 
 this  day  infinite  numbers  of    Priefts  and  Bifhops  , 
 who  fay    Mais,   and   confer    Orders    without   any 
 manner  of  power  to  do  either  \    and  in    a  little  time 
 it  may   be    there  fhall   not  be    a    true    Bifhop    or 
 Prieft  in  the  whole   Gallicane  Church.     But, 
 
 II.  A  fecond  Confideration  which  I  would  beg  leave 
 to  offer  from  the  fore-going  infiances  is  this  :  What 
 reliance  we  can  make  upon  the  Pretended  Infallibi- 
 lity of  their  Church  ;  when  'tis  thus  plain  that  fo 
 many  of  the  mofl  learned  Men  of  their  own  Com- 
 munion did  not  only  not  believe  it  to  be  Infalli- 
 ble, but  fuppofed  it  to  have  actually  Erred,  and 
 thai  in  thofe  very  Doctrines  that  are  at  this  day 
 ejleemed  the  mojl  considerable  Points  in  difference  be- 
 tween   V:S*. 
 
 it 
 
xxx iv  The  Preface. 
 
 It  is  plain  from  what  has  been  [aid  in  the  forego- 
 ing reflection,  that  disbelieving  Tranfubftantiation, 
 they  mufi  alfo    have  lookt  upon  all  the  other  Confe- 
 quences  of  it,  viz.  the  Adoration  of  the  Hoft,  the 
 Sacrifice  of  the  Mate,  8cc.  as  Erroneous  too.     Nov 
 though  it  be  not  yet  agreed   among  them  ,    nor  ever 
 likely  to  be  ,  where  the  fuppofed  Infallibility  of  their 
 Church  if  feated  ,    yet  fince  all  manner  of  Authority 
 has  confpired  to   eftablifh   thefe  things  ;    Popes  have 
 decreed  them,  Councils  defined  them,  and  both  Popes 
 and  Councils  anathematized  all  thofe  that  Jhallpre- 
 fume   to    doubt  of  them  ;    V#i  evident    either  thefe 
 Men  did  not  believe  the   Church  to  be  Infallible  , 
 as  is  pretended  ;  or  they  did  not  believe  the  Roman, 
 to  be,  according  to  the  modern  phrafe,  indeed  the  Ca- 
 tholick  Church. 
 
 III.  And  upon  the  fame  grounds  there  will  arife 
 a  third  Reflection,  which  they  may  pleafe  to  make 
 with  us  ;  and  that  is  ,  with  what  Reafon  they  can 
 prefsus  with  the  Authority  of  their  Church  in  thefe 
 matters  \  when  fuch  eminent  perfons  of  their  own 
 Communion,  and  who  certainly  were  much  more  Ob- 
 liged to  it  than  we  can  be  thought  to  be,  yet  did  not 
 efieem  it  fuffcient  to  enflave  their  belief. 
 
 It  is  a  reproach  generally  c-afi  upon  us  ,  that  we 
 fet  up  a  private  Spirit  in  oppofuion  to  the  Wifdom 
 and  Authority  of  the  Church  of  God  :  and  think 
 our  f elves  better  able  to  judge  in  matters  of  Faith, 
 than  the  mofi  General  Council  that  was  ever  yet  af> 
 fembled.  This  is  ufually  faid,  but  is  indeed  a  foul 
 .Mifreprefentation  of  our  Opinion.  All  we  fay  is, 
 that  every  Man  ought  to  aft  Rationally  in  matters 
 of  Religion  ,  as  well  as  in  other  concerns  )  to  em- 
 ploy 
 
The  Preface.-  xxxv 
 
 ploy  his  Under  ft  wiling  with  the  utmoft  skill  and  dili- 
 gence that  he  is  able>  to  know  God's  will,   and  what 
 it  is  that  he  requires  of  us.     We  do  not  fet  up  our 
 own  judgments  againft  the  Authority  of  the  Church ; 
 but  having  both  the  Holy  Oracles  of  God,   and  the 
 Definitions  of  Men  before  us,  we  give  to  each  their 
 proper  weight.     And  therefore  if  the  one  at  any  time 
 contradicts,  the  other,  we  refolve,    as  is  mo  ft  fitting, 
 not  that  our  own,   but  Gods  Authority  revealed 
 to  us  in  his  Word,  is  to  be  preferred.     And  he  who 
 without  this  examination  J er vilely  gives  up  himfelfto 
 follow   whatever    is   required  of  him  ',  He  may  be  in 
 the  right,    if  his  Church  or  Guide   be  fo  ',  but  ac- 
 cording to  this  method  ft) all  never  be  able    to  give  a 
 reafbn  of  his  Faith  ;   nor  if  he  chance  to  be  b§rn  in  a 
 Ealfe  Religion,   ever  be  in  a  capacity  of  being  better*- 
 inftructed.     For  if  we  muftbe  allowed  nothing  but  to 
 obey  only,  and  not  prejume  to  enquire  why  \  He  thap- 
 is  a  Jew  muffi  continue  a  Jew  ftill  ,   he  that  is  a 
 Turk,  a  Turk  ;   a  Protectant  muft  always  be  a  Pro- 
 teftant :  In  jhort,  in  whatfoever  profemon  any  one 
 now  is,   in  that  he  tmjt  continue,    whether  true    or 
 falfe,  if  reafbn  and  examination  muft  be  excluded  all,  i 
 place  in  matters  0/ Religion. 
 
 *  And  indeed  after  all  their  clamours    againft  "H*  *  Ail  this  is 
 en  this  occafton ,   yet    is  this  no  more  than  what  them-  [ace,y  g^5d 
 
 r  1  •  /  7  x     >  •      ♦  ;  /    •  by  the  Catbe- 
 
 J elves  require  of  us,  when  tts-tn  order  to  their  own  &L  juprefin- 
 advantage.  Is  a  Profely  te  to  be  made,  theyvfferto  him  tit.  Cap.vi, 
 their  Arguments  :  They  tell  him  a  long  ftory  of  their 
 Church ;  the  Succe(Ron,ViIibility,  and  other  Notes  of 
 it.  To  what  purpife  is  all  this, if  we  are  not  to  be  J  udges, 
 to  examine  their  pretences  whether  ihefe  are  fufficient 
 marks  of  fuch  a  Church  as  they  fuppofe  \  and  if  they  are, 
 whether  they  do  indeed  agree  to  theirs,   and  then  upon 
 
 a  full  , 
 
xxxvi  The  Preface. 
 
 a  full  conviction  fubmit  to  them.  Now  if  this  It 
 their  intention,  ^tis  then  clear,  let  them  pet  end  what 
 they  will,  that  they  think  us  both  capable  of  judging /# 
 thefe  matters,  and  that  we  ought  to  follow  that,  which  all 
 things  confidered  we  find  to  be  moft  reafonable,  which  is 
 nil  that  we  defire. 
 
 And  for  this  we  have  here  the  undoubted  Exam- 
 ples of  thofe  Eminent  Peribns  of  their  own  Com- 
 munion before  named ',  who  notwithfianding  the  Au- 
 thority of  their  Church,  and  the  decifion  offo  ma* 
 ny  Councils  efieemed  by  it  as  General,  have  yet  both 
 thought  themfelves  at  liberty  to  examine  their  De- 
 crees, and  even  to  pafs  fentence  too  upon  them,  that 
 they  were  erroneous  in  the  Points  here  mentioned. 
 And  therefore  certainly  we  may  modeflly  defire  the 
 fame  liberty  which  themfelves  take  ',  at  leafi  till  we 
 can  be  convinced,  (  and  that  by  fuch  Arguments  as  we 
 fljall  be  allowed  to  judge  of}  that  there  is  fuch  an 
 infallible  Guide  whom  we  ought  in  all  things  to  follow 
 without  further  inquiry,  and  where  we  may  find  him ; 
 andwhenthis  is  done  I  will  for  my  part  promife  as  free- 
 ly to  give  up  my  f elf  to  his  Conduct,  as  I  am  till  then, 
 I  think  reafonably,  refolved  to  follow  what  according 
 to  the  befl  of  my  ability  in  proving  all  things,  Ifhall 
 find  indeed  to  be  Good. 
 
 IV.  I  might  from  the  fame  Principles,  Fourthly, 
 argue  the  Reafbnablenefs  of  our  Reformation,  at 
 leajl  in  the  opinion  of  thofe  great  Men  of  who?n  we 
 have  hitherto  been  fpeaking :  And  who  thinking  it 
 allowed  to  them  to  dijfent  themfelves  from  the  recei- 
 ved Doctrine  of  their  Church,  which  they  fgund  to 
 be  erroneous ,  could  not  but  in  their  Consciences  jv- 
 jtifie  us,  who,  as  a  national  Church,  no  way  fabjeffed 
 
 to 
 
The  Preface.  xxxvir 
 
 to  their  Authority,  did  the  fame  ;  and  by  the  right 
 which  every  fuch  Church  has  within  it  felf,  reform- 
 ed thoft  Errors,  which  like  the  Tares  were  fprung 
 up  with  the  Good  Seed.  This  ^tis  evident  they  miifi 
 have  approved,  and  for  one  of  them,  the  Abbot  of 
 Ville-loyne,  /  have  been  ajfured  by  fome  of  his  in- 
 timate Acquaintance,  that  he  had  always  a  particular 
 refpeel;  for  the  Church  of  England,  and  which  others 
 of  their  Communion  at  this  day  efleem  to  be  neither 
 Heretical  nor  Schifmatical. 
 
 V.  But  I  may  not  infijl  on  thefe  things,  and  will 
 therefore  fimfh  this  Addrefs  with  this  only  remon- 
 ftrance  to  them  ;  That  fince  it  is  thus  evident,  that 
 for  above  1200  years  this  Doftrine  was  never  efta- 
 blifh'd  in  the  Church,  nor  till  theny4n  the  opinion 
 of  their  own  moft  learned  Men,  any  matter  of  Faith  ; 
 fince  the  Greatejl  of  their  Writers  in  the  paft  Ages 
 have  declared  themfelves  fo  freely  concerning  it  as 
 we  have  feen  above  j  and  fome  of  the  mofl  eminent 
 of  their  Communion  in  the  prefent  have  ingenuoufly 
 acknowledged  that  they  could  not  believe  it  ',  fince  "*tis 
 confefs*dthat  the  Scripture  does  not  require  it ',  Senfe 
 and  Realbn  undoubtedly  oppofe  it,  and  the  Primitive 
 Ages  of  the  Church,  as  one  of  their  own  Authors 
 has  very  lately  /hewn,  received  it  not ;  They  will  at 
 leafi  fuffer  aH  thefe  things  to  difpofe  them  to  an  indif- 
 ferent Examination ,  wherefore  at  lafl:  it  is  that 
 they  do  believe  this  great  Error?  Upon  ^/Au- 
 thority they  have  given  up  their  Senfes  to  Delu- 
 fion  ;  their  Reafon  to  embrace  Contradictions ;  the 
 Holy  Scripture  and  Antiquity,  to  be  fubmitted  to 
 the  diciates  of  two  Affemblies,  which  many  of  them- 
 felves efieem  to  have  been  rather  Cabals  than  Coun- 
 cils ; 
 
 h 
 
xxxv iii  The  Prefaced 
 
 tils  :  And  all  to  fupport  a  Do&rine,  the  mofi  inju- 
 rious that  can  be  to  our  Saviour'.?  Honour  ;  deflruclive 
 in  its  nature  not  only  of  the  certainty  of  the  Christi- 
 an Religion,  but  of  every  thing  elfe  in  the  World ; 
 which  if  Tranfubftantiation  be  true,  mufi  be  all  but 
 Viiion  :  for  that  cannot  be  true  unlefs  the  Senfes  of  all 
 Mankind  are  deceived  in  judging  of  their  proper  Ob- 
 jects, and  if  this  be  fo,  we  can  then  be  fure  of  no- 
 thing. 
 
 Thefe  Confiderations,  if  they  fliall  incline  them  to 
 an  impartial  view  of  the  following  Difcourlcs,  they 
 may  foffibly  find  fomewhat  in  them,  to  (I Jew  the  rea- 
 fonablenefs  of  our  dijfent  from  them  in  this  matter  :. 
 However  they  (hall  at  leaf  I  hope  engage  tbofe  of 
 our  own  Communion  to  Jland  firm  in  that  Faith 
 which  is  thus  fir  ongly  fupported  with  all  for:s  of  Ar- 
 guments ;  and  convince  them  how  dangerous  it  is  for 
 Men  to  give  up  themf elves  to  fuch  prejudices,  as  nei- 
 ther Senfe  nor  Reafbn,  nor  the  word  of  God  nor 
 the  Authority  of  the  beft  and  pureft  Ages  of  the 
 Church,  are  able  to  overcome. 
 
 A 
 
A 
 
 TABLE 
 
 O  F    T  H  E 
 
 Principal  Matters 
 
 Contained  in  this 
 
 TREATISE. 
 
 PREFACE. 
 
 r  |   W£  occafwn  of  this  Difcourfe.  Page  * 
 
 jj      The  method  made  ufe  of  for  the  explaining  the  nature  of 
 
 this  Holy  Each  drift.  iv* 
 
 No  Proof  of  Tranfiibftantiation  in  Holy  Scripture.  v 
 
 The  rife  and  cflablifhment  of  it.  vi,  vii 
 
 Several  of  their  great  eft  Men  before  the  Council  (/"Trent  believed 
 
 it  not.  vii,  viii 
 
 And  many  have  even  fmce  continued  to  dif believe  it.  x 
 
 F  2  So 
 
A  Table  of  the  Principal  Matters 
 So,  Picherellus.  x  .       F.  Sirmond. 
 
 xv 
 
 Cardinaldu  PerrON.    xi 
 F.  Barnes.  xii 
 
 Monfieur  de  Marca.  xiii 
 
 Monfieur  L .  xvii 
 
 Monf.  de  Marolles.  it. 
 
 Others.  xxiv,&c. 
 
 Confequences  drawn  from  thefe  Examples  : 
 
 I.  Of  the  danger  of  the  Papifts,  efpe  daily  upon  their  own  Prin- 
 ciples, xxvii 
 
 With  reference  to  this  Sacrament:  and  therein  to  the 
 
 i.  Confecration.  xxvii 
 
 2.  Adoration.  ib.. 
 
 J.  Communion  in  one  kind.  xxix 
 
 4.  Mafs.  xxx 
 
 With  reference  to  their  entire  Priefthood.  xxxi 
 
 II.  Jgainjl  the  Infallibility  of  the  Roman  Church*  xxxiii 
 
 III.  Jgainjl  its  Authority.  xxxiv 
 
 IV.  As  to  the  Reafonablenefs  of  our  Reformation.         xxxvi 
 
 V.  That  thefe  things  ought  to  difpofe  thofe  of  that  Communion 
 to  an  impartial  fearch  into  the  grounds  of  their  belief  as  to 
 this  matter.  xxxvii 
 
 PART    I. 
 
 The  Introduction. 
 
 Of  the  Nature  of  this  Holy  Sacrament  in  the  General. 
 
 Pag.  1 
 
 ChrijFs  defign  in  the  Inftitution  of  it.  2 
 
 That  heeJiabliJFd  it  upon  the  Ceremonies  of  the  Jewifll  Pafsover. 
 
 ?>  4>  5>  6 
 
 The  method  from  hence  taken  to  explain  the  nature  of  it.        6y  7 
 J  CHAP. 
 
contained  in  this  Treatife. 
 
 CHAP.     I. 
 
 Of  Tranfubftantiation  ,•  or  the  Real  Prefcnce  efiablijhed 
 by  the  Church  of  Rome.  8 
 
 What  is  the  Doffrineof  the  Church  of  Rome  in  this  point.    ib. 
 
 —  This  fhervn  upon  the  Principle  before  laid  down,  to  be  repug- 
 
 nant, 
 
 i .  To  the  defign  and  nature  of  this  Holy  Sacrament.  1 2 
 
 2.  To  the  expreffionit  [elf.  This  is  my  Body.        14 
 
 The  Papifts  themf elves  fenfible  of  it.  1 8 
 
 That  the  Sixth  of  S.  John  does  not  at  all  favour  them.  20 
 
 —  This  Doffrine  (hervn  further  to  be  repugnant, 
 
 I.  To  the  heft  and  pur  eft  Tradition  of  the  Church,     24 
 
 II.  To  the  right  Realbn,  32 
 
 III.  To  the  common  Senfe  of  all  Mankind.  3  6 
 Conclufwn  of  this  Point,  and  tranfttion  to  the  next*  J  7 
 
 CHAP.     II. 
 
 Of  the  Real  Prefence  acknowledged  by  the  Church  of 
 England.  4 1 
 
 The  notion  of  the  Real  Prelence  falfty  imputed,  by  a  lateAuthtr 
 to  our  Church.  42 
 
 In  anftv$r  to  this  Four  things  propofedto  be  conftdered, 
 I.  What  is  the  true  notion  of  the  Real  Prefence  as  acknow- 
 ledgedby  the  Church  of  England,  4? 
 
 II.  That 
 
A  Table  of  the  Principal  Matters 
 
 II.  That  this  Notion  has  been  conflantly  maintained  by  our  mojl 
 Learned  and  Orthodox  Divines.  46 
 
 —So  thofe  abroad ;     Calvin.  47 
 
 Beza.  49 
 
 • Martyr,  &c+  ^ 
 
 — For  our  own    Divines  \    consider  the  exprefs    words    of 
 the  twenty  ninth  Article  ,  in  K^.  Edw.  VI.  time.        52 
 
 Archbifljop  Cranmer.  '  55 
 
 Bi/hop  Ridley.  55 
 
 "-That  the  fame  continned  to  be  the  Opinion  of  our  Divines 
 after.  56 
 
 Shewn 
 
 1 .  From  the  Hijlory  of   the  Convocations  proceeding  as 
 to  this  point  in  the   beginning  of  Q^    Eliz.   Reign. 
 
 ib. 
 
 2.  From  the  Teftimomes  of  our  Divines. 
 
 -Bp.  Jewell.  59 
 
 — Mr.  Hooker.  60 
 
 — ; Bp.  Andrews.  62 
 
 — A.  B.  of  Spalatto.  64 
 
 Bp.  Montague  *                                ib. 
 
 — Bp.  Taylour.  66 
 
 Mr.  Torndyke.  69 
 
 Whofe  Tejlimonies  are  cited  at  large:    Of 
 
 5.  Dr.  Jo.  White. 
 
 6.  Dr.  Fr.  White. 
 
 7.  Dr.  Jackfen. 
 
 8.  Dr.  Hammond. 
 
 1.  Reformatio  Legum  Eo 
 clefiafticarum. 
 
 2.  Bp.  Morton. 
 
 3.  A.  B.  Ufher. 
 
 4.  Bp.  Cofens. 
 
 Whofe  Authorities  are  refer* d to  1  71,  72 
 
 III.  That  the  alterations  which  have  been  made  in  our  Ru- 
 
 brick,  were  not  upon  the  account  of  our  Divines  changing 
 
 their-Q pinions )  as    is  vainly  and  falfy  fuggejled.  72 
 
 IV.  That 
 
contained  in  this  Treatife. . 
 
 IV.  That  the  Reafbns  mentioned,  in  our  Rubrick,  concerning 
 the  XmpofTibility  of  Chrift's  Natural  Body's  exifting  in 
 feveral  places  at  the  fame  time,  is  no  way  invalidated  by 
 any  of  this  Aut hors  Exceptions  againji  it.  jj 
 
 i .  Not  by  his  Firji  Obfervation.  ib. 
 
 2.  Nor  by  his   Second.  79 
 
 J.  Nor  by  his  Third.  80 
 
 4.  Nor  by  his  Fourth.  81 
 
 The  Objection,  of  this  Opinions,  being  downright  Zuinglianifin  ; 
 Anjwered.  8  2 
 
 And  the  whole  concluded.  84 
 
 PART    II. 
 
 CHAP.     Ill 
 
 Of  the  Adoration  of  the  Hoft  cisprefcribed  and  pra&ifed 
 in  tk  Church  of  Rome. 
 
 Two  things  propofed  to  be  confidered  \ 
 
 I.  What  the  Doctrine  of  the  Church  of  England  as  to  this 
 point  is.    ■  86 
 
 Our  Authors  exceptions  againjlit,  Anfwered.         87 
 
 II.  What  is  the  Dodtrine  of  the  Church  of  Rome  ;  and 
 whether  what  this  Author  has  faid  in  favour  of  it  may 
 be  fuffcient  to  warrant  their  Pra&ice  as  to  this  matter. 
 
 91 
 
 Their  Doctrine  fated,  ib. 
 
 The 
 
A  Table  of  the  Principal  Matters*    <&cl 
 
 The  Defence  of  it ,    unfufficicnt :  fhewn  in  Anfwer, 
 i.  To  his  Proteftant  Conceflions.  95 
 
 2.  To  his  Catholick  Affections. 
 
 Firjt.  96 
 
 Second.  99 
 
 Third.  ib. 
 
 Fourth.  1 00 
 
 Fifth.  102 
 
 Sixth*  103 
 
 Seventh.  104 
 
 Eighth.  ib. 
 
 3.  T0  /^Grounds  Ar  offers  of  their  Belief.  105 
 
 T/;<?  Lutherans  Practice  no  Afology  for  theirs.  106 
 
 (  Fir/?.  /      108 
 
 N  Second.  \      109 
 
 Ground  <^  Third.              Anfwer'd.  «r     115 
 
 1  Fourth.  )     114 
 
 C   Fifth.  C      115 
 
 Some  Arguments  propofed>  upon  their  own  Principles,  againfi 
 
 this  Adoration.  117 
 
 Conclufwn.  125 
 
 ERRATA. 
 
 PAG.  xvii.l.  10.  fourth  r.  fixth.p.  xviii.  1.  10.  in  r.  on.  p.xxii.I.  g^.r.  they  are.  p. 
 xxiv.  1.  5.  r.  That  thou.  p.  13.  marg.  Hammond.  1.  6. p.  129.  p.  64.  marg.  Cafaubm. 
 ib.  I.  19.  Body  is  of  Chrift.  p.  76. 1.  24.  dele,  which,  p.  80,  L  15.  then  that.  p.  pi.  1. 
 27.  r.  this  Holy.  p.  98. 1. 16. /or  then  r.  the.  p.  112.  1. 18. Catholicu.  1.  20.  asks. 
 
 A  fe$  lejfer  Faults  there  are,  which  the  Reader  may  fleafe  to  correB. 
 
A 
 
 DISCOURSE 
 
 OF   THE 
 
 3iolp  Cucljartft  I 
 
 With  particular  Reference 
 
 To  the  two  Great  Points 
 
 OF  THE 
 
 REAI   PRESENCE, 
 
 AND 
 
 The  Adoration  of  the    H  O  S  T. 
 
 INTRODUCTION. 
 
 Of  the  Nature  of  this  Holy  Sacrament 
 in  the  Ge?ieral. 
 
 TO  underftand  the  true  defign  of  our 
 BlefTed  Saviour,  in  the  Inftitution  of  this 
 Holy  Sacrament ,  we  cannot,  I  fuppofe, 
 take  any  better  courfe  than  to  confider 
 firft  of  all,  what  Account  the  Sacred 
 Writers  have  left  us  of  the  time  and  Manner  of  the 
 doing  of  it. 
 
 G  Now 
 
2  Introduftiotu 
 
 Now  for  this  St.  Paul  tells  us,  i  Cor.  ir.  23. 
 "  That  the  Lord  Jefus  the  fame  night  in  which  he  was 
 let  ray  el  (having  firft  eaten  the  Paflover  according  to 
 the  Law,  Exod.  12.  Matt.xxvi.  20.)  took  Bread,  and 
 Matt,  xxvr,  u  when  he  had  given  thanks  he  brake  it ,  *  and  gave 
 uit  to  the  Difciples,  and  J  aid,  Take,  Eat,  This  is  my 
 u  Body  which  is  broken  for  you,  This  do  in  Remembrance 
 6  of  Me.  After  the  fame  manner  alfo  he  took  the  Cup 
 "  when  he  had  fupp'd,  faying,  This  Cup  is  the  New-Te- 
 "  (lament  in  my  Blood;  This  do  ye ,  as  oft  as  ye  Drink 
 "  //  in  Remembrance  of  me. 
 
 Such  is  the  Account  which  St.  Paul  gives  us  of 
 the  Original  of  this  Holy  Sacrament:  Nor  do  the 
 Evangelifts  diflent  from  it ;  only  that  St.  Matthew 
 with  reference  to  the  Cup,  adds.  Drink  ye  ALL  of 
 it,  Matt.xxvi.  27.  to  which  St.  Mark  fubjoins  a  par- 
 ticular Obfervation ,  and  which  ought  not  here  to 
 be  pafs'd  by ,  "  That  they  ALL  drank  of  it,  Mark 
 xiv.  23. 
 
 It  is  not  to  be  doubted,  but  that  the  defign  of  our 
 Blefled  Saviour  in  inflituting  this  Holy  Sacrament  9 
 was  to  Abolifh  the  Jewifh  P  off  over ,  and  to  cflabliih 
 the  Memory  of  another ,  and  a  much  greater  Deli- 
 verance, than  that  of  the  firft-born,  now  to  be  wrought 
 for  the  whole  World  in  his  Death.  The  Bread 
 which  he  brake,  and  the  Wine  which  he  poured  out , 
 being  fuch  clear  Types  of  his  Body  to  be  broken^ 
 his  Blood  to  be  fhed  for  the  Redemption  of  Man- 
 kind, that  it  is  impoffible  for  us  to  doubt  of  the  Appli- 
 cation. 
 
 And  as  God  Almighty  under  the  Law ,  defigned 
 that  other  Memorial  of  the  Pafchal  Lamb,  now 
 changed  into  a  fo  much  better  and  more  excellent  Re* 
 membrance,  to  continue  as  long  as  the  Law  its  felf 
 
 flood 
 
IntYoduRion.  $ 
 
 flood  in  force :  So  this  Blefled  Eucharifl ,  efta- 
 blifh'd  by  Chrift  in  the  room  of  it,  muft  no  doubt 
 have  been  intended  by  Him ,  to  be  continued  in 
 his  Church  ,  as  long  as  the  Covenant  feal'd  with 
 that  Blood  which  it  exhibits ,  Hands :  And  there- 
 fore, that  fince  that  fhall  never  be  abolifh'd;  'tis 
 evident  that  this  alfo  will  remain  our  Duty ,  and 
 be  our  perpetual  Obligation  to  the  end  of  the 
 World. 
 
 This  is  the  import  of  our  Saviours  Addition ,  Do 
 this  in  Remembrance  of  Me;  and  is  by  St.  Paul  more 
 fully  exprefled  in  thofe  Words ,  which  he  immedi- 
 ately fubjoyns  to  the  Hiftory  of  the  Inftitution  before 
 recited ,  i  Cor.  xi.  x6.  "  For  as  often  as  ye  eat  this 
 "  Bread,  and  drink  this  Cup ,  ye  do  fhevo ,  i.  e.  in  the 
 "Jewijb  Phrafe,  fet  forth,  Commemorate  the  Lords 
 "  Death  till  his  coming. 
 
 And  that  this  Holy  Sacrament  now  eftablifli'd  in 
 the  place  of  the  Jewijh  Paffbver,  might  be  both  the 
 better  underftood ,  and  the  eafier  received  by  them ; 
 it  is  a  thing  much  to  be  remarked  for  the  right  ex- 
 plaining of  it,  how  exa&ly  he  accommodated  all  the 
 Notions  and  Ideas  of  that  Ancient  Ceremony  to  this 
 new  Infiitution. 
 
 I.  In  that  Tafchal  Supper,  the  Matter  of  the  Houfe 
 took  Bread,  and   presenting  it  before  them,   in- 
 ftead  of  the  ufual  Benediction  of  the  Bread ,   He 
 brake  it,  and  gave  it  to  them,  faying,  [{This  is  nseeDr.B**: 
 the  Bread    of  Affliction  which  our  Fathers    ate    in   mond  on  Mat. 
 Egypt.    In  this  Sacred  FeaH ,  our  Saviour  in  like  *™-  ^ E; 
 manner  takes  Bread ,    the  very  Loaf,   which  the  Mat.xxri.36 
 Jews  were  wont  to  take  for  the  Ceremony  before  (S*. 
 mentioned ;  breaks  it,  and  gives  it  to  his  Difciples, 
 
 G  z  faying, 
 
4  Introduction. 
 
 faying  ,  This  is  my  Body  which  is  broken  for  you  •  al- 
 luding thereby ,  not  only  to  their  Ceremony  in  his 
 Action ,  but  even  to  their  very  manner  of  Speech  in 
 his  Expreffion,  to  the  Paffover  before  them,  which  in 
 TOS^ttflSll*  their  Language  they  conftantly  called,  *  the  Body  of 
 
 torf!  Vindic.      the  Pafchal  Lamb. 
 
 contr.  Capel. 
 
 iJ.  14.  Hammond  in  Mat.  xxvi.  1.  e.  (3c 
 
 II.  In  that  Ancient  Feaft,  the  Mailer  of  the  Koufe 
 in  like   manner    after  Supper  took  the  Cup,   and 
 
 t  Affix  prepa-  having  given  thanks ,  gave  it  to  them ,  faying ,  f 
 
 Cew.  caSp.!2?  rhh  is  the  Fruit  °f  the  Vlne >  and  the  Blood  °f  the 
 pag.  16.  Grape.     In  this  Holy  Sacrament   our  Blefled  Lord  in 
 
 the  very  fame  manner  takes  the  Cup ,  he  Blefles  it, 
 and  gives  it  to  his  Difciples  faying,  This  Cup  is 
 the  New-Teftament  in  my  Blood;  his  Attion  being 
 again  the  very  fame  with  theirs;  and  for  his  Ex- 
 preffion, it  is  that  which  Mofes  ufed,  when  he  ratified 
 the  Ancient  Covenant  between  God  and  the  Jews; 
 [  Exod.  xxiv.  8.  compared  with  Hebr.  ix  20.  ]  faying, 
 This  is  the  Blood  of  the  Teflament. 
 
 III.  In  that  Ancient  Feafl,  after  all  this  was  finifh'd, 
 *  Dr.  tight-    they  wore  wont  to  fing  a  *  Hymn ,   the  Pfalms  yet 
 
 Ta^mudbOb  cxtant>  &om  t'ie  cx^-  to  ^ie  cx*x-  thence  called 
 fervat.on  Mat.  by  them ,  the  Great  Hallelujah.  In  this  Holy  Supper, 
 xxvi.  ver.  26,  our  Saviour  and  his  Difciples  are  exprefly  recorded  to 
 ti*8  260  P       have  done  the  like ,    and  very  probably  in  the  felf- 
 
 fame  words.  [See  Matt.  xxvi.  30.  Mark  xiv.  26.]  In  a 
 
 Word,  Laflly, 
 
 IV.  That  ancient  Paffover  the  Jews  were  comman- 
 ded to  keep  in  memory  of. their  Deliverance  out  of 
 
 !2\  *  Fgypt.  The  bitter  Herbs  were  a  *  remembrance  of  the 
 
 bitter  fervitude  they  underwent  there,  Exod.  i.  14. 
 
 The 
 
Introduction. 
 
 The  red  Wine  was  a  +  Memorial  of  the  Blood  of  the  t  "£? ? 
 Children  of  //mr/  flain  by  Pharaoh  :  And  for  this 
 they  were  exprefly  commanded  by  Mofes,  Exod. 
 xiii.  8.  to  *  SHEW,  i.e.  to  annunciate  or  tell  forth  H^rrurtf 
 to  their  Children  what  the  Lord  had  done  for  them. 
 And  fo  in  this  Holy  Sacrament,  Ghrift  exprefly  infti- 
 tutes  it  for  the  fame  end,  *  Do  this,  fays  he,  in  re- 
 ranee   of  me  ;    which  St.  Paul   thus   explains. 
 
 m 
 
 i  Cor.  xi.  26.  "  For  as  often  as  ye  eat  this  Bread,  and 
 drink  this  Cup,  ye  do  (or  rather,  do  ye)  *  SHEW  (the 
 very  word  before  ufed)  cc  the  Lords  death  till  his 
 a  coming. 
 
 So  clear  an  AUufion  does  every  part  of  this  Sacra- 
 ment bear  to  that  ancient  Solemnity  •  and  we  muft  be 
 more  blind  than  the  Jews  themfelves,  not  to  fee,  that 
 as  that  other  Sacrament  of  Baptifm  was  inftituted  by 
 Chrift  from  the  Pradtife  and  Cuftom  of  the  ||  Jewifb 
 Doftors,  who  received  their  Profelytes  by  the  like 
 walhing;  fo  was  this  Holy  Eucharift  efta-blifht  upon 
 the  Analogy  which  we  have  feen  to  the  Pafchal  Sup- 
 per,  whofe  place  it  fupplies,  and  whofe  Ceremonies 
 it  fo  exa&ly  retains,  that  it  feems  only  to  have 
 heightned  the  defign,  and  changed  the  Application 
 to  a  more  excellent  Remembrance. 
 
 I  know  not  how  far  it  may  be  allow'd  to  confirm 
 this  Analogie,  That  it  was  one  of  the  moft  ancient 
 Traditions  among  the  *  Jews  of  old ,  that  the  Mef 
 fiah  fliould  come  and  work  out  their  deliverance,  The 
 <very  fame  night  in ,  which  God  had  brought  them  out 
 of  Egypt,  the  night  of  the  Pafchal  Solemnity.     But 
 
 thut,  "  Et  in  eadem  die  yi%.  xv.  menfu  Nifan.fi-  Marti^  redimendus  eft 
 bus  Mefli*.  Vid,  Vol.  I.  Crittc.  M.  p  498. 
 
 vnmv. 
 
 y.&Tetyyk  fails. 
 
 II  See  DrHiw- 
 monds  Practi- 
 cal Catechifm 
 Lib.  6.  pag. 
 115.  Oper. 
 fol.  Lond. 
 1684. 
 
 *  Vid.  Fagi- 
 um.  in  Anno- 
 rat.  in  Exod. 
 xii.  13.  where 
 he  renders 
 their  words 
 Ifiaei  in  die* 
 
 certain- 
 
Introduction. 
 
 certainly  confiderable  it  is,  that  as  God  under  the 
 Law,  the  fame  night  in  which  he  delivered  them, 
 inftituted  the  Pajover  to  be  a  perpetual  Memorial 
 of  it  throughout  their  Generations  ,♦  fo  here  our  Sa- 
 viour inftituted  his  Communion  not  only  in  the  fame 
 Night  in  which  he  delivered  us ,  but  immediately 
 after  having  eaten  His  laft  Pajfover  ;  to  fliew  us, 
 that  what  that  Solemnity  had  hitherto  been  to  the 
 Jews,  this  Sacrament  fliould  from  henceforth  be  to 
 us ;  and  that  we  by  this  Ceremony  fliould  comme- 
 morate ours,  as  they  by  that  other  had  been  com- 
 manded to  do  their  Deliverance. 
 
 This  the  Holy  Scriptures  themfelves  direct  us 
 to,  by  fo  often  calling  our  Blefled  Saviour  in  ex- 
 prefs  terms,  "  the  Lamb  of  God,  Joh.  i.  29.  St.Peter 
 fpeaking  of  our  Redemption  wrought  by  Him,  tells 
 us,  that  it  was  not  obtained  by  "  corruptible  things, 
 "fuch  as  ft  foe  r  and  gold,  but  by  the  precious  Blood  of 
 "  Chrifl,  as  of  a  Lamb  without  blemifh,  and  without 
 11  fpot,  i  Pet.  i.  18.  And  St.  Paul  fo  clearly  diredts 
 us  to  this  allufion,  that  no  poffible  doubt  can  re- 
 main of  it ;  tc  Chrifi,  fays  he,  our  Paffover  is  facri- 
 "ficed  for  us,  therefore  let  us  keep  the  Feaft,  2  Cor.i. 
 v.  7. 
 
 And  now  after  fo  many  Arguments  for  this  Ap- 
 plication,  as,  being  joined  together,  I  think  I  might 
 almoft  call  a  Demonftration  of  it ;  I  fuppofe  I  may 
 without  fcruple  lay  down  this  foundation  both  for 
 the  unfolding  of  the  nature  of  this  Holy  Sacrament 
 in  the  General,  and  for  the  Examination  of  thofe 
 two  great  points  I  am  here  to  confider  in  particu- 
 lar, viz.  That  our  Saviour  in  this  Inflitution  addref- 
 fmg  himfclf  to  Jews  ,  and  fpeaking  in  the  dired: 
 
 form 
 
Introduction: 
 
 form  of  the  PafchalVhxzks ;  and  in  a  Ceremony  which 
 'tis  thus  evident  he  defigned  to  introduce  in  the  ftead 
 of  that  Solemnity ;  The  beft  method  we  can  take 
 for  explaining  both  the  words  and  intent  of  this  Com- 
 muniony  will  be  to  examine  what  fuch  men  to  whom 
 he  fpake  muft  neceflarily  have  conceived  to  be  his 
 meaning ,  but  efpecially  on  an  occafion  wherein  it 
 neither  became  him  to  be  obfcure  ,•  and  the  Apoftles 
 filence,  not  one  of  them  demanding  any  explication 
 of  his  words,  as  at  other  times  they  were  wont  to 
 do,  clearly  fliewing  that  he  was  not  difficult  to  be 
 underftood. 
 
 This  only  Pojlulate  being  granted,  which  I  think  I 
 have  fo  good  reafon  to  exped:;  I  fliall  now  go  on  to 
 examine  by  it,  the  firfl:  great  Point  propofed  to  be  con- 
 fident, viz.  Of  the  Real  Prefence  of  Chrift  in  this 
 Holy  Sacramenty  and  that 
 
 lfl.  As  eftablilhed  by  the  Church  of  Rome, 
 idly.  As  acknowledged  by  the  Church  of  Eng- 
 land. 
 
 PART 
 
s 
 
 PART   T. 
 
 CHAP.     I. 
 
 Of  Transubstantiation, 
 
 Or  the  Real   Prefence   Eftabliftfd  by  the 
 Church  of  Rome. 
 
 *  Concil.Trid.  PH  wmmSRanfuhflantiation  is  defined  by  the  *  Council 
 seo:i3.cap4.  of  j^  to  be  «A  WONDERFVL 
 
 *  ■  J|        "  CONFERS  ION of the  whole  Subjlance 
 
 "  0/  the  Bread,  in  this  Holy  Sacrament,  in- 
 "  to  the  whole  fuhftance  of  the  Body  of  Chrift,  and  of 
 cc  the  whole  fuhftance  of  the  Wine  into  his  Blood  ;  the 
 "  Species  or  Accidents  only  of  the  Bread  and  Wine  re- 
 <c  maining. 
 
 For  the  better  underftanding  of  which  Wonderful 
 
 Converfion  ,  becaufe  the  Church  of  Rome ,  which  is 
 
 not  very  liberal  in  any  of  her  Inftru&ions,  has  taken 
 
 f  Carechif-     f  particular  care  that  this  iliould  not  be  too  much  ex- 
 
 SoVparYr  P^in'd  t0  tIie  PeoPle>  as  well  knowing  it  to  be  a 
 cap.  deEuch.  Dodtrine  fo  abfurd,  that  even  their  credulity  could 
 Sacr.  ^n.  59.      hardly  be  able  to  digeft  it;  it  may  not  be  amifs  if,  from 
 
 the  very  words  of  their  own  Catechifm ,  we  examine 
 
 a  little  farther  into  it. 
 
 Now  three  things  there  are,  which,  they  tell  us, 
 
 mull  be  confider'd  in  it  ; 
 
 I.  Thar 
 
 4^45- 
 
Of  Tranfubjlantiation.  p 
 
 I  *  "That  the  true  Body  of  Chrift  our  Lord,  the  * Catech. ibid. 
 "  very  fame  that  was  Born  of  the  Virgin ,  and  now  p'rim^^ 
 "  fits  in  Heaven  at  the  right  hand  of  the  Father,  is 
 11  contained  in  this  Sacrament. 
 
 "  Now  by  the  true  Body ,  they  mean  not  only 
 "  his  Human  Body ,  and  whatfoever  belongs  to  it , 
 "  as  Bones,  Sinews,  &c.  to  be  contain'd  in  this  Sacra- 
 "ment;  ||  But  the  intire  Chrift ,   God  and  Man;  fo  (Ubid.n.xxxi. 
 "that  the  EuchariBical  Elements  are  changed   in-  cMhfZ 
 "  to  our  Saviour ,  as  to  loth  his  Suhftances ,  and  the  Dew  (3  m- 
 "  confequences  of  both ,   his  Blood,   Soul,  and  Di-  mo^Euch^ 
 "vinity  its  felf,    all  which  are  really   prefent  in  %?cmiHem 
 "this   Sacrament;   *  the  Body   of  Chriil  by  the  *ibid.n.xxxiii. 
 "  Confecration ,  the   reft    by  Concomitance  with  the  S/3\PerCon' 
 
 Body.  in  Euch.  <[u* 
 
 Again:  When  'tis  faid,  "f  That  the  whole  Sub-  fi* 
 "flame  of  the  Bread  is  changed  into  his  whole  Body,  Sb&oSSS 
 "  and  the  whole  Subflance  of  the  Wine  into  his  whole  fioqu&fitin 
 "  Blood ;  this  is  not  to  be  fo  underftood ,   as  if  the  Euchar<  ®c- 
 "  Bread  did  not  contain  the  whole  Subflance  of  his 
 "  Blood,  as  well  as  of  his  Body,  and  fo  the  Wine,  the 
 "  whole  Subflance  of  his  Body,  as  well  as  of  his  Blood-, 
 "  (V)  feeing  Chrift  is  intire  in  each  part  of  the  Sa-  (v)  ibid.  n. 
 "  crament,  nay  in  every  the  leaft  Crumb  or  Drop,  of  **xv-  Se&- 
 c<  either  part.  '  in  £%'£? 
 
 farticula,  ££ 
 
 II.  "  The  *  fecond   thing   to  be   confider'd   for  Sjjjjjj;*0^ 
 "  the  underftanding  of  this  Myftery,  is,  That  not  se&.  Seam- " 
 "  any  part  of  the  Subflance  of  the  Bread  and  Wine  dum« 
 "  remains ;  tho  nothing  may  feem  more  contrary  to  the 
 c*  Senfes  than  this ;  in  which  they  are  certainly  in  the 
 
 right. 
 
 H  IIL"fThat 
 
 ti 
 
f  Ibid.  n.  xxv. 
 Sedt  Tertium 
 6c  n-  xHv.Sedh 
 Accid.  fine 
 Jubjcclo  conji. 
 in  Eucb. 
 
 Ulbkln.xxxvii. 
 Sedt  Primo 
 ratione. 
 
 *  IbiAn.xxxix. 
 $€&.   Conver- 
 fio  qua  fit  in 
 Eucb.  &c 
 t  Ibid.  n.  xliii. 
 Qionam  modo 
 Cbrijlus  exi- 
 fiat  in  Eucb  ay. 
 (^Jlbid.n. 
 xli.  SecSt.  De 
 Tranfubftant. 
 curiqfius  non 
 inquirendum. 
 
 Of  Tranfubftantiation. 
 
 riL  ce  f  That  the  Accidents  of  the  Bread  and  Wine, 
 c?  which  cither  our  Eyes  fee  (as  the  Colour.,  Frm^  &c.) 
 "or  our  other  Senfes  perceive  (as  the  TaH,  Touch, 
 "  Smell)  all  thefe  are  in  no  SuhjeB,  but  exift  by  them- 
 selves, after  a  wonderful  manner,  and  which  cannot 
 c<  be  explain  d. 
 
 For  the  reft,  the  Crnverfion  its  felf,  <c  ||  It  is  very 
 "difficult  to  be  comprehended,  How  Chrifts  Bo- 
 "  dy ,  which  before  Confecration ,  was  not  in  the 
 lc  Sacrament ,  fliould  now  come  to  be  there ,  fince 
 c  'tis  certain  that  it  changes  not  its  place ,  but  is 
 "  (till  all  the  while  in  Heaven.  Nor  is  it  made 
 tc  prefent  there  by  Creation ,  *  nor  by  any  other 
 ;c  Change  ;  For  it  is  neither  increafed  nor  dimi- 
 "nifh'd,  but  remains  whole  in  its  Subftance  as  be- 
 "  fore,  f  Chrift  is  not  in  the  Sacrament  Locally ; 
 "  for  he  has  no  Quantity  there ,  is  neither  Great  nor 
 "Little.  (**)  In  a  word,  Men  ought  not  to 
 "  inquire  too  curioufly,  how  this  Change  can  be 
 i:  made ,  for  it  is  not  to  be  comprehended  ,  feeing 
 Cf  neither  in  any  natural  Changes ,  nor  indeed  in  the 
 "  whole  Creation,  is  there  any  Example  of  any  thing 
 "like  it. 
 
 Such  is  the  Account  which  themfelves  give  of 
 this  My  ft  cry:  From  all  which  we  may  in  fhort 
 conclude  the  State  of  the  Queftion  before  us,  to 
 be  this;  That  we  do  not  difpute  at  all  about 
 ChrifTs  Real  Prefence ,  which  after  a  Spiritual  and 
 Heavenly  manner,  we  acknowledg  in  this  Holy 
 Eucharift ,  as  we  ftiall  hereafter  Ihew ;  nor  by  con- 
 fequence  of  the  Truth  of  Chrifts  Words  which 
 We  undoubtedly  believe :  But  only  about  this  Man- 
 ner of  his  Prefence ,   viz.  Whether  the  Bread  and 
 
 the 
 
Of  Tranfubflantiatiori. 
 
 the  Wine  be  changed  into  the  very  natural  Bo- 
 dy and  Blood  of  Chrift ,  fo  that  the  Bread  and  Wine 
 themfelves  do  no  longer  remain;  But  that  under 
 the  Appearance  of  them  is  contained  that  fame  .Bo- 
 dy  of  Chrift  ,  which  was  Born  of  the  Blefled  Vir- 
 gin, with  his  Soul  and  Divinity  \  which  fame  Bo- 
 "dy  of  Chrift ,  tho  extended  in  all  its  parts  in  Hea- 
 ven ,  is  at  the  famt  time  in  the  Sacrament  with- 
 out any  Extenfion,  neither  Great  nor  Small,  comes 
 thither  neither  by  Generation ,  nor  by  Creation ,  nor 
 by  any  local  Motion ;  forafmuch  as  it  continues  ftill 
 at  the  right  Hand  of  God  in  Heaven  f  at  the  ve- 
 ry fame  inftant  that  it  exifts  whole  and  intire  in 
 every  confecrated  HoH ,  or  Chalice;  nay  more, 
 is  whole  and  intire ,  not  only  in  the  whole  HoH ,  or 
 the  whole  Chalice;  but  in  every  the  leafl  Crumhoithz 
 Ho  ft,  and  every  the  leafl  Drop  of  the  Chalice ,  here 
 upon  Earth. 
 
 And  here  it  might  wrell  be  thought.,  a  very 
 needlefs,  indeed  an  extravagant  undertaking,  to 
 prove  that  thofe  Elements ,  which  fo  many  of  our 
 Senfes  tell  us,  continue  after  their  Confecration 
 the  very  fame ,  as  to  what  concerns  their  natural 
 Suhflance ,  that  they  were  before ,  are  in  reality 
 the  very  fame:  That  what  all  the  World  Sees  y 
 and  Feels,  and  Smells,  and  Tafls ,  to  be  Bread  and 
 Wine ,  is  not  changed  into  the  very  natural  Flejh 
 and  Blood  of  a  Body  actually  before  exiftent; 
 had  it  not  entred  into  the  Minds  of  fo  great  a 
 part  of  the  Chriftian  Church  to  joyn  in  the  main- 
 taining of  a  Paradox,  which  has  nothing  to  defend 
 it,  but  that  fond  Preemption  they  have  certain- 
 ly done  well  to  take  up,  That  they  cannot  poflibly 
 
 Hz  be 
 
 II 
 
X2  Of  Tranfubftantiation. 
 
 be  in  the  wrong,  and  without  which  it  would  be  very 
 difficult  for  them  to  perfwade  any  fober  man  that 
 they  are  here  in  the  right. 
 
 To  Ihew  that  thofe  words,  which  they  tell  us,  work 
 all  this  Miracle,  and  are  the  only  reafon  that  engages 
 them  to  maintain  fo  many  abfurdities  as  are  con- 
 fefledly  the  unavoidable  Confequences  of  this  Do- 
 <9:rine,  have  no  fuch  force  nor  interpretation  as  they 
 pretend ;  I  muft  defire  it  may  be  remembred  what 
 I  before  remark'd ,  That  this  Holy  Sacrament  was 
 eftabliftfd  by  our  Saviour  in  the  roorri  of  the  Jewifl? 
 Pajfcver,  and  upon  the  very  Words  and  Ceremonies 
 of  it.  So  that,  if  in  that  all  things  were  Typical; 
 the  Feaft,  the  Cufloms ,  the  Exprejjions  merely  atlu- 
 five  to  fomething  that  had  been  done  before,  and  of 
 which  this  facred  Ceremony  was  the  memorial;  we 
 ought  in  all  reafon  to  conclude,  that  both  our  Savi- 
 our muft  have  defigned,  and  his  Apoftles  underftood 
 this  Holy  Sacrament  to  have  been  the  fame  too. 
 
 Now  as  to  the  Nature  of  the  Paffover ;  we  have 
 already  feen  that  it  was  appointed  by  God  as  a  Re- 
 membrance of  his  delivery  of  the  Jews  out  of  the 
 Land  of  Egypt ,  when  he  flew  all  the  firfl-born  of 
 the  Egyptians,  Exod.  xii.  The  Lamb  which  they  ate 
 every  year  in  this  Feaft,  was  an  Euchariftical  Sacrifice 
 and  Type  of  that  firft  Lamb  which  was  flain  in  the 
 night  of  their  deliverance,  and  whofe  Blood  fprinkled 
 upon  the  Pofts  of  their  Doors  had  preferved  their 
 Fore- fathers  from  the  destroying  Angel,  that  he 
 fliould  not  do  them  any  mifchief.  The  Bread  of 
 Affliction  ,  which  they  broke,  and  of  which  they 
 *Vid.Came-  faid ,  perhaps    in    the   very  *  fame   manner    that 
 
 ron  Annot.  in 
 
 Matt.  xxvi.  26.   in  ilia  verba,  A«jSiTS  fct>67t,  inter  critic,  pag.  780. 1.  24. 
 
 Chrift 
 
Of  Tranfubjlantiation.  13 
 
 Chrift  did  of  the  very  fame  Loaf,  Take,  eat,  this  is 
 
 the  Bread  of  affliction  which  our  Fathers  ate  in  Egypt ; 
 
 they  efteem'd  a  Type  and  Figure,  of  that  unleaven'd 
 
 Bread  which  their  Forefathers  fo  many  Ages  before 
 
 had  eaten  there  ;  and  upon  that  account  called   it 
 
 *  "The  Memorial  of    their    delivery  out  of   Egypt.    *Al!ix  ScrmJ 
 
 f  The  Cup  of  Bleffing  which  they  blefled,  and  of  Pag-  503. 
 
 which  they  ALL  drank  in  this  Feaft,  they  did  it  at   pra&4c7te- 
 
 once  in  memory  both  of  the  Blood  of  the  Children   chifm.  lib  vi, 
 
 of  Jfrael  flain  by  Pharaoh,  and  of  the  Blood  of  the   £&*/-' Ed. 
 
 Lamb,  which  being  fprinkled  upon  their  doors,  pre- 
 
 ferved  their  own  from  being  flied  with  that  of  the 
 
 Egyptians. 
 
 'Now  all  thefe  Ideas  with  which  the  Apoftles 
 had  fo  long  been  acquainted,  could  not  but  pre- 
 fently  fugged  to  them  the  fame  defign  of  our 
 Blefled  Saviour  in  the  Inftitution  of  this  Holy  Sa- 
 crament :  That  when  He  ,  as  the  Mafler  of  the 
 Feaft,  took  the  Loaf,  Bleffed ,  and  brake  it  ,  and 
 gave  it  to  them ,  and  Bid  them  in  like  manner 
 henceforward,  Do  this  in  Remembrance  of  Him ;  He 
 certainly  defigned  that  by  this  Ceremony  ,  which 
 hitherto  they  had  ufed  in  memory  of  their  deliverance 
 out  of  Egypt,  they  fliould  now  continue  the  memory  of 
 their  Blefled  Lord,  and  of  that  deliverance  which 
 he  was  about  to  work  for  them.  That  as  by 
 calling  the  Lamb  in  that  Feaft  "  The  Body  of  the 
 Paffover ,  they  underftood  that  it  was  the  remem- 
 brance of  God's  mercy  in  commanding  the  deftroy- 
 ing  Angel  to  pafs  over  their  Houfes  when  he  flew 
 their  Enemies  ,♦  the  memorial  of  the  Lamb  which 
 was  killed  for  this  purpofe  in  Egypt-,  fo  Chrift 
 calling  the  Bread  his  Body,  nay,  his  Body  broken  for 
 
 them, 
 
14  Of  Tranfubfiantiation. 
 
 them,  could  certainly  mean  nothing  elfe  but  that 
 it  was  the  Type,  the  Memorial  of  his  Body,  which 
 as  yet  was  not,  but  was  now  jufl  ready  to  be  given 
 for  their  redemption. 
 
 This  is  fo  natural  a  refle&ion,  and  in  one  Part  at 
 
 Jeaft  of  this  Holy  Sacrament  fo  ncceftary  too,  that 
 
 'tis  impoiTible  to  explain  it    otherwife.        This  Cup, 
 
 tc  lays  our  Saviour,  is  the  New  Jejlament  in  my  Blood; 
 
 *  -seeExod.  That  is ,    as  *  Mofes  had  before  faid  of   the  Old 
 
 *xi7*.8'    And  Teflament  m  the  veiT  &me  Phrafe  ,   thcfeal,   the 
 
 this  Atlufiofi    ratification  of  it.     Now  if   thofe  words    be  taken 
 
 is  applied  by  literally  9    then   i/?.  'Tis  the  Cup    that    is  Tranfub- 
 
 lam'flSh  ftwtMtedj  not  the  Wine  9  zty>  It:  IS  Ranged  not 
 mond.  Annot.  into  Chrifl\  Blood  (  as  they  pretend  )  but  into  the 
 in  loc.  lit.  a.  jyew  Testament  in  his  Blood ;  which  being  confeP 
 fedly  abfurd  and  impoflible,  it  mufl  in  all  reafon 
 follow,  That  the  Apoflles  underilood  our  Saviour 
 alike  in  both  His  Expreffions ;  and  that  by  confe- 
 quence  we  ought  to  interpret  thofe  words,  this  is 
 my  Body  which  is  broken  for  you,  of  the  Bread's  be- 
 ing the  Type ,  or  Figure  of  his  Body ;  as  we  mufl: 
 that  of  the  Cup  ,  That  it  was  the  New  Teftament 
 in  his  Blood,  i.  e.  the  fign,  or  feal  of  the  New  Te- 
 /lament. 
 
 So  naturally  do  all  thefe  Notions  diredt  us  to  a 
 figurative  interpretation  of  his  Words;  the  whole 
 defign  of  this  Injlitution,  and  all  the  Pans  and  Cere- 
 monies of  it  being  plainly  Typical,  in  Remembrance 
 ( as  Chrift  himfelf  has  told  us  )  of  Him.  But  now 
 if  we  go  on  more  particularly  to  inquire  into  the 
 Expreflion  its  felf,  This  is  my  Body  which  is  broken 
 for  you ,  That  will  yet  more  clearly  confirm  this 
 interpretation. 
 
 It 
 
Of  Tranfuhflantiation.  1 5 
 
 It  has  before  been  obferved,  That  tliefe  words  of 
 our  Saviour  in  this  Holy  Sacrament ,  were  ufed  by 
 him  inftead  of  that  other  Expreflion  of  the  Mafier 
 in  the  Pafchal  Feafly  when  in  the  very  lame  manner 
 he  took  the  very  fame  Bread  into  his  Hands,  and 
 bleffed  it,  and  brake  it ,  and  gave  it  to  thofe  who 
 were  at  the  Table  with  Him,  faying,  This  is  the 
 Bread  of  affliction  which  our  Fathers  ate  in  Egypt. 
 And  can  any  thing  in  the  world  be  more  plain, 
 than  that  as  never  any  Jew  yet  imagined,  that  the 
 Bread  which  they  thus  took  every  year,  was  by 
 that  faying  of  the  Majier  of  their  Feaft  changed 
 into  the  very  fulflance  of  that  Bread  which  their 
 forefathers  had  i'o  many  Ages  before  ccnfumed  in 
 Egypt jn  the  night  of  their  deliverance  ;but  being  thus 
 broken  and  given  to  them,  became  a  Type ,  a  Ft* 
 gure,  a  Memorial  of  it  :  So  neither  could  thofe  to 
 whom  our  Saviour  Chrift  now  fpake  ,  and  who  as 
 being  Jews  had  fo  long  been  ufed  to  this  Phrafey 
 ever  imagine,  that  the  pieces  of  that  Loaf  which 
 He  brake,  and  gave  them,  faying,  "  This  is  my  Body 
 "  which  is  broken  for  you,  Do  this  in  Remembrance  of 
 "  me,  became  thereupon  the  very  Body  of  that  Sa- 
 viour from  whofe  Hands  they  received  it ;  and  who 
 did  not  fure  with  one  memler  of  his  Body  ,  give 
 away  his  whole  Body  from  himfelf  to  them  ;  but 
 only  defigned  that  by  this  Ceremony  they  fhciild  re- 
 member  Him,  and  his  Body  broken  for  them,  ns  by  the 
 fame  they  had  hitherto  remembred  the  Bread  of  affii- 
 ttion  which  their  Fathers  ate  in  Egypt. 
 
 I  ought  not  to  omit  it,becaufe  it  very  much  confirms 
 the  force  of  this  Argument,  That  what  I  have  here 
 laid  of  this  Analogy  of  the  Holy  Eucharijl,  to  the 
 
 Jewijh 
 
,     1 6  Of  Tra?ifubjlantiation. 
 
 fewijh  Paffover,  was  not  the  original  remark  of  any 
 Proteftant,  or  indeed  of  any  other  Chriftians  differ- 
 in^  from  the  Church  of  Rome  in  this  point  :  But  was 
 objected  to  them  long  before  the  Refor- 
 *Vid.apad  Author  For-    mation,  by  the  *  Jews,  themfelves  to  fhew 
 
 Sto^c^T^S    that    in    their    literal    Interpretation   of 
 havcTot  thu  Book,  may    thefe  Words,  they  had  manifeilly  depar- 
 
 find  the  Quotation  at  large      teJ    from  ^  intention  of  OUr   Blefled  Sa- 
 in the  late  Edition  of  Joan-        .  j       j  j  *»•■''•  v-    » 
 
 Mnfo  in  p«fat.  pag.    viour,   and  advanced  a  notion  in  which 
 73,  74.  'twas  impoffible  for  his  Apoftles,  or  any 
 
 other  acquainted,   as  they  were,  with  the 
 
 «tcEv2°2  XaXlU2  a0?er.    ?4chal  forms>  ever  t0    have  underftood 
 EiLugd."  1664?"  9*  him.  And  if  f  St.  Augufline,  who  I  fuppofe 
 
 will  not  be  thought  a  Heretick  by  either 
 party,  may  be  allow'd  to  fpeak  for  the  Chriftians ;  he 
 tells  us,we  are  to  look  upon  the  Phrafe,7fe  n  my  Body, 
 Juft,  fays  He,  as  when  in  ordinary  converfation  we 
 are  wont  to  fay,  This  is  Chriftmas,  or  Good-Friday,  or 
 Eafter-day ;  Not  that  this  is  the  very  day  on  which 
 Chrift  was  born,  or  fufferd,  or  rofe  from  the  dead, 
 but  the  return  or  remembrance  of  that  day  on  which 
 Chrift  was  born,  or  fufferd,  or  rofe  again. 
 
 It  is  wonderful  to  confider  with  what  confidence 
 our  new  Mifwnaries  produce  thefe  words  on  all  oc- 
 cafions ;  and  thereby  fhew  us  how  fond  they  would 
 be  of  the  Holy  Scripture ,  and  how  willingly 
 they  would  make  it  their  Guide  in  Controverfie,  did 
 it  but  ever  fo  little  favour  their  Caufe.  Can  any 
 thing,  fay  they,  be  more  expreis  ?  This  is  my  Body  ; 
 Is  it  poffible  for  words  to  be  fpoken  more  clear  and 
 pofitive  >  And  indeed  were  all  the  Expreffions  of 
 Holy  Scripture  to  be  taken  in  their  literal  mean- 
 ing, I  will  not  deny,  but  that  thofe  words  might  as 
 
 evidently 
 
Of  Tranfubftantiation.  17 
 
 evidently  prove  Bread  to  be  Chrifts  Body,  as  thofe 
 other  in  St.  John  ,  /  am  the  Bread  that  came  down 
 from  Heaven ,  argue  a  contrary  tranfubftantiation  of 
 Chrift's  Body  into  Bread,  John  vi.48^  1.  or  thofe  more 
 ufual  inftances,  I  ammthe  true  Vine;  I  am  the  door 
 of  the  fheep ;  That  Rock  was  Chrift  ;  prove  a  great 
 many  Tranfubftantiations  more,  viz.  of  our  Saviour 
 into  a  Vine ,  a  .D00A* ,  and  a  i?0ci.  But  now  ,  if 
 for  all  this  plainnefs  and  pofitivenefs  in  thefe  ex- 
 preffions,  they  themfelves  tell  us,  That  it  would 
 be  ridiculous  to  conclude  from  hence,  that  Chrift 
 was  indeed  turned  into  all  thefe,  and  many  other 
 the  like  things ;  they  may  pleafe  to  give  us  leave 
 to  fay  the  fame  of  this  before  us ,  it  being  nei- 
 ther lefs  impoffible,  nor  lefs  unreafonable  to  fuppofe 
 Bread  to  be  changed  into  Chrift's  Body,  than  for 
 Chrift's  Body  to  be  changed  into  Bread,  a  Vine,  a 
 Door,  a  Rock ,  or  whatever  you  pleafe  of  the  like 
 kind. 
 
 But  I  have  already  fliewn  the  ground  of  this 
 miftake  to  be  their  want  of  confidering  the  Cu~ 
 ftoms  and  Phrafes  of  the  Jewijh  Pajfover,  and  upon 
 which,  both  the  Holy  Eucharift  it  felf ,  and  thefe 
 Exprejfions  in  it  Were  founded  :  And  I  will  only 
 add  this  farther ,  in  confirmation  of  it ;  That  in 
 the  Stile*  of  the  Hebrew  Language  in  general, 
 there  is  nothing  more  ordinary,  than  for  things 
 to  be  faid  to  *  Be  that  which  they  Signifie  or  Repre-  *  Exprefllont 
 fent.    Thus  Jofeph   interpreting    Pharaoh's  Dream,  °f/^sryk^ 
 
 quent  in  Holy 
 Scripture.  The  feed  is  the  Word  of  God,  Luke  viii.  n.  The  field  is  the  World  y  the 
 good  feed  are  the  children  of  the  kingdom  ;  The  tares  are  the  children  of  the  wielded  one, 
 Matt.  xiii.  38.  Tbefeven  Angels  are  the  Angels  of  thefeven  Churches  ;  and  the  fevem 
 Candlefiicks  are  thefeven  Churches,  Rev.  i.  20.    With  infinite  more  of  the  like  kind. 
 
 I  Gen. 
 
1 8  Of  Tranfubftantiation. 
 
 Gen.  xli.  16.  The  feven  good  Kine,  fays  he,  are  [even 
 jears ;  and  again,  The  feven  good  Ears  of  Corn  are 
 feven  years  ,  i.  e.  as  is  plain  ,  they  fignify  feven 
 years.  And  fo  in  like  mapner  in  this  place; 
 Chrijl  took  Bread ,  and  hie  fed ,  and  brake  it ,  and 
 gave  it  to  his  difciples,  faying  ,  Take ,  Eat,  this  is 
 my  Body  which  is  Broken  for  you:  That  is  ,  this 
 Bread  thus  Taken,  and  Blejfed ',  and  Broken,  and 
 Given  to'  you  ;  This  Bread,  and  this  Aft  ion,  figni- 
 fies  and  reprefents  my  Body  which  fliall  be  Broken 
 for  you. 
 
 And  indeed,  after  all  this  feeming  aflurance,  it 
 
 is  neverthelefs   plain,    That   they  themfelves   are 
 
 not    very  well  fatisfied  with  their  own  interpreta- 
 
 t  See  the  Pre-  tion.     f  We  have  fhewn  before,   how  little  confi- 
 
 tace.  dence  their  greatefl  Schoolmen  had  of  this  Dodtrine; 
 
 thofe  who  have  flood  the  mofl  ftifly  for  it,  could 
 
 *  See  their  O-  never  yet  *  agree  how  to  explain  thefe  words,  fo 
 pimors  col*  as  t0  prove  it  :  And  Cardinal  Bellarmine  alone, 
 Monfirar^a-  wh°  reckons  up  the  moft  part  of  their  feveral 
 bertineteEvL-  ways,  and  argues  the  weaknefs  too  of  every  one 
 ehariftia,  lib.  kut  ^js   own?  may  be  fijfJicient  to  aflure  us,  that 
 
 iVi^H.11'  they  are  never  likely  to  be:    And  might  ferve  to 
 
 *  Trad.  2.  de  A"tew  what  juft  caufe  their  own  great  *  Catharinus 
 Verbis  quibus  had  fo  long  fince  to  cry  out ,  upon  his  Enquiry 
 Conficicur.  onjy  int0    ^  meaning  0f  the  very  firft   word, 
 
 This :  "  Confider  ,  fays  he ,  Reader,  into  what  difli- 
 "  culties  they  are  thrown,  who  gp  about  to  write  up' 
 "on  this  matter,  when  the  word  THIS  only  has 
 "  had  fo  many ,  and  fuch  contradiftory  Expofitions , 
 a  that  they  are  enough  to  make  a  man  lofe  his  Wits> 
 "  but  barely  to  confider  them  alL 
 
 fTwas 
 
Of  Tranfubftantiation. 
 
 *9 
 
 t  See  their 
 Teftimonies 
 
 Treatije    of 
 Iranfubftanti- 
 ation\  in   the 
 
 'Twas  this  forced  fo  many  of  their  f  greateft 
 and  mod  learned  men  before  Luther ,  ingenuoufly  ^cd  i 
 to  profefs,  That  there  was  not  in  Scripture  any  evi-   late  Hifloricd 
 dent  proof  of  this  Doftrine  ;   and  even  Cardinal  Ca- 
 jetan  fince  to  own,  That  had   not  the  Church  de- 
 termined   for    the  literal    fenfe   of    thofe  words  ,  Defence  of  the 
 This  is  my  Body  ,    they   might  have  paffed  in  the  *gfljj£h  % 
 
 Metaphorical.  England,  p. 
 
 63,64,65.  In 
 the  Preface  above,  &c\ 
 
 It  is  the  general  acknowledgment  of  their 
 (I  greateft  Writers  at  this  day,  That  if    .  \)  St^Bjiiarmins  words 
 
 1  D  r>  T"  tt  r  n    •       ^i*.r>  r^-  m  the  defence  of  the  Ex- 
 
 the  Pronoun  THIS  in  that  Propofition,  fofnion  of  the  JDoclrtne  of 
 This  is  my  Body,  be  referr'd  to  the  Bread,  the  church  of  England,  pag. 
 which  our  Saviour  Chrift  held  in  his 
 Hand,  which  he  blefsd,  which  he  brake 
 and  gave  to  his  Difciples,  and  of  which 
 therefore  certainly ,  if  of  any  thing ,  he 
 faid  This  is  my  Body,  the  natural  repug- 
 nancy that  there  is  between  the  two  things  affirm'd  of 
 one  another ,  Bread  and  Chrifls  Body  ,  will  force 
 them  to  be  taken  in  a  figurative  Interpretation  : 
 For  as  much  as  'tis  impoffible  that  Bread  fhould  be 
 Chriffs  Body  otherwife  than  in  a  figure.  And  how- 
 ever, to  avoid  fp  dangerous  a  Confequence,  they  will 
 rather  apply  it  to  any  thing,  nay  to  nothing  at  all  than 
 to  the  Bread;  yet  they  would  do  well  to  confider, 
 whether  they  do  not  thereby  fall  into  as  great 
 a  danger  on  the  other  fide  ;  fince  if  the  Relative 
 THIS  do's  not  determine  thofe  words  to  the 
 Bread ,  'tis  evident  that  nothing  in  that  whole 
 Tropofition  do's;  And  then  how  thofc  Words  fliall 
 work   fo  great    a   change   in  a  SuljeS  to  which 
 
 added,  Salmer.  Tom.  9.  Tr. 
 20.  Suare%.  Difp.  58.  Se&. 
 7.    Vafaue^.  Difp.  201.  c.  1. 
 
 I    Z 
 
 they 
 
20  Of  Tranfubjlantiaticn. 
 
 they  have  no  manner  of  Relation,  will,  I  believe, 
 be  as  difficult  to  fliew ,  as  the  change  its  felf  is 
 incomprehensible  to  conceive. 
 
 And  now  after  fo  plain  an  evidence  of  the 
 weaknefs  of  that  foundation  which  is  by  all  con- 
 fefled  to  be  the  chief,  and  has  by  many  of  the 
 moil  Learned  of  that  Church  been  thought  the 
 only  Pillar  of  this  Caufe;  I  might  well  difpenfe 
 with  my  felf  from  cntring  on  any  farther  exami- 
 nation of  their  other  pretences  to  eftablifh  it 
 But   becaufe  they  have  taken  great  pains  of  late 
 
 Seff°xiH,Trid'  t^aPP1y  the  t  fixth  Chapter  of  St.   John  to  the 
 tRly  Eucharifl,  tho'  it  might  be  fufficient  in  gene- 
 ral  to  fay  that    no  good  Argument  for  a  matter 
 of  fuch  confequence,  can  be  built  upon 
 ♦see  them  thus  ranged  by    a  piace  which  fo  many  of  the  *  moft 
 
 Albentnm  de  Euch.    lib.  i.      m  r.  i     r  7       r    ^l  ^ 
 
 cap.  30.  pag.  209.    Two    Eminent    and  Learned    or    tnat    Commu^ 
 
 Popes  •,  Innocent  in.   Pius    nion  have  judged  not  to  have  the  leaft 
 
 11.  Four  cardinals ,  Bona-    Reiation  to  this  matter ;  yet  I  will  never- 
 
 venture,  D  Alhaco ,  Cufan.       .     ,   r     .  ,  1    •   «  n 
 
 Cajetane.  Two  Archbijhop,  thelefs  beg  leave  very  briefly  to  ftiew 
 Richardus  Armachannus,  &    the    Weakness  of    this   Second    Attempt 
 
 ^^SsssSmS.  to?/>  fd/?at  \  »  vain  ft  ite7 
 
 lis ,  Durandus  Mimatenfit ,  rally  thele  icatter  d  Forces ,  whilft  their 
 Guiieimut  Aitifiodorenfis ,    majn    g^y   continues   fo    intirely    de- 
 
 Lindanus  Ruremondeniis  >  r  t  J 
 8c  Janfenius  Gandavenfit.  ieateO. 
 Doctors    and    Profeffors  of 
 
 Divinity  in  great  abundance  ;  Alexander  Alenfis  ,  Richardui  de  media  viHa,  Jo.  Ger- 
 fon,  Jo.  de  Ragufio,  Gabriel  Biel,  Thomas  Waldenfis,  Author,  tra&.  contr.  perfidiam 
 quorundam  Bohemorum ,  Jo.  Maria  Verratus,  Tilmannui  Segebergenfis,  Aftefanuf, 
 Conradus  ,  Jo.  Ferus ,  Conradus  Safgerus  ,  Jo.  HefTelius ,  Ruardus  Tapperus,  Palatiot, 
 &  Rigaltius.  Here  are  30,  of  the  Roman  Church  ,  who  rejedt  this  Application  of 
 this  Chapter.  For  the  Fathers,  fee  the  Learned  Parafbrafe  lately  fet  forth  of  this 
 Chapter,  in  the  Preface :  All  which  {hews  how  little  ftrength  any  Argument  from  this 
 Chapter  can  have  to  eftablifli  Tranfubftantiation. 
 
 It 
 
Of  Tranfubjlantiation: 
 
 It  is  a  little  furprizing  in  this  matter  ,  that 
 they  univerfally  tell  us  ,  That  neither  the  begin- 
 ning nor  ending  of  our  Saviours  Difcourfe  in  that 
 Chapter  belongs  to  this  Matter  ;  that  both  before 
 and  after  that  paflage  which  they  refer  to,  'tis 
 all  Metaphor  ;  only  juft  two  or  three  words  for 
 their  purpofe,  Literal.  But  that  which  raifes  our 
 wonder  to  the  higheft  pitch,  is,  that  the  very  fifty 
 firft Verfe  its  felfon  which  they  found  their  Ar- 
 gument ,  is  two  thirds  of  it  Figure  ,  and  on- 
 ly otherwiTc  in  one  Claufe  to  ferve  their  Hy- 
 pothecs. 
 
 "  1 r  am  ,  fays  our  Saviour  ,  the  living  Bread 
 ci  which  came  down  from  Heaven  ;  This  is  Figu- 
 w  gurative  :  If  any  man  eat  of  this  Bread ,  he 
 li  jhall  live  for  ever  :  That  is  ,  they  fay  ,  by  a 
 "  Spiritual  Eating  by  Faith  :  And  the  Bread 
 "  which  I  will  give ,  is  my  Flejh  ,  which  I  will 
 "  g*ve'  for  the  life  of  the  World.  This  only 
 *  mud  be  underftood  of  a  proper  manducation, 
 ?  of  a  real  eating  of  his  Flefli  in  this  Holy  Sa- 
 "  crament. 
 
 21' 
 
 It  muft  be  confefled ,  that  this  is  an  Arbi- 
 trary way  of  explaining  indeed  ,  and  becomes 
 the  Character  of  a  Church  whofe  didates  are  to 
 be  received,  not  examined;  and  may  therefore 
 pafs  well  enough  amongft  thofe ,  with  whom  the 
 fuppofed  Infallibility  of  their  Guides ,  is  thought 
 a  fiifficient  difpenfation  for  their  own  private  Con- 
 federation. But  for  us,  who  can  fee  no  reafon 
 for  this  fudden  change  of  our  Saviours  Difcourfe  -T 
 
 nay 
 
22  Of  Tranfuhftantiation. 
 
 nay  think  that  the  connexion  of  that  laft  Claufe 
 with  the  foregoing  ,  is  an  evident  fign  that 
 they  all  keep  the  fame  Character ;  and  are  there- 
 fore not  a  little  fcandalized  at  fo  Capernaitical  a 
 Comment  ,  as  indeed  u  Who  can  hear  it  ?  V.  60. 
 They  will  pleafe  to  excufe  us,  if  we  take  our  Sa- 
 viours Interpretation  to  be  at  leaft  of  as  good  an 
 Authority  ,  as  'tis  much  more  reafonable  than 
 theirs  ,  V.  62.  "  Dos  this ,  fays  he,  Offend  you  ? 
 Do's  my  foying  that  ye  muft  eat  my  flejh  ,  and 
 drink  my  Blood  fcandalize  you  ?  Miflake  not  my 
 defign  ,  I  mean  not  any  carnal  eating  of  me  ; 
 that  indeed  might  juftly  move  your  Horrour ;  "  It 
 4t  is  the  Sprit  that  auickneth  ,  the  flejh  profit eth  no- 
 "  thing  ;  the  words  that  I  [peak  unto  you  they  are  J pi- 
 "  rit,  and  they  are  life. 
 
 He  that  defires  a   fuller  account  of  this  Cha- 
 pter,  may  pleafe  to  recur  to  the  late  ex- 
 t   A  Paraphrafe   with    cellent  f  Paraphrafe  fet  out  on  purpofe 
 
 Notes,  and  a  Preface  upon  ,'.       .      r       J  ,        ,  .    ,  .nr  ,  r 
 
 the  sixth  chapter  of  Saint    to  explain  it  ,    and  which   will    be  a- 
 John,  Lond.  1686.  bundantly  fufficient  to  ihew'the  reafon- 
 
 ablenefs  of  that  Interpretation  which  we 
 
 *    DeDodrin.Chrifti.n,     &™    °f  *'      l    ^    Ofjfy    add       to    dofe 
 
 Lib.  3.  cap.  16.  all  ,   tnat  one  Remark   which    *  Saint 
 
 Augufline  has  left  us  concerning  it/  and 
 fo  much  the  rather  in  that  it  is  one  of  the  rules 
 which  he  lays  down  for  the  right  Interpreting  of 
 Holy  Scripture,  and  illuftrates  with  this  particular 
 Example  :  "  If,  fays  he,  the  faying  he  Preceptive, 
 44  either  forhidding  a  wicked  action,  or  commanding  to 
 "  do  that  which  is  good ,  it  is  no  Figurative  fay- 
 *  ing  :     But   if  it  feems  to   command  any  Villany  , 
 
 "or 
 
Of  Tra7ifubflantiatio?t.  2  3 
 
 *  or  Wkke  chefs  ,  or  for  hid  what  is  profitable  and 
 "  good ,  it  is  Figurative.  This  faying  ,  Except  ye 
 "  eat  the  Flelli  of  the  Son  of  Man ,   and  drink  his 
 
 *  Blood,  you  have  no  Life  in  you ,  feems  to  com- 
 "  mand  a  Villanous  or  Wicked  Thing :  It  is  there- 
 <c  fore  a  F IGV  R  E,  enjoining  us  to  communicate  in 
 ';  the  Tajfion  of  our  Lord ',  and  to  lay  it  up  in  dear  and 
 "  profitable  Remembrance ,  that  his  Flefh  was .  crucified 
 li  and  wounded  for  our  fakes. 
 
 And  now  having  thus  clearly ,  I  perfwade 
 my  felf,  fliewn  the  Weaknefs  of  thofe  Grounds, 
 on  which  this  Doctrine  of  the  fubflantial  Change 
 of  the  Bread  and  Wine,  into  the  Body  and  Blood 
 of  Chrift  in  this  Holy  Sacrament  is  eftablifh'd ; 
 I  fhall  but  very  little  infift  on  any  other  Argu- 
 ments againft  it :  Only  in  a  Word,  to  demonfwfte, 
 that  all  manner  of  Proofs  fail  them  in  this  great 
 Error ,  I  will  in  the  clofe  here  fubjoin  two  or  three 
 fhort  Confederations  more ,  to  fliew  this  Dotlrine  op- 
 pofite,  not  only  to  Holy  Scripture ,  as  we  have  feen  , 
 but  alfo , 
 
 1.  To  the  befl  and  pureft   Tradition  of  the 
 
 Church. 
 
 il.  To  the  Right  Reafcn^  and 
 
 3.  To  the  Common  Senfes  of  all  Mankind. 
 
 I.  That 
 
24  #/  Tranfubflantiation* 
 
 I  77>rf/  *#/s  DoSlrine  is  oppofite  to  the  left 
 and  pure  ft  Tradition  of  the  Church. 
 
 Now  to  fliew  this,   I  fliall    not  heap  together 
 
 a  multitude  of   Quotations    out  of   thofe  Fathers, 
 
 through    whofe    hands   this    Tradition   muft    have 
 
 paft :   He    that   defires  fuch  an  Account,  may  find 
 
 it   fully   done    by    one    of  the    Roman 
 
 *  A  Treatife  of  Tran-    Communion ,    in    a    little    *  Treatife    juft 
 
 TSBSk  %£&  nT  pu£llfll'd  ln  our  owLn  Lanusua?-  l 
 
 Printed  for  Rich,  cbifweli.    will  rather    take  a   method  that  ieems 
 I<587«  to  me  lefe  liable   to  any  juft  Exception, 
 
 and  that  is  to  lay  down  fome  general 
 Remarks  of  undoubted  Truth,  and  whofe  confequence 
 wlrbe  as  evident,  as  their  certainty  is  undeniable. 
 And  , 
 
 I.  For  the  Exprefwns   of  the  Holy  Fathers,-  It 
 
 is  not  deny'd ,   but  that  in  their  popu- 
 
 Such  are  yirmmfmH  >     lar     Difcourfes    they    have    fpared     no 
 
 C5££5£&3     words  (except  that  of  TranfubflanUati^ 
 
 but  never  p«  wiw** .  And    which  not  one  of  them  ever  ufed  J  to 
 
 Note   there  U  hardly  any  of     fa    Qff  fo    great    a    Myfteryi    And    I    be- 
 thefe  Words,    which  they      ,.  ,         &  JJ     J  ~ 
 
 have  applied  to  the  Bread    ueve   that  were  the    Sermons   and    De- 
 zndffine  in  the  Eucharift ,     votional  Treatifes   of    our  own    Divines 
 
 iSSSTSSSffai     alone>  fince  the  formation,  fearcht  in- 
 rtfm.  to ,   one   might  find  Expre/fions  among 
 
 *  See  Treatife  firft ,  of    them  ,    as    much    over-ftrain  d.     *  And 
 
 the  Adoration  ,  &c    Print- 
 ed lately  at  Oxford ;  Which  would  make  the  World'believe  that  we  hold,  I  know  not 
 what  imaginary  Real  Prefence  on   this  account;  juft  as  truly,  as   the  Fathers    did 
 Tranfubftanttation. 
 
 doubtlefs 
 
OfTranfub(la?itiation.  25 
 
 doubtlefs  thefe  would  be  as  ftrong  an  Argument 
 to  prove  Tranfubjlantiation  now  the  Doitrine  of  the 
 Church  of  England,  as  thofe  to  argue  it  to  have  been 
 the  Opinion  of  thole  Primitive  Ages. 
 
 But  now  let  us  confult  thefe  men  in  their  more 
 exadt  compofures,  when  they  come  to  teach,   not 
 to  declaim  ,    and  we  fliall   find   they   will  then 
 tell  us  ,  That   thefe    Elements  are   for 
 their  *  fabjlance   what    they    were   be-       *fl .£  not  "ecef&ry  to 
 fore  ,    Bread  and  Wine  :  That  they  re-    hcrVthat  have  beeTfo^f- 
 tain  the  true  properties  of  their  nature,    ten  and  fully  aiiedged.  Moft 
 to  nourifb  znd  feed  the  Body  :   that  they    £  ^TSt^SI 
 are    things    inanimate  ,     and    void     of    otTranfubftantiation  lately 
 fenfe  :    That  with  reference  to  the  Ho-    pubiimed.  The  reft  may  be 
 ly  Sacrament  they  are  Images,   Figures,    JSfiSMWft: 
 Signes ,    Symbols  ,  Memorials  ,  7  ypes  and    troverfi  de  t  Euchariftie , 
 Antitypes    of  the    Body    and    Blood  of   CapA^ym.  Claude  %ep. 
 
 ^>u  «X.       t*i_        •        i.   •     yr>,r  j    ™        r        au  *-   Trams  delaPerpe- 
 
 Chrilt.     That  in  their    Vje  and  Benefit,    tuite ,  1  Part.   cap.  wyv. 
 they  are  indeed  the  very  Body  and  Blood    Forbefuts  injiruHiones  h- 
 of  Chrift   to    every   faithful  Receiver ,  ft8fl&*  t nl 
 but  in  a  Spiritual  and  Heavenly  manner,    gue  Hiftoire  de  f  Eucbari* 
 as  we  confefs  :    That  ,  in  propriety  of  #** l,v2-  caP- *■ 
 fpeech  the  Wicked  receive  not  in  this  Ho- 
 ly Sacrament  the  Body  and  Blood  of  Chrift  ,    al- 
 though they  do  outwardly  prefs  with  their  teeth 
 the    Holy  Elements  ;    but   rather    eat   and  drink 
 the  Sacrament  of  His    Body  and  Blood  to   their 
 damnation. 
 
 II.  Secondly  ,  For  our  Saviours  words  which 
 are  fuppofed  to  work  this  great  Change ,  'tis 
 evident  from  the  Liturgies  of  the  Eaflern  Church* 
 
 K  that 
 
26 
 
 Of  Tranfubflantiation. 
 
 This  Arcudim  himfelf  is  forced  to 
 confefs  of  fome  of  the  latcer  Greeks,  viz. 
 That  they  take  thefe  Words  only  jPni>>i- 
 //fltT/fcOK,  HiiWically.  See  his  Book  de 
 Concord.  Lib.  3.  Cap.  27.  And  indeed 
 all  the  ancient  Liturgies  of  that  Church 
 plainly  fpeak  it ;  However  both  He  and 
 Goar  endeavour  to  fhift  it  off;  in  which 
 the  Prayer  of  Confecration  is  after  the 
 words  of  Inftitution  ,  and  diftimft  from 
 it.  So  in  Liturg.  S.  Chryjoftom.  Edition. 
 Goar.  fag.  76.  n.  1 50.  132.  are  pronoun- 
 ced the  Words  of  Inftitution.  Then 
 fag.  77.  numb.  139.  the  Deacon  bids  the 
 Prieit ,  'EvA&>ii7oy  ficoroTct  top  £}.ov 
 apTflr.  Who  thereupon  thus  confecrates 
 it  ;  He  firft  figns  it  three  times  with  the 
 fign  of  the  Crofs,  and  then  thus  prays 
 toUtov  icv  [JL-v  &tov  f*7o\>  rifitov  Qu- 
 ia* to  Xe<5-»  Qov.  And  fo  the  Cup  after- 
 wards. 
 
 *  The  fame  feems  to  have  be4en  the 
 cuftom  of  the  African  Church  ,  whofe 
 Prayers  now  ufed,fee  in  Ludolph.Hiftor.  I. 
 3.  cap.  5.  Where  is  alfo  the  Expre/Tion 
 mentioned,  n.  56.  Hie  Vanis  eft  Corpus 
 tnsum,  (3c. 
 
 that  the  Greek  Fathers  did 
 not  believe  them  to  be  words 
 of  Confecration  ;  but  to  be 
 the  fame  in  this  Holy  Eu- 
 charift  that  the  Haggadah , 
 or  Hiftory  of  the  Paffover 
 was  in  that  ancient  Feaft  ; 
 That  is  ,  were  read  only  as 
 an  account  of  the  Occafion 
 and  defign  of  the  Inftitution 
 of  this  Blefled  Sacrament  , 
 not  to  work  any  Miracles  in 
 the  Confecration.  And  for  the 
 *  African  Churches  ,  they  at 
 this  day  expound  them  in 
 this  very  Sacrament  after 
 fuch  a  manner  ,  as  them- 
 felves  confefs  to  be  inconfi- 
 ftent  with  Tranfulflantiation^ 
 viz.  This  Bread  is  the  Body  of 
 Chrift. 
 
 III.  Let  it  be  confidered,  Thirdly,  That  it 
 was  a  great  debate  in  the  Primitive  "Church  for 
 above  a  thoufand  Years,  Whether  Chrifts  Glorified 
 Body   had    any   Blood  in   it    or    no  ?    Now  how 
 
 thofe  Men  could  poffibly  have 
 queftioned  whether  Chrift }s 
 Glorified  Body  had  any  Blood 
 at  all  in  it,  had  they  then  be- 
 lieved the  Cup  of  Eucharift  to 
 have    been    truly     and   nally 
 
 chan- 
 
 See  this  whole  matter  deduced  through 
 the  firft  Ages  to  St.  Auguftine,  whom 
 Confentius  confulted  about  this  very  mat- 
 ter ,  in  a  particular  Treatife  written  by 
 Monfieur  AUtx  de  Sanguine  Cbrifti,  3m 
 Paw  4*0. 
 
Of  Tranfubftantiation.  27 
 
 changed  ,  into  the  Blood  of  his  Glorified  Body , 
 as  is  now  aflerted,  is  what  will  hardly,  I  believe,  be 
 ever  told  us. 
 
 I V.     We  will  add  to  this,    Fourthly,  their  man- 
 ner of  oppofing  the  Heathenifm  of  the  World.  With 
 what  confidence  could  they  have  rallied  them  as 
 they  did,    for  worfliipping  gods  which 
 their  own  Hands  had  made  ?   That  had       So  juftin  Martyr.  Apoi.2. 
 neither  Voice,  nor  Life,  nor  Motion  ,  Ex-    Jg^fft  ftS 
 
 pOled   to    Age,    to    Corruption ,    to  D#/?  ,      Felix,  p.  26.    Odhv.  Julius 
 
 to  Worms  ,    to    /wr,    and    other    Acci-  *J"J^,pa g;|72E ^-^ 
 
 «fe»tt.    That  they    adored  gods   which  nbTz'^Efai.52^.  Augu- 
 
 their  Enemies  could  fpoil  them  of,  Thieves  ftinus  in  Pfai.8o.  6c  in  Pfai. 
 
 and    Robbers  take  from  them;  which  {%  ^SS&^tjSt 
 
 .  1   r      1    1         /•  t  2-  caP-  4*  Cnryloltom.  no- 
 
 having  no  power  to  defend  themielves,     mil.  57.inGenef  efc. 
 were  forced  to  be  kept  under  Locks  and 
 Bolts  to  fecure  them. 
 
 For  is  not  the  Euchariftical  Bread  and  Wine , 
 in  a  higher  degree  than  any  of  their  Idols  were, 
 expofed  to  the  lame  raillery  ?  Had  their  Wafer,  if 
 fuch  then  was  their  Hofl  ,  any  voice,  or  life,  or 
 motion  ?  Did  not  their  own  Hands  form  its 
 fuhftance  ,  and  their  Mouths  fpeak  it  into  a  God  ? 
 Could  it  defend  its  felf  ,  I  do  not  fay  from 
 publick  Enemies  ,  or  private  Robbers ,  but  even 
 from  the  very  Vermine,  the  creeping  things  of  the 
 Earth  > 
 
 Or  fhould  we  fuppofe  the  Chriftians  to  have 
 been  fo  impudent  ,  as  notwithftanding  all  this, 
 to  expofe   others  for  the   fame  follies  of  which  j 
 
 K  z  them- 
 
28  Of  Tranfubftantiation. 
 
 themfelves   were  more   notorioufly  guil- 
 *  And  yet  that  none  did,    tv  .  vet  were  there  no  *  Heathens,  that 
 
 the  Learned  Rtzalnus  con-      i     j         v  i  •  ^i 
 
 \e&>.Not.adTertuLLz.ad    had    wit    enough   to    recriminate?   The 
 
 Vxor.c  5.  other  +  Articles  of  our  Faith   they  fuf- 
 
 t  SeeW.Apoi.c21.    ficiently  traduced ;  That  we  fliould  wor- 
 
 Etde  came  Chnfti,  c.  4.  5.     n  .         J  >  c     ^ 
 
 Jufiin  Martyr,  Apoi.  2.  y*r-  imp  a  yjfo» ,  and  He  too  a  Malefa&or, 
 wo^.  1.  2.  O/g.  cowm  Cf//  crucified  by  Pilate  ;  How  would  they 
 1  l-  have  triumphed,  could  they  have  added, 
 
 That  they  wTorihipped  a  bit  of  Bread  too ; 
 which  Cofter  himfelf  thought  a  more  ridiculous  Idola- 
 try than  any  the  Heathens  were  guilty  of  >„  Since  this 
 Dodrine  has  been  itarted,  we  have  heard  of  the  Re- 
 proaches of  all  forts  of  Men,  Jews,  Heathens,  Maho- 
 \\  See  du  Per-  me  tans  y  againfl  us  on  this  account.     ||  Were  there  no 
 TcbJ\  C  Etc     AP°fiates  that  could  tell  them  of  this  fecret  before  ?  Not 
 29*rpi  "973.  *    any  Julian  that  had  malice  enough  to  publifh  their  Con- 
 fufion  ?  Certainly  had  the  Ancients  been  the  Men  they 
 are  now  endeavour'd  to  be  reprefented,  we  had  long 
 ere  this  feen  the  whole  World  filled  with  the  Writings 
 that  had  proclaimed  their  fhame,  in  one  of  thegreatelt 
 inftances  of  Impudence  and  Inconfideration,to  attacque 
 their  Enemies  for  that  very  Crime,  of  which  them- 
 felves were  more   notorioufly  guilty. 
 
 V.  Nor  does  their  manner  of  Difputing  againfl: 
 
 the   Heretical  Chriftians   any  lefs   fpeak 
 
 See  this  fully  handled  in  a    their  Opinion  in  this  Point ,  than  their 
 
 Tranfubftantiation  compa-  Hca :nens.  It  was  a  great  argument  a- 
 red  &.-,  1687,  mongft    them   to  expofe  the   frenzy  of 
 
 Eutyches,  who  imagined  fome  fuch  kind 
 of  Tranfuhftantiation  of  the  humane  nature  of  Chrift 
 into  the  Divine  ,    to  produce  the  Example  of  the 
 
 Eucharijl ; 
 
Of  Tranfubftantiation. 
 
 Eucharifl ;  That  as  there  the  Bread  and  the  Wine, 
 fays  P.  Gelafius,  "  Being  perfe&ed  by  the  Holy  Spirit, 
 "  pafs  into  the  Divine  Suhfiance  9  yet  fo  as  ftill  to 
 <c  remain  in  the  property  of  their  own  Nature,  or  fub- 
 iC  fiance  of  Bread  and  Wine  ;  So  here  the 
 Humane  Nature  of  Chrift  ftill  remains, 
 though  affumed  by,  and  conjoyned  to 
 the  Divine.  Which  words,  as  their  Z7- 
 ditor  has  done  well  to  let  a  Caute  up- 
 on in  the  Margent  to  fignifie  thei?  dan- 
 ger ,  fo  this  is  clear  from  them,  that 
 Gelaftus  ,  and  fo  the  other  Writers  that 
 have  made  ufe  of  the  fame  Argument , 
 as  St.  Chryfoftome,  Theodoret,  &c.  mufl 
 have  thought  the  Bread  and  the  Wine 
 in  the  Eucharifl  no  more  to  have  been 
 really  changed  into  the  very  Body  and 
 Blood  of  Chrift ,  than  they  did  believe 
 his  Humane  Nature  to  have  been  truly 
 turned  into  the  Divine;  For  that  otherwife 
 the  parallel  would  have  flood  them  in  no 
 ftead  r  nay  would  have  afforded  a  de- 
 fence of  that  Herefie  which  they  under- 
 took to  oppofe  by  it. 
 
 29 
 
 This  Argument  is  mana- 
 ged by  St.  Chryfcftome  Epiji. 
 ad  Ccefarmm  Alonachum. 
 By  Theodoret  Dial.  2.  pag.  85 
 Ed  G.  L.  Parts,  164,2.  Tern. 
 4.  Gelajjus  in  Operc  contra 
 Eutycben  &  Neponum. 
 He  thus  ftates  the  Eutycbian 
 Heref'e,  *«  Dicunt  unam  ejje 
 naturam  i.e.  Divinam.  A- 
 gainft  this  he  thus  difputes, 
 Certe  Sacrament  a  quafiimi- 
 mus  corporis  (3  fangtinis 
 Chrift t  divina  res  e(l.— 
 Et  tamen  non  defimt  fub- 
 ftantia  vel  Natura  Vanis  & 
 Vmi*  Satis  ergo  nobis 
 
 Evidentur  Oftenditur ,  hoc 
 nobis  de  ipfo  Chrifio  Domino 
 fentiendnm  quod  m  ejus  ima- 
 gine profitemur.  -ZJt 
 ficut  in  banc  fc.  in  divinam 
 tranfeant  S.  Spiritu  perfici- 
 entefubftantiam,  permanen- 
 tes  tamen  in/ua  proprietatt 
 nature,  fie,  &c. 
 
 VI.  Yet  _  more  :  Had  the  Primitive  Chriftians 
 believed  this  great  Change;  how  comes  it  to  pafs, 
 that  we  find  none  of  thofe  Marks  nor  Signs  of  it , 
 that  the  World  has  fince  abounded  with  ? 
 
 *  No  talk   of  Accidents  exifting  without         *  Se.e  the  contrary  pro^ 
 Subjetts ,    of  the   Senfes  being   liable  to     m'bdimdil*  J9JM4 
 
 de  l'Euch.  c.8.  Claude  Rep. 
 au  2.  Traitte  de  la  Perpetuity  part.  1.  c.  4, 
 
 be 
 
3° 
 
 Of  Tra?ifubftantiation< 
 
 1240    vid.    Nauclerum   ad 
 Ami.  cit. 
 
 ||  Inftinued  by  Vrban  'vf 
 Ann.  1264. 
 
 V  Indeed  ,  in  all  Proba- 
 bility,  a  bundled  yean  la- 
 ter. 
 
 be  deceived  in  judging  of  their  proper  OljeEls  5  in 
 fliort,  no  PhiloJGphy  corrupted  to  maintain  this  Para- 
 dox.    No  Adorations,  Prccefftens,  Vows  paid  to  it,  as 
 to  Chrift  himfclf.     It  is  but  a  very  little 
 t  Under  Greg,  i*  Ann.     time  fince  the  f  Bell  came  in  play  9  to 
 
 give  the  People  notice  that  they  fliould 
 fall  down  and  Worlhip  this  new  God. 
 The  ||  Feafi  in  honour  of  it,  is  an  Invention 
 of  Yefterday ;  the  Adoring  of  it  in  the 
 Streets  no  V  older:  Had  not  thofe  firft 
 Chriftians  refpeft  fufficient  for  our  Blef- 
 fed  Saviour?  Or,  did  they  perhaps  do 
 all  this?  Let  them  fliew  it  us  if  they 
 can;  But  till  then,  we  muft  beg  leave  to  con- 
 clude, That  fince  we  find  not  the  leaft  Footfteps 
 of  afiy  of  thefe  neceflary  Appendages  of  this  Do- 
 drine  among  the  Primitive  Chriftians ,  it  is  not 
 to  be  imagined  that  we  fliould  find  the  Opinion 
 neither. 
 
 VII.  But  this  is  not  all :  We  do  not  only  not  find 
 
 any  fuch   Proofs  as    thefe  of  this   Dodrine  ,  but 
 
 we  find  other  Inftances   dire&ly  contrary  to  this 
 
 belief.    In  fome  Churches  they   ||  hunt 
 
 n  So  in  that  of  ferufr    what   remained  of  the    Confecrated  Ele- 
 
 STtSlt^  in  Levi~  ments>  * In  others>  they  save  [t  to  &- 
 
 *  so  in  that  of  Conftan-  tie  Children  to  Eat :  f  In  fome ,  they  bu- 
 
 rinopk.  Evag.  fiift.  1.  4.  ried  it  with    their  Dead;  In  all,   they 
 
 °'  ?5vid.  apud.  Autor.  Vit.  permitted  the  Communicants  to   carry 
 
 Bafiiii,c.8.  in  Vit.  Pat.  1. 1.  home    fome  Remnants    of  them;    they 
 
 %SfM?ft  fent  *  abroad  hy  Se«>  fcy  ^.  from 
 
 tbage,  Anno  419.  Vid.  Codic.Eccl.  Afric,  Ju£el,  c  18. 
 
 one 
 
Of  Tranfubftantiation. 
 
 one  Church  and  Village  to  another  i 
 without  any  Provifion  of  Bell  or 
 Taper,  Canopy  or  Incenfe ,  or  any  other 
 mark  of  Adoration  ;  they  fometimes 
 made  V  Poultices  of  the  Bread;  they 
 mix'd  the  .*.  Wine  with  their  Ink ;  all 
 which  we  can  never  imagine  fuch  holy 
 Men  would  have  prefumed  to  do,  had 
 they  indeed  believed  them  to  be 
 the  very  Body  and  Blood  of  our  Blefled 
 Lord. 
 
 3* 
 
 V  Vid.  St.  Auguil  Oper. 
 imp.  contr.  Julian,  lib.  3.  c. 
 164. 
 
 .'.  See  an  inftance  of  this 
 in  Baronius,  Ann  648.  Se&. 
 1 5.  The  8th  General  Ccui- 
 cil  did  the  fame.  In  Aft. 
 Syn> 
 
 Vffi.  Laftly:  Since  the  prevalence  of  this  Do- 
 ctrine in  the  Churcfi,  what  Oppofition  has* it  met 
 with?  What  Schifms  has  it  caufed?  What  infinite 
 Debates  have  there  rifen  about  it  ?  I  fliall  not 
 need  to  fpeak  of  the  Troubles  of  Berenger  m 
 the  Eleventh:  Of  the  Waldenfes ,  Alhigenfes ,  and 
 others  in  the  Twelfth  Century.  Of  Wicklijfy 
 Hus ,  &c.  who  continued  the  Oppofition  ,•  and 
 finally,  of  the  great  Reformation  in  the  beginning 
 of  the  laft  Age  1  by  all  which  this  Herefy  has 
 been  oppofed  ever  fince  it  came  to  any  Knowledg 
 in  the  Church.  Now  is  it  poffible  to  be  believed, 
 that  fo  many  Centuries  fliould  pafs ,  fo  many  He- 
 refies  fliould  arife ,  and  a  Doctrine  fo  full  of  Con- 
 tradictions remain  uncontefted  in  the  Church  for 
 almoft  a  Thoufand  years?  That  Berenger  fliould 
 be  one  of  the  firft  that  fliould  begin  to  Credit  his 
 Senfes,  to  Confult  his  Reafcn,  or  even  to  Defend  his 
 Creed? 
 
 Thefc 
 
3  2  Of  Tranfubjlantiation. 
 
 Thefe  are    Improbabilities  that   will  need   very 
 
 convincing    Arguments    indeed   to   remove    them. 
 
 But  for    the   little   late   French   trick   of 
 
 This  ii  the  Foundation    proving  this  Do&rine   neceflary  to  have 
 
 t££u££2£t£    feen   received  in  the  Primitive   Church 
 
 fwered  by  Monf.  Claude.        becaufe  it  is  lo  in   the  Prefent ,    and  if 
 
 you  will  believe  them ,  'tis  impoffible 
 a  Change  fliould  have  been  made ;  I  fuppofe , 
 we  need  only  turn  the  terms  of  the  Argument 
 to  (hew  the  Weaknefs  of  the  Proof,  viz.  That 
 from  all  thefe,  and  many  other  Obfervations , 
 that  might  be  offer'd  of  the  like  kind,  'tis  Evi- 
 dent that  this  Dotlrine  at  the  beginning ,  was  not 
 believed  in  the  Church,  and  l£t  them  from  thence 
 fee,  if  they  can  conclude  that  neither  is  it  believed 
 now. 
 
 Thus  contrary  is   this  Dodtrine   to  the  Befl  and 
 Pureft   Tradition   of  the  Church :   Nor   is  it  lefs , 
 
 Secondly, 
 
 II.  To  Right  Reafon  too. 
 
 It  were    endlefs    to  heap   together  all   the  Con- 
 tradictions  that   might   be    offer'd    to   prove  this  ; 
 "  That  there  fliould  be  Length ,   and  no- 
 See  Mr.  chiJUngwonh  a-    "thing    Long;    Breadth,     and     nothing 
 garaftjftwf,  civ.n.46.         "Broad;  Thicknefs ,    and    nothing  Thick; 
 
 "Whitenefs ,  and  nothing  White ;  Round- 
 "  nefs ,  and  nothing  Round  ;  Weight ,  and  nothing 
 li  Heavy  ;  Sweetnefs ,  and  nothing  Sweet ;  Moijlure, 
 "  and  nothing  Moijl ;  Fluidnefs ,   and  nothing  Flow- 
 
Of  Tranfubftantiation.  33 
 
 11  ing;  many  Attions  and  no  Agent;  many  Pafi- 
 w  m j,  and  no  Patient ;  i.  e.  That  there  jfhould  be  a 
 "Long,  Broad ,  Thick,  White,  Round,  Heavy,  Sweet , 
 "Motft,  Flowing,  Aclive,  Pa  five  N OT H I N G. 
 "That  Bread  fliould  be  turned  into  the  Suhftance 
 <c  of  Chrift ,  and  yet  not  any  thing  of  the  Bread 
 "  become  any  thing  of  Chritt  ;  neither  the  Mat- 
 M  ter  ,  nor  the  Form ,  nor  the  Accidents  of  the 
 <c  Bread ,  be  made  either  the  Matter ,  or  the 
 "  /fo/w  ,  or  the  Accidents  of  Chrift ;  that  /froo/ 
 c<  fliould  be  turned  into  Nothing,  and  at  the  fame 
 "  Time  with  the  fame  Adtion  turned  into  Chrift, 
 "  and  yet  Chrift  fliould  not  be  Nothing ;  that  the 
 "fame  Thing  at  the  fame  Time  fliould  have  its 
 "juft  Dimensions,  and  juft  Diftance  of  its  Parts 
 <c  one  from  another ,  and  at  the  fame  time  not 
 "  have  it ,  but  all  its  Parts  together  in  one  and 
 "  the  felf-fame  Point;  That  the  fame  Thing  at 
 "  the  fame  time  fliould  be  wholly  Above  its  felf, 
 "  and  wholly  Below  its  felf,  Within  its  felf,  and 
 "Without  its  felf,  on  the  Right-hand,  and  on  the 
 <c  Left-hand,  and  Round-alout  its  felf:  That  the 
 "  fame  thing  at  the  fame  time  fliould  move  to 
 "and  from  its  felf,  and  yet  lie  (I ill;  or  that  it 
 <c  fliould  be  carried  from  one  place  to  another 
 <6  through  the  middle  fpace ,  and  yet  not  move. 
 <c  That  there  fliould  be  no  Certainty  in  our  Sen- 
 "fes,  and  yet  that  we  fliould  know  fomething 
 "Certainly,  and  yet  know  nothing  but  by  our 
 ce  Senfes ;  That  that  which  Is  and  Was  long  ago, 
 ,c  fliould  now  begin  to  be  ;  That  that  is  now  to 
 <c  be  made  of  Nothing,  which  is  not  Nothing,  but 
 "Something;  That  the  fame  thing  fliould   be  Be- 
 
 L  "fore 
 
34  Of  Tranfubftantiatlon. 
 
 "fore  and  After  its  felf.  Thefe  and  many  o- 
 "  ther  of  the  like  nature  are  the  unavoidable , 
 <:  and  mod  of  them  the  avow'd  Confequences  of 
 u  Tranfubjlantiation ,  and  I  need  not  fay  all  of 
 tc  them  Contradictions  to  Right  Reafon. 
 
 But  I  fhall  infift  rather  upon  fuch  Inftances  as 
 the  Primitive   Fathers    have   judged  to    be  abfurd 
 and  impojfihle ;  and  which  will  at  once  fhew  both 
 the  Falfenefs  and    Novelty  of  this  monftrous  Do- 
 ctrine;  and    fuch  are  thefe;   *  That  a 
 *  See  Examples  of   every     thing  already   exifling  jhould  be  produced 
 
 mtUers  de  la  controverfe  de     ny  places   at  the  fame  time  ;  That  a  Bo- 
 rEuebarjftje,cap.s.p.2ft.     Jy  Jhould  be  in  a  place  ^  and  yet  take  up 
 
 no  room  in  it ;  That  a   Body  jhould  pene- 
 trate the   dimenfions  of  another  Body ;  That  a  Body 
 (hould  exijl  after    the   manner  of  a  Spirit ;   That  a 
 real   body  Jhould  be    invijible  and  impaffible  :  That 
 the  fame  thing  Jhould  be  its  felf,  and  the  figure  of 
 its  felf:  That  the  fame  thing  fhould  be  contained  iny 
 and  participate   of  its  felf ;    f  That   an 
 t  Monfieur  Claude  Rep  au.      Accident   fhould  exifi   by  its   felf  without 
 a.  Traute  de  la  Perpetmte,  o   f  a        r.        J  r  a   7 
 
 pare.  i.  c.  4.  n.  n.  p»  7^.     a  oubject  ,  after  the    manner   of    a   Sub- 
 
 Ed.  yo.  Paris  1 663.  fiance.     All   thefe  things    the   primitive 
 
 Fathers  have  declared-  to  be  in  their 
 Opinions  grofs  Abfurdities  and  Contraditlions , 
 without  making  any  exception  i  of  the  Divine 
 Tower  for  the  lake  of  the  Eucharijl,  as  fome  do 
 now. 
 
 And  indeed    it  were   well  if  the   impoffibilities 
 ftopp'd  here :   but   alas  I  the  Repugnancies  extend 
 
 to 
 
Of  Tranfubftantiation.  3  5 
 
 to  the  very  Creed  its  felf,  and  deftroy  the  chiefcft 
 Articles  of  our  Faith,  the  Fundamentals  of  Chri- 
 ftianity.  How  can  that  man  profefs  that  he  be- 
 lieves our  Saviour  Chrift  to  have  been  horn  xvi. 
 Ages  fince,  of  the  Fir  gin  Mary,  twhofe  very  Bo- 
 dy he  iots  the  Prieft  about  to  make  now  before 
 his  Eyes  ?  That  he  believes  him  to  have  Afcended 
 into  Heaven,  and  behold  he  is  yet  with  us  upon 
 Earth  ?  There  to  Sit  at  the  right  hand  of  God  the 
 Father  Almighty,  till  in  the  end  of  the  World  He 
 Jhall  come  again  with  Glory  to  judg  both  the  Quick 
 and  the  Dead  >  And  behold  he  is  here  carried  through 
 the  Streets ;  lock'd  up  in  a  Box ;  Adored  firft,  and 
 then  Eaten  by  his  own  Creatures ;  carried  up  and 
 down  in  feveral  manners,  and  to  feveral  places, 
 and  fometimes  Loft  out  of  a  Prieft  s  Pocket. 
 
 Thefe  are  no  far-fetch'd  Confiderations ;  they  are 
 the  obvious  Confequences  of  this  Belief,-  and  if 
 thefe  things  are  impoffible,  as  doubtlefs  ,  if  there 
 be  any  fuch  thing  as  Reafon  in  the  World,  they 
 are ;  I  fuppofe  it  may  be  very  much  the  concern 
 of  every  one  that  profefles  this  Faith,  to  refled:  a 
 little  upon  them ,  and  think  what  account  muft*  ' 
 one  day  be  given  of  their  perfifting  obftinately  in 
 a  point  fo  evidently  erroneous,  that  the  leaft  degree 
 of  an  impartial  judgment ,  would  prefently  have 
 fhewn  them  the  falfenefs  of  it. 
 
 But  God  has  not  left   himfelf  without  farther 
 witnefs  in  this  matter,-  but  has  given  us,  thirdly* 
 
 L  %  mdly,  The 
 
I '  Of  Tranfubjlantiation. 
 
 III.  The  Conviftion  of  our  Senfes 
 againji  it. 
 
 An  Argument  this,   which  fince  it   cannot  be 
 Anfwered ,   they  feem   refolved  to   run   it  down  ;  • 
 as    the    Stoick    in    Lucian ,    who    began    to    call 
 names,  when  he  had  nothing  elfe  to  fay  for  him- 
 felf. 
 
 But  if  the  Senfes  are  fuch  ill  Informers  ,  that 
 they  may  not  be  trufted  in  matters  of  this  mo- 
 ment, would  thefe  Difputers  pleafe  to  tell  us, 
 What  Authority  they  have  for  the  truth  of  the 
 Chriftian  Religion  >  Was  not  Chriftianity  firft  found- 
 ed upon  the  Miracles  of  our  Blefled  Saviour  and 
 his  Apoftles  ?  Or  were  not  the  Senfes  judges  of 
 thofe  Miracles  ?  Are  not  the  Incarnation  ,  Death , 
 Refurretlion  and  Afcenjion  of  our  Lord ,  the  mod 
 Fundamental  Articles  of  our  Faith  ?  Have  we  any 
 other  Argument   to  warrant  our    belief  of  thefe , 
 
 but  what   comes  to  us  by   the   miniftry  of  our 
 ♦John  *x. 27,  Senjes>  *Dk]  not  chrift   himfelf  appcal  tothem 
 
 for  the  proof  of  his  own  Rifing  ? 
 
 The  Rornanitf  himfelf  believes  Tranfuhftantiation 
 becaufe  he  reads  in  the  Scripture ,  or  rather  (  to 
 fpeak  more  agreeably  to  the  method  of  their 
 Church  )  becaufe  he  has  been  told  there  are  fuch 
 Words .  there,  as ,  Hcc  eft  Corpus  Meum ;  Now  not 
 to.  enquire  how  far  thofe  words  will  ferve  to  war- 
 rant   this  .Do&rine,  is  it   not    evident    that  he 
 
 cannot 
 
Of  Tranfubftantiation.  3  7 
 
 cannot  be  fure  there  are  any  fuch  words  there, 
 if  he  may  not  truft  his  Senfes  ■:  And  if  he 
 may,  is  it  not  as  plain,  That  he  muft  feek  for 
 f6me  other  meaning  than  what  they  give  of 
 them  ? 
 
 Let  -us  fuppofe  the  change  they  fpeak  of 
 to  be  Supernatural  ;  Be  it  as  much  a  Miracle 
 as  they  defire  :  The  very  Character  of  a  Miracle 
 is  to  be  known  by  the  Senfes.  Nor  God  ,  nor 
 Chrift  ,  nor  any  Prophet  or  Apoftle  ,  ever 
 pretended  to  any  other.  And  I  ihall  leave  it 
 to  any  one  to  judge  what  progrefs  Chriftianity 
 would  have  made  in  the  World  ,  if  it  had 
 had  no  other  Miracles  but  fuch  as  Trmfuhftan- 
 ation  to  confirm  it :  i.  e.  Great  Wonders  confidently 
 aflerted  ,  but  fuch  as  every  ones  fenfe  and  reafon 
 would  tell  him  were  both  falfely  aflerted,  and  im- 
 poflible  to  be  performed. 
 
 But  now  whiffl  we  thus  oppofe  the  Errors  of  .  . 
 fome  by  aflerting  the  continuance  of  the  Natu- 
 ral Subftance  of  the  Elements  of  Bread  and 
 Wine  in  this  Holy  EuchariFt ;  let  not  any  one 
 think  that  we  would  therefore  fet  up  the  mi- 
 flakes  of  others  ;  as  if  this  Holy  Sacrament  were 
 nothing  more  than  a  meer  Rite  and  Ceremony^  a 
 bare  Commemoration  only  of  ChrifFs  Death  and 
 Paffion. 
 
 Our  Church  indeed  teaches  us  to  believe , 
 That  the  Bread  and  Wine  continue  dill  in  their 
 True   and    Natural  Subftance ;    but   it   teaches  us 
 
 alfo 
 
3  8  Of  Tranfubjlantiation. 
 
 ?ee  the   Chnrch   C.te-      a]fQ    t]m    »t;s    t]ie    BgJy    ancJ     gfoj    Qf 
 
 chiim,  and  Article  Twenry      ^,     -n  i  .   i  "V  •  i  r  i     o      i 
 
 eiehth.    The  Communion.     Chrift ,    which  every    faithful  Soul   re- 
 Office;  &c.  ccives  in    that    Holy   Supper  :    Spiritu- 
 ally indeed ,  and  after  a  Heavenly  man* 
 ner%  but  yet  moft  truly  and  really  too. 
 
 The  Primitive  Fathers,  of  whom  we  Jiave  be- 
 fore fpoken ,   fufttciently  afliire  us,  that  they  were 
 Grangers  to  that  Corporeal  change  that  is  now  pre- 
 tended ;  but  for  this  Divine  and  Mjftical,  they  have 
 -  openly  enough  declared  for  it. 
 
 Nor  are  we  therefore  afraid  to  confefs  a  change, 
 and  that  a  very  great  one  too  made  in  this  Holy 
 Sacrament.  The  Bread  and  the  Wine  which  we 
 here  Confecrate,  ought  not  to  be  given  or  re- 
 ceived by  any  one  in  this  My  fiery  ,  as  common 
 ordinary  food.  Thofe  Holy  Elements  which  the' 
 Prayers  of  the  Church  have  fanttified ,  and  the 
 Divine  Words  of  our  Blefled  Saviour  applied  to 
 them  ,  though  not  Tranfubftantiated ,  yet  cer- 
 '  tainly  feparated  to  a  Holy  ufe  and  fignification  , 
 ought  to  be  regarded  with  a  very  juft  Honour 
 by  us  :  And  whilft  we  Wor/hip  Him  whofe 
 Death  we  herein  Commemorate  ,  and  of  whofe 
 Grace  we  expedt  to  be  made  partakers  by  it,  we 
 ought  certainly  to  pay  no  little  regard  to  the  Types 
 and  Figures ,  by  which  he  has  chofen  to  reprefent 
 the  one,  and  convey  to  us  the  other. 
 
 Thus  therefore  we  think  we  fhall  beft  divide  our 
 Piety,  if  we  Adjre  our  Redeemer  in  Heaven ,  yet 
 omit  nothing  that  may  teftifie  our  juft  efleem  cf 
 
 his 
 
Of  Tranfubfta?itiation:  39 
 
 his  Holy  Sacrament  on  Earth :  Nor  fuffer  the  moft 
 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  lefs  Really  Prefent, 
 tho  after  another  manner  than  they;  nor  do  we  lefs 
 exped:  to  Communicate  of  his  Brdy  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  Feaft,  be  confiderd  ;  all  thefe  will 
 fliew  how  far  the  Church  of  England  is  from  a  light 
 efteem  of  this  great  My  fiery ;  indeed ,  that  it  is  nn- 
 poffible  for  any  to  fet  a  higher  Value  and  Reverehce 
 upon  it. 
 
 I  fliall  clofe  this  with  the  Declaration  of  One, 
 who  after  many  Years  fpent  in  great  Reputa- 
 tion in  their  Communion ,  was  fo  happy  as  to 
 finifh  his  Days  in  our  Church  ;  upon  his  firft 
 receiving  the  Blefled  Communion   among 
 
 us :    "  *  Tantam  magnorum   Prtzfulum   de-        *   Andr.    Sallii    Votum 
 "  miffionem  ,     tarn   eximiam  Trincipum   @     Pro  P*ce>  c.  23.  p.  9©,  Ed 
 <c  Populi    Reverentiam  ,    in    Sacra  Eucha-       xon'  f  7 
 "  riflia  adminiflranda  &  recipienda ,  nuf- 
 <c  quam    ego     vidi     apud     Romanenfes  ,     qui     tamen 
 "  fe    unos   Sacrament i    iftius    cult  ores    j  act  ant.     That 
 He    never   law  in  the  Church  of   Rome,   fo    great 
 a  Reverence     both     in    Adminiftring  •  and     Recei- 
 ving this   Holy  Eucharifi ,  as  he  found  among  us  ,• 
 
 t  info- 
 
4o  Of  Tranfubftantiation. 
 
 infomuch ,  that  he  fuppofed  it  would  hardly  be  be- 
 lieved among  them,  what  from  his  own  Experience, 
 he  recounted  concerning  it. 
 
 a* 
 
 Porro  hcec  qua?  narravi  ®   trita  nimis  ac  vulgo  nota 
 
 Videhuntur  fratribus  no  fins  Reformat az  Ecclefia :  Nova 
 
 Vid.  ibid.  pag.   omn'tno  ^  forfe  incredibilia  Apparebunt  Romance  Con- 
 
 90.  cap.  xxiv.  •      •     a  1  •  £r>\>  >r  x 
 
 n-7-  gregationis  Alumnis ;  quorum  lcilicet  auribus  perpetuo 
 
 Juggeritur  per  fuos  Inftruttores,  nullam  apud  P  rot  eft  antes 
 exiftere  fidem  prafentiai  Chrifti  realis  in  Euchariftite 
 Sacramento^  nullam  Devotionem  aut  Reverentiam  in  eo 
 Sumendo. 
 
 And  this  may  fuffice  for  the  firft  thing  propofed  ; 
 Of  the  Doftrine  of  Tranfubftantiation ,  or  of  the  Real 
 Prefence  profefled  and  eftablifhed  in  the  Church  of 
 Rome.    Our  next  Bufinefs  will  be  to  inquire ; 
 
 II.  What  that  Real  Prefence  of  Chrift  in  this 
 Holy  Eucharifl  is,  which  is  acknowledged  by  the 
 Church  of  England. 
 
 CHAP. 
 
Of  the  %eal  V  re  fence,   &c,  4  * 
 
 CHAP.    II. 
 
 Of  the  Real  Prefence  achowledged  by  the  Church 
 of  England. 
 
 IT  may  fufficiently  appear  from  what  has  been  faid 
 in  the  foregoing  Chapter,  what  juft  reafon  we  have 
 to  rejeft  that  kind  of  Prefence  which  the  Church  of 
 Rome  fuppofes  of  Chriftin  this  Holy  Euchariji.     But 
 now  in  Anfwer  to  our  Refleftions  upon  them  on  this  Two  Difcou» 
 Occafion,  a  late  Author  has  thought  fit  to  make  the  J^AdorS 
 World  believe,  that  we  our  felves,  in  our  Opinion  of  of  our  b.  Savi- 
 the  R'al  Prefence,  are  altogether  as  abfurd  as  they  are  3  chlr^ol^d 
 and  that  the  fame  Exceptions  lie  againft  our  own  1687. 
 Church,  which  we  urge  againft  theirs  :   All  which,  if 
 it  were  true,  would  but  little  mend  the  matter,  unlels 
 it  may  be  thought  fufficient  for  a  man  to  prove,  that  he 
 is  not  mad  himfelf,  becaufe  mod  of  his  Neighbours  are 
 in  the  fame  condition.     Indeed  herein  he  muft  be  al- 
 lowed to  have  reafon  on  his  fide,  that  if  the  Cafe  be  (b 
 as  he  affirms,  we,  of  all  men  living,  ought  not  to  prefs 
 them  with  fuch  Contradictions  ^  as  our  own  Opinion  Tra&i.  pag. 
 ftands  equally  involved  in.  1 5' l6' ' 
 
 'Tis  true,  he  confefles  for  what  concerns  the  Church 
 of  England,  as  itftood  in  the  latter*  end  of  King  Ed-  *  Traa.  1. 
 ward  the  btffs  time,  and  as  it  may  perhaps  bethought §*  26' 
 to  ftand  now,  .fince  the  f  reviving  of  the  Old  Rubric^  ibid.  §.  4. 
 againft  the  Adoration  of  the  Sacrament  at  the  end  of 
 our  Communion-Office-,  it  feems  not  to  lye  open   to 
 fuch  a  Recrimination  :  But  taking  our  Opinion  of  the 
 Real  Prefence  from  the  ExprefTions  of  our   own  Di- 
 
 M  vines. 
 
4  *  Of  the  Q{eal  Tre fence  acknowledged 
 
 vines,  and  of  thofe  abroad,  fuch  as  Calvin,  8tc.  whofe 
 "  Doftrine,amongft  all  the  reft,  the  Church  of 'England 
 "  feems  rather  to  have  embraced  and  agreed  with,  ef- 
 "  pecially  fince  the  beginning  of  the  Reformation  by 
 il  Q^Elizabcth  5  it  plainly  implies,  "  That  the  very  Sub- 
 "jhnce  of  Chrifts  Body  5  That  his  Natural  Body , 
 "  that  very  Body  that  was  born  of  the  Blejfed  Virgin  , 
 <c  and  crucified  on  the  Crofe^  is  prefent  as  in  Heaven, 
 "fe  here  in  this  Holy  Sacrament^  either  to  the  worthy 
 "  Receiver,  or  to  the  Symbols :  which  not  only  con- 
 tradicts the  prefent  Declaration  of  our  Church  5  viz. 
 "That  the  Natural  Body  of  Chrift  if  not  in  this  blefi 
 "fed  Sacrament  5  but  will  alfo  lay  a  neceffity  upon  us 
 to  quit  our  Reafon  too  that  we  give  for  it  5  viz.  "  That 
 <c  it  is  againfl  the  Truth  of  a  Natural  Body  to  be  in 
 "  more  places  than  One  at  One  time  5  and  on  wftich  we 
 feem  to  found  our  Faith  in  this  matter. 
 
 This  is,  I  think,  the  defign  of  the  former  of  thofe 
 Difcourfes  lately  Printed  at  Oxford,  as  to  what  con- 
 cerns the  Real  Prefence  $  and  in  Anfwer  to  which, 
 that  I  may  proceed  as  diftinclly  as  poffible,  I  (hall  re- 
 duce fny  Refleftionsto  thefe  Four  Generals: 
 
 1.  What  is  the  true  Notion  of  the  Real  Prefence,  as 
 acknowledged  by  the  Church  of  England. 
 
 2.  That  this  has  been  the  Notion  conftantly  main- 
 tained by  the  Generality  of  our  Divines. 
 
 3.  That  the  Alteration  of  the  Rubrick^,  as  to  this 
 matter,  was  not  upon  any  fuch  difference  in  their 
 Opinions,  as  this  Author  feems  to  furmife. 
 
 4.  That  the  Reafon  alledged  by  it,  concerning  the 
 Impoflibility  of  Chrift's  Natural  Body  %  exifting  in 
 
 fe- 
 
©jy  the  Church  of  England.  43 
 
 ieveral  places  at  the  fame  time,  is  no  way  invalida- 
 ted by  any  of  bis  Exceptions  againft  it. 
 
 But  before  I  enter  on  thefe  Reflections,  I  cannot 
 but  obferve  the  unreafonablenefs  of  our  Adverfaries, 
 in  repeating  continually  the  fame  Arguments  againft 
 us  without  either  adding  of  any  theleaft  new  force 
 to  them,  or  even  taking  notice  of  thofe  Replies  that 
 have  more  than  once  been  made  againft  them.  The 
 Publijher  of  this  Treatije  has  not  been  fo  indiligent 
 an  Obferver  of  what  has  paft  under  his  Eyes,  with  re- 
 ference to  thefe  kind  of  Controverts,  as  not  to  know, 
 that  this  very  Objection,  which  is  the  Foundation  of 
 his  Firji  Difcourfe,  was  made  by  his  Old  Friend 
 T.  G.  above  Nine  Years  fince$  and  fully  anfvver'd 
 by  his  Reverend  and  Learned  Adverfary  not  long  af- 
 ter. And  therefore  that  he  certainly  ought  either  qui- 
 etly to  have  let  alone  this  Argument  already  baffled, 
 and  not  have  put  the  World  in  Mind  where  that  De- 
 bate ftopp'd  3  or,  at  leaft ,  he  fhould  have  added 
 fbme  new  ftrength  to  it.  But  to  fend  it  again  into  the 
 World  in  the  fame  forlorn  State  it  was  before  5  to 
 take  no  notice  either  from  whofe  Store-houle  he 
 borrow'd  it,  or  what  had  been  returned  to  it  5  This 
 is  in  effedt  to  confefs,  that  they  have  no  more  to  fay 
 for  themfelves :  And  'tis  a  fad  Caufe  indeed  that 
 has  nothing  to  keep  it  up,  but  what  they  know  very 
 well  we  cananfwer,  and  that  they  themfelves  are  una- 
 ble to  defend. 
 
 But  to  return  to  the  Points  propofed  to  be  ccnfi- 
 der'd:  And, 
 
 Firfi,  To  ftate  the  Notion  cf  the  Real  Preface,  as 
 acknowledged  by  the  Church  of  England. 
 
 Ma  Iffiuft 
 
44  Of  the  ^eal  (Pre fence  acknowledged 
 
 I  muft  cbferve,   ift.  That  our  Church  utterly  denies 
 our  Saviour's  Body  to  be  fo  Realty  Prcfent  in  the  Bleffed 
 Sacrament,  as  either  to  leave  Heaven,  or  to  exift  in 
 fever d  places  at  the  fame  time.     We  confefs,  with  this 
 i.Tra&p.i?.  Author,  that  it  would  be  no  lefs  a  Contradi&ion  for 
 ChrilVs  Natural  Body,  to  be  in  feveral  places  at  the 
 fame  time  by  any  other  Mode  whatfoever,  than  by 
 that  which  ihtChurch  of  Rome  hasftated,  the  repug- 
 nancy being  in  the  thing  its  felf,  and  not  in  the  man- 
 ner of  it.     idly,  That  we  deny  that  in  the  Sacred  E/e- 
 ments  which  we  receive,  there  is  any  other  Subjiance 
 than  that  of  Bread  and  Wine,  diftributed  to  the  Com- 
 municants 5  which  alone  they  take  into  their  Mouths, 
 Anfwer  to  r.  anc*  Pre^s  wlt^  th^1*  Teeth.     In  (hort,  c<  All  which  the 
 G's  Dialogues. "  Do&rine  of  our  Church  implies  by  this  Phrafe ,  is 
 ^V1/79'     "  only  a  RealPrefence  of  Chrift's  Invifible  Power  and 
 li  Grace,  fo  in  and  with  the  Elements,  as  by  the  faith- 
 cc  ful  receiving  of  them,  to  convey  fpiritual  and  real 
 "  EffeCts  to  the  Souls  of  Men.     As  the  Bodies  aflii- 
 "  med  by  Angels,  might  be  called  their  Bodies,  while 
 c*  they  afliimed  them  5  or  rather,  as  the  Church  is  the 
 "  Bfidyof  Chrift,  becaufe  of  his  Spirit  quickening  and 
 "enlivening  the  Souls  of  Believers,  lo  the  Bread  and 
 "  Wine,  after  Confecration,  are  the  Real,  but  the  Spiritual 
 •     "  and  Myttical  Body  of  Chrift. 
 
 Thus  has  that  learned  Man,  to  whom  T.  G.  firft 
 made  this  Obje&ion,  ftated  the  Notion  of  the  Real 
 Prefence  profefs'd  by  us  5  and  that  this  i§  indeed  the 
 true  Doffrine  of  the  Church  of  England  in  this  mat- 
 ter, is  evident  not  only  from  the  plain  words  of  our 
 xxviii.  Article,  and  of  our  Church  Catechifm  5  but  alfo 
 from  the  whole  Tenour  of  that  Office  which  we  ufe 
 in  the  celebration  of  it.  In  our  Exhortation  to  it, 
 this  Blefled  Eucharift  is  exprefly  called  u  The  Commu- 
 
'By  the  Church  of 'England.  4j 
 
 "nion  of  the  Body  and  Blood  of  our  Saviour  Chrift  : 
 We  are  told,  "that  if  with  a  true  Penitent  Heart 
 "and  lively  Faith  we  receive  this  Holy  Sacrament  5 
 "  then  we  Spiritually  eat  the  Flejh  of  Chrift,  and  drin\ 
 "  his  Blood.  When  the  Prieft  delivers  the  confecrated 
 Bread,  he  bids  the  Communicant  "  Take  and  eat  this 
 "in  Remembrance  that  Chrift  died  for  thee,  and  feed 
 "  on  him  in  thy  Heart  by  Faith  with  Thanksgiving. 
 In  our  Prayer  after  the  Receiving,  "  We  thank  God, 
 <c  for  that  he  doth  vouchfafe  to  feed  us  who  have  duly 
 "received  thefe  Holy  Myfferies,  with  the  Spiritual 
 "  food  of  the  mod  precious  Body  and  Blood  of  his 
 "  Son  our  Saviour  Jefus  Chrift,  and  doth  affure  us 
 "  thereby  of  his  favour  and  goodnefs  towards  us,  and 
 "  that  we  are  very  Members,incorporate  in  the  Myftical 
 "Body  of  his  Son.  All  which,  and  many  other  the  like 
 Expreilions,  clearly  (hew,  that  the  Real  Prefence  which 
 we  confefsin  this  Holy  Euchariji  is  no  other  than  in 
 St.  Pauls  Phrafe,a  RealCommunion  of  Chrift's  Body  and 
 Blood?  or  as  our  Church  expreffes  it  Article  xxviii. 
 "  That  to  fuch  as  rightly  and  worthily,  and  with  Faith 
 "  receive  the  fame,  the  Bread  which  we  break  is  a  par- 
 taking of  the  Body  of  Chrift,  and  likewife  the  Cup  of 
 Blejjing  is  a  partaking  of  the  Blood  of  Chrift. 
 
 Hence  it  was  that  in  the  Prayer  of  Confecration  in 
 King  Edward  vi.time,  the  Church  of 'England after  the 
 Example  cf  the  ancient  Liturgies  of  the  Greeks  Church 
 ufed  that  Form,  which  our  Author  obferves  to  have 
 been  fince  left  out.  "  And  with  thy  Holy  Spirit  vouch-  trad.  1. 
 "  fafe  to  Blefs  and  San&ifie  thefe  thy  Gifts  and  Crea- 
 "  tures  of  Bread  and  Wine^  that  they  may  be  unto  us 
 ccthe  Body  and  Blood  of  thy  moft  dearly  beloved  Son 
 "  Jefus  Chrift —  *.  e.  as  the  Senfe  plainly  implies,  may 
 Communicate  to  our  Souls  all  the  Bleifings  and  Gra- 
 ces 
 
a&  Of  the  (Real  Tre fence  acknowledged 
 
 ces  which  Chrift's  Body  and  Blood  has  purchafed  fcT 
 us  5  which  is  in  Effeft  the  very  fame  we  now  pray 
 for  in  the  fame  Addrefs—  "  Hear  us,  O  Merciful  Fa- 
 rther we  mod  humbly  befeech  thee,  and  grant  that 
 "  we  receiving    thefe  thy    Creatures  of   Bread  and 
 "  Wine,  according  to  thy  Son  our  Saviour  Jefus  Chrifts 
 u  Holy  Inftitution,  in  remembrance  of  his  Death  and 
 •c  Paffion,  may  be  partakers  of  his  moft  Bleffed  Body 
 "  and  Blood.     Between  which  two  Petitions  there  is 
 fo  near  an  Affinity,  that  had  not  our  Author  been  ve- 
 ry defirous  to  find  out  Myjhries  where  there  are  in- 
 deed none  5  He  would  hardly  have  fuffer'd  his  Pnri- 
 Fag.  3.       tan  Friend  to  have  lead  him  to  make  fo  heavy  a  com- 
 plaint,  about  fo  fmall  a  Variation. 
 
 I  will  not  deny  but  that  f  ome  Men  may  poffibly  have 
 advanced  their  private  Notions  beyond  what  is  here 
 faid :  But  this  is  I  am  fare  all  that  our  Church  warrants, 
 or  that  we  are  therefore  concern  d  to  defend.     And  if 
 there  be  indeed  any,  who  as  our  Author  here  expret 
 fes  it,  do  believe  Chrifts  natural  Body  to  be  as  in  Uea- 
 ven,  fo  in  the  Holy  Sacrament  5  they   may  pleafe  to 
 confider  how  this  can  be  reconciled  with  the  Rubric/^ 
 of  our  Church,  cc  That  the  natural  Body  and  Blood  of 
 "  our  Saviour  Chrift  are  in  Heaven  and  not  here,  it 
 "  being  againft  the  truth  of  Chrifts  natural  Body,  to 
 "  be  at  onetime  in  more  places  than  one. 
 
 In  the  mean  time  I  pafs  on  to  the  next  thing  I  pro- 
 tofs'd, 
 
 Secondly,  To  fhew  in  Oppofition  to  the  Pre- 
 tences of  our  Adversary,  that  this  has  been  the 
 Notion  of  the  Red  Prefence  conftantly  main- 
 taind  by  our  moft  Learned  and  Orthodox 
 Divines. 
 
 And 
 
(By  the  Church  of  England.  47 
 
 And  here,  becaufe  our  Author  has  thought  fit  to 
 appeal  not  only  to  our  own,  but  to  the  forreign  Di- 
 vines for  this  new  Faith  which  he  is  plea^d  to  impofe 
 upon  us,  viz.  "That  the  very  Subftance  of  Chrifts Tra<a*  *•  §•  7* 
 u  Body,  that  his  natural  Body,  that  that  very  Body  that 
 u  was  born  of  the  Blciled  Virgin,  and  crucified  on 
 c<  the  Crofs,  &c.  is  prefent,  as  in  Heaven,  fo  Here  in 
 <c  this  Holy  Sacrament  5  i.  e.  in  both  at  the  fame  time: 
 I  muft  be  content  to  follow  his  Steps,  and  enquire  in- 
 to the  Doftrine  firft  of  Mr.  Calvin  and  his  followers  5 
 next  of  our  own  Country-men  in  this  Particular. 
 
 And  firft  for  Mr.  Calvin,  and  his  follower?,  I  can- 
 not but  obferve  what  different  charges  are  brought 
 againft  them  in  this  matter.     On  the  one  hand  we  are 
 told  by  Becanus  the  Jefuit ,  that,  "*The  CalviniJis,Jays  *ca\vki{ix 
 u  he,  deny  the  Body  and  Bloodof  Chrift  to  be  tm!y,™&nt  corPus 
 "  really,  and  fibftantiallj  preterit  in  the  EuchariU  :  On  chS^, 
 the  other,  Here  is  one  will  prove,  that  they  believe  reaiker,  & 
 his  very  Body,  hhnatural  Body,  now  in  Heaven,  tobe^f^SL 
 
 J%    1   r  1       r  •         •        1       rr  i     o  pr*fentem  eiic 
 
 neverthelels  at  the  lame  time  in  the  Holy  Sacrament.  inEuchari- 
 It  were  to  be  wifh'd  that  they  would  let  us  once  know  rtia'  Becani 
 what  'tis  they  will  (tick  to,  and  not  by  fuch  contra-  |™".Up.e'5oi.' 
 diftory  charges  (hew  to  all  the  World,  that  both  their  Ed.Luxem- 
 Accufations  may  be  falfe,  but  that  it  is  utterly  impof-berg1,  l62$' 
 fible  they  fhould  both  be  true. 
 
 And  indeed  in  this  very  inftance  they  are  bothc  a  lv  in, 
 falfe  5  The  Calvinijis  hold  neither  the  one  or  other  of 
 thefe  Extreams.  In  the  Edition  of  his  Inftitutions 
 printed  at  BtfU  1536.  Mr.  Calvin  thus  delivers  his  O- 
 pinion,  of  the  Body  and  Blood  of  Chrift  in  the  Holy 
 Euchariji.     "We fay,  that  they  are  truly  and  $fi^^gSj£ 
 
 exhiberi  non  autem  naturalker.  Quofcil.  figmficamusnonfubftantiam  ipfam  corporis, 
 feu  verum&  natura'e  Chridi  corpus  illic  dari,  fed  omnia  qux  in  fuo  corpore  nobis  Be- 
 neficia  Chriftus  praflicic.  EA  efl  corpus  PRJESENTIA  quam  Sacrametiti  ratio  pofluhr. 
 Edit.Eafil.  8°.  1536.  - 
 
 cioujly 
 
4^  Of  the  <l{cal  f  re  fence  acknowledged 
 
 "  cioufly  exhibited  tous5  but  not  naturally  :  By  which 
 we  fignifie,  not  that  xhtvcrj  Subfiance  of  his  Body, 
 
 f  ciiHf}-51'  "^  nature  °^  l^e  Sacrament  requires. 
 pusnonmbd6  &ut  bccaufel  do  not  find  thefe  words  in  the  Editi- 
 fcmei  fuiiib  onsof  that  Book  fince,  leaft  any  one  fhould  thereup- 
 iiucm  no-fa"  on  conclude  that  he  had  alfo  changed  his  Opinion  3  we 
 ftram,  dum  may  obferve  the  very  fame  delivered  by  him  in  ^another 
 P^arai3im-a  's  Books,  and  which  will  befo  much  the  more  con- 
 
 moiatum  in  fiderable,  in  that  it  was  written  purpoiely  for  the  clear- 
 crucefuic,  fed  ing  of  this  matter.  Now  in  this  he  affirms,  "  t  That 
 HiU°aiimcntum  "  Chrifts  Body  was  not  only  once  given  for  our  Salva- 
 porrigi,  ut  "  tion,  but  is  alfo  every  day  reached  out  to  us  for  our 
 KfiS"  tcSuftenance,  thatfo,  whilft  he  dwells  in  us,  we  may 
 bonorumeri-5  "  alfo  enjoy  the  Fellow  (hip  of  all  his  goods. — ■  Then 
 amejusom-  he  explains  How  Chrift  is  our  food,  viz.  t  becaufe 
 ref^amur!—  '"  by  l^e  incomprehe  nfible  Vertue  of  the  Holy  Spirit, 
 Apud  Hofpin. "  he  infpires  his  Life  into  us,  that  he  may  communi- 
 Part  S2daam"  "  cate  it  to  us,  no  lefs  than  the  vital  juice  is  diffafed 
 Ann.  i55i.p.  "  from  the  Root  into  all  the  Branches  of  the  Tree,  or 
 4~  7;  "  than  Vigour  flow7s  from  the  Head  into  all  the  mem- 
 
 f  Rurfum  ali-  "  bers. —  He  declares  Chrifts  Body  to  be  finite,  and  en- 
 
 racntum  a  no- 
 bis vocaturhoc  fenfu,  quia  incomprehenfibili  fpirirus  Virtute  nobis  vitam  fuam  infpirat 
 ut  fit  nobis  communis,  non  fccus  arque  a  radice  arboris  viralis  fuccus  in  ramos  fe  diffiindir, 
 vel  a  capicc  in  fmgula  membra  manac  Vigor.  Ibid. —  Imprimis  obftaculum  de  corporis 
 immenfitate  fubmovere  necelfe  eft.  Niiienim  conftet  finitum  efle  caloq,  comprehend! 
 nulla  eric  diffidii  concihandi  Ratio—  p.478.  Chriftus  ficuri  in  gloriam  coeleftem  feme!  eft 
 receptus,  ita  Icccrum  intervallo  ouosd  can.cm,  eft  a  nobis  diflitus  \  Vivtna  autem  Ef- 
 fentia  &  virtute,  gram  etiam  fpirituali  carlum  &  terram  implere. —  Idem  ergo  Corpus 
 quod  femel  filius  Dei  Patri  in  facrificium  obculit,  quoridie  nobis  in  Cocna  offert,  ut  fit  in 
 Spiritual  Alimentiim-  Tantum  de  modo  tenendum  eft,non  opus  cfle  defcendere  cams 
 Ejfentiam  e  coelo  ut  en  pafcamur,  fed  ad  penetranda  impedimenra  &  fupcrandam  locorum 
 difcantiam  fufficcre  Spiritus  lirtutem —  Commenta  procul  faceflant  }  qualia  funt  de  Cor- 
 poris itbiqyitate,  vel  de  occulta  fub  panis  fymbolo  ificfafime,  vel  de  jubflantiali  ejus  in 
 tirru  prtfemZ.     H^'in.  p.  478.  Hxc  omnia  refcrt  ex  illo  Calvini  loco. 
 
 clofed 
 
fBytbe  Church  of  England.  49 
 
 cc  clofed  in   Heaven  5  and  therefore  as  to  his  Fief)  to 
 
 tc  be  aidant  in  place  from  us. —  That  it  is  not  neceffary 
 
 "  that  the  Effence  of  his   Fief)   (hould  defend  from 
 
 u  Heaven,  that  we  may  be  fed  with  it,  but  that  to  re* 
 
 <c  move  all  fuch  impediments,  and  overcome  the   di- 
 
 c<  (lance  of  places,  the  Virtue  of the  Spirit  is  fufficient— 
 
 c;  In  (liort,  that  all  invent  ions  contrary  to  this  are  to  be 
 
 "  reje&ed,  fuch  as,    The  Ubiquity   of  Chrifts  Body, 
 
 " the  inclofng  of  it  under  the  Symbol  o£  Bread,  and 
 
 "  his  Subjiantial  prefence  upon  Earth.  b  E  za 
 
 By  all  which  it  fufficiently  appears,  that  Mr.  Calvin  *  See  Hofpin. 
 was  no  friend  to  our  Authors  Fancy  5  but  evidently  "^  Sacr*m- 
 explained  the  Real  Prefence  after  that  Spiritual  man-  Ann.i^i. 
 ner%  we  have  before  laid  down.  P-  5 T  5-  Ed^- 
 
 For  Beza,  and  the  reft  as  he  calls  them,of  the  fame  comment!  de 
 Seff  3  we  cannot  better  learn  their  Opinion  than  from  fatu  Reiig.  & 
 the  ^  of  the  Colloquy  of  Poijfy,  and   which  chiefly  JJteK™ 
 
 i  i_-     n   •   *  a       i_*  r  1  n.        •  Gallia  ad  Ann; 
 
 lay  upon  this  rotnt.At  this  conjerence  the  molt  eminent  i$<5i.p.ii2. 
 
 Men  of  the  Calvinian  Party  were  aflembled  3  thefirfr  Et  P°fiea  Pa§- 
 
 of.  them  which  fpoke,  was  Beza:  In  that  part  of  his  pnmidneun-" 
 
 Difcourfe   which  referr'd  to  the  Holy  Eucharifi,  his  ^em  plane 
 
 words  were  much  like  thofe  which  our  Author  has^™*3^1"" 
 
 quoted  out  of  him.     And  by  his  own  Expoftion  of aduTe  in  ufa 
 
 them,  we  (hall  be  better  able  to  judg  of  his  meaning,  ^P^H1^3 
 
 than  by  his  Adverfaries  Qlofs.     w  *  We  do  not  fay  that  dat  &  vereex- 
 
 hibet  Corpus 
 fuum  &  fanguinem  fuum  operatione  Spiritus  Sci.  nos  vero  recipimus,  edimus  &  bibimus 
 fpiritualiter  &  per  fidem  illud  ipfum  corpus  quod  pro  nobis  morcuum  eft,eumq}  ilium  fan- 
 guinempro  nobis effufum.   Edit.  Ann.  1577.  8°.  Beze.  Hift. Eccles.  pag.  595.  595. 
 
 For  all  this  fee  Beta's  ownHiftoryad  Ann.i  561.  p.  524.  And  when  in  the  Conference 
 D'  Efpenre  prefsed  them  with  departing  from  Calvin  ;  Be7a  declared,  that  they  were  not  at 
 al!  contrary  to  him  :  That  for  the  word  Subftance,  which  he  fometimes  ufed  in  exprefling 
 Chrifts  Real  Prefence,  it  was  only  to  fignifie^  that  they  did  not  feign  any  imaginary  Body 
 of  Chrift,  or  fantaflicl^  reception  or  communion  of  His  Body  in  this  Holy  Supper;  But 
 that  for  the  reft,  they  all  believed,  that  no  one  could  participate  of  him  otherwife  than 
 Sfhitnally  and  by  Faith,  not  in  taking  Him  into  the  Mouth,  or  eating  him  with  the 
 Teeth.    See  pag.  $99.  Ibid. 
 
 N  in 
 
50  Of  the  7{eal  Tre fence  acknowledged 
 
 "  in  the  Eucharift  there  is  only  a  commemoration  of  the 
 c;  death  of  our  Lord  Jefas  Chrift}  nor  do  we  fay,  that 
 ctin  it  we  are  made  partakers  only  of  the  fruits  of 
 tc  his  death  and  paffion  5  but  we  joyn  the  ground  with 
 c;  xhe  fruits  ,  affirming  with  St.  P^///,  that  the  Bread 
 "  which  by  Gods  appointment  we  break,  is  the  parti- 
 44  cipation  of  the  Body  of  Chriji  crucified  for  us  5  the 
 tc  Cup  which  we  drink,  the  Communion  of  the  true  Blood 
 <c  that  was  (lied  for  us  5  and  that  in  the  very  fame  Sub- 
 w  fiance  .which  he  received  in  the  Womb  of  the  Virgin, 
 "  and  which  he  carry  d  up  with  him  into  the  Heavens — . 
 Then  defending  to  the  Popifh  Do&rine  of  Tranfab- 
 Jiantiation  :  "It  overthrows,  fays  he,  the  truth  of 
 16  Chrifts  Humane  nature  and  of  his  Afcenfion — -  So 
 little  did  he  fuppofe,that  Chrifts  natural  Body  could  be 
 at  the  fame  time  both  in  Heaven  and  in  the  Sacrament. 
 
 Hereupon  he  explains  himfelf  yet  farther  5 . cc  But 
 
 "  now  if  any  one  fhould  ask  of  us,  whether  we  make 
 "  Chrift  abfent  from  the  Holy  Supper  >  We  anfwer, 
 ce  By  no  means.  But  yet  if  we  refpeft  the  difiance  of 
 "place  (as  when  we  fpeakof  h\sCorporalpreJence,  and 
 <c  of  his  Humanity,  we  muft)  we  aijjrm,  fays  he,  that 
 "  Chrifts  Body  is  as  far  diftant  from  the  Bread  and 
 M  Wine,  as  Heaven  is  from  Earth —  If  any  one  (hall 
 i  "  from  thence  conclude,  that  we  make  Chrift  abfent 
 c;  from  the  Holy  Supper,  he  will  conclude  amifs :  For 
 "  this  Honour  we  allow  to  God,  that  though  the  Body 
 u  of  Jefus  Chrift  be  now  in  Heaven  and  not  elfewhere, 
 Ci  and  we  on  Earth  and  not  elfewhere,  yet  are  we  made 
 cs  partakers  of  his  Body  and  Blood  after  zfpiritualman- 
 "  #er,  and  by  the  means  of  F*#£. 
 
 Thus  do's  Beza'm  like  manner  expound  their  Do- 
 ftrine of  the  Real  Prefence,  by  a  r&*/  communion  of 
 Chrifts  IW7  and  jB/W3  and  flatly  condemns  our  Au- 
 thors 
 
By  the  Church  of  England.  5 1 
 
 thors  indention,  of  his  natural  Bodie's  being  either  in  P  ETEK 
 the  Symbols,  or  any  where  elfe  upon  Earth.     The  martyr. 
 fameis  the  account  which  \ Pe- 
 ter Martyr  in    the    fame    con  ft-    t.Refpondeo  pro  mea  parte,  Corpus  Chri- 
 J      c  .  ,     c       i_  *n  non  e^e    Vere  et    fubjtanttahter  alibi 
 
 m/<regaveof  it  5  and  Ot  Whom  quaminCalo.-  Non  tamen  inficiorChri- 
 *  EjpenflUS*  one  of  the  Popijh  de-  fti  corpus  verum,&  fanguinem  illius  Verum 
 1~~J*.~ Lr«r ■  \  u  TU«*  «~  T^:      qua:  pro  falute  humana  tradita  funt  in  Cru- 
 
 legates,  confeib  d    That  no  Di-    ^fi  Jc  fpiricualiter  percipi  in  SaCra  Ccena. 
 
 "  vine  of  that   time  had  fpoken     Hiftoire   Eccles.  de  Beze.  liv.4.  p.  606. 
 
 «fo  clearly   and  diftinftly  con-   fe'&e  ^ib.p.^.Goo.men, 
 
 "cerningthis  bacrament,  as  he    deftat.rel.p.  i4c.ad  Ann  itfi.Hofpiu. 
 
 "did.     And  however  :.Gene-   pag.  51*- 
 
 W  fafely  pretends  that  the  o^    ^  See  *•"■  of  chis  whoIe  matter  pag* 
 
 ther  Protectants  diflented  from 
 
 him,  yet  'tis  certain  they  were  ib   far  from  it,  that 
 
 they  all  Subfcribed  the  very  fame  Paper  out  of  which 
 
 he  read  his  Declaration.     But   I  will  clofe  this  with 
 
 the  fame  words  with  which  thefe  Protectants  did  their 
 
 final  refblution  in  the  Colloquy  as  to  this  matter  5  "  We  Affirmants 
 
 cc  affirm  that  no  distance  of  place  can  hinder  the  Com-  nullamloco- 
 
 "  ntunion  which  we  have  with  Chrifts  Body  and  Bloody  amWpedire" 
 
 "  becaufe  the  Supper  of  the  Lord  is  a  Heavenly  thing,  poffe  commu- 
 
 "  and  though  upon  Earth  we  receive  with  our  mouths  ™uTmhtbe- 
 
 u  Bread  and  Wine,  viz.  the  true  Symbols  of  his  Body  rhus  cum 
 
 "  and  Bloody  yet  by  Faith,  and  through  the  Opera-  chrifficmpo- 
 
 cc  tion  of  the  Holy  Spirit,  our  Souls  (of  which  this  is  quomanfcJ- 
 
 na  Domini 
 eft  res  coeleftis ',  ec  quamvis  in  terra  recipiamus  ore  panem  &  vinum,  vera  fcil.  Corporis 
 &  fanguinb  figna  ;  tamen  fide  &  fpiritus  fan&i  operatione  mentes  noflrs  (quarum  hie 
 eft  prxcipue  cibuf)  in  caelum  elata  perfruuntur  corpore  &  fanguine  prafente.  Ec  hcc 
 refpeclu  dicimus,  Corpus  verefe  pani  conjungere,  &  fanguinem  vino  \  non  aliter  tamen 
 quam  facramentali  ratione,  neque  locali  neque  vaturali  modo,  fed  quoniam  Efficaciter 
 figmfkant  Deum  ilia  dare  fideliter  communicanribus,  illofque  fide  vere  &  certo  perci- 
 pere.  Htfpin.  1.  c.  Comm.  ibid.  p.  142.    Vbi  Jkb\icitur  uHa?ce(l  pcrfpicua  de  Corporis  fc 
 
 fanguinis  J.  C.  Pntfentia  in  Sacramento  Cams  Ecckfiarum  Reformatarum,  feme  nti  a 
 
 Be^eHift.  Eccles.pag.  615.  where  he  adds  ^  that  they  rejeclnot  only  Tranfubftantiathn  and 
 Confubftantiatioti,  but  alfo  toute  maniere  de  prefence  par  laquelle  le  corps  de  Chrifi  r/eft 
 colloquemaintenant  reellemcnt  ailleursqu'au  cicLAndtben  adds,wky  they  thus  ufe  the  wcrd 
 fubftance  in  this  matter,  and  what  they  mean  by  it.  See  pag.  $15.  ad  Ann  15*1. 
 
 N  2  .4l  the 
 
r  z  Of  the  (J^al  Trejence  acknowledged 
 
 a  the  chief  food)  being  carry'd  up  into  Heaven,  en- 
 c<  joy  the  Body  and  Blood  prefent.  And  in  this  refpeft 
 il  we  fay  that  the  Body  do's  truly  joyn  its  fclf  to  the 
 c<  Bread,  and  the  Blood  to  the  Wine,  but  yet  no  other- 
 <;  wife  than  SacramentaUyy  neither  after  a  local  ox  na- 
 u  tural  manner.  But  becaufe  they  do  effe&ually  figni 
 tcfie,  that  God  gives  them  to  the  Faithful  Communi- 
 "  cants,  and  that  they  do  by  Faith  truly  and  certain- 
 M  ly  receive  them. 
 
 And  thus  far  I  have  confider'd  the  fjrreign  Divines 
 .produced  by  our  Author,  and  in  which  we  find  the 
 very  fame  Explication  which  our  Church  gives  of  the 
 Realprejence.  For  our  own  Authors,  I  (hall  infift  the 
 rather  upon  them,  both  to  take  off  any  impreffion 
 which  the  fcraps  here  put  together  by  thole  whofe 
 bufinefs  it  is  to  reprefent  their  own  Sence,  not 
 their  Authors,  might  otherwife  be  apt  to  make  upon 
 fome  Men,  and  alfo  to  (hew  the  exad:  concord  there 
 has  been  ever  fince  the  Reformation  amengft  us  as  to 
 this  matter. 
 
 Now  for    what  concerns  our   Divines  in   King 
 .  Edward  viths-  time,  we  have  our  Authors  own  con- 
 fefiion,  that  towards  the  latter  end  of  the  Reign  of 
 that  excellent  Prince,  they  feem  to  have  deny 'd  any 
 fuch  Real  and  Ejfential prefince  as  he  would  faften  up- 
 on thofe  ofQueen  Elizabeth's  after.    "  For  as  the  firft 
 xxvL  pag  if.  <c  days  °f  this  Prince,  fays  he,  feem  to  have  been  more 
 u  addifted  to  Lutheramjm,  fo  the  latter  days  to  £j*7//- 
 "glianifm\  as  appears   in  feveral  expreilions  of  Bi- 
 "  {hop  Ridley  and  Peter  Martyr.     And  indeed  the  Ar- 
 ticles agreed  upon  in  the  Convocation  at  London  1 562. 
 plainly  (hew  it  5  in  the  xxixth.  of  which  we  find  this 
 exprefs  Claufe$  "Since  the  very  being  of  humane 
 "  Nature  doth  require  that  the  Body  of  one  and  the 
 
 "  fame 
 
By  the  Church  of  England.  5  j 
 
 l(  fame  man  cannot  be  at  one  and  the  fame  time  in 
 <c  many  places,  but  of  neceffity  muft  be  in  foitle  cer- 
 "  tain  and  determinate />/^e;  Therefore  the  Body  of 
 "  Chrift  cannot  be  prefent  in  many  different  places  at 
 "  the  fame  time.  And  fince,  as  the  Holy  Scriptures  te- 
 cc  ftifie,  Chrift  hath  been  taken  up  into  Heaven,  and 
 "  there  is  to  abide  till  the  end  of  the  World,  it  be- 
 "  cometh  not  any  of  the  faithful  to  believe  or  profefs, 
 "  that  there  is  a  Real  or  Corporal  Prefence,  as  they 
 "  phrafe  it,  of  the  Body  and  Blood  of  Chrift  ill  the 
 "  Holy  Eucharift.  I  (hall  therefore  produce  only  a 
 Witnefs  or  two  of  this  Kings  Reign  3  and  fo  pafs  on  to 
 thofe  that  follow. 
 
 And  if?,  A.  B.  Cranmer  in  his  Anfwer  to  Gardi*  a.kcrak* 
 tier,  Bifhop  of  Winchefter,  obje&ing  to  him,  That  he  mer. 
 deny'd  the  Prefence  of  Chrift  in  this  Holy  EnchariU, 
 replies,  That  it  was  "a  thing  he  nev*er  faid  nor  thought. 
 
 « My  book  in  divers  places  faith  clean  contrary,  Anfwer  to 
 
 "  That  Chrift  is  with  us  fpirttually  prefent  5  is  eaten  and  &*rdiner,  Bi- 
 tc  drunken  of  us,  and  dwelleth  within  us,  although  ch^r.Foi 
 "Corporally  he  be  departed  out  of  this  World,  and  London,  1551, 
 
 "  gone  into  Heaven,  pag.  5. As  he  giveth  Bread  Pagt5% 
 
 u  to  be  eaten  with  our  Mouths,  fo  giveth  he  his  very 
 "  Body  to  be  eaten  with  our  Faith.  And  therefore  I 
 cf  fay,  that  Chrift  giveth  himfelf  truly  to  be  eaten, 
 "  chawed  and  digejled  3  but  all  is  (piritually  with  Faith, 
 "not  with  Mouth,  pag.  9. — — As  the  wafbing  out-  pag.  r.. 
 "  wardly  in  Water  is  not  a  vain  Token,  but  teacheth 
 "  fuch  a  wafhing  as  God  worketh  inwardly  in  them 
 "that  duly  receive  the* fame \  fo  likewife  is  not  the 
 "  Bread  a  vain  Token,  but  fheweth  and  preacheth  to 
 "  the  godly  Receiver,  what  God  worketh  in  him  by 
 "his  Almighty  Power  fecretly  and  invifibly.     And    # 
 
 ic  there,. 
 
54  Of  the  %eal  Trefence  acknowledged 
 
 c(  therefore  as  the  Bread  is  outwardly  eaten  indeed  in 
 
 cc  the  Lord's  Supper,  fo  is  the  'very  Body  of  Chrift  in- 
 
 ce  wardlyby  Faith  eaten  indeed  of  all  them  that  come 
 
 "  thereto  in  fuch  fort  as  they  ought  to  do ,  which 
 
 cc  eating  nourifheth  them  unto  Everlafting  Life.     And 
 
 Affcrtioveras    in  his  Treatife  of  the  Holy  Sacrament,  Lib.  3.  where 
 
 &  Catholic*    j>e  fets  himfelf  particularly  to  ftate  this  very  Queftion , 
 
 Sacramento     Flow  Chrift  is  prefent  in  this  Holy  Sacrament ,  He  de- 
 
 Corporis&     clares ,  Cap.  2.   "That  whereas  the  Papijls  fuppofe 
 
 SfserL  «  Chrift  to  be  under  the  Species  of  Bread  and  Wine$ 
 
 torisnoHrUi- cc  we  believe  him  to  be  in  thofe  who   worthily  re- 
 
 ch^Bvo.1601.  «ceive  thefe  ^0]y  Elements:    They  think  him  to  be 
 
 "  received  by  the  Mouth,  and  to  enter  with  the  Bread 
 
 "andWine--)  We  aflerr,  that  he  is  received  only  by 
 
 "  theSW,  and  enters  thereby  Faith.     That  Chrift  ve 
 
 "  prefent  only  facramentally  and  fpiritually  in  this  fa- 
 
 "  cred  Myjiery,  p.  116.     That  fince  his  Afcenjion  into 
 
 LC  Heaven^  he  is  there,  and  not  on  Earth,  p.  118.  and 
 
 *  that  he  cannot  be  in  both  together,    128. In 
 
 "  fhort,  he  gives  us  this  Rule  for  interpreting  the  Ex- 
 "  preffions  of  the  Fathers,  where  itisfaid,  That  we 
 "  eat  the  flejh,  and  drink,  the  blood  of  Chrift  3  That 
 a  we  receive  in  the  Holy  Sacrament ,  the  very  body 
 cc  that  hung  on  the  Croft,  &c.  cap.  14,  p.  180.  Thefe, 
 "  Jays  he,  and  other  Expreflions  of  the  like  kind  (which 
 "  fpeak  Chrift  to  be  upon  Earth,  and  to  be  received 
 "  of  Chriftians  by  eating  or  drinhjng),  are  either  to  be 
 "underftood  of  his  Divine  Nature  (which  is  every 
 "  where) ;  or  elfe  muft  be  taken  figuratively  or  fpiri- 
 cc  tually.  For  he  is  figuratively  only  in  the  Bread  and 
 "  Wine  5  and  fpiritually  in  thofe  that  receive  this  Bread 
 "and  Wine  worthily.  .  But  truly,  and  as  to^his  Body 
 ■"  and  Flefh,  he  is  in  Heaven  only  5  from  whence  he  (hall 
 •     "  come  to  judge  the  quick  and  the  dead. 
 
 Thus 
 
By  the  Church  of  En  gland.  5  J> 
 
 Thus  did  this  Learned  and  Holy  Martyr  underftand  Bp.  ridlet. 
 our  Do&rine  of  the  Real  Prefence  \  and  the  fame  was 
 the  Idea  which  his  Companion  both  in  Doclrine  and 
 Suffering,  Bifliop  Ridley,  has  left  us  of  it.     In  his  Dif 
 courfeof  the  Lord's  Supper,  pag.33.he  tells  us,  "That  RidUi  deCaf 
 u  the  Subjlance  of  the  Bryd  continues  as  the  Matter  of  ^m^ct 
 "  this  Sacrament  5  but  fo,  fliat  by  reafon  of  its  change..  nev*  apud  /?. 
 ccastoZJ/e,  Office  and  Dignity,  it  is  turned  Sacramen*  oifplnum: 
 a  *<*Z^  into  the  Body  of  Chrift  5  as  in  Baptifm,  the  f^V  * 5  5  ~ 
 
 ci  ter  is  turned  into  the  LaveroU  Regeneration That 
 
 "the  Humane  Nature  of  Chrift  is  in  Heaven,  and  can- 
 cc  not  in  rf*y  manner  lye  hid  under  the  form  of  Bread, 
 tC  p.  34.- — .Then  he  enquires,  whether  therefore  we 
 eC  take  away  the  Prefence  of  Chrift's  Body  from  the  Sa- 
 "  crament  £  p.  35.  And  utterly  denies,  that  this  is  ei- 
 "  ther  faid  or  thought  by  him.  The  Subjlance  of  the 
 "  true  Body  and  Blood  of  Chrift,  7%//  &e,  is  always  in 
 tc  Heaven ,  nor  (hall  it  depart  thence  before  the  end  of 
 w  the  World.  Now  this  Subjiance  of  his  Body  and 
 "Blood  being  conjoyned'to  his  Divine  Nature,  has 
 l<  not  only  Life  in  it  felf,  but  can,  and  is  wj|3t  to  be- 
 "  ftow  it  upon  all  thofe  who  partake  of  it,  and  believe 
 
 "  in  his  Name. Nor  is  it  any  hindrance  to  this,  that 
 
 "  Chrift  JiiU  remains  in  Heaven,  and  that  we  are  upon 
 "  Earth.  For  by  Grace  ,  that  is,  Life  (as  S.  John  in* 
 c<  terprets  it,  c.  6  )  and  the  Properties  of  it,  as  far  as 
 tc  may  be  profitable  to  us  in  this  our  Pilgrimage  here 
 "  below  ,  he  is  with  us  to  the  end  of  the  World.  As 
 fc  the  Sun,  who  though  he  never  leaves  his  Orb,  yet 
 "by  his  Life,  Heat,  and  Influence,  is  prefent  to  us:  pag. 
 
 36,37. 
 
 Hitherto  then  there  can  be  no  doubt ,  but  that 
 both  the  Church  and  the  Divines  knew  no  other  Real 
 Prefence  thati  what  has  been  before  acknowledged  to' 
 
 be 
 
5  6  Of  the  <%eal  Tre fence  acknowledged 
 
 be  ftill  our  Doffrrve.     We  muft  now  go  on  to  the  times 
 of  tryal,    the  days  of  (^Elizabeth,  and  her  Succef- 
 fors,  when  our  Author  fuppofes,  "  that  Men  of  diffe- 
 i.  Trafl.  §.iv.  c.  rent  jac]gments  had  the  Power.     Now  for  proof  of 
 pag'4'  this,  befidestheExpreffions  oi  particular  Men,  which 
 
 we  (hail  prefently  confider,  we  have  Two  General  Pre- 
 fumptionsofferd  to  us  5  o"  "That  Dr.  Heylin,  and 
 "  others,  have  obferved,  he  fays,  of  this  Queen,  that 
 cc  Pne  was  a  zealous  propugner  of  the  Real  Prefence  5 
 which  may  be  very  true,  and  yet  but  little  to  the  pur- 
 pofe,  if  (he  propugned  it  in  the  (amefenfe  that  her  Bro- 
 ther King  Edward  the  6th}  and  the  Church  of  England 
 had  done  before,  and  not  in  the  new  Notion  impofed 
 upon  her  by  this  Author,  but  without  any  manner  of 
 proof  to  warrant  his  fuggeftion".  The  other,  "  That 
 "  upon  the  Re- view  made  by  her  Divines  of  xhtCom- 
 I.  Treatife.  «  won- Prayer  and  Articles ',  they  ftruck  out  of  the  One 
 anl'a2  ati/'p-  "  l^e  ^H^rick  againft  the  Adoration  oi  the  Sacrament, 
 ±2.  §.xxxi.  cc  and  the  Paflage  before  mentioned  (being  of  the  fame 
 "  temper  as  the  Declaration^  the  Liturgy\  out  of  the 
 "  xxixt^rticle?  and  which  has  accordingly  been  o- 
 "  mittccrever  fince. 
 
 And  here  I  cannot  but  again  take  notice  of  thedif- 
 ingenuoufnefs  of  this  Author,  in  diffembling  the  true 
 Account  that  has  fo  largely  been  given  by  our  late  ac- 
 curate Compiler  of  the  HiSlory  of  our  Reformation  of 
 #  this  whole  matter,  only  for  the  advancing  fo  pitiful  an 
 
 Infinuationofwhat  I  dare  appeal  to  his  own  Confcience 
 whether  he  did  not  know  to  be  other  wife.  I  wil  1  beg  leave 
 to  tranferibe  the  whole  Paffage^and  fhallthen  leave  it  to 
 the  indifferent  Reader  to  judge  whether  a  man  fo  well 
 acquainted  with  Books,  and  To  interelted  in  this  mat- 
 ter, could  have  lived  fo  long  in  the  world  without  hear- 
 ing 
 
%  the  Church  of  England.  57 
 
 !ng  of  fo  eminent  a  matter  in  our  Church-Hifiory  as 
 this. 
 
 The  Author  is  treating  about  the  difference  between 
 the  Article  eftablifh'd  in  King  Edward  the  fix's  time,  £rA *7f s 
 
 1    r    r  •     r^  T?i-      t^Li  &  '  Hift.of  the 
 
 and  thole  in  Q.^bltzabeth  s.  Refomation, 
 
 •"  In  the  Article  of  the  Lord's  Supper  there  is  a  great  Vo1  2-  Pa§- 
 u  deal  left  out  5  For  inftead  of  that  large  Refutation  J°^En^t2i 
 cc  of  the  Corporal  Presence,  from  the  Impoffibility  of  a  1^83. 
 il  Bodies  being  in  more  places  at  once  5  from  whence  it 
 "  follows,  That  fince  Chiift s  Body  is  in  Heaven,  the 
 "  Faithful  ought  not  to  believe  or  profefs  a  Realor  Cor- 
 "  poral  Presence  of  it  in  the  Sacrament.     In  the  new 
 "  Article  it  isfaid,  [That  the  Body  of  Chrifi  k  given 
 "  and  received  after  a  fyiritnd  manner  ;  and  the  means  M  s  s  c  Cor 
 tc  by  which  it  is  received)  k  Faith.*]   But  in  the  Original  thrift.  Cant. " 
 <cCopy  of  thek  Articles,  which  I  have  feen  fubferibed 
 u  by  the  Hands  of  ^that  (ate  in  either  Houfe  of  Con* 
 "  vocation ,  there  is  a  farther  Addition  made.     The  Ar- 
 c<  ticks  were  fubferibed  with  that  precaution  which  was 
 "  requifite  in  a  matter  of  fuch  confluence  :  For  be- 
 Ci  fore  the  Subfcriptions  there  is  fet  down  the  Number 
 c(  of  the  Pages,  and  of  the  Lines  in  every  Page  of  the 
 V  Book  to  which  they  fet  their  Hands. 
 
 In  that  Article  of  the  Eucharist  thefe  words  are  ad- 
 ded 5  "  Chrift  when  he  afcendedinto  Heaven  made  his  AnExpianati- 
 li  JB^  Immortal,  but  took  not  from  it  the  Nature  of  a  ono£chrift's 
 "  Body :  For  ftill  it  retains,  according  to  the  Scriptures,  Sacrament? 1C 
 €C  xhzVtrity  of  a  Humane  Body^  which  muftbe  always 
 a  in  One  definite  place ,  and  cannot  befpread  into  ma- 
 ccny,  or  all  places  at  Once.     Since  then  Chrift  being 
 "  carry 5d  up  to  Heaven,  is  to  remain  there  to  the  end  of 
 "the World,  and  is  to  come  from  thence,  and  from 
 <c  no  place  elfe  (as  (ays  S.Aaftiri)  to  judge  the  Quick 
 "  and  the  Dead:  None  of  the  Faithful  ought  to  be- 
 
 O  "  lieve 
 
 u 
 
58  Of  the  <l{eal  Tre  fence  acknowledged 
 
 <c  iieve  or  profefs  the  Real,  or  (as  they  call  it)  the  Cor- 
 <cporal  Prejence  of  his.  Flefh  and  Blood  in  the  Eucha- 
 "rift. 
 
 "But  this  in  the  Original  is  dafh't  over  with  minium  } 
 cc  yet  fo  that  it  is  ftill  legible.  The  Secret  of  it  was  this  3 
 "  The  Queen  and  her  Council  ftudied  (as  hath  been"  al- 
 " ready  (hewn)  to  unite  all  into  the  Communion  of 
 "  the  Church:  And  it  was  alledged,  that  fuch  an  ex- 
 "prefs  Definition  againft  a  Real  Pre  fence,  might  drive 
 "  from  the  Church  many  who  were  UiU  of  that  Perfwa- 
 cc  Jion^  and  therefore  it  was  thought  to  be  enough 
 <c  to  condemn  Tranfubflantiation ,  and  to  fay,  that 
 cc  Chrift  was  prefent  after  a  fpiritual  manner  ,  and  re- 
 "  ceived  by  Faith.  To  fay  more,  asit  was  judged  fu- 
 "perilous,  fo  it  might  occafion  divifion.  Upon  this 
 £  thefe  words  were  by  common  confent  left  out.  And 
 C(  in  the  next  Convocation  the  Articles  were  fubfcribed 
 "  without  them  5  of  which  I  havealfofeen  the  Origi- 
 "  Hal. 
 
 c;  This  (hews,  that  the  DoUrine  of  the  Church  fubfcri- 
 cC  bed  by  the  whole  Convocation,  was  at  that  time  con- 
 cC  trary  to  the  belief  of  a  Real  or  Corporal  Prefence  in 
 "  the  Sacrament  5  only  it  was  not  thought  neceffary  or 
 "  expedient  to  publiQi  it.  Though  from  this  filence, 
 tt  which  flowed  not  from  their  Opinion,  but  the  Wifi 
 "do?n  of  that  time,  in  leaving  a  Liberty  for  different 
 ic  Speculations,  as  to  the  manner  of  the  Prefence '-,  Some 
 tt  have  fince  inferr'd,  that  the  chief  Paftors  of  this 
 a  Church  did  then  difapprove  of  the  definition  made  in 
 c:  King  Edwards  time  5  and  that  they  were  for  a  Real 
 "  Prefence, 
 
 Thus  that  Learned  HOiorian.  And  here  let  our 
 Adverjary  confider  what  he  thinks  of  this  Account ; 
 and  whether  afterfo  evident  a  Confutation  from  plain 
 
 mat- 
 
<By  the  Church  of  England.  59 
 
 matter  of  FaB  of  his  Obje&ion  before  it  appear'd,  we 
 may  not  reafonably  complain  both  of  his  Weaknefs 
 and  In-fincerity  5  neither  to  take  any  notice  of  fuch  a 
 plain  Hiftory  of  this  whole  Tranfa&ion,  or  to'ima- 
 gine  that  fo  vain  a  Surmife  of  Q.  Elizabeth's  being  a 
 great  propxgver  of  the  Real  Prefence7  would  be  fuffici- 
 ent  to  obviate  fo  clear  and  particular  an  Account  of  this 
 matter. 
 
 But  though  this  might  fuffice  to  fhew  the  continu- 
 ance of  the  fame  DoBrineoi  the  Real  Prejence  in  this 
 Queens ,  that  was  before  profefs'd  in  her  Brother's 
 Reign  5  yet  it  may  not  be  amifs  to  difcover  a  little  fur- 
 ther the  truth  of  this  matter^  and  howfalfly  this  Au- 
 thor has  alledged  thofe  great  Names  he  has  produced. 
 I  will  therefore  beg  leave  to  continue  my  Proof,  with 
 an  Induction  pf  the  moft  Eminent  of  our  Divines  that 
 I  have  at  this  time  the  Opportunity  to  confult,  to  our 
 own  days. 
 
 AndfirftforBifhopjfwe/,  though  the  part  he  had  Bp.  Jewel. 
 in  the  Convocation  before  mentioqd,  may  fufficiently 
 affure  us  of  his  Opinion  5  "yet  it  may  not  be  improper 
 to  repeat  the  very  words  of  a  Perfon  of  his  Learning 
 and  Eminence  in  our  Church.     In  his  Reply  to  Hard- 
 ing thus  he  exprefles  the  DoBrine  of  the  Church  of 
 England,  as  to  the  Real  Prefence  :   "Whereas  .Mr.  Vth  Article  of 
 cc  Hardingthus  unjuftly  reporteth  of  us, that  we  main-  l*ie  Rea!  p™' 
 ec  tain  a  naked  Figure ,  and  a  bare  Sign  or  Token  only,  Harding^g. 
 
 "and  nothing elfe -He  knoweth  well,   we  feed  *%%■&*&.- 
 
 "  not  the  People  of  God  with  bare  Signs  and  Figure?,  sceaifo  his 
 c*  but  teach  them,  thatthv  Sacraments  of  Chrift  be  Ho-  Defence  of 
 "ly  Myfteries  ;  and  that  in  the  Miniftration  thereof  l1ftv°}t%7 a 
 
 0  A\     *n    -     r     L  c  l  >c    j  cf  the  Church 
 
 C{  Cnnit  is  let  before  as  even  as  he  was  crucified  upon  of  England, 
 
 "the  Croft.     . We  teach  the  People,  not  that  a  PJ£-  2i9-. 
 
 c-  nak,ed  Sign  or  Tcl^n.  but  that  ChrilVs  Body  and  Blood 
 
 O  2  "  indeed 
 
 fa 
 
 ■ 
 
60  Of  the  fyalTre fence  acknowledged 
 
 u  indeed  and verily  is  given  unto  us }  that  we  verily  eat 
 "  it  ;  that  we  verily  drinks  it  3  that  we  verily  be  relie- 
 **  ved  and  live  by  it :  that  we  are  Bones  of  his  Bones, 
 u  and  Fkfli  of  his  Fkfli}  that  Chrift  dwelleth  in  us,and 
 
 "we  in  him: Yet  we  fay  not.,  either  that  the  Sub- 
 
 "  fiance  of  the  Bread  and  iVinehdone  away,  or  that 
 u  Chrift  s  Body  is  let  down  from  Heaven,  or  made  Re- 
 *  ally  or  FleJIoly  prefent  in  the  Sacrament.  We  are 
 "  taught  according  to  the  DoUrine  of  the  Old  Fathers, 
 M  to  lift  up  our  Hearts  to  Heaven,  and  there  to  feed 
 
 "  upon  the  Lamb  of  God- Thus  fpiritually  and 
 
 <c  with  the  Mouth  of  our  Faith ^ve  e^f  the  2Wy  of 
 "  Chrift,  and  drinkhis  Blood  5  even  as  verily  as  bis  5^- 
 cc  6^  was  verily  broken,  and  his  Blood  verily  Jhed  upon 
 
 "  the  Cr<?/? Indeed  the  Bread  that  we  receive  with 
 
 "  cur  £W/7y  Mouths  js  an  earthly  thing  3  and  therefore 
 "  a  Figure  5  as  the  W^fer  in  Baptifm  is  likewife  alfo  a 
 "  Figure.  But  the  £0^  of  Chrift  that  thereby  is  repre- 
 ufentedt  and  there  is  offer  d  unto  our  Faith,  is  the  f/6/>/g 
 "  **  /e{/i  and  not  Figure.  To  conclude,  Three  things 
 "  herein  we  muft  confider  :  ii?,  That  we  put  a  diffe- 
 11  rcnce  between  the  Sign  and  the  f£/»g  it  felf  that  is 
 "fgnified:  2.  That  we  feek  Chrift  above  in  Heaven^ 
 u  and  imagine  not  him  to  be  prefent  Bodily  upon  the 
 "  Earth  :  $.  That  the  Body  of  Chrift  is  to  be  eaten  by 
 "  .Ftf/fA  0«/?,  and  none  otherwife. 
 
 I  (liall  not  trouble  the  Reader  with  any  more  of  our 
 Mr.WOKER.  Divines  who  lived  in  the  beginning  of  this  Queens 
 R-"ign,  and  fubfcribed  the  Article  before- recited  3  but 
 pafs  on  dire&iy  to  him  whom  our  Author  firft  menti- 
 ons, the  Venerable  Mr.  Hooker  ,  and  whofe  Judgment 
 io'.Pag.P(5.2  having  been  fo  defervedly  efteemed  by  all  forts  of  men, 
 ought  not  to  be  lightly  accounted  of  by  us. 
 
 And 
 
'an,  pag.  54. 
 
 By  the  Church  of  England.  61 
 
 And  here  I  mud  obferve,  that  thisbLtarned  Perfbn 
 is  drawn  in  only  by  a  Confequence,  and  that  no  very 
 clear  one  neither,  to  favour  his  Opinion.     The  truth 
 is,  he  has  dealt  with  Mr.  Hooker  juft  as  himfelfj  or  one  f^r™£ 
 of  his  Friends  has  been  obferved  to  have  done  on  the  rcftancand^. 
 like  occafion  with  the  incomparable  Chilling-worth  5  has  c^  r,?c- 
 pick'd  up  a  Paffage  or  two  that  feemed  for  his  purpofe  5  fwerVtiie1" 
 but  diflembled  whole  Pages  in  the  fame  place  that  were  Proteibnts 
 evidently  againft  him.     For  thus  Mr.  Hooker  in  the  lf?J°,LlSt 
 Chapter  cited  by  him,  interprets  the  words  of  Injtitu- 
 Hon :    "  If  we  doubt,  fays  he,  what  thofe  admirable 
 4C  words  may  import,  let  him  be  our  Teacher  for  the 
 t{  meaning  of  Chrift,  to  whom  Chrift  was  himfelf  a 
 "  School-mafter.     Let  our  Lord's  Apoftle  be  his  Inter- 
 M  preter  5  content  we  our  felves  with  his  Explication  $ 
 <c  My  Body,  the  Communion  of  my  Body  5  My   Blood, 
 €i  the  Communion  of  my  Blood,     Is  there  any  thing 
 <£  more  expedite,  clear  and  eafie,  than  that  as  Chrift 
 ct  is  termed  our  Life,  becaufe  through  him  we  obtain 
 "  Life :  So  the  parts  of  this  Sacrament  are  his  Body  and 
 cc  Blood,  becaule  they  are  Caufes  inftrumental,  upon 
 tc  the  receit  whereof  the  participation  of  his  Bodv  and 
 
 "  Blood  enfueth  ?    The  Real  Prejence  of  Chrift's 
 
 cC  moft  bkfled  Body  and  Blood  is  not  therefore  to  be 
 cc  fought  for  in  the  Sacrament,  but  in  the  worthy  Recei- 
 
 "  verof  ike  Sacrament And  again,  p.  310.  he  thus 
 
 "  interprets  the  fame  words  5  This  Hallow'd  Food 
 cc  through  the  concurrence  of  Divine  Power  ,  is  in 
 a  verity  and  truth  unto  faithful  Receivers  inftrumen* 
 cc  tally  a  Caufe  of  that  -  mjftical  participation,  whereby 
 "  as  I  make  my  felf  wholly  theirs  ^o  I  give  them  in  hand 
 cc  an  actual  polleffion  of  all  fuch  faving  Grace  as  my  (a- 
 u  crifi&d  Body  can  yeild,  and  as  their  Souls  do  prefent- 
 <s  ly  need.     This  h  to  them  and  in  tTiem  my  Body. 
 
 And 
 
6i 
 
 Eifhop 
 
 i  Tra&.  pag. 
 7.5.  xi.n.  i. 
 
 +  Habemus 
 Chriftum  pr$- 
 fentem  ad 
 Bapcifmatis 
 Sacramentum, 
 habemus  eum 
 prxfencem  ad 
 Akaris  Cibum 
 &  Pocutn.  Au- 
 gkftin,  Stola, 
 qu2  eft  Eccle- 
 fia  Chrifti,  la- 
 vacur  in  ipfius 
 fanguine  vivo 
 i.  e.  in  Iavacro 
 regeneratio- 
 nis.  Cr/gew. 
 Stacim  bapti- 
 zatus  in  fan- 
 guine agni 
 Vir  meruit 
 appellari. 
 Hieron.  Chri- 
 fti fanguine 
 lavaris,  quan- 
 do  in  ejus 
 morcem  Bap- 
 tizaris.  Leo, 
 P.  &c. 
 
 See  Sermon 
 vii.  on  the 
 Kefureft.  pag. 
 
 4-  Serm. 
 
 id,  1 541. 
 
 Of  the  (/{ealT  re  fence  acknowledged 
 
 And  this  may  fuffice  in  Vindication  of  Mr.  Hooker. 
 Thofewho  defire  a  fuller  Ace  >unt,  may  find  feveral 
 Pages  to  the  fame  purpofe  in  the  Chapter  which  I  have 
 quoted.  The  next  our  Author  mentions,  is  the  Learn- 
 ed Biihop  Andrews  >  in  that  much  noted  paflfage,  as  he 
 calls  it,  in  the  Anfwer  to  Bel/armtnc. 
 
 And  indeed  we  need  defire  no  other  Paffage  to 
 judge  of  his  Opinion  in  this  mattery  in  which  ift.  He 
 utterly  excludes  all  defining, any  thing  as  to  the  man- 
 ner of  Chrifts  Preface  in  the  Eucharifi.  2.  He  pro- 
 fefles  that  a  Preface  we  believe,  and  that  no  left  a 
 True  one  than  the  Papifts.  3.  He  plainly  infinuates 
 that  the  preface  of  Chrift  in  the  Eucharifi^  was  much 
 the  fame  as  in  Bapiifm^  the  very  allufion  which  the 
 Holy  f  Fathers  were  wont  to  make,  to  exprefs  his 
 Preface  by  in  this  Holy  Sacrament  5  which  fince  our 
 Adversaries  can  neither  deny,  ror  yet  fay  is  fo  real,  as 
 to  be  Ejjential  or  Corporeal  5  they  muft  of  neceffity 
 allow  that  there  may  be  a  true  Preface  (which  is  all 
 the  Bifnop  affirmsc)  without  fuch  a  Substantial  one 
 as  this  Author  here  contends  for. 
 
 But  to  (hew  that  whatever  this  BiQiop  underftood 
 by  the  Real  preface^  it  could  not  be  that  Chrifts  glori- 
 fied Body  is  now  a&ually  pre  fat  in  this  Sacred  My  fie- 
 ry, will  appear  demonftratively  from  this,  that  he  de- 
 clares it  is  not  this  Body  which  we  either  Reprefat  or 
 partake  of  there  5  infomuch  that  he  doubts  not  to  fay, 
 that  could  there  be  a  Tranfubflantutton^  fuch  as  the 
 Church  of  Rome  fuppofes,  it  would  not  feive  our 
 turn,  nor  anfwer  the  dtfign  of  this  Sacrament.  Tis 
 in  his  Sermon  on  1  Cor.  v.  7,8.  "  We  will  mark, 
 "faith  he,  fomething  more:  That  Epulemur  doth  here 
 11  refer  to  Immolate :  To  Chrift  not  every  wafc. 
 u  der'd,  but  As  IPheti  he  was  Offer  d.     Chrifts  Body 
 
%  the  Church  of  England.  63 
 
 "  that  now  is, true  5  But  not  Chrifts  Body  as  now  it  zf  ,but 
 66  as  then  it  was,  when  it  was  offer  d,  rent,  and  jlain^ 
 <cand  Sacrificed  for  us.     Not  as  now  he  is  glorified  $ 
 c;  for  fo  he  is  not,  he  cannot  be  Immolatus  ,  For  as  he 
 "  is,   he  is  immortal  and  impaffible ;  But  as  then  he  was 
 "when  he  fufferd  death,  that  is  pajfible  and  mortal. 
 "Then  in  his  paffible  State,  he  did  inftitute  this  of 
 u  ours,  to  be  a  memorial  of  his  Paffible  and  Pajfionboth. 
 cc  And  we  are  in  this   Aftion  not  only   carry  d  up  to 
 a  Chriji  (furfumCordx)  \^fo  that  Chriji  it  feemsisnot 
 brought  down  to  us]  but  we  are  A{o  carry*  d  back,  to 
 cc  Chrift,  as  he  was  at  the  very  injiant,    and  in   the 
 ci  very  AS  of  his  offering.     So,  and  no  otherwife,  doth 
 c  this  Text  teach  5  So,  and  no  otherwife  do  we  Repre- 
 cCJent  him.     By  the  incomprehenfible  power  of  his  E- 
 c*  ternal  Spirit,  not  He  alone,-  but  He  as  at  the  very 
 c*  aft  of  his  offering  is  made  prefent  to  us,  and  we  in- 
 tC  corporate  into  \i\s  death,  and  inverted  in  the  Benefits 
 cC  of  it.  .  If  an  Hojl  could  be  turned  into  him  now 
 cC  glorified  as  he  is,  it  would  not  ferve  ;  Chriji  offered  is 
 u  it.     Thither  muft  we  look  5  to  the  Serpent  'lift  up  : 
 u  thither  we  muft  repair  5  even  ad  Cadaver  :  We  muft 
 cc  Hoc  facere,  do  that  is  then  done.    So  and  no  other- 
 cc  wife  is  this  Epulare  to  be  conceived.     And  (b  I  think 
 "  none  will  fay  they  do  or  can  turn  him. 
 
 Whatfoever  Real  prefence  then  this  Bifhop  believed, 
 it  muft  be  of  his  crucified  Body,  and  as  in  the  State  of 
 his  death  3  and  that  I  think  cannot  be  otherwife  prefent 
 than  in  one  of  thofe  two  ways  mentioned  above  by 
 Arch-Bi(hop  Cranmer,  and  both  of  which  we  willingly 
 acknowledge;  either  Figuratively,  in  the  Elements 5 
 or  Spiritually,  in  the  Souls  of  thofe  who  worthily 
 receive*  them. 
 
 And  from  this  Account  of  Bifhop  Andrews  Opini- 
 on 
 
<U  Of  the  %ed  Trefence]  acknowledged 
 
 Ky^'  on>  we  may  conclude  what  it  was  that  Cafaubon  and 
 
 James,    King  fames  underftoodby  the  Real  Prejence,    who 
 
 6>S°P  °f   in^.  upon  that  Bifl:ops  words  to  exprefs  their  own 
 
 Notion  and  meaning  of  it.     Nor  can  we  make  any 
 
 other  judgment  of  the  Arch  Biihop  cf  Spalato^  who 
 
 f^wwsu'  inthe  next  §  ^  to  that  cited  by  our  Adverfary  is  very 
 
 pag.  7.  earneft  againft  thofe  who  receive  unworthily  this  Holy 
 
 Rep°E?cks     Sacramoit,  and  by  confequenct  ties  not  Chrifts  natth 
 
 Iib,7.cap!ii.  ral  Bcdj  to  the  Breads  and  declares  it  to  be  after  a 
 
 pag.  200.201.  Spiritual  imperceptible  and  miraculous  manner.    As  for 
 
 the  term  Corporaliter,  which  he  there ufes.  and  which 
 
 Melamtkon  and    fome   others  had  ufed  before  him, 
 
 that   may  be  well  enough  vndcjftccd  in  the  fame 
 
 Sence,  as  vert  or  realiter  ,  and  is  often  fo  ufed  both  in 
 
 Coq0.;ii.p,     gcrjpure  anc[  jn  the  pj0iy  fathers.     As  when  St. 
 
 Paul  fays  of  Chrift,  that  in  "Him  dwelleth  the  fuU 
 nefs  of  the  Godhead  Bodily  5  that  is  really,  in  oppositi- 
 on to  the  Shechinah  or  Pre  fence  of  God  in  the  Taber- 
 nacle. And  again,  The  Body  of  Chrifi  3  that  is  the 
 ^c^mnd  fab  fiance,  the  reality,  oppofed  to  the  types  and  figures 
 Annot.d!  '  of  the  Law.  And  fo  in  the  Heimr  Expedition  £3^5; 
 is  often  ufed  for  Efence  as  well  as  Body,  and  applied 
 
 AXlVawd      t0  SPJritual  as  wel1  as  Corporal  things. 
 
 Nor  can  I  fee  any  more  rcafon  to  underhand  Arch- 
 Biihop  Lawd  in  any  ether  Sence.  He  aflerts  the  true 
 iTraa§xiv  m^  rea^  Prefence  of  Chrift  in  this  Sacred  Feaft}  but 
 pag.  8.'  "  he  do's  not  iay.that  Chrift's  natural  Body  which  is  now 
 fBiffcop  in  tfeaven,  is  alfo  in  this  Holy  Sacrament,  or  in  the 
 *mont/gve  worthy  receiver  5  nor  have  we  any  reafon  to  believe 
 Origenes  Eccies.  that  heunderftocdit  ih  to  be.  *  And  the  famemuft 
 JrponeT:     be  iM  of  t  Bifhop  Hall,  Bifhop  Montague,  and  Bifhop 
 
 p.  247.  249.  250. &c  Panis  in  5>w*i  fie  corpus  Chrifiij  —  Scd  ec  Corfu*  Chrifti 
 CREDENTES  fiunt.  Ad  eimiem urrumque  modumtc  menfuram  ;  fed  non  Naturaliter  3— 
 ftaque  nee  Pants  I T  A  eft  Corpw  Chrifti ;  MyjHce  tancum,  non  Phjpce,  vid.  plur. 
 
 B'lfon 
 
(By  the  Church  of  England.  6  5 
 
 Biljon^  in  whofe  expreffions  as  they  are  quoted  by  MS^'[Jf'oN 
 our  Author,  I  find  nothing  that  proves  the  Sence-he 
 would  impofe  upon  them  5  and  whofe  works  had  I 
 now  by  me,  I  might  poflibly  be  able  to  give  fome 
 better  account  of  them.  Though  after  all,  fhould  one 
 of  thefein  his  violence  againfihis  Adverfaries,  or  the 
 others  in  their  pacific^  dejign  of  reconciling  all  Par- 
 ties as  to  this  Point,  have  faid  more  than  they  ought 
 todo,Ido  not  fee  but  that  it  ought  to  have  been  impu- 
 ted to  the  circumftances  they  were  in  and  the  defigis 
 they  purfued,  rather  than  be  fet  up  for  the  mea- 
 fure  either  of  their  own,  or  our  Churches  Opinion. 
 
 And  now  I  am  mentioning  thefe  things,  I  ought     Bifhop 
 not  pais  over  one  other  eminent  inftance  of  fuch  a  F0KBES* 
 charitable  undertaking,  and  which  has  given  occafion 
 to  our  Author  of  a  Quotation  he  might  otherwife 
 have  wanted,  in  that  excellent  Bifhop  of  St.  Andrews 
 Bifhop  Forbes -,   concerning  whofe  Authority  in  this 
 matter  I  (hall  offer  only  the  cenfure  of  one,than  whom 
 none  could  have  given  a  more  worthy  Chara&er  of 
 a  perfon,  who  fo  well  deferved  it  as  that  good  Bifhop 
 did  5  "I  do  not  deny,  but  his  earned  delire  of  a  ge-  A.uchor  °.f  the 
 "  neral  Peace  and  Union  among  all  Chriftians ,  has  L/V£  *  J?p 
 u  made  him  too  favourable  to  many  of  the  Corrupti-  in  thePre- 
 "  ons  in  the  Church  of  Rome  :  But  though  a  Charity  face' 
 <c  that  is  not  well  ballanced,  may  carry  one  to  very 
 u  indifcreet  things ;  yet  the  principle  from  whence 
 c<  they  flow'd  in  him,  was  fo  truly  good,  that  the  £r- 
 Ci  rors  to  which  it  carryM  him,  ought  to  be  either  ex- 
 "cufed;  or  at  left  to  be  very  gently  cenfured. 
 
 There  remain  now  but  two  of  all  the  Divines  he  has 
 produced  to  prove  his  new  fancy,  which  he  would 
 fet  up  for  the  Doff  rive  of  the  Church  of y  England,  and 
 thofe  as  little  for  his  pnrpofe  as  any   he  has  hitherto 
 
 P  mentioned  3 
 
66  Op  the  ${eal  f  re  fence  acknowledged 
 
 Bifliop      mentioned  }  Bifhop  Taylor  and  Mr.  Thomdykc.     For 
 TATLOR.    Bifoop  Taylor  ^  I  cannot  acquit  our  Author  of  a  wil- 
 ful prevarication  5  fince  it  is  evident  that  he  has  fo 
 plainly  oppofed  his  Notion,  and  that  in  the  very  Book 
 he  quotes,  and  which  he  wrote  on  purpofe  to  (hew 
 Polemical  dif-  our  meaning  of  the  Real  Preface,  that  he  could  not 
 C°T^L<mdon    ^ut  ^avc  known  t'iat  ^e  wfreprejented  him.     I  (hall  fet 
 i574.  down  the  ftateof  theQueftionasitis  in  the  beginning 
 
 of  that  Treat  jfe.  ct  The  Doctrine  of  the  Church  of  Eng- 
 "  land,  and  generally  of  the  Protejiants'm  this  Article 
 "  is  5  That  after  the  Minifter  of  the  Holy  Myfteries 
 "  hath  rightly  pray'd  and  bleffed  or  confederated  the 
 "  Bread  and  the  Wine  }  the  Symbols  become  changed 
 "  into  the  Body  and  Blood  of  Chrift  after  a  Sacramen- 
 "  tal9  i.  e.  in  a  Spiritual  Real  manner.  So  that  all  that 
 "  worthily  communicate,  do  by  Faith  receive  Chrift 
 "  Really^  Effectually,  to  all  the  purpofes  of  his  Paffi- 
 «  on—  It  is  Bread  and  it  is  Chrifts  Body  :  It  is  Bread  in 
 "  in  Subjiance,  Chrift  in  the  Sacrament }  and  Chrift  is 
 "as  really  given  to  all  that  are  truly  difpos'd,  as  the 
 "  Symbols  are  p.  183. —  It  is  here  as  in  the  other  Sacra- 
 "  ment  5  for  as  there  natural  Water  becomes  the  laver 
 cC  of  Regeneration  5  (b  here  Bread  and  Wine  become 
 c;  the  Body  and  Blood  of  Chrift  :  but  there  and  here 
 #  too  the  firft  Subtfance  is  changed  by  Grace,  but  re- 
 cc  mains  the  fame  in  nature —  We  fay  that  Chrifts  Body 
 K  is  in  the  Sacrament  really^  but  Spiritually.  They  (the 
 cc  Papifls)fay  it  is  there  r^Z^,but  S pirit ually.  For  (o  Bel- 
 "  hrmin  is  bold  to  fay  that  the  word  may  be  allowed  in 
 tc  this  Queftion.  Where  now  i-s  the  difference  ?  Here  5 
 u  By  Spiritually  they  mean  prefent  after  themanner 
 c:  of  a  Spirit  $  by  Spiritually  we  mean  prefent  to  our 
 a  5^/ri/i  ^  5  that  is,  fo  as  Chrift  is  not  prefent  to  any 
 "  other  Sence  but  thatof/i;*A  oxjpiritual  fufception — 
 
 "  They 
 
<By  the  Church  of  Epgland.  67 
 
 ct  They  fry  tint  Chrifts  Body  is  truly  prefent  there,  as 
 lC  it  was  upon  the  Crofs,  bat  not  after  the  manner  of  all, 
 cc  or  any  Body  —  But  we  by  the  real  Spiritual  Prefence  of 
 "Chrift,  dounderftandChriftto  be  prefent,astheSpi- 
 <c  rit  of  God  is  prefent  in  the  Hearts  of  the  faithful,  by 
 a  Blejfing  and  Grace  3  and  this  is  ALL  we  mean  befides 
 "  the  tropical  and  figurative  prefence. 
 
 Such  is  the  Account  which  that  Excellent  Bifhop 
 here  gives   not  only  of  his  own,  but,  as  he  exprefly 
 terms,  it  of  the  Church  of  England's,  and  the  Generality 
 of  the  Protejlants  Belief  in  this  Matter.     Our  Author  s 
 diffimulation  of  it  is  fo  much  the  more  inexculable, 
 by  how   much  the  more   zealous    an  Advocate    he  Trca"£e  ift* 
 makes  him  of  his  Caufe,  when  all  this  that  I  have  tran-  p'  2° 
 fcribed,  was  in  the  very  fame  Seftion,  and  almoft  in 
 the  fame  Page  with  what  he  has  cited.     For  his  little 
 Remark  upon  the  Title  of  the  Bifhops  Book,  where  he 
 calls  it  of  the  Real  Prefence  and  Spiritual,  whence  he 
 would  infer  a  difference  between  the  two  Terms,  and 
 find  fomething  Real  that  is  not  Spiritual  in  this  Sacra* 
 menf?  it  is  evident  that  the  Defign  of  that  Diftindion 
 was  this :  There  be  feveral  forts  of  Real  Prefences  5 
 the  Papijis,  the  Lutherans,  the  Church  of '  England ,  all 
 allow  a  Real  Prefence  in  the  Sacrament,  but  after  diP 
 ferent  Manners  ;  it  was  therefore  necefl^ry  to    add 
 fomewhat  more,  to  fncw  what  kind  of  Real  Prefence 
 he  undertook  to  maintain,  and    he  knew  no  word 
 more  proper  to  exprefs  it  by  than  Spiritual,  which 
 does  not  therefore  imply  a  Diftinftion  from,  but  Li- 
 mitation of  the  other  Term  Real.     And  thus  he  ex- 
 plains  it,  N.  6.  and  7.  of  that  Section,  where  hefhews 
 that  the  Spiritual  is  a!fo  a  Real  Prefence,  and  indeed     **&  *9$ 
 more  properly  fo  than  ^ny  other.     In  (hort,  thus  he 
 concludes  the  Slate  of  the  Queftion,  in  the  fame  Scat-     Pag  is*. 
 
 P  2  on. 
 
6  8  Of  the  <l{eal  ^re  fence  acknowledged 
 
 on,  between  us  and  the  Church  of  Rome,  fo  that  now, 
 fays  he,  The  Queftion  is  not,  "  Whether  the  Symbols 
 *  be  changed  into  Chrift's  Bcdy  and  Blood  or  no  ?  For 
 cc  it  is  granted  on  all  fides:  Bat  whether  this  Convcrji- 
 cc  on  b"  Sacramental  and  Figurative}  Or  whether  it  be 
 cc  Natural  and  ZW//;  ?  Nor  is  it  whether  Chrift  be 
 "  taken  Really,  but  whether  he  be  taken  in  a  Spiritual 
 "  or  in  a  Natural  Manner  .<?  We  fay  the  Converfion  is 
 "  Figurative,  Myjierious,  and  Sacramental ;  they  (ay, 
 "  it  is  Proper,  Natural,  and  Corporal.     We  affirm  that 
 11  Chrift  is  really  taken  by  Faith,  by  the  ty/r#,  to  all 
 "  realEjfe&s  of  his  Paffion  (this  is  an  Explication  a  lit- 
 tle different  from  our  Authors)  a  They  fay  he  is  taken 
 "  by  the  Mouth,  and  that  the  Spiritual  and  the  Virtual 
 "  taking  him  in  Virtue  or  £j/e<J,  is  not  fufficienr,  tho* 
 "  done  alfo  in  the  Sacrament.    Hie  Rhodus,  hie  Salt  us. 
 If  this  does  not  yet  fatbtie  him  that  he  has  injur  d 
 this  Learned  Man  in  the  Reprefentation  of  his  Opini- 
 on, dire&ly  contrary  to  his  Senfe,  I  will  offer  him  yet 
 one  Paffage  more,  taken  from  another  part  of  his 
 Works,  and  which,  I  hope,  will  throughly  convince 
 him.     It  is  in  the  $th.  Letter,  to  a  Gentleman  that  was 
 tempted  to  the  Communion  of  the  Church  of  Rome. 
 He  had  propofed  to  the  Bilhop  this  Queftion.    "  Whe- 
 "  ther,  without  all  danger  of  SuperUition  or  Idolatry, 
 €t  we  may  not  render  Divine  Worfiip  to  our  Bleifed 
 "  Saviour,  asprefcnt  in  the  Bleffed  Sacrament  or  Hoft, 
 "  according  to  his  Humane  Nature,    in  that  Hoji  > 
 The  Queftion  is  certainly  every  way  pertinent  to  our 
 prefent  Purpofe  5  let  us  fee  what  the  Anfwer  is  that  he 
 See  polemic,    makes  to  it.     "  We  may  not  render  Divine  Worfoip 
 n[C'.6Ppeno.   "  to  him  as  pre/2**  in  the  Bleffed  Sacrament  according 
 €C  to  his  Humane  Nature,  without  danger  of  Idolatry^ 
 "  becaufe  he  is  not  there  according  to  his  Humane  Na- 
 
 "  tnre. 
 
By  the  Church  of  England.  69 
 
 c<  tme,  and  therefore  you  give  Divine  Worfhip  to  a 
 
 "  Non-Ens,  which  muft  needs  be  Idolatry.     Well,  but  J^^m 
 
 ftillit  may  be  the  Bilhop  does  not  intend  to  exclude    a§' I0' 
 
 the  Corpus  Domini^  but  only  the  Corporal  or  Natural 
 
 Manner  of  that  Body:  Let  us  therefore  hear  how  he 
 
 goes   on.      "  For   ldolum  nihil  eji  in  mundo,    Saith 
 
 u  St.  Paul,  and  Chrift  as  Prefent  by  his  Ftymane  Nature 
 
 K  in  the  Sacrament  is  a  Non-ens.     For  it  is  not  true} 
 
 cc  there  is  no  fuchthing.  What,  not  as  Chrift  there,  no 
 
 way  as  to  his  Humane  nature? — -No,  he  is  faith  the 
 
 "  Bifhop,    prefent  there  by  his  Divine  power,  and  his 
 
 "  Divine  Bleffing*  and  the  Fruits  of  his  Body,  the  real 
 
 "  effective  Conjequents  of  his  Pajfion  $  but  for  any  other 
 
 "  Prefence,  it  is  ldolum  5  it  is  nothing  in  the  World.  A- 
 
 ccdore  Chrift  in  Heaven  5  for  the  Heaven  muft  contain 
 
 "him  till  the  time  of  reftitutionof  all  things.  This  then 
 
 is  Bifhop  Taylor  3  Notion  of  the  Real  Presence  :  and 
 
 now  I  am  confident  our  Author  himfelf  will  remit  him 
 
 to  the  Company  of  thofeOld  Zumglian  Bifhops,  Cran- 
 
 mer,  Ridley,  and  the  reft,    who  lived  before  that  Q^ 
 
 Elizab?th  had  propugned  the  Real  Prefence  of  his  new 
 
 Model  into  the  Heads  of  the  Governours  of  the  Church 
 
 of  England. 
 
 And  now  I  am  afraid  his  Caufe  will  be  defperate 
 unlefs    Mr.  Thomdykg  can    fupport     it.     And   how  Mr.  thorn- 
 unlikely  he  is  to  do  it,  he  might  have  learnt  from  J^yke. 
 what  ha>  been  anfwered  to  T.  G.  on  the  fame  Occafion. 
 v  T.  G.  Had  in  his  tirft  Dialogue  quoted  the  fame  place  v  t.g.  Dia- 
 which  our  Author  has  done  (ince,  to  prove  his  belief  Io£ue  l/?* 
 of  the  Real  Prejence :  His  *  Adverfary  confeffes  this,  but  *afnfwer  to 
 produces  another  that  explains  his  meaning  3    M  f  if  7.  G's.  Dial. 
 "  it  can  any  way  be  fhew'd,  fays  he,  that  the  Church  ^hORN- 
 "  did  ever  pray  that  the  Fief)  and  Blood  might  be  fubfti-  dtke  Laws 
 "  tuted  inftead  of  the  Elements  under  the  Accidents  of  ofxheChurch. 
 
ye  Of  the  (Real  Trefence  acknowledged 
 
 "  them ,  then  I  am  content  that  this  be  accounted 
 tc  henceforth  the  Sacramental  prefince  of  them  in  the 
 "  Euchariji.     But  if  the  Church  only  prays  that  the  Spi- 
 rit of  God  coming  down  upon  the  Elements—  may 
 "make  them  the  Body  and  Blood  of  Chrift,  fj  that 
 "  they  which  receive  them  may  be  filled  with  the  Grace 
 cc  of  h\sSpirit+  then  is  it  not  the  Senceof  the  Catholic^ 
 c<  Church  that  can  oblige  any  many  to  believe  the  abo- 
 "  lifting  of  the  Elements  in  their  bodily  fubftance,  be- 
 ct  caufe  fuppofing  that  they  remain,  they  may  never- 
 "thelefs  come  to  be  the  inftruments  of  Gods  Spirit 
 "  to  convey  the  operation  thereof  to  them  that  aredi- 
 "fpos'd  to  receive  it,  no  otherwife  than  his  Flejh  and 
 "  Blood  convey'd  the  Efficacy  thereof  upon  Earth.  And 
 athat  I  fuppofeis  reafon  enough  to   call  it  the  Body 
 "  and  Blood  of  Chrift  Sacrament  ally,  that  is  to  fay,  as  in 
 cc  the  Sacrament  of  the  Euchariji. 
 
 Thus  Mr.  Thorndyke  exprefles  himfelf  as  to  the  Real 
 Trefence  :  But  yet  after  all,  I  will  not  deny  but  that 
 this  Learned  Perfon  feems  to  have  had  a  particular  No- 
 tion in  this  matter ,  atid  which  is  far  enough  from  what 
 our  Author  would  fix  upon  him.     He  thought  that  the 
 Elements  by  Confecration  were  united  to  the  Godhead 
 of  Chrift,  much  after  the  fame  manner  as  his  Natural 
 Body  was  by  Incarnation  5  and  that  fo  the  very  Ele- 
 Sechisjurt      ments  became  after  a  fort  his  Body.     u  The  Church 
 weights  and    «  from  the  beginning  did  not  pretend  to  confecrateby 
 £^uta£~  u  thefe  bare  words,  This  is  my  Body,  this  is  my  Bloody 
 ^g-94'         "  as  opcratory  in  changing  the  Elements  into  the  Body 
 a  and  Blood  of  Chrift  5  but  by  that  Word  of  God 
 li  whereby  he  hath  declared  the  Inftitution  of  thisSa- 
 ic  crament,  and  commanded  the  ufe  of  it ;  and  by  the 
 <l  Execution  of  this  Command.     Now  it  is  executed  , 
 "  and  hath  always  been  executed  by  the  Aft  of  the 
 
 "  Church 
 
By  the  Church  of  England.  y  i 
 
 "  Church  upon  God's  Word  of  Infiitution ,  praying 
 iC  that  the  Holy  Ghoft  coming  down  upon  the  prcfent 
 *  Elements,  may  make  them  the  Body  and  Blood  of 
 "  Chrift.     Not  by  changing  them  into  the  Nature  of 
 "  Fief)  and  Bloody  as  the  Bread  and  Wine  that  nou- 
 "  rilhcd  our  Lord  Chrift  on  Earth,  became  the  Flejh 
 11  and  Blood  of  the  Son  of  God,  by  becoming  the  Flejh 
 cand  Blood  of  his  Manhood,  Hypojlatical/y  united  to 
 "  his  Godhead,  faith  Gregory  Nyjfene.     But  immediate- 
 "  ly  and  ipfo  fatto,  by  being  united  to  the  Spirit  of 
 "Chrift  5  i.  e.  his  Godhead.     For  the  'Flejh  and  5/W 
 "  of  Chrift  by  Incarnation,  the  Elements  by  Confer  a- 
 11  f ifl#  being  united  to  the  Spirit  $  r.  e.  the  Godhead  of 
 <c  Chrift,  become  both  one  Sacrament  ally  Jay  being  both 
 "  one  with  the  £p/Wf  or  Godhead  of  Chrift,  to  the  ccn- 
 "  veying  of  God's  Spirit  to  a  Chriftian. 
 
 And  thus  have  I  confider'd  the  feveral  Divines  pro- 
 duced for  this  new  Conceit  concerning  the  Real  Pre* 
 fence  5  and  (hewn  the  greateft  part  of  his  Authors  to  be 
 evidently  againft  it  j  fome  not  to  have  fpoken  fo  clear- 
 ly that  we  can  determine  any  thing  concerning  them  5 
 but  not  one  that  favours  what  they  were  alledged  for  3 
 viz.  to  (hew  that  they  believed  Chrift's  Natural  Body 
 to  be  both  in  Heaven  and  in  the  Sacrament  5  only  after 
 another  manner  than  the  Papijis.  It  were  an  eafie  mat- 
 ter to  (hew  how  conftant  our  Church  has  been  to  the 
 Doffrine  of  the  true,  real,  fpiritual  Pre  fence  which  it 
 ftill  afferts,  and  which  it  derived  from  its  firft  Refor- 
 mers, whofe  words  have  been  before  fet  down  by  a  cloud 
 of  other  Witnefles  5  as  may  be  feen  by  the  fhort  Sped-  *  R  r       ■ 
 men  I  have  put  together  in  the  *  Margent.  But  I  have  in-  ic^mTcdcf. 
 fifted  too  long  already  on  this  mattered  (hall  therefore  ex  Awhorit. 
 pafs  on  to  the  Third  thing  I  propofed  to  confider  >  viz.  fZ'.t.  w. 
 
 1541.  Tic.de  Sacram.  cap.  4.  pag.  29. Morton  deEuch.  pare.  2.  CIa£  4.  cap.  1.  §.  2. 
 
 pag.  224.  jUf.  1640.  4^ Fr.  Wkitezgzinll Fiflxr, pag. 407.  Land.  1624.F0I. — A, 
 
 B.VjlKr 
 
7 1  Of  the  %e<tl  Trefence  acknowledged 
 
 B  #/T*r*s  Anfwer  to  a  Challenge,  c  of  the  Real  Prefence,  p.  44,  4$.  pmd.i62$. Id. 
 
 Serin  before  the  Houfe  of  Commons,  pag   i5,  19,  &c Dr.  Hammond  Praft.  Catech. 
 
 part.  H/f.  Anfwer  to  this  QuefUon  •,    the  Importance  of  thefe  words,   That  the  Body  and 
 
 Blood  of  Chrift  are  verily  and  indeed  ta\en  and  received,  p.  1 50.  Edit.  Lond.  Fol.  1684. 
 
 m  Dr.  Jackfotfs  Works,  Tom,  3.  pag.  900,  502.  Lond.  1 67  3  Dr.  Jo.  White's  Way  to  the  True 
 Church.  Lond.1624.  §  .  5 1.  N.  10  pag.  209.  Co/tw  Hift.Tranfubft.  p.  5,  4,  12,  (£rc.  Edit. 
 Lwdon,  1675.810. 
 
 Thirdly ,   That  the   Alterations  which   have   been 
 made  in  our  Rubric!^,  were  not  upon  the  account 
 of  our  Divines  changing  their  Opinions,  as  is  vain- 
 ly and  fafly  fuggefted. 
 To  give  a  rational  Account  of  this  Affair,  we  muft 
 carefully  confidertheCircumftancesof  the  Times,  the 
 Tempers  and  Difpofuionsof  the  Perfons  that  lived  in 
 them  5  and  what  the  Defigns  of  the  Governing  Parties 
 were  with  reference  to  them  ;  and  then  we  (hall  pre- 
 fently  fee  both  a  great  deal  of  Wifdom  and  Piety  in  the 
 making  of  thefe  Alterations  \  allowing  the  Opinions  of 
 thofe  who  did  it,  to  have  continued,  as  we  have  feen,  in 
 all  of  them  the  fame. 
 
 When  firft  this  Rubricate  put  into  King  Edward's 
 Liturgy,  the  Chttrch  of  England  was  but  juft  rifing  up 
 out  of  the  Errors  and  Superftitions  with  which  it  had 
 been  over-run  by  the  prevalency  of  Ropery  upon  it. 
 It  had  the  happinefs  to  be  reformed,  not  as  mod  others 
 were,  by  private  perfons,  and  in  many  places  contrary 
 tothedefiresof  the  Civil  Power  •>  but  by  a  Unanimous 
 Concurrence  of  theHigheft  Authority  both  Civil  and 
 Ec cleft aftical ,  of  Church  and  State.  Hence  it  came  to 
 pafs,  that  Convocations  being  affembled,  Deliberations 
 had  of  the  greateft  and  wifeft  Perfons  for  the  proceed- 
 ing in  it ,  nothing  was  done  out  of  a  Spirit  of  Pee- 
 vilhnefsor  Oppofition  5  the  Holy  Scriptures  and  Anti- 
 quity were  carefully  confulted  5  and  all  things  examined 
 according  to  theexa&eft  meafures  that  could  be  taken 
 from  them  5  and  a  diligent  diftin&ion  made  of 'what 
 
 was 
 
By  the£hurchof  England.  7j 
 
 was  Popery,  and  what  true  and  Catholic^  Chriflianity, 
 thatfo  the  One  only  might  be  rejefted,  the  other  duly 
 retained. 
 
 Now  by  this  means  it, was  that  the  Ancient  Govern- 
 ment of  the  Church  became  preferved  amongft  us  3  a 
 juft  and  wife  Liturgy  collefted  out  of  the  Publicly  "Ri- 
 tuals ;  Whatever  Ceremonies  were  requifite  for  Order  or 
 Decency,  were  retained  5  and  among  the  reft,  that  of 
 receiving  the  Communion  fyeeling'for:  One,  which  has 
 accordingly  ever  fince  been  the  manner  eftablilh'd  a- 
 mongft  us.     But  that  no  Occafion  of  Scandal  might 
 hereby  be  given,  whether  to  our  Neighbour-Churches 
 abroad,  or  \o  any  particular  Members  of  our  own  at 
 home:  That  thole  who  v>jgre  yet  weak  in  the  Faith, 
 might  not  either  continue  or  fall  back  into  Error,  and 
 by    our    retaining  the  fame  Ceremony  in  the-  Com- 
 munion that  they  had  been  ufed  to  in  the  Mafi,  fancy 
 that  they  were  to  adore  the  Bread  as  they  did  before  : 
 For  all  thefe  great  Ends  this  Caution  wasinferted  5  that 
 the  true  Intent  of  this  Ceremony  was  only  for  Decency 
 and  Orders  not  that  any  Adoration  was  thereby  z#- 
 tended,  or  ought  to  be  done  unto  any  Real  or  Ejfential 
 Pre  fence  of  Chrifi's  Natural  FleJJj  and  Blood,  which  were 
 not  there,  but  in  Heaven,    it  being  againfi  the  Truth  of 
 Chrijl's  Natural  Body  to  be  at  One  time  in  more  places  than 
 One. 
 
 And  this  is  fufficiently  intimated  in  the  words  of  the 
 -Rubric^  to  hive  been  the  firft  Gaufe  and  Defign  of  it. 
 Tbv  it  continued  the  remainder  of  King  Edwdrd\ 
 time:  But  now  Queen  Elizabeth  being  corne  to  the 
 Crown,  there  were  Other  Circumftanees  to  be  confi- 
 der'd.  Thole  .of  the  Reformed  Religion  abroad  were 
 fufficiently  fatisfied,  both  by  tW.psblic!^  Declaration, 
 which  had  flood  Co  many  yWrVirr  the  Liturgy  of  our 
 
 Q_  •  Church  3 
 
74  Of  the  ^eal  Trefence  acknowledged 
 
 Church  5  and  by  the  Converfation  and  Acquaintance  of 
 our  Divine?,  forced  by  the  difperfion  in  the  foregoing 
 Reign,  tofeek  for  refuge  among  their  Brethren  in  other 
 Countries,  of  our  Orthodox  Faith,  as  to  this  Point. 
 Our  own  Members  at  home  had  heard  too  much  of  this 
 matter  in  the  publick  Writings  and  Difputations,  and 
 in  the  conftant  Sufferings  of  their  Martyrs,  not  to  know 
 that  the  Popifh  Real  Preface  was  a  meer  Figment,  an 
 Idolnm,  as  Bifhop  Taylor  juftly  (tiles  it  5  and  their  Mafs 
 to  be  abhorred  rather  than  adored.      There  was  then  no 
 longer  need  of  this  Rubricl^  upon  any  of  thofe  Ac- 
 counts for  which  it"  was  fir  ft  eftabhlh'd  3  and  there  was 
 a  very  juft  reafonnow  to  lay  it  afide.  That  great  Queen 
 defired,  if  poffible,  to  compofe  the  Minds  of  herSub- 
 jefts,  and  make  up  thofe  Divisions  which  the  differences 
 of  Religion,  and  the  late  unhappy  Confequences  of 
 them  had  occafion'd.   For  this,  (he  made  it  her  bu(ine(s 
 to  render  the  publick  Ads  of  the  Church  of  England 
 as  agreeable  to  all  Parties  as  Truth  would  permit.    The 
 Claufe  of  the  Real  Preface  in(erted  in  the  Articles 
 of  her  ^{{Convocation,  and  Jubfcribed  by  all  the  Mem- 
 bers of  it  (to  Ihew  that  their  belief  was  full  the  fame  it 
 had  ever  been  as  to  this  matterj  was  nevertheleft,  as  we 
 have  feen,  ftruck  out  for  this  end  their  next  Seffion.  The 
 Title  of  Head  of  the  Church,  which  her  Father  had  firft 
 taken,  her  Brother  continued*,  and  was  from  both  de- 
 rived to  her ,  fo  qualified  and  explained,  as  might  pre- 
 vent any  Occafion  of  quarrelling  at  it  by  the  moft  cap- 
 tious perfons.    That  Petition  in  the  Litany  infertedby 
 King  Henry  viii.  u  From  the  Tyranny  of  the  Bifoop   of 
 "Rorae,W  all his  detejiable  Enormities  flood  Lord&c. 
 ftruck  out  :  And  in  conformity  to  what  was  done  in 
 the  A?  tides  as  to  this  Point,  thib  Rubric^  alfo  was  omit- 
 ted, left  it  (houldgive  Offence  to  thofe  who  were  ftill 
 
 zea- 
 
(By  the  Church  of  England.  y  5 
 
 zealous  for  their  miftaken  Principles  and  Worfhip.  This 
 was  the  Wife  and  Chriftian  Defign  of  that  Excellent 
 Princefi  5  and  how  happy  an  Effeft  this  Moderation 
 might  have  had,  if  theBiihop  of  Rome  had  not  by  his 
 Artifice  and  Authority  with  fomeof  her  Subjects,  pre- 
 vented it,  the  firft  Years  of  her  Reign  fufficiently  (hew. 
 
 Thus  was  the  Occafion  and  Reafon  of  its  omiffion 
 in  (^Elizabeth's  time,  as  great  as  the  neceffity  of  its 
 firft  Infertion  in  King  Edward's.  And  in  this  ftate  it 
 continued  all  the  Reign  of  that  Queen,  and  of  her  two 
 Succeffors,King  James  and  Ring  Charles.,ifi,  I  (hall  not 
 need  to  fay  by  what  means  it  was,  that  new  Occafion  » 
 
 was  given  for  the  reviving  of  it.  We  have  all  of  us 
 heard,  and  many  cf  us  feen  too  much  of  it.  How 
 Order  became  Superftitious,  and  Decency  termed  Ido- 
 latry :  The  Church  of  England  traduced  as  but  ano- 
 ther Name  for  Popery^  and  this  Cufiom  of  Reeling 
 at  the  Communion f  one  of  theftrongeft  Arguments  of- 
 fend for  the  Proof  of  it.  And  now  when  Pahick  Fears 
 had  found  fuch  prevalence  over  the  Minds  of  Men,  as 
 to  deftroy  a  King,  and  embroil  a  Kingdom  into  a  Civil 
 War,  of  almoft  Twenty  Years  continuance  3  and  tho 
 by  the  g^od  hand  of  God  our  King  and  our  Peace 
 were  again  reftored,yet  the  minds  of  the  People  were~ 
 ftill  unfetled,  and  in  danger  of  being  again  blown  up 
 upon  the  lead  Occafion  5  what  could  be  more  advifa- 
 ble  to  juftifie  our  felves  from  all  fufpicion  of  Popery  in 
 this  matter,  and  induce  them  to  a  Conformity  with  us  in 
 aCeremony  they  had  entertain'd  fuch  a  dread  of,  than 
 to  revive  that  ancient  Ruhr icl^;  and  fo  quiet  the  Minds 
 of  the  People  now,  by  the  fame  means  by  which  they 
 had  been  fetled  and  fecured  before  > 
 
 This  I  am  perfwaded  is  fo  rational  an  Account,  as 
 will  both  juftifie  the  proceedings  of  our  Govemours'm 
 
 Q_  2  thefe 
 
7  6  Of  the  ti^eal  Pre  fence  acknowledged 
 
 thefe  Changes,  and  (hew  the  dif-ingenuity  of  thofe, 
 who  nat  only  knowing,  but  having  been  told  thefe 
 things,  will  ftill  rather  impute  it  to  an  imaginary  wa- 
 vering, or  uncertainty  of  Opinion,  than  to  aneceffa- 
 ry  and  Chriftian  Accommodation  to  the  Times.     For 
 the  change  in  the  Prayer  of  Confederation^  I  have  alrea- 
 dy faid,  that  'tis  in  the  Words,  not  the  Senfe:  And  if 
 our  Governours  thought  the  prefent  Expreffions  lefs 
 liableto  exception  than  the  former,  they  had  certainly 
 reafon  for  the  Alteration.     For  the  other  Exceptions 
 there  is  very  little  in  them,  whether  the  Minifter  lay  his 
 Hand  on  the  Sacred  Elements,  when  he  repeats  the 
 words  of  Injiitution,  as  at  this  time,  or  oflly  confecrates 
 them  by  the  Prayers  of  the  Churchy  and  the  Words  of 
 Chrift,  without  any  other  Ceremony,  as  heretofore: 
 Whether  with  the  Church  of  Rome  we  ufe  only  the 
 words  of  Chrift  in  the  diftribution  5  or  with  moft  of 
 the  Reformed  Churches,  the  other  Expreffion,  "  Take 
 "  and  eat  this 9  Sec.  or  (as  we  chufe  rather)  joynthem 
 both  together  :  Whether  we  fing  the  Gloria  in  Excel- 
 Jls  Deo — before  or  after  the  receiving ,  but  becaufe  the 
 chiefeft  Myftery  he  thinks  lies  in  this,  That  whereasin 
 King  Edward's  days  the  Rubric^ called  it  an  Ejjential 
 PrefeHcei*&b*eh~\\7Q  have  now  turned  into  Corporeal  5 1 
 muft'eonfefs  I  will  not  undertake  to  fay  what  the  Oc- 
 cafion  of  it  was}  if  they  thought  this  latter  manner 
 more  free  from  giving  Offence  than  the  other  would 
 have  been,  I  think  they  did  well  to  prefer  it.     Let  eve- 
 ry, one  entertain  what   Notion  he  pkafes  cf  thefe 
 things  5  this  I  have  (hewn  is  theDoftrine  of  the  Church 
 which  we  all  fubferibe,  c;That  the  Natural  Body  and 
 "Blood  of  our  Saviour  Chrift  are  inH^^e^andnot  / 
 i.  e.  in  theSicrament  3  and  if  there  can  be  any  other 
 Real  Preface  Chan  fuch  as  I  have  (hewn  to  have  been  the 
 
 con- 
 
By  the  Church  of  England.  77 
 
 conftant  belief  of  our  Divines  confiftent  with  this  Ru- 
 bricks  I  fhall  no  more  defire  to  debar  any  one  the  belief 
 of  it,  than  I  (hall  be  willing  to  be  obliged  to  believe 
 it  with  him. 
 
 And  now  after  (b  clear  an  Account  as  I  have  here  gi- 
 ven of  the  feveral  changes  that  have  been  made  in  our 
 Rubric^  were  I  minded  to  recriminate,  and  tell  the 
 World  what  Alterations  have  been  made  in  their  Mafs, 
 Sc  thofe  in  Points  infinitely  mere  material  than  any  thing 
 that  can  bealledged  againft  us,Imuch  queftion  whether 
 they  would  be  able  to  give  us  fo  good  an  account  of 
 it.  And  fomething  of  this  I  may  perhaps  offer  as  a  Spe- 
 cimen of  the  wifdom  of  this  Author  in  the  choice  of  his 
 Accufation  before  we  part.  In  the  mean  time  I  go  on 
 to  the  laft  thing  propoied  to  be  here  confider  cl. 
 
 4thly.  that  the  Reafon  mention  d  in  our  Rubric^  con- 
 cerning the  Impoffibility  of  Chrifts  natural  Body's  ex- 
 isting in  feveral  places  at  the  fame  timers  no  way  inva- 
 lidated by  any  of  this  Authors  exceptions  againft  it. 
 
 Now  thefe  being  moftof  them  founded  upon  the 
 former  miftaken  Notion  of  the  Real  preje/ue  tiiftly  im- 
 puted to  us,  will  admit  of  a  very  fnort  and  plain  con- 
 sideration. 
 
 ift-  He  obferves  "  That  Pmefiants,  but  efpecially  our  Tfeatffe  ift. 
 V  EngUJli  Divines  generallyxonfefs  the  prefaced?  our  §•  xx.  n.  1. 
 'c  Saviour  in  the  Eucharift  to  be  an  ineffable  My  fiery.  pag* I5* 
 Well,  be  it  fo  5  what  will  he  hence  infer  ?  Why  cc  this 
 "  he  conceives  is  faid  tobefo  in  refpeft  of  fomething  in 
 *?  it  oppofite  and  contradiSory  to,  and  therefore  in- 
 "comprehenfibleand  ineffable  by  Humane  Reafon.  But 
 fuppoling  they  (hould  not   think  it  fo  from  being  Op- 
 pofite and  Contradictory  to,  but  becaufe  the  manner  how 
 Chrift  herein  communicates  himfelf  to  us  is  hid  fiom0 
 
 and 
 
7  8  Of  the  <l{eal  Tre  fence  acknowledged 
 
 and  above  our  Humane  Reafon}  might  not  this  be  Effi- 
 cient to  make  it  ftill  be  called  an  ineffable,  and  incompre- 
 henfibk  My  fiery  ?  Whereas  the  other  would  make  it  ra- 
 ther plain  and   comprehenfible  Nonfence.    'Tisaftrange 
 Affe&ion  that  fome  Men  have  got  of  late  for  Contra- 
 di&ions,  they  are fo  in  love  with  them,  that  they  have 
 almoft  brought  it  to  be  the  definition  of  a  Myffery,  to 
 be  the  Revelation  of  fomething  to  be  believ'd  in  Oppo- 
 Jition  to  Senfe  and  Reafon.     And  what  by  their  Notions 
 and  Parallels,  have  advanced  no  very  commendable 
 Chara£ter  of  Chriftianity  $  as  if  it  were  a  Religion  full 
 Bifho         of  Abfurdities  -?  and  asFj/her  the  Jefuit  once  told  Ring 
 Tatlovrs    James  ift'  with  reference  to  this  very  Subjeft,  the  ra- 
 Polem.Difco.   ther  to  be  believed  becaufe  it  is  contrary  to  Reafon.     But 
 prefence.Sea.   ^  t^s  ^e  indeed  our  Authors  Notion  of Myfteries (and 
 ii,  pag.  231.     the  truth  is  Tranfubjiantiation  can  be  no  other  Myftery) 
 we  defire  he  will  be  pleafed  to  confine  it  to  his  own 
 Church,  and  not  fend  it  abroad  into  the  World  as  ours 
 too.     We  are  perfwaded,  not  only  that  our  Wcrfiip 
 muft  be  a  reasonable  Service,  but  our  Faith  a  Reafonable 
 Ajjent.     He  who  oppcffes  the   Authority  of  Holy  Scri- 
 ihid.        ptures,  "  fays  Bifhop  Taylor9  againftmanifeft  andcer- 
 "  tain  Reafon,  do's  neither  underftand   himfelf   nor 
 "  them.     Reafon  is  the  voice  of  God  as  well  as  Reve- 
 lation, and  what  isoppofiijj.to  the  one,  can  no  more 
 be  agreeable  to  the  other,  than  God  can  be  contrary 
 to  himfel£   And  though,  if  the  Revelation  be  clear  artd 
 evidentjsve  fubmit  toit,becaufe  we  are  then  fure  it  can- 
 not be  contrary  to  Reafon,  whatever  it  may  appear  to 
 us  }  yet  when  the  contradiction  is  manifeft,  as  that  a 
 natural  Body  Jhould  be  in  more  places  than  one  at  the  fame 
 time,  we  are  fure  that  interpretation  of  Holy  Scripture 
 can  never  be  the  right  which  would  infer  this,  but  e- 
 fpecially  when  there  is  another,  and  much  more  reafo- 
 nable. 
 
©)/  tb*  Church  of  England.  jy 
 
 nable,   that  do's  not.   And  in  this  we  are  after  all  jufti- 
 
 fied  by  one  whofe  Authority  I  hope  our  Author   will 
 
 not  queftion,  even  his  own  fclf  5  "  If,  fays  he,  we  are  Treatife  ift. 
 
 "  certain  there  is  a  contradiBion,  then  we  are  certain  §-29-Pa8'2r« 
 
 "  there  neither  is  nor  can  be  a  contrary  Revelation  5  and 
 
 "when  any  Revelation ,tho'  never  Jo  plain,  h  brought  5 
 
 "  rap  are  found  to  interpret  it  Jo,  as  not  to  affirm  a  cer- 
 
 c'  tainly  known  impcjfibility.     And  let  him  that  (ticks 
 
 to  this  rule,  interpret  Chrifts  words  for  Tranfubjiantia- 
 
 tion  if  he  can. 
 
 c<  But  do  not  our  own  Authors  fometimes  (ay,  that 
 li  notwithftanding  all  the  difficulties  brought  againft 
 "  Tranjubftantiation,  yet  if  it  can  be  (hewn  that  God 
 cc  has  revealed  it,  they  are  ready  to  believe  it  }  Per- 
 haps fome  may  havefaid  this,becaufe  for  that  very  Rea- 
 fon  that  there  are  fo  many  contradi&ions  in  it,  they 
 are  fure  it  cannot  be  (hewn  that  God  has  revealed  it. 
 But  if  he  means,  as  he  feems  to  infinuate,  that  not- 
 withftanding fuch  plain  contradictions  as  they  charge  it 
 with,  they  thought  it  poffible  neverthelefs,  that  God 
 might  have  revealed  it,  and  upon  that  fuppofition, 
 they  were  ready  to  believe  it  5  1  anfwer  from  his  own 
 words,  that  their  fuppofal  then  was  Abfurd  and  impof 
 fible  3  fince  he  himfelf  aflure  us,  that  c'  None  can  be-  Treatife  ift. 
 "  lieve  a  thing  true,  upon  what  motive  foever,  which  §  xx#  n#  ^ 
 il  he  firft  knows  to  be  certainly  falfe,  or  which  is  all  pag* I4' 
 ft  one,  certainly  to  contradiff.  For  thefe  we  fay  are 
 "  not  verifiable  by  a  divine  Power  5  and  Ergo,  here  I 
 "  may  fay,  (hould  a  divine  power  declare  a  truth,  it 
 "  would  tranfcend  its  felf.  Which  laft  words  if  they 
 fignifie  anv  thing  and  do  not  tranfcend  Senfe,  muft 
 fuppofe  it  impoflible  for  fuch  a  thing  as  implies  a  cer- 
 tain ContraditJion,  to  be  revealed. 
 
 II.  Obfervation,  But  our  Author  goes  on,  "Icon- 
 iQ  ceive  that  any  one  thing  that  feemeth  to  us  to  include 
 
8o  Of  the  ${eal  f  re  fence  6'knowledged 
 
 u  a  Perfeft  Contradiction,  can  no  more  be  effefted  by 
 "  divine  Power  than  another, or  than  many  othersthe 
 cC  like  may.  Seeing  then  we  admit  that  fome  feeming 
 <c  Contradictions  to  Reafon  may  be  verified  by  the  Di- 
 cc  vine  power  in  this  Sacrament ,  there  is  no  reafon  to 
 "  deny  but  that  this  may  be  alfo  as  well  as  any  other. 
 
 Now  not  to  contend  with  him  about  words  5  who- 
 ever told  our  Author,  that  we  allow  cl  that  there  was 
 anything  in  this  Sacrament,  as  received  by  us,  that 
 feemed  to  us  to  include  a  PerfeCt  Contradiction  ?  Per- 
 fect Contradictions  we  confefs  are  all  of  them  equally  ve- 
 rifiable by  a  divine  Power,  that  is,    are  all  of  them 
 impojfibk.     And  for  this  we  have  his  own  word  be- 
 fore.    Now  if  there  be  any  fuch  things  as  perfect  con- 
 tradictions to  be  known  by  us^that  which  feems  to  us 
 to  be  a  perfeCi  contradiction  ,*  muft  really  be  a  perfect 
 contradiction^    unlefs  contradictions  are  to  be  difco- 
 ver'd  fome  other  way  than  by  feeming  to  our  Reafon 
 to  be  fo.     And  fuch  it  not  only  feems.  but  undoubt- 
 edly is,  for  the  fatae  One,  natural,  finite  Body,  to 
 be   in  more  places  than  one  at  the  fame  time^  if  to 
 be  and  not  to  be,  be  dill  the  meafure  of  Contradictions. 
 He  that  fays  of  fuch  a  Body,  that  it  is  in  Heaven  and  on 
 Earthy  at  London  and  Rome,  at  the  fame  time,  fays  in  Ef- 
 fect that'3  th  one  and  not  one',  finite and  not  finite  yn  one 
 place  and  not  in  oneplace.&cc.  All  which  are  iuchfeemingly 
 perfeCt  contradictions,  that  I  fear 'twill  be  a  hard  matter 
 to  find  out  any  Power  by  which  they  can  be  veriffd. 
 Treatife  ift.         III.  Obfcrvation.He  obftrves  Thirdly  5  "Thatthofe 
 §.  xxii.  p.  1 5.  a  wj1G  nffjrm  a  Reai  anc[  Subflantial  prefence  of  the  very 
 
 a  Body  of  Chrift  to  the  worthy  communicant,  contra- 
 "  diftinft  to  any  fuch  other  Real  prefence  of  Chrifts  Bo- 
 Ci  dy,  as  implies  only  a  prefence  oi  it  in  Virtue  0zvA  Spiri- 
 "  lual  Effect  sfccjnuCt  hold  this  particular /ee/^;^  Con- 
 "  traduction  to  be  True,  or  fome  other  equivalent  to  ir. 
 
 If 
 
by  the  Church  of  England.  1 1 
 
 If  by  the  Real  Pre  fence  of  the  very  Body  of  Chrifiy 
 he  means,  as  he  before  explains  it,  That  ChriiVs 
 Natural  Body,  that  very  Body  which  is  now  in  Heaven, 
 jhould  he  alfo  at  the  fame  time  here  upon  Earth  ;  it  is, 
 I  think,  neceflary  for  thofe  who  will  affirm  this,  to 
 hold  fome  fiich  kind  of  Contradiction,  as  he  fays  : 
 And  'tis  for  that  very  Reafon,  I  am  perfwaded,  he 
 will  find  but  few  fuch  Perlons  in  the  Church  of  Eng- 
 land ;  which  fb  exprefly  declares,  that  Chrift's  Na- 
 tural Body  is  in  Heaven,  and  not  here,  upon  this  very 
 account,  "  That  it  is  contrary  to  the  truth  of  a  Natural 
 ci  Body  to  be  in  more  places  than  one  at  the  fame  time. 
 However,  if  any  fuch  there  be,  as  they  herein  de- 
 part from  the  Dotfrine  of  their  Church,  fb  it  is  not 
 our  concern  to  anfwer  for  their  Contradictions. 
 
 IV.  He  obferves,  laftly  :  "  It  feems  to  me  that 
 "  fbme  of  the  more  judicious  amongft  them  ( the  Traa.  i.  §. 
 u  Divines  he  means  of  the  Church  of  England)  have  XXV11K  P* 20t 
 "  not  laid  fb  great  a  weight  on  this  Philofbphical  Po- 
 "  fition,  as  wholly  to  fupport  and  regulate  their  Faith 
 "  in  this  matter  by  it ;  as  it  ftands  in  oppofition  not 
 "  only  to  Nature  s,  but  the  Divine  "Power  :  becaufe 
 "they  pretend  not  any  fuch  certainty  thereof,  but 
 "  that  if  any  Divine  Revelation  of  the  contrary  can 
 *  be  fhewed,  they  profefs  a  readinefs  to  believe  it. 
 
 I  fliall  not  now  trouble  my  felf  with  what  fbme 
 of  our  Divines  may  feem  to  him  to  have  done  in 
 this  matter ;  'tis  evident  our  Church  has  laid  ftrefs  e~ 
 nough  upon  this  Contradiction.  Indeed  where  fb 
 many  grofs  Repugnancies  both  to  Senfe  and  Reafon 
 are  crowded  together,  as  we  have  feen  before  there 
 are  in  this  Point,  it  ought  not  to  be  wondered  if 
 our  Divines  have  not  fupported  and  regulated  their 
 
 R  Faith 
 
8  z  Of  the  (Real  Trefence  acknowledged 
 
 Faith  wholly  upon  this  one  alone.  We  do  not  any  of 
 Us  think  it  either  fafe  or  pious  to  be  too  nice  in  de- 
 termining what  God  can,  or  cannot  do ;  we  leave 
 that  to  the  bold  Inquifitivenefs  of  their  Schools.  But 
 this  we  think  we  may  fay,  that  if  there  are  any 
 unalterable  Law's  of  Nature,  by  which  we  are  to 
 judg  of  thefe  things  ;  then  God  can  no  more  make 
 one  Body  to  exift  in  ten  thoufand  places  at  the  fame 
 time,  than  he  can  make  one,  continuing  one,  to  be 
 ten  thoufand,  than  he  can  divide  the  fame  thing  from 
 its  f elf ]  £nd  yet  continue  it  ftill  undivided.  And  if 
 any  of  our  Divines  have  (aid,  that  they  cannot  ad- 
 mit  that  one  Body  can  be  in  feveral  places  at  once, 
 "  till  the  Papifts  can  demonftrate  the  poffibility 
 u  thereof  by  Teftimony  of  Holy  Scripture,  or  the 
 "  ancient  Tradition  of  the  Primitive  Church,  or 
 "  by  apparent  Reafbn.  We  need  not  fuppofe  that 
 they  laid  this,  doubting  whether  it  implied  a  Con- 
 tradiction, but  becaufe  the  certainty  of  the  Con- 
 tradiction fecured  them  againft  the  poffibility  of  any 
 *^*<ffuqh  Proof.  * 
 
 dent  i>iB.  Tay- 
 lor, w&0  thonght 
 
 that  God  cmdd  not  do  this,  bcc.iufe  it  implied  a  Contradiction :  -Real  Prefence,  §.  xi.  n.  r. 
 p.  250.  and  Ibid.  n.  27.  He  faith  'tis  utterly  importable.  So  alfo  Dr.  Whiqp  prefffis,  that 
 according  to  the  Order  which  God  has  fixed  by  his  Word  and  Will,  this  cannot  be  done : 
 Confer,  pg.  446,  447.  and  before,  pag,  181.  to  this  Objic~tion>  That  tho  in  Nature  it  be  im- 
 pofTible,  for  one  and  the  fame  Body  to  be  in  many  places  at  once,  yet  becaufe  God  is  Om- 
 nipotent, heisabletoeftccT:  it:  Weanfwer,  fays  he,  It  implieth  a Contridlclim,  that  God 
 fhould  cteitroy  the  nature  of  a  thing,  the  nature  of  the  fame  thing  remaining  fafe :  Set 
 mors,  p.  180,  181.  White'*  Wor&Lond.  1624. 
 
 And  now  I  know  but  one  Obje&ion  more  that  is, 
 or  can  be  offered  againft  what  I  have  faid,  and  which 
 having  anfwered,  I  fhall  clofe  this  Point :  iC  For  if 
 u  this  be  all  the  Church  of  England  underftands, 
 when  it  fpeakes  of  a  Real  Pre  fence,  viz.  A  Reals*- 
 
 era:. 
 
by  the  Church  of  England.  83 
 
 cr omental  Prefence  of  Chrijfs  Body  and  Blood  in  the 
 Holy  Signs ,  and  a  real  Spiritual  Prefence  in  the  in- 
 ward Communion  of  them  to  the  Soul  of  every  worthy 
 Receiver  ;    will   not  this  precipitate  us  into  down- 
 right ||  Zjiinglianifm,  and  render   lis  after  all   our  j|  see  r.  Tm- 
 pretences  as 'very  Sacrament aries  as  they?  Indeed,  Ift#,  pag.  23. 
 am  not  able  dire&ly  to  fay  whether  it  will  or  no,  I'xxS'p.t4* 
 becaufe  I  find  the  Opinion  of  Zuinglius  very  vari-  §.xxxvi- 
 oufly  reprefented  as  to  this  matter.     But  yet,  Firft,  xxxvii>  ^ 
 If  by  Zsiinglianifm  lie  means   that  which  is  more 
 properly  *  Socinianifm,  viz.  a  meer  Commemoration  * Smalcius  dc 
 of  ChriJPs  Death y  and  a  Thankfgiving  to  God  for  it  \  f^^D-P 
 'tis  evident  it  does  not,  forafmuch  as  we  poiitively  9fdc  Hypocr- 
 confefs,  that  in  this  Holy  Sacrament ,  there  is  a  Real  P-  2gP-. 
 and  Spiritual  Grace  communicated  to  us,  even  all  the  \^^\2    , 
 benefits  of  that  Death  and  Paffion  which  we  there  so^$i$9&e. 
 fet  forth.     And  this,  or  fomewhat  very  like  it,  I  find  Socil^s  in  p^ 
 fbmetimes  to  have  been  maintained  by  f  Z^ingliu*.  Scikhringius" 
 But  now,  Secondly,  If  by  Zyinglianifm  he  under-  d"P-  deCoen. 
 ftands  fuch  a  Real  Prefence,  as  denies  only  the  Co-  ^jf'j  7%; 
 exiftence  of  ChrifFs  Natural  Body  now  in  Heaven,  de  Provid.Dei, 
 at  the  fame  time  in  this  Holy  Sacrament,  but  denies  caP-  6> &c- 
 nothing  of  that  Real  and  Spiritual 
 *  Communion,  of  it  we  have  before       *  ^d  th*  °f  ^tborfwm  to  hfim- 
 
 1 \'-'-\  •     •  11  r^         ^e :  See  the  places  above  cited:  And 
 
 mentioned  ;  this  is  indeed  our  Do-    indeed  others  have  diedged  this  as  the 
 
 ctrine,   nor  fhall  We  be  afhamed  tO     true  Opinion  oj  Zuinglius :  See  Calvin. 
 own  if  for  anv  ///  Namrt  he  is  able     Tr,aa  de Ccsn- D°m. Dcfcnf.  Strain. 
 
 own  it  ror  any  ///  names  ne  is  aoie    Admonit#  ad  weiiohaL  &  Paffim.a- 
 
 tO  put  Upon  it.      But   yet  I  WOnder     Hbi.     Vid.  infufcr  h  r.  de  Orthod. 
 why  he  fliould   Call  this    T^inglta-     Coifennc.7i     Ad  efpechU)  Hcfpin. 
 
 #///»;  fince  if  the  common  name 
 of  Catholicky  or  Chrifiian  Doctrine,  be  not  fufficient, 
 he  might  have  found  out  a  more  ancient  Abettor  of 
 this  Real  Prefence,  than  %iungliu$y  and  the  truth  is, 
 One  of  the  moft  dangerous  Oppofcrsboth  of  their 
 
 R  2  Head 
 
84  Of  the  ^eal  Pre  fence  acknowledged 
 
 Head  and  their  Faith  that  ever  was  ;  I  mean  St.  Paul, 
 who  has  not  only  clearly  exprefs'd  himfelf  againft 
 them,  as  to  this  Point  of  the  Eucharift,  1  Cor.  x.  16. 
 but  in  moft  of  their  other  Errors  left  fuch  pernicious 
 Sayings  to  the  World,  as  all  their  Authority  and  In- 
 fallibility, let  me  add,  nor  all  their  Anathemas  neither, 
 will  not  be  able  to  overcome. 
 
 I  fhall  clofe  up  this  Difcourfe  of  the  Real  Pre  fence 
 acknowledged  by  us  in  this  Holy  Sacrament,  with  a 
 plain  familiar  Example,  and  which  may  ferve  at  once 
 both  to  illuftrate,  and   confirm  the  Propriety  of  it, 
 A  Father  makes  his  laft  Will,  and  by  it  bequeaths  his 
 vid.  Cofens    Eft  ate  and  all  the  Profits  of  it  to  his  Child.     He  deli- 
 Hifi.  Tranfub- vers  jt  [nt0  t}ie  Hands  of  his  Son,  and  bids  him 
 y™§!°™l\Ctf'.  take  there  his  Houfe  and  Lands,  which  by  this  his 
 laft  Will  he  delivers  to  him.     The  Son  in  this  cafe 
 receives  nothing  but  a  Rett  of  Parchment,  with  a 
 Seal  tied  to  it  from  his  Father ',  but  yet  by  virtue  of 
 this  Parchment  he  is  intituled  to  his >  Eft ate,  perfor- 
 ming the  Conditions  of  his  Will,  and  to  all  the  Bene- 
 fits and  Advantages  of  it :  And  in  that  Deed  he  truly 
 and  effectually  received/^  very  Houfe  and  Lands  that 
 were  thereby  conveyed  to  him.     Our  Saviour  Chrifl 
 in  like  manner,  being  now  about  to  leave  the  World, 
 gives  this  Holy  Sacrament,  as  his  final  Bequeft  to  us ; 
 in  it  he  conveys  to  us  a  right  to  his  Body  and  Bloody 
 and  to  all  the  Spiritual  Blejjings  and  Graces  that  pro- 
 ceed from  them.     So  that  as  often  as  we  receive  this 
 Holy  Eucharift,  as  we  ought  to  do,  we  receive  indeed 
 nothing  but  a  little  Bread  and  Wine  into  our  Hands  y 
 but  by  the  Bleffing  and  Promife  of  Chrift,  we  by  that 
 Bread  and  Wine,  as  really  and  truly  become  Partakers 
 of  Chrift's  Body  and  Blood,  as  the  Son  by  the  Will  of 
 
 his 
 
by  the  Church  of  England.  8~ 
 
 his  Father  was  made  Inheritor  of  his  Efiate  :  Nor  is 
 it  any  more  neceffary  for  this,  that  ChriJfsBody  fhould 
 come  down  from  Heaven,  or  the  outward  Elements 
 which  we  receive,  be  fubjl lant tally  turned  into  it, 
 than  it  is  neceffary  in  that  other  cafe,  that  the  very 
 Houfes  and  Lands  fhould  be  given  into  the  Hands 
 of  the  Son  to  make  a  real  delivery  or  conveyance  of 
 them ;  or  the  Will  of  the  Father  be  truly  and  pro- 
 perty changed  into  the  very  Nature  and  Subflance  of 
 them. 
 
 PART. 
 
86  Of  the  Adoration  of  the  Hoj}} 
 
 PART    II. 
 
 CHAPTER     III. 
 
 Of  ^Adoration  of  the  Hoft,  as  prejcrlbed  and 
 prattijed  in  the  Church  of  Rome. 
 
 w 
 
 E  are  now  arrived  at  the  laft  Part  of  this 
 Difcourfe  ;  in  which  I  muft  thus  far 
 change  the  Method  I  purfued  in  the  Other 
 Subject,  as  to  confider, 
 
 Firft,  What  the  Doctrine  of  the  Chin  c ')  of  Eng~ 
 land  as  to  this  Point  is ;  and  what  uar  Advcr- 
 [Aries  Exceptions  againft  it  are. 
 
 Secondly,  What  is  the  Doctrine  of  the  Church  of 
 Rome  \  and  whether  what  this  Author  has 
 faidin  favour  of  it,  may  be  fiiffi<  to  war- 
 rant their  Practice  as  to  this  Matter, 
 
 For  the  former   of  thefe,    The  Doctrine  of  the 
 Church  of  England,  we  fhall  need  go  no  farther 
 than  the  Kubrick  we  have  before-mention'd  ;  where- 
 in it  is  exprefly  declared,  with  reference  to  this  Holv 
 Ruhr,  at  the  Sacrament,    u  That  no  Adoratim  is   intended,  or 
 rllmLIll    "  ought  to  be  done,  either  to  the  Sacramental  Bread 
 
 Communion.  P„r.        ,  /    /•»  i  rt 
 
 "and  Wine  there  bodily  received,  or  to  any  Corporal 
 
 "  Prefence  of  Chrift's  Body  and  Blood:  For  that  the 
 
 "  Sacra- 
 
as  praftifedin  the  Qourch  of  Rome.  87 
 
 u  Sacramental  Bread  and  Wine  remain  ftill  in 'their 
 il  very  Natural  Subjlances,  and  therefore  may  not  be 
 "  adored,  (for  that  were  Idolatry  to  be  abhorred  of 
 ic  all  Faithful  Chriftians )  and  the  natural  Body  and 
 "  Blood  of  our  Saviour  Chrift,  are  in  Heaven  and 
 "not  here  ;  it  being  againft  the  truth  of  Chrift's 
 "  natural  Body,  to  be  at  Onetime  in  more  f laces  than 
 "  One. 
 
 This  then  being  fufficiently  cleared,   let  us  fee 
 what  this  Author  has  to  obferve  againft  it. 
 
 1.  "  He  flippofes  that  we  will  grant,  that  if  there  Treatife  r. 
 "were  a  Corporal  Prefence  of  Chrift's  Natural  Body  Qh\^  §,3* 
 "  in  this  Holy  Sacramentythen  Kjieeling  and  Adoration 
 
 ic  wrould  be  here  alfb  due  upon  fuch  an  Account. 
 He  means,  that  were  Chrift  himfelf  here  in  his  Bo- 
 dy  actually  prefent,  He  ought  to  be  adored  ;  and  this 
 he  need  not  doubt  of  our  readinefs  to  grant. 
 
 2.  u  Tho  the  Corporeal  Prefence  of  Chrift's  Body,  ib.  §.xl. 
 "  /'.  e.  of  its  being  there  ad  modum  Corporis)  or  do- 
 
 "  thed  with  the  ordinary  Properties  of  a  Body,  be  de-  • 
 "  ny'd ;  as  it  is,  not  only  by  the  Englijh  Divines, 
 u  but  by  the  Lutheran  and  Roman  :  Yet  let  there  be 
 "any  other  manner  of  Prefence  (known  from  Di- 
 "  vine  Revelation )  of  the  very  fame  Body  and 
 "Blood;  and  this  as  Real  and  Effential,  as  if  Corpo- 
 u  real  \  and  then  I  do  not  fee  but  that  Adoration  will 
 "  be  nolefsdue  to  it  thus,  than  fo,  Prefent. 
 
 Now  to  this  I  (hall  at  prefent  only  fay,  That  the 
 Supposition,  being  abfurd,  do's  not  admit  of  a  rational 
 Confederation.  Thofe  who  deny  a  bodily  Prefence 
 of  Chrift's  Body  in  the  Eucharift,  and  ask  whether 
 Adoration  may  not  be  paid  to  his  Body,  which  is  con- 
 fefs'dnotto  be  bodily  prefent  there,  fuppofing  it  to 
 be-  there  fome  other  way ;  ought  to  have  no  other 
 
 fatifc. 
 
** 
 
 Trcatife  i. 
 •p.28.§.xli. 
 
 Ibid. 
 
 *Treatife  1. 
 §.«xlii.  p.  28. 
 
 Of  the  Adoration  of  the  Hofl, 
 
 fatisfa&ion  than  this.,  that  they  fiippofe  an  Impoffi- 
 bility,  a  thing  which  cannot  be  ;  and  therefore  con- 
 cerning which  no  reafbnable  Anfwer  can  be  given. 
 Some  I  know  have  been  more  free,  and  allowing  for 
 the  unreafonablenefs  of  the  Suppofal,  have  refolved 
 contrary  to  our  Author  :  But  I  think  it  very  need- 
 lels  to  difputeof  the  Affections  of  a  Chimera)  and 
 wrangle  about  Notions  that  have  neither  Ufe  nor 
 Exiftence. 
 
 3.  He  obferves,  laftly,  "  That  the  Church  of  Enr 
 "  land  hath  believed  and  affirmed  fuch  a  Preface 
 "{he means  of  ChriJPs  Body  in  the  Eucharift)  to 
 "  which  they  thought  Adoration  due.  I  prefume  it 
 was  then  in  the  Times  of  Popery  ;  for  fince  the  Re- 
 formation, I  have  fhewn  before,  that  fhe  has  always 
 held  the  contrary.  But  our  Author  will  prove  it, 
 and  that  fince  the  Reformation ;  "  For,  he  fays,  he 
 "  has  in  his  time  met  with  no  lefs  than  five  of  our 
 "  Writers,  and  thofe  of  no  mean  Account  neither, 
 <c  that  have  been  of  this  Opinion.  This  indeed  is  a 
 very  notable  way  of  proving  the  Doctrine  of  our 
 Church :  But  what  now  if  I  fhould  bring  him  fifteen 
 Others  that  have  denyM  it ;  then  I  hope  the  Doctrine 
 of  the  Church  of  England  may  be  as  fair  for  the  con- 
 trary.    But  we  will  examine  his  Evidence. 
 
 Firft ;  "  Bifhop  Andrews ',  he  fays,  declares,  that 
 "  tho  we  adore  not  the  Sacrament,  yet  we  adore  Chrijl 
 i€  in  and  with  the  Sacrament,  befides  and  without  the 
 "  Sacrament  :  and  affures  the  World,  that  K.  'James 
 u  looked  upon  Chrift  to  be  truly  prefent,  and  truly 
 u  to  be  adored  in  it.  How  this  Bifhop  thought  Chrift 
 truly  prefent  in  the  Sacrament  we  have  feen  before ; 
 and  may  from  thence  eafily  conclude  how  he  fuppo- 
 fed  he  might  be  adored  there  :  viz.  As  in  all  other 
 
 Holy 
 
as  praElifed  in  the  Cburd  of  Rome.  8<p 
 
 Holy  Offices,  in  which  we  confefs  Him  by  his  Divine 
 Power  to  be  prefent  with  us,  but  especially  in    this 
 Sacred  MyHery.     And  thus  we  all  adore  him,  both  in 
 and  with,  and  without  the  Sacrament ;  we  confefs 
 him  to  be  truly  prefent,  and  therefore  truly  to  be 
 adored  by  us.     But  now  for  ChrifPs  Natural  Body, 
 (  of  which,  and  not  of  Chrift  himfelf,  our  Difpute 
 is  )  if  that  be  any  other  wife  truly  frefent  than  as  we 
 before  fhew'd,let  it  be  remembred,that  according  to 
 this  Bifhopy  it  muft  not  be  his  Glorified  Body,  his  Bo- 
 dy as  know  is;  but  his  Body  Crucified,  his  Body  asSeeabovc- 
 offer  d  for  #*,  and  in  the  State  of  his  Death  ;  fb  He 
 exprefly  affirms ;  and  this  I  believe  our  Author  him- 
 felf will  confefs  in  his  fenfe  to  be  impoffible. 
 
 His  next  Witnefs  is  Bifhop  Taylor  :  "  We  worfhip,  Treatife  *. 
 "  He  means,  fays  this  Author,  the  Body,  or  the  Flefi  §' xliii*  * 2%t 
 "  of  Chrift  [  in  the  Eucharift  ].     But  is  he  fure  the 
 Bifhop  meant  fb  ?    If  he  be,  I  am  fure  the  Bifhop 
 thought  we  all  of  us  committed  Idolatry  in  fo  doing. 
 For  being  confulted,  as  we  have  feen  above,  cc  whe- 
 "  ther  without  all  danger  of  Idolatry  we  may  not  See  Polemical 
 "  render  Divine  Worjljip  to  our  BlefTed  Saviour  as  ^fowrfes  5- 
 "prefent  in  the  Bleifed  Sacrament  or  Haft,  accord-  endfp.^  thC 
 ic  ing  to  his  Humane  Nature  in  that  Ho  ft  ?     He  ex- 
 prefly declares,  "  We  may  not  render  Divine  Wor- 
 "fhiptoHimas  prefent  in  the  Bleffed  Sacrament, 
 "  according  to  his  Humane  Nature,  without  danger 
 "  of  Idolatry,  becaufe  he  is  not  there  according  to  his 
 "Humane  Nature ;  and  therefore  you  give  Divine 
 H  Worfhip  to  a  Non  Ens,  which  muft  needs  be  Ida- 
 "  try.      And  indeed  this   our  Author  knew  very 
 well  was  his  Opinion,  who  himfelf  in  his  next  Trea- 
 tife, cites  the  xiiith  Seftion  of  his  Real  Prefence,  Treatife  2.p.$. 
 which  was  written  on  purpofe  to  prove  the  unlaw-  §• v^  n.  2. 
 
 S  fulnefs 
 
po  Of  the  Jdoration  of  the  Hoft, 
 
 fulnefs  of  worfhipping   Chrift's  Body  in  this  Sacra- 
 ment.    But  diffimulation  of  other  Mens  Opinions  in 
 matter  of  Religion,  is  perhaps  as  lawful  on  fbme 
 Occafions,  as  if  it  were  their  own :    And  why  may 
 not  an  Author  prevaricate  the  Doctrine  of  his  Adver- 
 fary  in  defence  of  the  Catholick  Faith,  finee  I  have 
 *  The  story  was reac*  °f  a  *  P  rot  eft  ant  Miniftcr,  who  in  the  Trou- 
 pAnfid  in  the  bles  of  France  being  brought  over  to  the  King's  In- 
 MmohsofMon-  ttvt^w2iS  fecretly  reconciled  to  the  Churchvf  Rome, 
 %u%r^  and  permitted  fo  far  to  difTemble  his  own  Opinion, 
 pmiffion  at    as  not  only  to  continue  in  the  outward  profeflion  cf 
 ?658°bae'  2  6  t'ie  Protectant  Religion,  but  even  to  exercife  the  Fun- 
 jwi^'J4  £fcions  of  his  Mini/try  as  before  \   and  that  by  the 
 down  in  his    exprefs  leave  of  his  Holinefs,  for  three  whole  Years, 
 Try^avoitde- the  better  to  carry  on  the  Catholick  Caufe  in  betray- 
 ja  queique     ing  the  Secrets,  and  managing  the  Debates  of  his 
 
 terns  que       Brethren 
 D'eageanca-    ■»!  "Iir/Cll., 
 
 voic  gagne  V 
 
 un  des  Miniftres  de  la  Province  de  Languedoc,  qui  etoic  des  plus  empioyez  aux  Affaires  &: 
 menees  de  ceux  de  la  R.  P.  R.  &  en  F  Eftime  particuliere  de  Monfieur  de  Lesdiguiers.  II 
 avoic  meme  fecreccemenc  nioyenne  fa  Conversion  j  &  obtenu  un  Bref  de  Rome,  portanc 
 qu'  en  core  qu'  il  euc  ete  receu  au  giron  de  Y  Eglife,  il  luy  etoic  permis  de  continuer  fon 
 Miniftere  durant  3  Ans,  pourveu  qu'en  fes  preches  il  ne  die  rien  de  contraire  a  la  creance 
 de  la  vraye  Eglife,  &  qu'  il  ne  celebrat  ponic  la  cene.  Le  Bref  fut  obtenu,  afinque  le  Mi- 
 iviftrc  put  eftre  continue  dans  les.  Emplois  qu'il  avoic,  &  decouvrir  les  menees  qui  fe  fai- 
 ibienc  dans  le  Royaume. 
 
 As  for  Bifhop  Forbes,  and  the  Arch-biffiop  of  Spa- 
 latto,  it  is  not  to  be  wondred  if  Men  that  had  en- 
 tertained the  Defign  of  reconciling  alLParties,  were 
 forced  to  ftrain  (bmetimes  a  little  farther  than  was 
 fit  for  the  doing  of  it.  And  for  Mr.  Thorndyke,  we 
 have  feen  that  his  Notion  of  the  Real  Prefence  was 
 particular,  and  widely  different  both  from  theirs 
 and  ours  ;  and  therefore  that  wre  are  not  to  anfvver 
 for  the  Confequences  of  it.     But  however,  to  quit 
 
 thefe 
 
as  prattifedin  the  Qburch  of  Rome.  9 1 
 
 thefe  juft  Exceptions  againft  them  :  Will  he  him- 
 felf  allow  every  thing  to  be  the  Doctrine  or  not  of 
 the  Church  of  Rome,  which  I  fhall  bring  him  three 
 of  their  Authors  to  affirm  or  deny  ?  If  he  will,  then 
 Tranfubfiantiation  is  not  their  Doctrine  for  I  have  al- 
 ready quoted  above  twice  three  of  their  moft  Lear- 
 ned Men  againft  it.  To  adore  an  Vnconfecrated  Hojl 
 by  miftake,  is  Idolatry  ;  for  fb  S.  Thorna**,  Paludantt$y 
 Catharine,  and  others,  allure  us  :  To  worlhip  the- 
 Hofi,  fuppofing  their  Do&rine  of  Tranfubfiantiation 
 falfe,  a  worfer  Idolatry  than  any  Heathens  were  ever 
 guilty  of;  fb  feveral  of  their  Writers  confefs.  But 
 now  if  our  Author  will  not  allow  this  to  be  good 
 arguing  againft  them,  with  what  reafbn  do's  he  go 
 about  to  urge  it  againft  us  ? 
 
 Secondly ;  We  muft  in  the  next  place  confider 
 what  the  Doctrine  of  the  Church  of  Rome  as  to 
 this  Point  is ;  and  whether  what  this  Author 
 has  advanced  in  favour  of  it,  may  be  fiifficient 
 to  warrant  their  practice  of  this  Adoration. 
 
 For  the  Doctrine  of  the  Church  of  Rome,  I  find  it 
 thus  clearly  fet  down  by  the  Council  of  Trent  :  Condi.  Trid. 
 "  There  can  be  no  doubt,  but  that  all  the  Faithful  of  SefT.xiii.cap. 5. 
 "  Chrift,  after  the  manner  that  has  ever  been  re-  Loj' dubkan? 
 "ceived  in  theCatholick  Church,  ought  to  give  that  <li  locus  reiin- 
 u  Supreme  Worship  which  is  due  to  the  true  God,  to  ^es' cSi 
 "/-his  Holy  Sacrament.  For  it  is  neverthelefs  to  be  fideies  pro  * 
 "  adored,    becaufe  it  was  inftituted  by  our   Lord  ™or.e  in  Ca- 
 
 r  tholica  Eccle- 
 
 fia  Temper  receptoLatrixcultum,  qui  Verodco  Debetur,  huic  SancYifllmo  Sacramento  in 
 veneratione  exhibeant.  Neq*,  enim  ideo  minus  eft  Adorandum  quod  fuerit  a  Chrifto  D. 
 ut  fumatur  inftitutum  :  Nam  ilium  eundem  Deum  pratfentem  1 N  EO  adeflc  Crcdimus, 
 quern  Pater  asternus  introducens  in  Orbem  Terrarum,  dicic ,  Et  adorw  turn  omnss  An&eli  Dip. 
 Hebr.  I. 
 
 S  2  «  Chrift 
 
yi  Of  the  Adoration  of  theHoft, 
 
 "Chrift  that  it  might  be  received;  ForafitUich  as 
 "  we  believe  the  fame  God  to  be  prefent  in  it^  of 
 "  whom  the  Eternal  Father  when  he  brought  him 
 "  into  the  World,  faid,  And  let  all  the  Angels  of  God 
 ic  rvorjhip  him.     That  therefore,    according  to  this 
 Council  is  to  be  rvor/hipped,  which  Chrift  instituted  to 
 be  received  \  and  in  which  they  believe  Chrift  to  be 
 ■prefent :  But  'tis  no  other  than  the  Holy  Sacrament, 
 as  thefe  Trent-Fathers  here  exprefly  and  properly 
 ftile  it ;  which  we  all  confefs  Chrift  inftituted  to  be 
 received j  and  in  which  they  fuppofe  Chrift  to  be  pre- 
 fent :  And  therefore  'tis  the  Sacrament  which  is  to 
 be  adored.     Which  realbning  I  find  Card.  Pallavicini 
 c^ifiorh1"  t'lus  ^proving  in  his  Hiftory  of  this  Council :  H  It 
 dei°Conciiio   "  is  well  known,  fays  he,  that  to  make  a  Whole  Ado- 
 *  Trento:     <~  YAble  with  the  Supreme  Adoration,    it  is  firfficient 
 L^c^pag.  "  that  One  part  of  that  Whole  merits  fuch  a  Wor- 
 298.'  •"  "       "jhip.     This   he  illuftrates    in   the    Example    of 
 °ra  Ghe°ac-"  clirifts   Humanity  \    and  thence  concludes,  *  How 
 cticheuii  Tut-  "  then  ought  we  not  in  like  manner  to  adore  this  Sa- 
 to s'adori  con  «  crament  which  is  a  Whole  ^  that  contains  as  its  prin- 
 iStfta'  "  cipal  part  the  Body  of  Chrift? 
 
 ehe  una  parte 
 
 di  quel  tutto  merki  quefto  culto.— — Come  dunque  non  douremo  parimente  adorare 
 
 quefto  Sacramento,  rl  quale  e  un  Tutto  ehe  contiene  come  parte  principale  il  Corpo  di 
 
 Chrifto. 
 
 It  is  therefore,  as  I  conceive,  the  undoubted  Do- 
 Urine  of  the  Church  of  Rome,  that  the  Holy  Sacra- 
 ment of  the  Eucharift,  for  the  Reafon  here  gi\fen,  is 
 to  be  adored,  wTith  that  Supreme  Adoration  that  ps  due 
 to  the  true  God. 
 
 Now  to  warrant  their  Practice  in  this  Matter,  our 
 Author  thus  proceeds  in  proof  of  it : 
 
 I.  He 
 
as  praBifd  in  the  Church  of  Rome.  9  3 
 
 I.  He  premifes  fbme  Propofitions,  which  he  calls.   Anfwer  to  his 
 
 Proteftant  Concerns.  ^d  Dif' 
 
 II.  Some  others,  which  he  ftiles,  Catholick  AJfer- 
 
 tions.     And  then, 
 
 III.  Goes  on  to  fhew  what  warrant  they  have 
 for  that  Belief  on  which  this  Adoration  is 
 founded. 
 
 I  ftialldiftin&ly  follow  him  in  every  one  of  thefe. 
 
 In  his  firfl:  Part,  which  he  calls,  Proteftant  Con- 1-  p^rc,  Prote- 
 ceffions,  I  will  go  on  with  him  thus  far  :  fr*cmnfm> 
 
 ift.  *.?Tku£  Supreme  and  Divine  Adoration  is  * '§•*•  P^-i* 
 "  due  to  our  Lord  and  Saviour  Jefm  Chrift. 
 
 2dly,  f  "  That  where-ever  the  Body  of  our  Lord  t  Ibl<*.  §.  ir. 
 <c  now  is,  there  muft  alfb  his  whole  Per  [on  be. 
 
 "  And  therefore,  $dfy,  \\  That  where-ever  Chrifts  II ibid.  §.  in. 
 "  £0^  is  /r»/y   and  really  prefent,  there  his  Divine 
 *c  P  erf  on  is  fupremely  adorable. 
 
 But  now  for  his  next  AfTertion  ;  *  "  That  it  is  af- *  §.v.n.  1.  p.  2. 
 *  firmed  by  many   Proteftant s,    efpecially  thofe  of 
 "  the  Church  of  England,  that  this  Body  and  B/00J  of 
 "  our  Lord  is  really  prefent,  not  only  in  Virtue,  but 
 ic  in  Subftance  m  the  Eucharift.     f  If  he  means,  as  in  f  See  Treatife 
 his  former  Treatife  he  explained  himfelf,  that  the  w- I#  p' 5* §'7' 
 ry  natufkl  Body  of  Chrift,  that  B^j/  that  was  born  of 
 the  Virgin,  and  crucified  on  the  Crofs,  and  is  now  in 
 Heaven,  is  alfb  as  to  tfx  Subftance  truly  and  really  pre- 
 lent  on  Earth  in  the  Holy  Eucharift,  or  to  the  worthy 
 Receiver :    I   have  in  the  foregoing  Chapter    fully 
 fhewn  this  new  Fancy  to  be  neither  the  Doffrine  of 
 
 the 
 
94  Of  the  Adoration  of  the  Hoft, 
 
 the  Church  of  England,  nor  the  Opinion  of  thofe  ve- 
 ry Writers  whom  he  produces  for  proof  of  it.     And 
 t|Difc.2.p.  8.  as  to  the  ||  adoration  of  it  upon  any  fuch  account,  I 
 §.vi.  n.  i.     j]ave  juft  now  declared  his  Miftake  of  them  in  that 
 Point  too.     And  I  fhall  not  follow  our  Author's  ill 
 Example  in  repeating  it  all  over  again. 
 *§.vii.P.  10.      For  his  *  fifth  ^Remark,  "That  the  Lutherans 
 "  affirm  that  Chrift\<  Body  and  Blood  are  prefent,  not 
 "  only  to  the  worthy  Communicants,  but  to  the  Con- 
 u  [ecr  at  ed  Symbols.,  and  whilft  fo  prefent,  which  is 
 "  during  the  Action  of  the  Lord's  Supper  ( /*.  e.  fays 
 "  he*  as  I  conceive  them  from  the  Confecration,  till 
 "  the  end  of  the  Communion  )  are  to  be  Adored.     I 
 anlwer ;  Finft,  As  to  the  former  part,  it  is  confefs'd 
 that  the  Lutherans  do  indeed  fuppofe  Chrift  to  be 
 prefent,  not  only  to  the  worthy  Communicants,  but 
 alio  to  the  Confecrated  Symbols.     But  now,  fecondly, 
 for  the  other  part,  that  during  the  Action  of  the 
 Lord?s  Supper,  He  is  to  be  Adored  there ',  this  is  not  fb 
 certain.     For,    i .  I  do  not  find  any  thing  eftablifh'd 
 *  See  below,  amongft  them  as  to  this  matter,  neither  in  the  Con- 
 Difc.2.p.  i6.feffion  of  Auxpourg,  nor  in  any  other  publick  Acts  of 
 s?hMTeiburgi-tlleir  Church.     2.  I  find  feveral  of  their  Divines  ut- 
 us,  catai.  H-r-terly  denying,  that  Chriffs  Body  is  to  be  Adored  in 
 rcc.  1. 3-arg.  tjie  jj0[y  Sacrament ;  and  our  *  Author  himfelf  con- 
 KemPArg.5io5.feffes  it.     Tho  now,    3.  f  I  will  not  deny  but  that 
 p.28o.ic.arg.fome  others  of  them  do  allow,  if  not  that  ChriJtJs 
 
 Fwtrof.3i6oV  Bod?>  >xt  tliat  C^rtfi  him^elf  is  t0  be  AAoreA  after  a 
 x^Hofpinian  peculiar  manner  in  the  Action  of  the  Lor  d^A*  upper ; 
 
 ^HHrtL  ftif*' anc*  as  ^ar  as  *  conce^ve?  d°  by  the  Aftion  mean,  as 
 *  bit  it  wJ/ bis  out  Author  here  reprefents  it,  from  the  Confecration 
 opinion,  Con-  to  the  end  of  the  Communion.  So  that  then,  with 
 €ord,g|rcnor;6#this  Limitation,  his  Propofition  I  prefume  may  be 
 c'cnev."  1578." admitted;   "That  the  Lutherans  do  acknowledg, 
 
 "  that 
 
as  praSlifed  in  the  Church  of  Rome.  9  5 
 
 "that  Chrift  is  prefent  during  the  Aftion  of  the 
 u  Lord's  Supper ;  and  therefore  it  is  by  feveral  of 
 "  them  fuppofed,  that  he  ought  to  be  adored  in  it. 
 
 As  to  the  fixth  and  laft  Conceffion,  which  he  draws  §.  vi.  p.10,11 
 from  Monfieur  Dailies  Apologie,  " That  tho  we  do 
 "  not  our  felves  belive  the  Real  Prejence  of  ChriftV 
 <c  Body  in  the  Signs,  yet  neither  do  weefteem  the 
 u  belief  of  it  fb  criminal,  as  to  oblige  us  to  break  oft' 
 "  Communion  with  all  thole  that  hold  it ;  and  there- 
 u  fore,  that  had  the  Roman  Churcfj  no  other  Error 
 "  but  this,  that  it  would  not  have  given  us  any  fuffi- 
 "  cient  caufe  of  feparation  from  it ;  we  are  ready 
 to  admit  it ;  always  fuppofing  that  the  belief  of  it 
 had  not  been  prefs'd  upon  us  neither,  as  a  neceflary 
 Article  of  Communion ;  nor  any  Anathema  pronoun- 
 ced againft  us  for  not  receiving  it.  And  for  the  o- 
 ther  part  of  it  which  he  fubjoyns,  <%  That  a  Difciple  ibid,  pag,  u. 
 "  giving  Divine  Honour,  upon  miftake,  to  another 
 "  Perfbn ,  much  refembling  our  Saviour  Chrift, 
 "  would  have  been  no  Idolater  ;  from  whence  he 
 would  infer,  "  That  therefore  allowing  a  Confecra^ 
 u  tedHoft  to  be  truly  Adorable,  a  Perfbn  that  fhould 
 by  miftake  adore  an  unconfecrated  One,  would  not 
 "  be  guilty  of  Idolatry.  We  are  content  to  allow  it ; 
 tho  what  ufe  he  can  make  of  it  in  this  Controverfy, 
 unlefs  againft  his  own  Brethren,  .S.  Thomas,  Paluda- 
 ?ws,and  others,  I  do  not  underftand ;  fince  he.  knows 
 w e  utterly  deny  any  Hpftjonfecrated  or  not ,to  be  fit  to 
 be  worfhipped.  And  this  may  ferve  for  his  firft  Foun- 
 dation of  Protectant  Conceflions,  ;  which  were  they 
 every  one  as  certain  as  his  firft  is,  that  Chrifi  is  to  be> 
 adored,  I  cannot  fee  what  his  Caufe  wrould  gain  by  it ; 
 and  he  has  not  by  any  Application  of  them  in  this 
 Treat  ife,  given  us  the  leaft  reafbn  to  think  that  they 
 
 are 
 
p6  Of  the  Adoration  of  the  Irlojl, 
 
 are  of  any  moment  in  it.  Bat  fome  Men  have  a  pe- 
 culiar faculty  of  amufing  the  World  with  nothing  : 
 and  I  remember,  I  once  heard  a  judicious  and  modeft 
 Man  give  this  Character  of  an  Author  much  refem- 
 bUngours,  with  reference  to  his  Guide  in  Confroverfy, 
 that  for  a  Book  which  carried  a  great  appearance  of 
 Reafoning,  it  had  the  leaft  in  it  of  any  he  ever  met 
 with.     But  I  go  on, 
 
 2.  Part.  n.  To  his  Catholick  Attertions. 
 
 CatholickAf-  JJ 
 
 Andfirft:  " Catholicks  (as  he  calls  them)  affirm 
 Pag.  13.  §.ix.  «  in  the  Eucharift  after  the  C 'oi?fecration>  *Sign,  or 
 "  Symbol  to  remain  ftill  diftinft,  and  baring  a  divers 
 a  Exiftence  from  that  of  the  thing  Jignified,  or  from 
 u  Chrift's  Body  contained  in  or  under  it.  'tis 
 
 true  the  Papifts,  or  if  you  pleafe,  the  Catholifks  do 
 affirm  ;  becaufe  that  otherwife  they  could  not  call  it 
 a  Sacrament.  But  now,  if  we  enquire  what  that 
 which  they  call  a  Sign,  or  a  Symbol  in  this  Holy  Sacra- 
 ment is,  we  fhall  find  it  to  be  neither  fuch  as  our 
 Bleffed  Saviour  eftablifh'd,  nor  indeed  any  thing 
 >     that  can  in  propriety  of  Speech  be  fb  termed. 
 
 For  our  Saviour  Chrift,  'tis  evident  that  the  Sym- 
 bols inftituted  by  him,  were  Bread  and  Wine :  They 
 were  thefe  that  he  took  and  bleffedy  and  gave  to  his 
 Difciples  ;  and  commanded  them  alfo  in  like  manner 
 to  take,  and  blefs,  and  give  to  others  in  remembrance  of 
 him  ;  and  as  the  Symbols  of  his  Body  and  Blood  in 
 this  Holy  Eucharift.  But  now  for  the  Papifts  ;  they 
 deftroy  the  Bread  and  the  Wine ,  they  leave  only  a 
 few  aiery,  empty  Species,  that  is,  appearances  of 
 fbmething,  but  which  are  really  nothing,  have  no 
 fubftance  to  fupport  them. 
 
 The 
 
as  praSiifedin  the  Qmrch  of  Rome.  p7 
 
 The  Symbols  eftablifhM  by  Chrift  were   Feftival 
 Symbols,  a  matter  apt  for  our  Corporal  Nourishment ; 
 fo  fignify  to  us,  that  as  by  them,  viz.  by  Bread  and 
 Wine,  our  Bodies  are  nourifhed  to  a  Corporal  Life ; 
 fb  by  the  Body  and  Blood  of  Chrift,  which  they  both 
 reprefent  and  communicate  to  m,  our  Souls  are  fed  to 
 Life  Ever  lofting.     But  for  that  which  hath  no  Sub- 
 fiance,  i.  e.  -  nothing  which  can  be  converted  into 
 our  Bodily  Nourishment ;  how  that  can  be  a  Symbol  of 
 this  Spiritual  food,  I  do  not  very  well  underftand. 
 Indeed  our  Author  tells  us,  cc  That  tho  after  Confe-  Pagt ,,   §%  x- 
 "  cration,  the  Subfiance  of  the  Bread  and  Wine  is  de- 
 il  ny'd  to  remain,  yet  is  Subflance  here  taken  in  fuch 
 "afenfe,  as  that  neither  the  hardnefs,  nor  the  foft- 
 a  nefs,  nor  the  frangibility,  nor  the  favour,  nor  the 
 ic  odour,  nor  the  nutritive  virtue  of  the  Bread,  nor  no- 
 €i  thing  vifible  or  tangible,  or  othevwi&perceptible  by 
 "  any  Senfe,  is  involved  ;n  it :  That  is  to  fay,  that 
 the  Symbol  or  external  Sign  then  in  this  Eucharift, 
 is  according  to  them,  a  hard,foft,  frangible,  guflible, 
 odoriferous,  nutritive,  vifible,  tangible,  perceptible  no- 
 thing.    Verily  a  fit  external  Species  indeed  to  contain, 
 a  one,  manifold  ',  vifible,  invifible  \  extended,  unext en- 
 ded ',  local,  i/local ',  abfent,  prefent  \  natural,  fuper na- 
 tural', corporal,  fpiritual  Body. 
 
 Secondly ;  Concerning  the  Adoration  of  the  Sa- 
 crament,  he  tells  us,  "  That  this  word  Sacrament,  is  pag.  14,  §.xi, 
 "  not  to  be  taken  alwavs  in  the  fame  fenfe ;  but 
 "  lometimes  to  be  ufed  to  fignify  only  the  external 
 "  Sign,  or  Symbols ;  fbmetimes  only  the  Res  Sacra- 
 "  menti,  or  the  thing  contained  under  them,  which 
 "  is  the  more  principal  part  thereof.  This  indeed  is 
 a  fort  of  new  Divinity.  I  always  thought  hitherto, 
 that  when  we  talked  of  a  Sacrament,  properly  fo 
 
 T  called, 
 
9  8  Of  the  Adoration  of  the  Hoft, 
 
 called,  we  had  meant  an  outward  and  vifible  Sign  cf 
 an  inward  and  fpiritual  Grace :  and  that  this  parti- 
 cular Sacrament  had  been  a  whole  compofed  of  the 
 External  Species,  (  whatever  they  are  )  as  the  Sign  ;. 
 and  the  Body  and  Blood  of  Chrift  as  the  inward  party 
 or  thing  fignified.  Thus  I  am  fure  the  Catechifm  of  the 
 Council  of  Trent  inftru&s  us.     Firft,  for  the  name  \ 
 Catech.adPa-it  tells  us,   that  "The  Latin  Doctors  have  thought 
 dcSac^m  a.  "  that  cerum  S*g»*>  fubjectedto  the  Senfes,  which  de- 
 iii.&  v.p.^2. "  dare,  and  as  it  were  fet  before  the  Eyes,  the  Grace 
 6C  which  they  effect,  may  fitly  be  called  Sacraments.     And 
 for  the  nature  of  them,  thus  it  defines  a  Sacrament 
 from  S.  Auftiny  "  It  is  the  fign  of  a  holy  thing  ;  or 
 more  fully,  as  I  before  laid  ;  a  vifible  fign  of  an  in- 
 €i  vifible  Grace,  inftituted  for  our  Juftification.     SO 
 that  neither  thegjiymbols  alone,  nor  the  invifible party 
 or  Grace  alone,  can  with  any  manner  of  propriety  be 
 called  a  Sacrament',    but  the  Sign   referred  to  the 
 Grace  ',  and  as  it  is  the  Symbol  inftituted  by  Chrift  for 
 the  conferring  of  it. 
 
 This  therefore  can  with  no  good  reafbn  be  called 
 
 a  Catholick  Affertion  \  being  neither  general  wok  true  : 
 
 But  however,  fince  he  feems  content  to  allow  it  to 
 
 be  an  impropriety  of  Speechy  and  that,  I  confefs,  the 
 
 *Catec.Cemc.  *  Catechifm  of  the  Council  of  Trent  does  lead  him  in- 
 
 deEuch^iii. t0  lt  i  *et  us  ^e  w^at  ufe  he  can  make  of  it.  f ct  And 
 notap.  144.  lt  as  Proteftants  much  prefs,  fb  Catholicks  (Roman 
 fPag.i5.§.xi. ci  Catholicks)  willingly  acknowledg  a  great  diffe- 
 "  rence  between  tliefe  two,  The  worshipping  of  the 
 "  Sacrament^  as  this  word  is  taken  for  the  Symbols  ; 
 a  and  the  worfhipping  of  ChrifFs  Body  in  the  Sacra- 
 "  went.  Tliere  is,. no  doubt,  a  great  difference  be- 
 tween thefe  two  :  but  then,  they  who  tell  us,  the  Sa- 
 crament is  to  be  Adored,  if  they  will  fpeak  rationally, 
 
 mult 
 
as  praclifed  by  the  Church  of  Rome,  9^ 
 
 muft  mean  neither  the  one  nor  other  of  thefe,  but  the 
 Hoft\  that  is,  as  Card.  Pallavicini  expounds  it,  The 
 whole,  of  which  Chrifi*  s  Body  is  a  part ;  in  the  lan- 
 guage of  the  Council  of  Trent;  the  Sacrament  FN 
 which  they  believe  Chrifi  to  be  prefent,  and  for  that 
 Caufe  adore  it ;  as  the  Cardinal  again  argues ;  *that,   *  seeabne, 
 To  make  a  Whole  Adorable,  it  is  fnfficient  that  one  fart  pag.  91,92. 
 he  fo ;  and  therefore  fince  the  Body  of  Chrijl  is  adorable, 
 the  Sacrament  for  its  fake  is  to  be  rvorfhipped.     It  is 
 therefore  a  meer  fhift  to  tell  us  that  the  Sacrament  is 
 to  be  adored ;  /.  e .    ChrijFs  Body  in  the  Sacrament. 
 Nor  will  the  remark  of  our  Author  help  us  out, 
 that  tho  the  Chapter  indeed  calls  it  the  Sacrament  in  Pag.itf.  §.xtii, 
 which  is  Chrifi *s  Body,  yet  the  Canon  fpeaks  more 
 precifely,  and  calls  it  Chrifi  in  the  Sacrament ;  unlefs  he 
 fuppofesthe  Council  to  have  been  infallible  in  the  Ca- 
 nons only,  and  not  in  the  Chapters ;  as  fbme  have 
 thought,  that  they  may  be  out  in  their  Proofs,  but 
 cannot  be  in  their  Conclufions.     But  however,  fince 
 he  fb  much  defires  it,  for  my  part  I  fhall  be  con- 
 tent to  allow  them  this  too ;  for  I  fhould  be  glad  by 
 any  means  to  fee  them  fenfible  of  their  Errors.     But 
 yet  fb  as  that  it  be  efteem'd  only  a  private  Opinion 
 this,  not  a  Catholick  Jffertion. 
 
 Thirdly;  Catholicks,  he  means  the  Papifis  ftill, p.2I  ^^ 
 "  ground  their  Adoration,  not  upon  Tranfubfiantiati- 
 €i  on  ;  as  if  Tranfubfiantiation  defeated,  Adoration  is 
 "  fb  too ;  but  on  a  Real  Pre  fence  with  the  Symbols ; 
 "  which  in  general  is  agreed  on  by  the  Lutherans  to- 
 gether with  them.  By  which  AfTertion,  if  he 
 means  only  to  make  this  Difcovery,  That  Chrift's 
 Real  Prefence,  together  with  the  Snbfiance  of  the 
 Bread  and  Wine,  is  in  his  Opinion  as  good  a  ground 
 for  Adoration,  as  if  he  were  there  only  with  the 
 
 T  2  Species 
 
l  oo  Of  tbt  Adoration  of  the  Hofl, 
 
 Species  of  the  Bread,  the  Subftance  being  changed 
 into  his  Body  ;  I  have  no  more  to  fay  to  it.  But  if 
 he  would  hereby  make  us  believe,  that  'tis  all  one 
 whether  Chrift  be  adoredps  fuppoled  here  by  the  Lu- 
 therans in  this  Holy  Eucharift,  and  as  imagined  there 
 by  the  Papifts  ;  I  muft  then  deny  his  Ajfertion  ;  and 
 defire  him  to  keep  home  to  his  own  manner  of  Real 
 Prefence,  and  which  I  fhall  prefently  convince  him, 
 will  leave  them  in  a  much  worfe  conditio  han  their 
 Neighbours,  whom  he  would  draw  into  the  fame 
 Snare  with  them.  And  therefore,  whereas  he  con- 
 cludes, 
 r.22.§.xviii.  Fourthly;  "That  fuppofing  Tranfibftantiation 
 "  to  be  an  Error,  yet  if  the  Tenent  of  Corporal  or  Real 
 il  Prefeme  (  as  held  by  the  Lutherans,  or  others )  be 
 "true;  Catholicks  (he  would  fay  Papifts)  plead 
 "  their  Adoration,  is  no  way  fruftrated,  but  i  till 
 ?  warrantable  :  I  muft  tell  him,  that  the  Adoration 
 of  thofe  among  the  Lutherans,  who  worfhip  Chrift 
 in  this  Sacrament  upon  the  account  of  his  Real  Pre- 
 feme in,  or  with  the  Bread,  tho  it  be  an  Error,  yet 
 is  infinitely  more  excufable  than  theirs ,  who  fup- 
 pofe  the  Bread  to  be  turned  into  Chrift's  Body  ; 
 and  becaufe  it  may  not  be  thought  that  I  fpeak  this 
 .out  of  any  prejudice  againft  them,  I  will  here  offer 
 my  Reafons  for  it. 
 
 ift,  They  that  adore  Chrift  as  really  prefent,  toge- 
 ther with  the  Bread,  do  no  violence  to  their  Senfes  : 
 They  confers,  that  what  they  fee,  and  tafte,  and  feel, 
 and  fmell,  is  really  Bread  and  Wine,  Whilft  the 
 Papift  in  denying  the  Bread  and  Wine  to  remain  ; 
 or  that  what  he  fees,  and  feels,  and  / me  Us,  and  taftes, 
 is  what  all  the  World  perceives  and  knows  it  is,  con- 
 tradicts, his  Senfes y  and  in  them  the  Lawoi  Nature, 
 
 that 
 
as  prattijedin  the  Church  of  Rome.  I  o  i 
 
 that  Means  which  God  has  given  us  to  direEt  and 
 lead  us  into  the  fearch  of  Truth  ;  and  by  Confe- 
 quence  errs  againft  infinitely  greater  Means  of  Con- 
 viction, and  fo  is  more  inexcufable  than  the  Other. 
 
 idly ;  They  who  worfhip  Chrift,  as  fuppofing 
 Him  to  be  together  with  the  Bread  in  this  Holy  Eu- 
 charift,  are  erroneous  indeed  in  this,  that  they  take 
 Chrift's  Body  to  be  where  really  it  is  not ;  but  yet 
 their  Obje£t  is  undoubtedly  right,  and  in  that  they 
 are  not  miftaken.  But  now  for  the  Papift ;  he  a- 
 dores,  'tis  confefs'd,  what  he  thinks  to  be  thrift's 
 Body  ;  and  would  not  otherwife  adore  it :  But  yet 
 ftill'tis  the Hojl  that  he  adores,  the  Subftance  that 
 is  under  thofe  Species  which  he  fees ;  and  which  if  it 
 be  not  Chrift,  but  meer  Subftance  of  Bread,  the  Cafe 
 is  vaftly  alter'd  between  the  Lutheran  and  Him. 
 The  former  adores  Chrift,  only  as  in  a  place  where  he 
 is  not ;  the  latter  not  only  do's  this,  but  more- 
 over adores  a  Subftance  for  Chrift  which  is  not  his 
 Body  and  Blood,  but  a  meer  Creature  of  Bread  and 
 Wine. 
 
 Morifieur  Daille  therefore  might  rightly  enough  p  §  xix 
 fay  of  a  Lutheran,  "  that  his  Adoration  is  miftaken, 
 a  not  in  this—that  it  addreiTeth  it  felf  to  an  Object 
 u  not  adorable,  but  only  that  by  Error  it  feeks  and 
 "  thinks  to  enjoy  it  in  a  place  where  it  is  not ;  and  fo 
 "  becomes  only  vain  and  unprofitable:  And  yet  our  Au- 
 thor has  no  manner  of  Reafbnfrom  thence  to  pre- 
 tend, that  a  Pap  ft  who  terminates  his  Adoration  up- 
 on a  Subftance  which  really  is  not  Chrift's  Body,  but 
 only  miftaken  by  him  to  be  lb,  fhall  be  in  the  fame 
 Condition :  there  being  an  apparently  vaft  diffe- 
 rence between  worshipping  Chrift  in  a  place  where 
 he  is  not,  and  worshipping  that  for  Chrift  which 
 
 really. 
 
 . 
 
i  o  i  Of  the  Adoration  of  the  Ho/?, 
 
 really    is  not  Chrift,   but    only    a    created  Sub- 
 fiance. 
 
 And  this  in  truth  our  Author  feems  to  have  been 
 fenfible  of,and  therefore  thinks  to  evade  it,  by  faying, 
 
 ibid  p.  23.  "  That  they  do  not  worfhip  the  Subfiance  that  is  in 
 "  that  place,  under  fuch  Accidents  whatever  it  be, 
 "  ( which  if  Bread  fhould  happen  to  be  there,  he 
 "  confefTes  would  make  them  Bread-worjhippers)  but 
 "  they  worfhip  it  only  upon  fuppofition  that  it  is 
 "  Chrift's  Body,  and  not  Bread. 
 
 Well,  be  this  fb :  But  what  now  if  they  are  mis- 
 taken in  their  Suppofition :  They  worfhip,  he  con- 
 fefTes, the  Subfiance  that  is  under  thofe  Accidentsy 
 fuppofmg  it  to  be  Chrift's  Body  \  but  ftill,  miftaken 
 or  not,  that  Subfiance  which  is  under  thofe  Species, 
 whatever  it  be,  they  do  worfhip:  And  if  they 
 have,  as  he  thinks,  a  rational  ground  for  this  Suppofi- 
 tion, which  we  fhall  fee  by  and  by,  yet  this  will 
 only  excufe  them  from  being  formal  Idolaters  ',  but 
 wall  not  hinder  but  that  their  Worfhip  is  ftill  directed 
 to  an  undue  Object,  if  that  which  is  under  the  Spe- 
 cies be  indeed  but  Bread,  and  not  Chrift's  Body  as  they 
 imagine.  And  this  then  may  ferve  to  argue  the falfe- 
 nefs  of  what  he  lays  down  as  his 
 
 jp.22.  §.xix.  Fifth,  Catholick  Affertion  :  "  That  fuppofmg  both 
 "  the  Lutherans  and  Papifis  miftaken  in  their  Opi- 
 u  nion,  yet  there  can  be  no  pretence  why  the  One 
 <Q  fhould  not  be  as  excufable  as  the  others.  Since  as 
 I  have  faid ;  iJL  They  err  more  grofly  in  abandon- 
 ing the  conviction  of  their  Senfes,  which  the  Lu- 
 therans  do  not ;  idly,  They  worfhip  a  Subfiance  for 
 Chrifi,  which  really  is  not :  To  which  if  this  be 
 pot  enough,  I  will  add  yet  two  other  Reafbns: 
 idly,    That  they  make  the  Confecratwn,   without 
 
 which 
 
as  praSiifed  in  the  Church  of  Rome.  i  o  } 
 
 which  Chrift  is  not  prefent  upon  their  own  Princi- 
 ples, to  depend  on  fuch  uncertainties  (as  I  (hall  more 
 fully  Ihew  anon  )  that  they  can  never  be  fure  that 
 Chrift  is  there,  which  the  Lutherans  are  free  from : 
 And  laftly ;  They  Anathematize  thofe  who  dilTent 
 from  them  as  to  this  Point,  and  fo  make  a  Schifm  in 
 dividing  the  Vnity  of  the  Church,  which  the  Luthe- 
 rans are  Co  far  from  doing,  that  they  neither  efta- 
 blifh  any  Doftrine  of  Adoration  at  all,  nay  many  of 
 them  do  not  believe  it ;  and  upon  eccafion,  freely 
 communicate  with  thole  whodiffent  from  them  in 
 their  belief,  both  of  their  way  of  the  Real  Pre- 
 fence,  and  of  the  Adoration.  And  for  the  lame  rea- 
 fbn  I  cannot  totally  alTent  to  his 
 
 Sixth  Ajfertion  :    "That  fuppofing  there  be  no^s.s.xxi, 
 iC  fuch  Real  Prefence  as  either  of  them  believes,  yet 
 "  that  their  adoration  of  Chrift,  who  is  a  true  Object 
 of  Supreme  Adorationy  and  only  by  them  miftaken 
 to  be  in  lome  place  where  He  is  not,  cannot  be 
 termed  any  fuch  Idolatry,  as  is  the  wor/bipping  of 
 an  Object  not  at  all  adorable. 
 This  as  to  what  concerns  thole  of  the  Lutherans 
 who  adore  Chrift  in  the  Sacrament,  is  true :  But  for 
 the  Papifi  it  is  not.     He  intends,  I  allow  it,  to 
 worfhip  Chrift,  but  he  miftakes  an  Object  for  Chrift, 
 which  is  only  a  piece  of  Bread.     He  worfhips  his 
 Hoft,  liippofing  it  to  be  our  Saviour's  Body,  but  his 
 Error  is  grofs,  and  he  not  only  miftakes  Chrift  to 
 be  in  a  place  where  he  is  not,  but  he  miftakes  that 
 to  be  Chrift  which  indeed  is  not,  but  only  a  fimple 
 Wafer..    His  Worlhip  therefore  is  not  like  the  Ma-- 
 nichees  worshipping  of  Chrift  in  the  Sun',  but  ra- 
 ther as  if  the Manichee  fnould,  from  fome  miftaken- 
 grounds,  have  fancy 'd  the  Sun  it  lelf  to  be  turned 
 
 into 
 
g  04  0/  ri)e  Adoration  of  the  HoJ}y 
 
 into  Chrift's  Body ;  and  then  in  defiance  of  all 
 Scripture,  Senfe,  and  Reafon,  fhould  have  fallen 
 down  before  it ;  but  with  a  good  Intention  not  to 
 adore  the  Sun,  but  the  Body  of  our  BlefTed  Lord  un- 
 der the  Species  or  Accidents  of  the  Sun,  This  is  the 
 true  Parallel'-,  only  that  herein  ftill  the  Manichee 
 would  have  been  the  more  excufable  of  the  two,  by 
 how  much  the  Sun  is  a  more  likely  Objeft  to  be  riiiC 
 taken  for  Chrift's  glorified  Body  than  a  Mo'rfel  of 
 Bread  \  and  left  capable  of  being  difcovered  by  our 
 Senfes  and  Examination  not  to  be  fo. 
 
 It  remains  then,  that  thefe  Lutherans  only  adore 
 Chrifi:  where  he  is  not ;  the  Papifis  not  only  do  this, 
 but  more-over  they  adore  that  for  Chrifi  which  really 
 is  not,  but  a  meer  created  Subflance.     Both  the  One 
 and  the  Other  are  Erroneous  ;  but  the  PapifPs  Mif- 
 take,  renders  him  at  the  leait  guilty  of  material  /- 
 dglatry,  whereas  the  Lutherans  is  only  an  undue  Ap- 
 plication of  his  Worfhip  as  to  the  Place,  but  right  as 
 to  the  Perfon.     Let  us  fee, 
 Seventhly ;    How  far    their  Miftake  will  excufe 
 p.26.  §.xxiL    them,in  anfwer  to  his  feventh  Jffertion : "  That  how- 
 "  ever  a  Manich^an  may  be  guilty  of  Idolatry  for 
 u  worfhipping  Chrifi:  in  the  Sun  ;  and  an  Ifraelite 
 u  for  worfliipping  God  as  fpecially  refident  in  the 
 "  Calves  of  Dan  and  Bethel,  becaufe  it  is  adoring  3, 
 "  Fancy  of  their  own,  without  any  rational  Ground 
 a  or  Pretence  thereof ;  and  however  meerly  z  good 
 "Intention,  grounded  upon  a.  culpable  Ignorance,  can 
 'c  excufe  none  from  Idolatry,  or  any  other  Fault ;  yet 
 €i  if  Catholicks,  (i.e.  the  pretended  Roman  Catho- 
 a  licks)  can  produce  a  rational  Ground  of  their  ap- 
 u  prehending  Chrifi:  prefent  in  the  Eucharifi,    tho 
 u  poffibly  miftaken    in  it,    they    are    to    be  ex- 
 
 "cufed 
 
<ts  praBifed  in  the  Church  sf  Rome.  i  o  5 
 
 "  excufed  from  Idolatry.  Which  Propofal  is  fb  juft, 
 that  I  am  very  willing  to  allow  it ;  and  fhall  be  hear- 
 tily glad  that  the  Grounds  of  their  Mtfiake  may  in 
 the  End  prove  to  have  been  fb  reafonable  as  to  excufe 
 them.  But  then  it  muft  be  remembredtoo,  that 
 he  confefTes  if  thefe  Grounds  be  not  reafonable,  but 
 as  he  fays  of  the  Manichces,  their  adoring  of  the  Hoji 
 be  indeed  an  adoring  a  Fancy  of  their  own  without  any 
 rational  Ground  ;  So  that  their  ignorance  in  this 
 Matter  is  culpable,  then  by  their  own  allowance 
 they  are  Idolaters. 
 
 This  therefore  brings  me  to  the  laft  Thing  to  be 
 enquired  into. 
 
 III.  What  Grounds  they  have  for  this  Adoration  ? 
 and  whether  they  be  fuch  as,  fhould  they  be 
 miftaken  in  it,  will  be  fufficient  to  excufe 
 them  ? 
 
 And  thus  after  a  great  deal  of  Preamble,  but  very 
 little  to  the  purpofe,  we  are*3t  laft  come  to  the 
 main  Quefiion.  I  have  already  fb  largely  fhewn 
 our  Reafbns  againft  Tranfubftantiation,  or  that  Real 
 Prefence  on  which  this  Adoration  is  built,  that  I  fhall 
 not  need  to  infift  here.  Yet  becaufe  the  ftrefs  of 
 this  Controverfy  depends  principally  on  this  laft  Part, 
 I  will, 
 
 1/?,    Examine  the  ftrength    of    thofe    Grounds 
 which  this  Author  has  offer'd,  to  warrant  their 
 Adoration, 
 idly,  I  will  propofe  an  Argument  or  two  upon 
 their  own  allowed  Principles  againft  it. 
 
 V  But 
 
\o6  Of  the  Adoration  of  the  Hoft, 
 
 But  before  we  proceed  to  thefe  Points,  we  muft 
 Pag.2<5.§.xxiii.  yet  have  one  touch  more  upon  the  old  String  :  "  For 
 "  the  Lutherans,  he  fays,  being  allow'd  to  have  fuch 
 u  a  plaufible  Ground  or  Motive  for  their  Adoration, 
 ic  whereby  they  become  Abfblved  by  other  Prote- 
 "  ftants  from  Idolatry >  in  adoring  our  Lord  as  pre- 
 "  fent  there,  I  fee  not  why  the  Grounds  of  Roman 
 €t  Catholicks  fhould  be  any  whit  lefs  valued  than 
 u  theirs. 
 
 In  Anfwer  to  which,  the  Reader  may  pleafe  to 
 remember,  that  I  have  before  laid,  that  we  do  not 
 excufe  thofe  Lutherans  who  do  this  fb  much  upon 
 this  Principle,  that  they  have  a  more  flaufible  Ground 
 or  Motive  for  their  Adoration  ;  but  for  this  rather, 
 that  confefling  the  Subftance  of  the  Bread  to  remain, 
 they  do  not  miftake  their  Objeff,  but  pay  their  A- 
 doration  indeed  to  Chrijt ,   only  fuppofing  him  to 
 be  there  where  in  Truth  he  is  not.     But,  2dlyy  this 
 Author  is  very  much  miftaken  if  he  thinks  the  Lu- 
 therans have  no  better  a  Foundation  for  their  Real 
 Sm  ibid.        Prefenee  than  the  Papifts.  Indeed,  wTere  the  difference 
 no  greater  than  between  a  Con  and  a  Transmit  would, 
 I  confefs,  be  hardly  worth  the  while  to  contend  a- 
 bout  it.     But  when  we  come  to  the  Point  it  felf,  we 
 may  obferve  thefe  four  Advantages,  among  many  o- 
 thevsof  the  Lutherans  fide.     i.  They  confefs  for  the 
 outward  Elements,  that  they  are  really  what  they  ap- 
 pear to  be,  Bread  and  Wine ;  and  fb  they  do  no  Vio- 
 lence to  their  Senfes  )  which,  as  I  have  laid,  is  a  great 
 aggravation  againft  the   Papifts.     2.  By  this  means 
 they  are  at  no  defiance  with  all  thofe  Texts  of  Scrip- 
 ture where  they  are  fb  often  called  Bread  and  Wine 
 after  Qonfecration  :  All  which  the  Papifi  contradi&s, 
 but  the  Lutheran  does  not.     3.  From  the  words  of 
 
 Chmft, 
 
as  praciifed  in  the  Church  of  Rome.  1 07 
 
 Chrift,  This  is  my  Body  ;  we  all  of  us  confefs  may 
 be  inferr'd,  that  thrift's  Body  is  in  this  Holy  Sacra- 
 ment :  But  whence  do's  the  Papifl  infer  the  deftru- 
 ftion  of  the  Subftance  of  the  Bread ;  fb  that  what  is 
 taken j  and  bleffed,  and  given,  is  not  Bread,  but 
 thrift's  Body  under  the  appearance  of  Bread  I  This 
 is  an  Error  which  I  am  fure  the  Text  gives  no  man- 
 ner of  colour  to  ;  and  therefore  our  Author  cannot 
 with  any  reafbn  pretend,  as  he  do's,  whether  we 
 confult  the  Text  of  Holy  Scripture,  or  our  own  Sen- 
 fes,  that  they  have  as  good  grounds  for  their  Real 
 Prefence,  as  the  Lutherans  have  for  theirs.  To  all 
 which  let  me  add,  ^thlyy  that  by  Tranfubjiantiation 
 they  deftroy  the  very  Nature  of  a  Sacrament,  by 
 leaving  no  true  external  Sign  or  Symbol,  and  which 
 is  another  unanfwerable  Argument  againft  them, 
 whilft  the  Lutherans  acknowledging  the  Subftance  of 
 the  Bread  to  remain,  do  not  deftroy  at  all  the  Nature 
 of  this  Sacrament ,  but  retain  the  fame  Sign  which 
 ourTJleffed  Lord  eftablifhed,  and  fb  have  no  Objecti- 
 on on  this  fide  neither  to  convift  them. 
 
 But  yet  notwithftanding  all  this,  "  Do  not  fbme  Pag.25,27 
 "  of  our  Writers  confefs,  that  the  Papifts  Interpre- 
 "  tation  is  more  rational  than  the  Lutherans  ?  I  An- 
 fwer  \  What  certain  P  rot  eft  ants  may  have  laid  in 
 Zeal  for  their  own  Opinions,  and  in  particular  Ho- 
 Jpinian  upon  the  account  of  his  Mafter  Z^ingliusy  I 
 cannot  tell :  But  fure  1  am,  we  are  not  bound  to  an- 
 fwer  for  all  that  any  Proteftant  Author  has  faid. 
 And  if  thefe  Realbns  I  have  here  given  for  the  con- 
 trary are  valid,  they  ought  to  be  more  regarded, 
 than  the  ungrounded  Affertions  of  a  Sacramentary 
 Hiftorian. 
 
 V  2  Well, 
 
i  o  8  Of  the  Adoration  of  the  Hoj}, 
 
 r*g.  27.  Well,  but  ftill  the  u  Papift  dc's  not  ground  his 
 
 u  Adoration  upon  Tranfubftantiation,  but  on  Corporal 
 "  Prefence ',  and  fo  they  muft  both  be  excufed,  or 
 "  neither. 
 
 This  is  a  fetch  to  very  little  purpofe :  For  let  me 
 ask  this  Author ;  He  confeffes  he  founds  his  Adora- 
 tion upon  the  Corporal  Pre  fence :  Do's  he  believe  the 
 Corporal  Prefence  in  the  way  of  Tranfubftantiation 
 exclufive  to  all  others,  or  no  ?  If  he  do's,  then  'tis 
 evident  that  the  Corporal  Prefence  and  Tranfubftan- 
 tiation, muft  with  him  ftand  or  fall  together ;  and 
 fo  if  he  adores  on  the  account  of  the  Corporal  Pre- 
 fence, he  do's  it  upon  the  account  of  Tranfubftantia- 
 tion. If  he  do's  not  believe  this,  'tis  plain  he  is  no 
 PapiHj  nor  fubmits  to  the  Authority  of  the  Church 
 of  Rome,  which  has  defined  the  Corporal  Prefence  to 
 be  after  this  particular  manner,  exclufive  to  all 
 Others,  and  Anathematized  all  that  dare  to  deny 
 it. 
 
 Laying  afide  therefore  this  Companion,  and 
 which  in  truth  mil  do  them  but  very  little  kindnefs  - 
 
 rag.27/§.xxiv.  « Let  us  v}ew  more  particularly  what  rational 
 ci  Grounds  they  have  to  exhibit  for  this  their  belief 
 a  of  their  Corporal  Prefence  of  Chrift  in  the  Eu- 
 u  charist,  and  of  the  Adoration  of  him  upon  that 
 
 iC  account. 
 
 Ibid-  I.  Ground :  And  the  firft  is  Divine  Revelation  : 
 
 For  which  our  Author  offers  the  two  ufual  Inftances, 
 of  the  words  of  Inftitutton,  and  the  6th  Chapter  of 
 S.  John  ',  both  which  therefore  I  have  at  large  dif- 
 courfed  on  above,  and  I  believe  fufficiently  fhewn 
 how  falfe  a  Foundation  thefe  are  of  this  belief. 
 
 *  Pag.  2?>  **.  But  yet  fince  oftr  Author  reminds  us  ;  *• w  That  a- 
 "  zaintt  thefe  no  Argument  taken  from  our  Senfes  or 
 
 "Reafon 
 
as  praclifed  in  the  Qhurch  of  Rome.  109 
 
 u  Reafon  is  valid  :  I  will  Beg  leave  to  remind  him  of 
 his  own  Aflertion  too,  *  u  That  none  can  believe  a  *  Sce  Treadfe 
 "  thing  true  upon  what  Motive  foever,  that  he  knows  I,p* *4' 
 u  certainly  to  be  falfe,  or  which  is  all  one,  certain- 
 
 u  ly  to  contradict So  that  if  our  Reafon  then  P.21.  Treat.  1. 
 
 "  makes  us  certain  of  fuch  a  contradiction,  we  may 
 '-  be  certain  that  there  neither  is  nor  can  be  a  contrary 
 ci  Revelation  ;  and  when  any  Revelation,  tho  N  E- 
 "VER  SO  PL  JIN,  is  brought,  we  are  bound 
 u  to  interpret  it  fo,  as  not  to  affirm  a  certainly  known 
 "  impffibility. 
 
 From  which  Principle  it  feems  to  me  to  follow, 
 that  were  Hoc  eft  Corf  us  meum^ts  evident  a  proof 
 of  Tranfubftantiation,  as  their  own  Authors  confefs 
 it  is  not ;  yet  if  our  Senfe  and  Reafon  tell  us  that 
 there  are  certain  Contradictions  againft  the  common 
 Principles  of  Nature,  and  the  univerfal  Sentiments 
 of  all  Mankind,  no  otherwife  to  be  avoided  but  by 
 takfng  thofe  words  in  the  fenfe  in  which  we  do  ;  we 
 are  then  BOVND  to  interpret  them  lb,  as  to  avoid 
 thefe  Impoffibilities%  And  this  I  am  confident  I  have 
 at  large  fhewn  above  to  be  the  Cafe,  and  thither  I 
 refer  the  Reader. 
 
 II.  Ground.  Their  fecond  Ground  fe  founded  up- P.  28.  §,xxv. 
 on  the  Authority  of  thofe  Councils  that  have  deter- 
 mined this  Matter;  "The  Declaration,  as  he  calls 
 ic  it,  of  the  moft  Supreme  and  Vniverfal  Church- 
 (i  Authority  that  hath  been  afTembled  in  former 
 "  Times  for  the  decifion  of  this  Controverfy,  long 
 u  before  the  birth  of  Proteftantifm. 
 
 Thefe  are  great  Words  indeed ;  but  I  wonder  *  Thefe  are 
 who  ever  heard  before  that  a  few  miferable  *  Synods  Zml^vtmUts 
 of  particular  P^elats,  fuch  as  are  all  thofe  to  which  Tours-,  Rome*. 
 he  refers  us,  affembied  againft  Bcrengarius,  were  the  f^f^°^' 
 
 moft  I0?8. 
 
1 1  o  Of  the  Adoration  of  the  Hoft, 
 
 mofl  fupream  and  univerfal  Church-Authority.  For 
 his  little  Refleftion,  that  they  were  affembled  long 
 before  the  birth  of  Prote/tantifm,  I  muft  tell  him,  I 
 doubt  he  is  miftaken.  The  Religion  of  Proteftant  s, 
 like  that  of  Papifls,  is  compofs'd  of  two  great  parts ; 
 Catholick  Chrijlianity,  common  in  fbme  meafure  to  us 
 all ;  and  Proteftations  againft  Popery.  Now  'tis  true,  for 
 what  concerns  the  latter  of  thefe,  we  allow  Popery 
 to  have  the  advantage  of  us,  as  to  the  Point  of  Antiqui- 
 ty, nor  are  we  alhamed  to  own  it :  It  being  necefTa- 
 ry  that  they  fhould  have  fallen  into  Errors,  before 
 we  could  proteft  againft  them  ;  .but  as  to  the  prefent 
 *  Difc.i.p.s*.  matter,  our  Autlwin  his  *  Guide,  to  which  he  re- 
 §.  lv*.  fers  us?  confeffes  that  Ifcrazg^r//**,  againft  whom  thefe 
 
 little  Synods  were  called,  proceeded  upon  Proteftant 
 Grounds,  L  e.  in  effeQ:  was  a  Proteftant  as  to  this 
 Point :  And  therefore  'tis  falfe  in  him  now  to  fay, 
 that  thefe  Councils  were  affembled  long  before  the 
 birth  of  Proteftantifm. 
 
 But  I  return  to  his  Church  Authority ;  and  an- 
 fwer  ;    i.  If  this  Doftrine  be  certainly  contrary  to 
 Senfe  and  Reafon,  as  was  before  faid,  then  he  has 
 told  us  before,  that  "  no  Motive  whatever,  no  Revela- 
 u  tion,  tho  never  fo  plain,  can  be  fufficient  to  engage  us 
 "  to  believe  it.     2.  For  his  Councils,  the  eldeft  of 
 them  was  above  a  thoufand  Years  after  Chrift,  when 
 by  our  own  Confeffion,  the  Error,  tho  not  of  Tran- 
 fubfiantiation,  yet  of  the  Corporal  Prefence,  was  creep- 
 ing into  the  Church.     3 .  Thefe  Councils  were  them- 
 felves  a  Party  againft  Berengarius,  and  therefore  no 
 wonder  if  they  condemned  him.     4.  They  were 
 neither  univerfal  of  the  whole  Church,or  even  of  the 
 Wefiern  Patriachate  in  which  they  affembled ;  and 
 therefore  we  can  have  no  fecurity  that  they  did  not 
 
 err, 
 
m  prattifed  in  the  Church  of  Rome.  i  \  i 
 
 err,  tho  we  fhould  grant  this  Priviledg  to  a  truly 
 General  Council  that  it   could    not.      5.  'Tis  evi- 
 dent that  fbme  of  them  did  err ;  forafmuch  as  the 
 very  *  Formularies  of  Recantation  prefcribed  to  Be-    *  l\tht,^ 
 rengar'ms,  do  not  agree  the  one  with  the  other  ;  and>£3  «»  %' 
 one  of  them  was  fuch,  that  their  own  f  Authors  f7-  Nicholas  2. 
 tell  us  it  muft    be    very  favourably  interpreted,   or  Rome/fo^o.^ 
 it  will  lead  ua  into  a  worfer  Error  than  that  which  it  con-  He  x\m  de~ 
 dernnd.     6.  Were  they  never  fo  infallible,  yet  they  *•**  PSmem 
 none  of  them  defined  Tranfubflantiation,    but  only  m  nm\  pjj* 
 a  Corporal  Prefence ;  and  fo  whatever  Authority  they  mn^  p°ft 
 have,  Itis  for  the  Lutherans,  not  the  Papijts.    7.  AndJ£^nt!£ 
 this  their  own  Writers  feemtoown;  forafmuch  asiumsacramen- 
 none  of  them  pretend  to  any  definition  of  Tranfub-  vm  kc{ Lctiam 
 fiantiation  before  the  Council  of  Later  an  \  and  till  &  sanguinem* 
 which  time  they  freely  confefs  it  was  no  Article  ofD-  n.  j.  chri ' 
 
 V*i*U  '  ■,ffiefle}& 
 
 ■r*''"-  fcnfualicer  non 
 
 folum  S  A  - 
 CR  AMEN  TO,  fed  in  viritate  manibus  Sacerdotum,  tra&ari,  frangi,  &  fidelium  denti- 
 bus  atteri.  the  former  Part  of  which  Confefjion  is  Lutheran  j  the  latter  utterly  dtnfd  by  the  c.  0/ R. 
 at  this  day.  In  the  fecond  Formulary  prefcribed  him  by  Gregory  v'ntb,  1078.  Confiteor  Panem 
 Sc  Vinum  —  converti  in  veram  ac  propriam  Carnem  &  Sanguinem  J.  C.  D.  N.  Ec  poft 
 confecrationem  efie  verum  Corpus  Chrifti non  tantum  per  rlgnum  &  virtutem  Sacra- 
 mend,  fed  in  proprietate  nature,  &  veritate  fubftanciac.  This  fpeafys  of  a  Converfion,  but  *f 
 what  l(ind  it  fays  not  -,  and  Lombard  and  the  other  Schoolmen,  to  the  very  time  of  the  Council  of  La- 
 teran,  were  not  agreed  about  it:  and  F.  Gregory  himfttf  in  his  MS.  Fftrg  upon  .Sf.Mai.  knew  not 
 what  to  thinly  of  it.  f  Jo.  Semeca  ad  Can.  Ego  Berengar.  not.  ad  Jus  Canon.  "  Nifi  fan£< 
 "  intelligas  verba  Berengarii  in  majorem  incides  Ha?refim  quam  ipfe  habuit  •,  &  ide6  omnia 
 referas  ad  fpecies  ipfas ;  nam  de  Chrifti  Corpore  partes  non  facimus.  So  Hervxus  in  4. 
 did.  qu.  1.  art.  1.  fays,  that  tofpeafy  the  more  expresfly  againft  the  Heretic^  be  declined  a  little 
 too  much  to  the  oppofite  fide.  So  Ricardus  de  Media  Villa  in  4.  dift.  princip.  i.qu.  It  Beren- 
 garius  fuerat  infamatus  quod  non  credebat  Corpus  Chrifti  realiter  contineri  fub  pane  ideo 
 ad  fui  purgationem,  per  verba  txcejfiva  cmtrarium  Affiruh. 
 
 Such  is  the  Church  Authority  which  this  Dtf 
 courfer  would  put  upon  us.  But  now  that  I  have 
 mentioned  the  Council  of  Later  an,  as  I  have  before 
 obforved,  that  it  was  the  lame  Council  which  efta-pa<>  2g 
 
 blifh'd 
 
ill  Of  the  Adoration  of  the  Hojl, 
 
 bliiTfd  this  Error,  that  alfo  gave  power  to  the  Pope 
 to  depofe  Princes,  and  abfolve  their  Subjects  from  their 
 Obedience ;    To  I  cannot  but  remak  further  in  this 
 place,  the  %ed  of  our  Author  in  the  defence  of  its  Au- 
 thority.    It  is  but  a  very  little  while  fince  another 
 ||Lond.i6id.  of  their  Church,  ||  Father  Waljh,  in  his  Letter  to  the 
 ^i/r5Dofwd  liif^°P  °f  Lincoln,  did  not  think  that  the  *  Learned 
 cwfiiofpre-  Perfbn  of  our  Church,  to  whom  he  refers  us,  had 
 fm  concern-    fo  clearly  proved  thefe  Canons  to  have  been  the  ge- 
 fjmftm  du  nuine  1 4cts  either  of  the  Council,  or  even  of  the  Pa- 
 Vm  utterly  de-  pifi  himfelf,  but  that  a  Man  might  ft  ill  have  reafbn 
 
 tonttfhlvl    t0  cl0Ubt  °f  b0tl1  :    BUt  indeed'  th0  tJlat  Father  be  °f 
 
 btnthi  vt-    another  mould,  yet  there  are  ftill  fbme  in  the  World, 
 
 crees  of  the ■    and  I  believe  of  this  Authors  acquaintance,  who  like 
 
 ter*nvii*  cJti!  t'1^s  Cou^cil7  never  the  worfe  for  fuch  a  decijion ;  but 
 
 §.  4".  L "  think  the  third  Canon  as  neceflary  to  keep  Princes  in 
 
 a  due  Obedience  to  the  Church,  as  the  firft,  *fe  F/afe  Oz- 
 
 ?&?&*,  to  help  out  the  obfeurity  of -the  Text  in  favour 
 
 of  Tranftbjlantiation. 
 
 Pag.  23, 2?.        But  he  goes  on;  and  upon  thefe  Premifes,  "  Ask/f 
 
 §.  xxv.         "  us,   What    more  reafonable    or  fecure    courfe  in 
 
 "  matters  of  Religion  can  a  private  and  truly  hum- 
 
 "  ble  Chriftian  take,  than  where  the  fenfe  of  a  Di- 
 
 iC  vine  Revelation  is  difputed,  to  fiibmit  to  that  In- 
 
 "  terpretation  thereof,  which  the  Supreameft  Authority 
 
 "  in  the  Church,  that  hath  heretofore  been  convened 
 
 "  about  fuch  matters  hath  ib  often,  and  always  in 
 
 "  the  fame  manner  decided  to  him,  and  fb  to  a£t  ac- 
 
 i€  cording  to  its  Injun&ion? 
 
 Now,  not  to  fay  any  more  as  to  his  Expreflion  of 
 the  Supremefi  Church  Authority,  which  it  may  be  he 
 will  interpret  not  abfolutely,  but  with  this  Referve, 
 that  hath  been  convened  about  fuch  matters  ',  I  anfwer 
 from  himfelf,     i.  It  is  a  more  reafonable  and  fecure 
 
 courfe 
 
as  praSlifed  in  the  Church  of  Rome.'  1 1 5 
 
 courfe  to  follow  that  Interpretation  which  is  agree- 
 able to  the  common  Senfe  and  Reafon  of  Mankind, 
 and  againft  whicn  he  tells  us,  not  only  the  Authority 
 of  a  Synod,  but  even  a  Divine  Revelation   is  not 
 fiifficient  to  fecure  us.     2.  Thefe  Synods,  as  I  have 
 fliewed,  befides  that   they   were  particular,  were  *  Farticuiarl 
 moreover  Parties  in  the  cafe.     And  then,     J.  It  isBlondd,'  tf* 
 falfe  to  fay  that  they  always  decided  the  fame,  or,  ***** th*  **- 
 that  that  which  they  decided  is  the  fame  which  the  EdaircKc 
 Church  of  Rome  now  holds    in  this  matter.     All  TEuch.  c'20, 
 which  our  *  Authors  have  fully  proved,  and  this  ** •  AjJ*r5N 
 Difcourfer  therefore  ought  to  have  aafwered.  gb.  3?  p"Cp4'7. 
 
 III.  Ground.    a  But  now,  he  fays,  if  thefe  Coun-  p.  29.  $.  xkyi. 
 ic  cils  be  declined,  as  not  being  fo  ancient  as  fbme 
 "  may  expe£t ;  i.  e.  not  held  before  fbme  Contro- 
 "  verfy  happened  in  the  Church  touching  the  Point 
 "  they  decided  :  They  have  yet  another  very  rational 
 €i  Ground  of  their  belief,  and  that  is,  the  evident  Te-> 
 "  ftimony  of  the  more  Primitive  Times.    It  would 
 have  been  more  to  the  purpofe,  if  he  could  honeftly 
 have  faid  of  the  mofi  Primitive  Times.   But  however 
 his  Modefty  is  the  greater  now,  tho  his  Argument 
 be  not  fo  ftrong.     As  to  the  Point  of  Antiquity,  I 
 have^lready  fully  difcuffed  it  above ;  and  we  are  but  fy&ft^r„afh 
 very  lately  allured  by  one  of  their  own  Authors,  by  &n  Authrr of 
 that  Antiquity  is  of  our  fide  in  this  Point.     For  the the  c.ofR. 
 fix  or  feven  Fathers  he  has  mentioned,  ||  fbme  of  fls.Ambrofe 
 them  zxzfpuriotts  ',  others  have  been  f  exprefly  an-  ^e  Sa|ra"f n- 
 fwered  by  us  ;  and  all  of  them  at  large  by  Monfieur  EmyfTen^de 
 Aubertine,  Larrorue,  and  others.     If  this  does  not  Achate. 
 
 '  S     '  t  Cyril  Hie- 
 
 rofol.  in  the  Relat.  of  the  Conference  at  my  Lady  T.  i6j6.  in  the  Paper  fent  my  Lady  T.  p.  §o,  $  1,52. 
 And  for  $.  Ambrofe  de  Sacr.  allowing  the  Boo^yetfee  the  Explication  oj  what  is  tbwfaid,  giun  by 
 hinfelj,  1.5.  c.4.  See  a.  late  Treatifeojthe  Dott.  oj  tbt  Trinity  and  TYanfibfi.  compared,  Part  I.  p4^>47« 
 
 X  fatisfy 
 
H4  Of  the  Adoration  of  the  Hoft, 
 
 fatisfy  him,  he  may  fhortly  expefr  a  fuller  account  in 
 *  Tranfnbftan-  our  own  Language ;  *  a  Specimen  of  which  has  alrea- 
 
 SfcTf'*"  dy been  siven  t0  the  World  in  Earncft  of  what  is 
 
 primitive  Fa-  fuddenly  to  follow. 
 
 Mmt^exT  IV#  GromL  His  next  Gr™nd>  is  t&tn  tt  from 
 iM^\%X±  iC  t'ie  univerfal  Doftrine  and  Practice  of  the  later 
 Ambrofe's,  p.  "  both  Eajlern  and  Weftern  Churches  till  Luther's 
 foftom's^o"  U  Time?  and  at  prefent  alfo  excepting  his  Followers. 
 Greg.Nyiren's,  To  which  I  anfwer ;  That  this  Ground  is  not  certain- 
 p.  48.  iy  true^  ancj  if  jt  Were,  yet  certainly  "'tis  nothing  to 
 
 the  purpofe.  1 .  It  is  not  certainly  true :  Indeed,  that 
 the  latter  Ages  of  the  Weftern  Churches  Before  Lu- 
 ther, that  is,  from  the  time  of  the  Council  of  Late- 
 rane,  did  profefs  the  belief  of  Tranfubftantiation  is 
 confefs'd :  And  that  a  great  part  of  the  Greek  Church 
 at  this  day  do's  the  fame,  fince  their  new  Co/ledge 
 at  Rome,  and  their  Money  and  Miffionaries  fent  a- 
 mong  them  have  corrupted  their  Faith,  I  do  not  de- 
 ny :  But  that  this  was  fo  before  Luther  is  ntft  fb  cer- 
 tain ;  and  whofbever  fhall  impartially  read  over  the 
 long  debate  between  the  late  Monfieur  Claude,  and 
 Monfieur  Arnaud  concerning  this  matter,  will,  I 
 believe,  confefs  that  this  can  be  no  rational  Ground 
 HjftEthiop.l.  for  their  belief.  Ludolphm  tells  us  of  the  Ethiopian 
 3.c.  5.11.48.  Church,  that  at  this  day,  it  neither  believes  Tran- 
 ibid.  fubftantiationynov  Adores  the  Hoft :  and  Tellezius  con- 
 feffes  it,  becaufe  they  confecrate  with  thefe  words, 
 
 Qvxc  Stat*  "  T/r's  Brcad  *  my  Body:  For  the  *  Greeks> the  M*f- 
 Hodiem.  d.     covites,  the  Armenians ,  the  Neftcrians^  Maronites^  &c. 
 
 Smith,  p.  116. 
 
 Lond.  1678.  Claude  Reponfeau  2.Trakte  j  liv.  3.0  8.  p.  434,  &e.  Charenton.  1668.  Id. 
 wit.  refp.  a  Quevilly  1670.  lib.  5.C.  1,  2,  3,  4*  5,  6.  Hiftoire  Critique  dc  la  creance  &  des 
 Coutumcs,  des  Nations,  du  Levant.  — .  Voyage  du  Mont  Liban.  Kemarques,  p.  302,303,  &c. 
 Larrogue  Hift.  de  rEuchariftie,  liv.  2.  c.  19.  pag.  781,  Edit.  Aruft.  120.  Albertiaus  de 
 Euchariftia,  p.  988, 989.  fol.  Davcntriae  1*54. ' 
 
 thofe 
 
m  pra&ifedin  the  Qburch  of  Rome.  1 1  j 
 
 thofe  who  pleafe  to  intereft  their  Curiofity  in  a 
 matter  of  fo  little  moment  as  to  their  Faith/ may 
 fatisfy  themfelves  in  the  Authors,  to  which  I  refer 
 them.  Tho  now,  2.  To  allow  the  matter  of  Fa6l 
 to  be  true,  I  pray,  what  force  is  there  at  laft  in  this 
 Argument,  "  The  Church  both  Eaftern  &  Weftern, 
 "  in  thefelaft  Ages  have  believed  Tranfubjlantiation', 
 "  therefore  the  Papifls  have  a  rational  Ground  to  be- 
 "  lieve  it.  That  is  to  fay,  you  Proteftants  charge 
 us  for  believing  Tranfubftantiation,  as  Men  that  a£t 
 contrary  to  the  defign  of  Chrift  in  this  Holy  Eucha- 
 rift,  that  have  forfaken  the  Tradition  of  the  Primi- 
 tive Ages  of  the  Church  ;  that  deftroy  the  nature  of 
 this  Holy  Sacrament,  and  do  violence  to  the  common 
 Senfe  and  Reafon  of  Mankind :  Be  it  fb ;  yet  at  leaf! 
 we  have  this  rational  Ground  for  our  belief,  tho  it 
 fhould  be  falfe,  viz.  That  we  did  all  of  us  peaceably 
 and  quietly  believe  it,  till  you  came  with  your  Scrip- 
 ture, and  Antiquity,  and  Senfe,  and  Reafon,  to  raife 
 Doubts  and  Difficulties  about  it ;  nay  more,  we  all 
 of  us  (till  do  believe  it,  except  thofe  that  you  have 
 perfwaded  not  to  do  fb. 
 
 Speffatum  admiffi  rifum  teneatU  Amici  ? 
 
 V.  Ground.  Of  no  greater  flxength  is  his  Iaftp#3I#§,xxv^ 
 Ground  for  their  belief,  viz,  "  That  fince  Luther** 
 "  Time  no  fmall  number  of  Proteftants,  even  all  the 
 cc  Genuine  Sens  of  the  Church  of  England,  have  pro- 
 cc  ceeded  thus  far,  as  to  confefs  a  Real  Prefence  of 
 "  our  Lord's  Body  and  Blood  in  the  Eucharift,  and 
 <(  Adoration  of  it,  as  prefent  there.  For,  1.  If  we 
 did  acknorvledg  this,  yet  it  feems  we  are  miftaken  in 
 it ',  and  then  what  grounds  can  it  be  for  a  P  apt  ft  to 
 
 X  2  believe 
 
u6  Of 'the  Adoration  of  the  Hojl, 
 
 believe  Tranfubftantiation,  that  we  Hereticks  by  i 
 Miftakedonot  believe  it,  but  only  a  real  Jpiritual 
 Prefence,  and  as  fuch  are  Anathematized  by  them  for 
 our  Error  ?     2.  I  have  before  fhewn,  that  were  this 
 a  rational  Ground,  yet  it  fails  them  too ;  for  neither 
 do  the  Genuine  Sons  of  the  Church  of  England,  nor 
 any  other  that  I  know  of,  either  believe  Chrift's  na- 
 tural Body  to  be  fubflantially  prefent  in  the  Holy  Eu- 
 charift,  or  to  be  adored  there  :  I  am  fure  if  there  be 
 any  fuch,  they  cannot  be  the  Genuine  Sons  of  the 
 Church  of  England  in  this  Matter,  who  believe  fb 
 exprefly  contrary  to  her  formal  Declaration,  as  this 
 Author  has  himfelf  obferved. 
 ibid.  Pag.32.       And  then  for  the  Lutherans,  to  whom  he  again 
 returns;  it  is  hard  to  conceive  what  rational  ground 
 of  Security  they  can  derive  from  their  pra&ice ;  that 
 becaufe  they  commit  no  Idolatry  in  worfhipping 
 what  they  know  certainly  to  be  Chrift,  the  PapiH 
 commits  none  for  worfhipping  what  he  do's  not 
 know  certainly  is  Chrift ;  in  truth  what,  if  he  plea- 
 fed,  he  might  know  certainly  is  not  Chrift. 
 
 And  now  after  a  ferious  and  impartial  Confidera- 
 tion  of  the  Grounds  produced  in  Vindication  of  this 
 Worfhip ;  tho  I  could  have  wifh'd  I  might  have  found 
 them  as  rational  as  our  Author  pretends  them  to  be, 
 and  fhall  be  glad,  as  they  are,  that  they  may  here- 
 after prove  fufficient  to  excufe  them  from  the 
 Guilt  of  formal  Idolatry  in  this  Adoration  ;  yet  I  muft 
 needs  fay,  I  do  in  my  Confcience  think  'tis  more 
 /.33.§.xxx.  "an  excels  of  Charity,  than  any  neceffityof  Argu- 
 "ment,  if  our  Writers  do  Ibmetimes,  either  not 
 u  at  all,  or  but  faintly,  charge,  them  with  Idolatry. 
 And  the  Teftimonies  he  produces,  argue  rather  the 
 candor  of  our  Affections  towards  them,  even  fuch 
 
 as 
 
<u  prattifedin  the  Qhnrch  of  Rome.  1 1 7 
 
 as  to  hope,  almoft  againft  Hope  for  their  fakes ; 
 than  give  any  fecurity  to  them  in  their  Errors.  And 
 becaufe  I  would  willingly,  if  poffible,  convince 
 them  of  it,  I  will  very  briefly  fubjoin  a  Reafbn  or 
 two. 
 
 2dly  ;  Why  even  upon  their  own  Principles  I  am 
 not  fatisfied  that  they  have  fiich  a    rational 
 Ground  for  this  Adoration,  as  may  be  fufficient 
 to  excufe  them. 
 For,  iy?,  It  is  granted  by  this  Author,  u  That  a  p,t6.  $.xxii. 
 u  meerly  good  Intention  grounded  upon  a  culpable  Ig- 
 "  norance,  cannot  excufe  them  from  Idolatry.     So 
 that  if  their  ignorance  then  be  really  culpable,  their 
 good  Intention  will  not  be  lufficient  to  excufe  them. 
 Now   the  ignorance  upon  winch  this   practice  is 
 founded,  is  their  miftaken  interpretation  of  thofe 
 words,  This  is  my  Body ;  and  whether  that  be  a  ra- 
 tional or  culpable  Miftake,  we  fhall  beft  be  able  to 
 judg  by  two  or  three  Obfervations. 
 
 1.  It  is  confefs'd  by  the  greateft  Men  of  their 
 Church,  that  there  is  no  necejjity  to  interpret  thofe 
 words  in  that  manner  that  they  do ;  fb  that  had  not 
 the  Authority  of  their  Church  interpofed,  they 
 might  have  been  equally  verified  in  our  Interpretation. 
 And  this  muft  be  allow'd,  unlefs  we  fhall  fay,  that 
 all  places  of  Holy  Scripture  muft  be  underftood  in  a 
 literal  fenfe,  whatever  the  Confequence  be  of  fb 
 doing. 
 
 2.  Our  Author  himfelf  confefTes,  that  if  the 
 taking  of  them  in  the  literal  fenfe  do's  involve  & 
 certain  Contradiction,  then  it  cannot  be  rights  but 
 we  are  bound  to  feek  out  fome  other  JLxpofitioa  to  a- 
 void  a  certain  Contradiction* 
 
 I  it 
 
^  1 8  Of  the  J  deration  of  the  Hoft, 
 
 3.  It  is  undeniable,  that  their  Interpretation  of 
 thefe  words  deftroys  the  certainty  of  Senfe,  and  in 
 that  of  the  Truth  of  the  Chriftian  Religion,  which 
 was  confirmed  by  Miracles,  known  only  by  the  evi- 
 dence of  Senfe  \  and  by  Confequenceof  this  particu- 
 lar Point,  that  Tranfubftantiation  is  revealed  to  us  by 
 Gcd,  or  can  be  rely'd  upon  as  coming  from  him. 
 
 Now  from  thefe  Principles  I  thus  argue :  If  that 
 fenfe  of  thefe  words,  This  is  my  Body,  upon  which 
 they  ground  their  Adoration,  do's  neceffarily  imply 
 many  plain  and  certain  Contradictions,  then  by  their 
 own  Confeflion  that  cannot  be  the  right  fenfe  of 
 them.  But  that  it  do's  fo,  and  that  without  grofs 
 and  culpable  Ignorance  they  cannot  doubt  of  but 
 know  it,  I  thus  fhew.  He  that  believes  thefe  words 
 in  the  fenfe  of  Tranfubftantiation,  rttuft  believe  the 
 fame  natural  Body,  at  the  fame  time,  to  be  in  ten- 
 thoufand  feveral  places  upon  Earth,  and  yet  ftill  to 
 be  but  one  Body,  and  that  all  the  while  in  Heaven  : 
 He  muft  believe  that  the  lame  natural  Body  is  at  the 
 fame  time  extended  in  all  its  Parts,  and  yet  conti- 
 nuing ftill  the  fame  Body  without  any  change,  to  be 
 unext ended,  and  have  no  diftinft  Parts,  nor  be  capa- 
 ble of  being  divided  into  any  :  He  muft  believe  the 
 fame  Body  at  the  fame  time,  to  move,  and  to  lie  ftill : 
 to  be  the  Objeft  of  our  Senfes,  and  yet  not  to  be  per- 
 ceptible by  any :  With  infinite  others  of  the  like 
 *j  Sec  above,   ]^nc[  *  as  \  iiave  more  fully  {hewn  before.    But  now 
 
 ^bjkntulon^  all  thefe  are  grofs  Contradictions,  contrary  to  the  Na- 
 vag.32,33.  ture  of  a  Body,  and  to  the  common  Principles  of 
 Reafon  in  all  Mankind ;  and  no  Man  can*  without 
 culpable  Ignorance  pretend  not  to  know  them  to  befb : 
 And  therefore,  notwithftanding  any  fuch  fuppofed 
 Divine  Revelation  as  may  be  pretended  from  thofe 
 
 words, 
 
ds  praBijedm  the  Church  of  Rome.  1 1  p 
 
 words,  This  is  my  Body,  they  cannot,  by  our  Au- 
 thor's own  Rufey  without  culpable  Ignorance,  not 
 know  that  they  are  miftaken  in  this  Matter. 
 
 Again  :  No  Papi/l  can  have  any  realbn  to  believe 
 Tranfubfiantiation  to  be  true,  but  becaufe  he  reads 
 thofe  words  of  Holy  Scripture,  This  is  my  Body. 
 That  thele  words  are  in  Scripture,  he  can  know  on- 
 ly by  his  Senfes  :  If  his  Senfes  therefore  are  not  to  be 
 trufted,  he  is  not  fure  there  are  any  fiich  words  in 
 Scripture.  If  they  are  to  be  trufted,  he  is  then  fure 
 that  the  Interpretation  which  he  puts  upon  them 
 muft  be  falfe. 
 
 Since  then  it  is  confefs'd,  that  there  is  no  neceffity 
 to  underftand  thofe  words  in  a  literal  fenfe ;  and 
 that  both  upon  the  account  of  the  Contradictions 
 that  fuch  an  Expofition  involves  to  the  common  Prin- 
 ciples of  Reafon,  and  to  the  certain  Evidence  of  the 
 Senfes  of  all  Mankind,  it  is  neceffary  to  take  them  in 
 fome  other  meaning,  it  remains  that  without  grofs 
 and  culpable  Ignorance  they  cannot  pretend  not  to 
 know,  that  this  could  never  have  been  the  intention 
 of  our  BlefTed  Saviour  in  thofe  words ;  and  that  fuch  • 
 Ignorance  will  not  excufe  them,  our  Author  himfelf 
 has  freely  confefs'd. 
 
 But,  idly,  let  us  quit  this  Reflection,  and  for 
 once  liippofe  the  poffibility  of  Tranfubfiantiation, 
 Yet  ftill  it  is  confefs'd  by  them  :  i.  That  there  is  no 
 Command  nor  Example  in  holy  Scripture  for  adoring 
 Chrift  in  the  Eucharist.  2.  That  infinite  Defeats 
 may  happen  to  hinder  him  from  being  there ;  and 
 then  what  they  worfhip  is  only  a  piece  of  Bread, 
 5.  That  they  can  never  be  fure  that  fbme  of  thefe 
 Defects  have  not  happened  ;  and  by  confluence, 
 that  what  they  fuppofe  to  be  Chrisfs  Body,  is  indeed, 
 any  more  than  a  m  eer  Wafer,,  From-. 
 
lid  Of  the  Moration  of  the  Hoft, 
 
 From  whence  I  argue  ; 
 
 He  that  without  any  Commaad  or  Warrant  of 
 God,  pays  a  Divine  Adoration  to  that  which  he  can 
 never  be  fure  is  more  than  a  meer  Creature,czn  never 
 be  fure  that  he  do's  not  commit  Idolatry  :  But  whofb- 
 ever  worships  the  HoH,  worfhips  that  which  he 
 can  never  be  fure  is  more  than  a  meer  Creature  ;  and 
 therefore  he  can  never  be  fure  that  in  fo  doing  he 
 do's  not  commit  Idolatry. 
 
 Now  concerning  the  former  of  thefe,  how  dan- 
 gerous it  is  for  any  one  to  give  Divine  Worship  to 
 what  he  can  never  be  fure  is  any  niore  than  a  meer 
 Creature,  be  it  confidered,  what  jealoufy  God  has  at 
 all  times  exprefsM  of  his  Honour  as  to  this  Matter ; 
 how  ftrift  he  has  been  in  the  peculiar  vindication  of 
 his  Supreme  Prerogative  in  fuch  Cafes.  How  there- 
 fore he  that  will  come  to  him,  muft  be  very  well 
 aflured  that  it  is  God  to  whom  he  approaches  \  and 
 therefore  if  he  has  but  the  leaft  reafbn  to  doubt  of  it, 
 ought  not  to  worfhip  with  a  doubting  Mind  ;  be- 
 caufe  he  ought  notto  do  that  the  omitting  whereof 
 can  be  no  fault,  but  the  doing  of  which  may,  for 
 ought  he  knows,  be  a  very  great  Sin, 
 
 And  for  die  fecond ;  Whether  every  Roman  Cat  ho- 
 lick,  who  adores  the  HoH,  has  not  even  upon  his 
 own  Principles,  very  great  caufe  to  doubt,  whether 
 he  adores  Chrift's  Body,  or  only  a  bit  of  Bread,  will 
 appear  from  thofe  infinite  Defefts  which  they  them- 
 felves  allow  as  fiifficient  to  hinder  a  Confecration  ; 
 and  which  make  it  great  odds,  were  their  Doftrine 
 otherwife  never  fo  true,  whether  yet  one  Host  m 
 twenty,  it  may  be  in  five  hundred,  be  confecrated. 
 
 I,  With  reference  to  the  Holy  Elements  to  be  con- 
 fecrated  :  If  the  Bread  be  not  all,  or  at  leaft  the  grea- 
 ter 
 
m  praElifedin  the  Qhurch  of  Rome.  1 2 1 
 
 ter  part,  of  Wheat-fiorver ;  if  it  be  not  mix  A  with    &e  ail  this  in 
 pure  Water;  if  the  Bread  be  corrupted,  or  the  ^/Wrf^H, 
 four ;  if  the  Grapes  of  which  the  Wine  was  made  ^  ekje&bu 
 were  not  to*j   if  any  thing  be  mingled  with  the****-*^ 
 Wine  but  W'Ver ;    or  if  there  be   fb  much  Water 
 mix'd  with  it,that  that  becomes  the  prevailing  Ingre- 
 dient ;  in  all  thefe  Cafes,  and  many  others  which  I 
 omit,  there  is  no  Confecration.     And  of  all  this,  he 
 who  adorej  either  the  Bread  or  Wine,  can  have  no 
 fecurity. '  But, 
 
 2.  Be  the  Elements  right,  yet  if  the  Prieft,  being 
 either  ignorant,  or  in  hafte,  or  unmindful  of  what  he 
 is  about,  fhould  by  miftake,  or  otherwife,  err  in  pro- 
 nouncing of  the  words  of  Confecration  ;  whether  by 
 Addition^  or  by  Diminution^  or  by  any  other  Alte- 
 ration, there  is  no  Confecration  :  The  Bread  and  Wine 
 continue  what  they  were  \  %  id  of '  this  too  he  that 
 worfhips  them  can  never  be  certain. 
 
 5.  Let  the  words  be  never  fb  rightly  pronounced, 
 yet  if  the  Prieft  had  no  intention  to  cmfecrate ;  if  he 
 be  a  fecret  At  he  i  ft  7  or  Jew,  or  Moor  :  If»he  be  a 
 cai'elefs  negligent  Man  ;  it  may  be  do's  not  believe 
 he  has  any  Po.wer  to  make:(ucha  Change,  (as  I 
 have  fliew-n  that  feveral  of  thei:  greateft  Men  in  this 
 very  Age  have  doubted  cf  it ) :  If  he  confecrate  a 
 .number  of  Wafers  for  a  Communion,  and  in  his  tel- 
 ling Mistakes,  :iutcndi  lg  to  confecrate  but  twenty y 
 imd  there  are  one  and^vr^h^pve^hm-}  m  all  thefe 
 Q/jfeSyfoi  want  of  m  due,  intention  in  thz  Pr>  "ft  y.th%ro  ; 
 it  no  Confecration  ;  but  that  which  is  adored,  is  only 
 a  little  Breadxad  Wine. 
 
 4.  Let  the  Priesi  have  a  good  Intention, .  yet  if  he  Seerahovein 
 hz  no  Priest',  if  he  were   not' rightly  Bapcized*  p£  *?*&£$* 
 Prdaiued )  ,if  he  were  a  S  imoniac,  .or  Irregular;' br. 
 
1 12,  Of  the  adoration  of  the  Hoft, 
 
 aBaftard,  &c.  Or  if  there  were  no  defeft  in  his 
 Ordination ,  yet  if  there  was  any  in  his  who  ordained 
 him;  or  in  the  Bifljops  that  ordained  that  Bijbop  that 
 ordained  him ;  and  io  back  to  the  very  Time  of  the 
 Jpofilcs,  if  in  the  whole  Succeffion  of  Priefts  to  this 
 day,  there  has  been  but  any  one  Invalidity y  whether 
 by  Error  or  Wilfulnefs,  or  for  want  of  a  clue  Inten- 
 tion, or  by  Ignorance,  or  by  any  other  means ;  then 
 he  that  confederates  is  no  true  Priest,  and  by  confe- 
 quence  has  no  Power  to  confecrate ;  and  fo  all  is  (pol- 
 led, and  whofcever  worfiips  in  any  of  his  Majfes,  a- 
 dores  only  a  piece  of  Bread  inftead»of  our  Saviour's 
 Body. 
 
 When  the:  eforefo  many  Defects  may  inter po(e  up- 
 on their  own  Principles  to  hinder  this  Conversion, 
 that  'tis  exceeding  probable,  nay  'tis  really  great 
 odds,  that  not  one  Ho  ft  in  twenty  is  confecrated  ; 
 it  muft  certainly  be  very  hazardous  to  worfhip  that 
 for  God,  which  upon  their  own  Principles  they  can 
 never  be  fure  is  fo ;  nay,  which  'tis  twenty  to  one  is 
 not  God,  but  a  meer  inanimate  Creature  of  Bread 
 and  Wine 
 *  See  BiUirm.       Tis  this  has  forced  their  mofi:  learned  Men  to 
 de  juftifcc.8.  confefs,  that  they  can  never  be  fure  of  a  Confecrati- 
 on  ;  and  cur  Author  himfelf  to  declare,  "  That  they 
 14  do  not  worfhip  the  Subftance  that  is  tinder  the  Ac- 
 "  cidents  of  Bread  and  Wine,  WHATEVER  TT  BE, 
 "  but  VPON  SUPPOSITION  that  iV  is  CHRISTS 
 'Mr.vi.  qnod- "  BODY)  Which  is  what  Pope  Adrian  6th,  follow- 
 Stopotf '^  in§  herein  the  Authority  of  the  Council  oXonftance, 
 prefcribed  ;  that  they  ought  always  to  adore  the  Haft 
 See  GcrfdVy    with  fuch  a  referve  :  "  The  Coutici!  of  ConJhncey 
 sun^oiftf*"     f*}5^**  excu^s  tho&  who  in  their  fimplicity  adore: 
 ceafou.'      "  an  nnconfecrated  Hott>  becauft  this  condition  is  ta- 
 citly 
 
us  praciljed  by  the  Church  of  Rome.  \  2  } 
 
 "  citly  implied,  if  it  be  rightly  confecrated  :  And  there- 
 u  fore  he  advifes,let  them  ib  adore  the  Hoft,  /  JDOR  F 
 "  THEE  IF  THOV  ART  CHRIST.  But  now  if,  us 
 the  Apoftle  tells  us  in  another  cafe,  JVhatfoever  is  not  of 
 Faith ',  «f  £i*  ;  and,  He  that  doubts,  is  damned  if  he  eats  : 
 I  fliali  leave  it  to  any  fober  Chriftian  to  (ay  what  fecit- 
 rity  there  can  be  in  fuch  a  W'orjbip,  which  is  neither  ad- 
 vifed,  encouraged,  or  commanded  in  Holy  Scripture  ; 
 and  which  they  themfelves  confefs  they  can  never  be 
 certain  is  add  relied  to  a  right  Object ;  and  therefore  are 
 forced  to  fuch  Shifts  and  Referves,  as  were  they  once 
 admitted,  might  make  any  other  Creature  in  the  World 
 as  warrantably  adorable  as  their  Hofi. 
 
 How  much  better  were  it  for  them  to  adore  their 
 Blefled  Saviour  in  Heaven,  where  his  glorified  Body 
 moft  certainly  is :  Where  there  can  therefore  be  no 
 danger  to  lift  up  our  Hearts  unto  him.  Were  his  Sacred 
 Body  indeed  fnbftantially  prefent  in  this  BlelTed  Sacra- 
 menty  yet  ftill  it  would  be  in  a  manner  to  us  impercep- 
 tible, in  the  ftate  of  his  Death,  and  by  confequence  of 
 his  Humiliation ;  and  we  might  therefore  have  fbme 
 caufe  to  doubt  whether,iince  we  have  received  no  Com- 
 mand concerning  it,  ft  were  our  Saviour's  Pleafure  that 
 his  Body  fhould  be  adored  by  us  in  that  State  :  So  that 
 there  could  be  no  Sin  in  the  not  doing  of  it.  But 
 now  amidft  fo  many  Doubts, not  only  upon  Ours,bute- 
 ven  upon  their  own  frinciples,that  they  dare  not  them- 
 felves worflnp  at  a  venture,  that  which  yet  they  do  nw- 
 Jhip  ;  tho  I  flbarll  leave  them  to  their  own  Mafter  to 
 ftand  or  fall  at  the  Great  Day,  yet  I  muft  needs  profefs 
 I  think  there  is  very  much  hazard  in  it.  A  great  Since- 
 rity, and  great  Ignorance,  may  excufe  a  poor  untaught, 
 and  therefore  blindly  obedient  Multitude  :  but  to.  "heir 
 Guides,  who  lead  them  into  Error,  for  thofeto  whom 
 
 Y  2  God 
 
114  Of  the  Adoration  of  the  Ilofl, 
 
 God  has  given  Capacities  and  Opportunities  (as  to 
 thofe  now  among  us  he  has  done,  of  being  better  in- 
 formed )  I  can  only  fay,  Lord,  lay  not  this  Sin  to  their 
 Charge  ! 
 
 And  this  may  fuffice  to  have  been  laid  to  the  third 
 Thing  propofed,  of  their  Rational  Grounds  for  this 
 Pag.  37.  Worfliip.  For  what  our  Author  finally  adds ;  "  That 
 §.xxxm.  ti  tQ  aciore  tfaat  winch  the  Adorer  believes  not  to  be  our 
 "  Lord,  but  Bread,  would  be  unlawful  to  be  done  by 
 "  any,  fb  long  as  the  Perfbn  continues  fo  perfwadcd— - 
 "  But  then,  if  we  fiippofe  the  Church  jufily  requiring 
 u  fuch  Adoration  upon  fuch  a  true  Pretence  of  our 
 w  Lord,  neither  will  the  fame  Perfbn  be  free  from  fin- 
 "  ning  greatly  in  his  following  fuch  his  Confcience,  and 
 "  in  his  not  adoring. 
 
 I  Anfwer  :  It  will  tbe:i  be  time  enough  to  confider 
 this,  when  either  the  Church  to  which  we  owe  an  Obe- 
 dience, fhall  require  it  of  us,  or  uiey  be  able  to  prove 
 that  in  fuch  a  Cafe  the  Church  would  not  fin  in  Com- 
 manding) and  not  we  in  refusing  to  obey  her.  But,  blefTed 
 be  God,  there  is  no  great  danger  of  either  of  thefe : 
 Ou  Church  is  too  well  perfwaded  of  the  unlawfulnefs  of 
 fuch  a  Worjhif,  ever  to  require  it  of  us.  And  for  that 
 Church  which  has  fb  uncharitably  undertaken  to  Ana- 
 thematize all  thole  who  wiil  not  own  her  Authority^ 
 and  receive  her  Errors,  tho  never  fb  grofs,  as  Articles 
 of  Faith  :  We  are  fb  fully  convinced  of  the  unreafb- 
 nabknefs  of  her  Pretence^  and  of  our  own  Liberty, 
 that  we  fhall  hardly  be  brought  to  fubmit  our  felves  to 
 the  Conduft  of  fuch  a  blind  Guide,  left  we  fall  into 
 the  tame  Ditch,  into  which  fhe  her  felt  *s  tumbled. 
 And  it  would  certainly  much  better  become  our  Au- 
 thor, and  his  Brethren,  to  confider  how  they  can  ju- 
 flify  their  Difobedience  to  their  own  Mother^  than  to 
 
 en- 
 
dspraciijed  in  the  Church  of  Rome.  1 1  j 
 
 endeavour  at  this  rate  to  lead  us  into  the  fame  Jpoftacy, 
 both  to  our  Relight?  and  our  Church  with  them. 
 
 ; 
 
 The  Conclufton. 
 
 AN  D  thus  by  the  Blefllng  of  God,  and  the  Ad- 
 vantage of  a  good  Caule,  have  I  very  briefly 
 paired  through  this  Author's  Reflections,  and  I  am 
 perfwaded  fufficiently  fhewn  the  weaknefs  and  faifity 
 of  themoft  of  them.  If  any  one  fhall  think  that  I 
 ought  to  have  infifted  more  largely  upon  fome  Jt'or.ats, 
 •lie  may  pleafe  to  know,  that  finceby  the  imp  rtanate 
 Provocations  of  thofe  of  the  other  .Commumony  we 
 have  been  forced  too  often  to  interrupt  thole  Dutie s  of 
 our  Miniftry,  in  which  we  could  rather  have  wifh'd  to 
 have  employed  our  'J  ime,  for  thefe  kind  of  Contro- 
 versies which  ferve  fo  very  liitle  to  any  purpofes,  either 
 of  true  Piety,  or  true  Charity  among  us :  We  have 
 reiblved  thus  far  at  leaft  to  gratify  both  our  felves  and 
 others,  as  to  make  our  Difputes  as  fbort.zs  is  poffible  % 
 and  loofe  no  mere  time  in  them ,  than  the  neceffary 
 Defence  of  our  felves  and  the  Truth  do  require. 
 
 I  have  indeedfpafsM  by  much  of  our  Author's  Dif~ 
 courfesy  becaufe  they  are  almoft  intirely  made  up  of  te- 
 dious and  endlefs  Repetitions  of  the  fame  things,and  ve- 
 ry often  in  the  lame  words.  But  foF  any  thing  that  is  Ar- 
 gumentative, or  otherwife  material  to  the  main  Caufe,! 
 do  not  know  that  I  have  either  let  the  Obfervation  of  it 
 flip,  or  diffembled  at  all  the  Force  of  it. 
 
 It  was  once  in  my  thoughts  to  have  made  fbme  Re- 
 flexions in  the  Clofe  upon  the  Changes  of  their  Ritu- 
 als, in  requital  for  our  Author's  Oblervations  on  the 
 Jit  er at  ions  of  our  Liturgie ;  but  I  have  infifted  longer 
 
 than 
 
t%6  The  Qnclufton. 
 
 than  I  defigned  already,  and  fhall  therefore  content  my 
 my  (elf  to  have  given  the  Hint  of  what  might  have 
 been  done,  and  fhall  ftill  be  done,  if  our  Author,  or 
 any  in  his  behalf  defire  it  of  me. 
 
 In  the  mean  time  I  cannot  but  obferve  the  unrcafo- 
 nablenefs  of  that  Method  which  is  here  taken  ;  from  the 
 Expreffions  of  feme  of  our  Divines,and  the  ConcefTicns 
 of  others,  whole  profefs'd  Bufmefs  it  was  to  reconcile, 
 if  poflible,  all  Parties,  and  therefore  were  forced  fbme- 
 times  to  condefcend  more  than  was  fit  for  the  doing  it ; 
 and  even  thefe  too  miferably  mangled  and  mifreprefen- 
 ted,  to  pretend  to  prove  the  Doctrine  of  our  Church 
 contrary  to  thz  exprefs  Declarations  of  the  Publkk  Acts 
 and  Records  of  it.  This  has  been  the  endeavour  of  fe- 
 veral  of  our  late  Writers,  but  of  this  Dijccurfer  above 
 any.  Had  thofe  worthy  Pcrfbns,  whofe  Memory 
 they  thus  abufe,  been  yet  living,  they  might  have  haol 
 an  ample  Confutation  from  their  own  Pens ;  as,  iA 
 the  very  Inflance  before  us,  has  been  given  them  for 
 the  like  illufe  made  by  fbme  among  them,  of  the  pi- 
 ous Meditations  of  a  mod  Excellent  and  Learned  Fa- 
 ther of  our  Church;  and  who  might  otherwife  in  the 
 next  Age  have  been  improved  into  a  new  Witnefs  a- 
 gainft  us.  I  do  not  think  that  Bp  Taylour  ever  thought 
 he  fhould  have  been  fet  up  as  a  favourer  of  Popery  y 
 who  had  written  fo  exprefly  and  warmly  agaihft  it. 
 Yet  I  cannot  but  obferve  a  kind  of  Prophetick  Expref- 
 fion  in  his  Book  of  the  Real  Prefence,  which  being 
 lb  often  quoted  by  thefe  Men,  I  fbmewhat  wonder  it 
 fhould  have  flipp'd  their  Remark  :  Where  fpeaking 
 of  their  Shifts  to  make  any  One  they  pleafe  of  their 
 Rid  Pre-  fide,  he  has  thefe  words ;  "And — -I  know  he  rea- 
 ^•:^  u  fon,fays  he,  but  it  may  be  poflible,  but  a  WITTY 
 26 u  P'V  "  MAN  may  pretend,  when  I  am  dead,  thai  Tii  this 
 
 "Dif 
 
7he  Conchfion*  n? 
 
 li  Dtfcourfe  I  have  pleaded  for  the  Doctrine  of  the  Ro- 
 a  man  Church. 
 
 We  have  now  lived  to  fee  fome  of  thofe  WITTY 
 MEN  that  have  done  but  little  left  than  this;  tho 
 how  Hone  ft  they  are  in  the  mean  time,  I  will  not  de- 
 termine. But  I  hope  this  Defign  too  fhall  be  from 
 henceforth  in  good  meafure  fruitrated :  And  therefore, 
 fince  neither  their  New  Religion,  nor  their  New  Advo- 
 cates will  do  their  Bufinefs ;  fince  it  is  in  vain  that  they 
 either  mifreprefent  their  own  DoBrine^  or  our  Authors 
 in  favour  of  it ;  may  they  once  pleafe  either  honeftljf 
 to  avow  and  defend  their  Faith,  or  honeftly  to  confeft 
 that  they  cannot  do  it.  Such  fhuffling  as  this,  do's  but 
 more  convince  us  of  the  weaknefs  of  their  Caufe  ;  and 
 inftead  of  defending  their  Religion  by  thefe  Practices, 
 they  only  encreafe  in  us  our  ///  Opinion  of  that,  and  let 
 fen  that  good  One  which  we  willingly  would,  but  fhall 
 Hot  always  be  able  to  conferve  of  thofe,  who  by  fuch 
 indire&  means  as  thefe,  endeavour  to  lupport  it. 
 
 F  J  $1 1  S. 
 
(Books  lately  printed  for  Richard  Chifwell. 
 
 ADiflertatiori  concerning  the  Government  of  the  Ancitnt  Church  :  more  par- 
 ticularly of  the  Encroachments  of  trie  Bfinfi  oj  Row  upon  odier  Sus* 
 Bv  WILLIAM  CAr/£,  D.D\  tiffnvi. 
 
 per  written  hv  one  cf  the  Cm'fit  of  Romi,  .to 'prove  the  Nullity  of  our  Orders.   By 
 GILBERT BZJRXET,  D.D.  Oflavo.  ,       . 
 
 An  Abridgment 'of' the -Hiricrv  cf  therefor  niation  of  the  Church  of  Englisd. 
 By  fyLB.  BVRKET,  D.  T>.  'Otitv*.  ^"    ipOttUUa^ 
 
 T£e  APOLOGY  of  the  Churchyf  Enginyl  5  >nd  an-EphHe  to  one  Signior. 
 ScipiOy  a  Venetian  Gentleman,  concerning  the.  Council  of.  Trent.     Written  both  in 
 LatijL  by  the  Right  Reverend  Father  mGod,  fOH^'jEWEL  Lord  Bifhop  of  St- 
 lisbisci  ;  Made  Englifh  by  a  Per  ion  "of Quality.  '•  To  which  is  added, '.The  Life  of 
 the  laid  ftifhop :  Collected  and  written  by  the  fame  BandLtf^po. 
 
 The  UTe  cf  WILLIAM  BEML^  D.T).'Bimop  of  jc/'w^  in  Ireland.  Toge- 
 ther wit!  1  CirtxtnLihers  which  pafocT\betwix^him  and  'Jamii  iVv!deJwbrfh\a  late' 
 Pcnfioncr  of  the  Holy  Tnquifition.  of  ■SevilJ-jn  Natter  of  Religion,;  cohcerntng" 
 the 'General  Motives  to  the  RmviGhedimce.  _  Oaaye.  '      .  " 
 
 The- Decree  made  at  ROME  the  Second  of  March,  167?.  condemning  fome 
 Opifeorsof  the  jfefuits,  and  -other  Cajiiift:s..__.  Q?.arto.     .     -  .  _     . 
 
 A  JDifcou; ija  concerning  /the  Nece#ty  of  •  Reformation,  tMi  /efeecVto .  di  Er- 
 ror^taTCotftiptibns  of  the  cMch'dj  Rover  ^LinLhafl^vxl'Sccond  Farts. 
 
 A  Difcour»Ic£icemirig£  the  'Celebration .  of  Divine  Service  in-  an  Ikiknowai 
 Tengue.     Qiiarto. 
 
 A  Papift  not  Mifreprefented  by  Proteftants.  Being  a  Reply  to  the  Reflections 
 upon  the  Anfwer  to  [  A  Papift  Mifreprefented  and  Reprefented  ~],    Quarto. 
 
 An  Expofition  of  the  Doctrine  of  the :Church  of  England,  in  the  feveral  Articles 
 propofed  by  the  late  B  I  S  H  O  P  of  C  0  N  D  0  M,  [  in  his  Expofition  of  the  Do- 
 ctrine or  tfic  tathslic^  CbjrdS'y  Bjtxrto.       ~ '  ~  '       *       '  ' 
 
 A  Defence  of  the  Expofition  of  the  Doctrine  of  the  Church  of  England  ,  againft 
 the  Exceptions  of  Monfieur  de  M:aux,fate  Bifhop  of  Condom,  and  his  Vindicator.  40. 
 
 A  CATECHISM  explaining  the  Doctrine  and  Practices  of  the  Church  of 
 Rome,  With  an  Anfwer  thereunto.  By  a  Protijiant  of  the  Church  of  England.  Bo. 
 
 A  Papift  Reprefented  and  not  M^ewefeiu*d,Tbeip£  an  Anfwer  to  the  Fir/1,  Se- 
 cond, .Fifth  and  Sixth  Sheets  of  We  SecgherPaft  of'the  [_  Papift  Mifreprefented 
 and  Rcpr-.lcnted  ]  ;  and  for  a  further  Vindication  of  the  C  AT  EC  HIS  M,  truly 
 reprefenting  the  Dedrines  and  Practices  of  the  Church  of  Ro<ne.   Zuirto. 
 
 The  Ly-Cmfii  nfs  Obligation  to  read  the  Holy  Scriptures.     Qjiim. 
 
 The  Plain  Mm\  Reply  to  the  Catholic^  Mlffionar'tes.    240. 
 
 A*  Anfyyer  re.  THREE   PAPERS  lately  printed,  concerning  v 
 rity  of  the  Catholic!^  Church  in  Matters  of  Faith,   and  the  Reformation  of  the 
 Chvreb  of  Eng.xnd.     uu  rto. 
 
 A  findicat  >n  of  the  Anfwer  to  THREE  PAPERS  concerting  the 
 Unity  id  Audi  rity  of  the  Catholic^  Church,  and  the  Reformation  of  the  Churn.- oj 
 Englaiul.    Quarto. 
 
A 
 
 FULL     VIEW 
 
 OF    THE 
 
 Eucharift. 
 
 A 
 
Imprimatur, 
 
 Liber  cut  titulus  [_  A  Full  View  of 
 the  Doctrines  and  Practices  of  the 
 Ancient  Church,  relating  to  the 
 Eucharift,  &c.^\ 
 
 H.  Maurice,  %eyerendijfimo  in 
 
 oaob.  6.  Chnfto   <P.  T>.  Wilhelmo 
 
 7'  Jrcbiepifcopo  Cant,  a  Sacris. 
 
A 
 
 FULL     VIEW 
 
 O  F    T  H  E 
 
 Do&rines  and  Practices 
 
 O  F    T  H  E 
 
 Ancient  Cijmxl) 
 
 Relating  to  the 
 
 EUCHARIST. 
 
 Wholly  different  from  thofe  of 
 
 The  Prefcnt   ^0  MAN   Cnuac  h, 
 
 And  inconfiftent  with  the  Belief  of 
 
 TRANSUBSTANTIATIOK 
 
 BEING 
 
 A  fufficient  Confutation  of  Conftnfus  Veterurn,  Nukes 
 Tefliitw,  and  other  Late  Collections  of  the  -Fathers, 
 pretending  the  contrary. 
 
 Reofum  eji  Index  fin  &  Obliquu 
 
 L  O  N  D  O  Ny 
 
 Printed  for  EtdjatO  CfrtftneH   at  the  Rofe  and  Crown 
 in  St.  Fan!  s  Church-yard.     MDCLXXXVIII. 
 
-J 
 
A 
 
 PREFACE  to  the  READER. 
 
 THAT  which  is. here  offered  to  thy 
 Perufal,  was  occasioned   by  fome 
 late  Pamphlets  * ,  that      *  ^^  of  ^ 
 appeared  ,    much    about   and  Sacraments. 
 
 the  fame  time,  in  Print,  pretending      CmfenfusVet&rum. 
 
 i  tt  r  t*  n-  •       r  \  Nubes  Tefiium. 
 
 by  a  Heap  or   1  eitimonies  rrom  the 
 Fathers  to  prove,  as  in  fome  other  Do£trines,  fo 
 particularly  in  that  of  the  Corporal  Trefence  and 
 Tranfubjiantiation,  That  the  Ancient  Church,  and 
 the  prefent  G(oman,  are  at  a  good  Agreement. 
 
 It  is  very  hard  for  Us  to  believe  this,  and 
 fcarce  credible  that  they  them/elves  did  fo,  when 
 we  fee  fo  much  Unfincerity  in  their  Allegati- 
 ons ;  fuch  Deceit  and  contrived  difguifing  the 
 Senfe  of  the  Fathers,  in  their  Tranflarions ;  fuch 
 late,  uncertain,  and  fuppofititious  Writings  ci- 
 ted by  them,  under  the  Venerable  Names  of 
 Ancient  Authors :  When  the  way  that  Vrocruftes 
 took,  of  ftretching  Limbs,  or  chopping  them 
 off,  to  make  all  agree  to  his  Bed  who  were  to 
 be  laid  in  it,  is  ufed  to  make  the  Ancient  and  the 
 Trefent  Church  to  agree,  a  Confent  thus  procured 
 can  occafion  but  a  fiiort  and  a  forry  Triumph. 
 
 Yet 
 
PREFACE 
 
 Yet  thole  Performances  have  been  cry'd  up,  and 
 they  are  look'd  upon  as  Storehoufes  and  ^epofito- 
 ries,  whence  any  Champion  of  theks  who  en- 
 ters the  Lilts,  may  be  furniihd  from  the  Fathers, 
 either  with  what  is  neceflary  for  his  own  De- 
 fence, or  the  availing  of  an  Adverfary.  The 
 P^pref enter,  fince  that,  made  great  ufe  of  them, 
 in  a  brisk  Attaque  he  made  upon  the  'Dublin 
 Letter,  tho*  the  Succefs,  I  believe,  did  not  an- 
 Iwer  his  Expectation.  The  Convert  of  Putney's 
 Performance  (who  in  his  Confenfm  Veterum  made 
 the  larg;efl;  Shew  of  Fathers  on  behalf  of  Tran- 
 fubftantiation)  has  had  a  particular  Confidera- 
 *  Faeres  tion  given  it,  by  his  worthy  Anlwerer  *  :  And 
 Vt:uhcati.      fo  a^  tjie  ot}ier  Teftimonies  in  the  reft  of  them, 
 
 that  are  of  any  ieeming  ftrength  and  moment, 
 have  received  Anfwers  to  them  from  other 
 Hands ;  particularly  from  the  Learned  Author 
 of  Tl?e  Doctrine  of  the  Trinity  and  Txanfubftantia- 
 tion  compared,  Part  i . 
 
 If  any  thing,  after  all,  Teems  to  be  wanting 
 on  our  Part,  it  is  this ;  That  as  our  Adverfaries 
 have  made  a  Shew  of  Fathers  (for  I  can  give  it 
 no  better  name)  pretended  to  countenance  their 
 Doftrines  of  the  Corporal  Prejence  and  Tranjub- 
 flantmtwn  ;  lo  we  alfo  ought  to  have  our  Collection 
 of  Teft'wiomes  from  the  Ancients,  made  faithfully 
 and  impartially ,    wherein  their  true  Senle   in 
 
 theie 
 
P  \E  V  A rj?  E. 
 
 thefe  Matters  may  be  clearly  feen  and  viewed, 
 and  thereby  their  Diflent  from  this  Church  ap- 
 pear plainly,  in  thofe  things  that  either  confvitute 
 this  Dodtrine,  or  are  neceffary  Conjequents  of  if. 
 And  this  is  that  which  I  have  undertaken  in  the 
 following  Papers  >•  wherein  as  the  Uiefulnefs  of 
 the  Defign  has  encourag  d  me  to  take  lome 
 Pains,  fo  I  fhall  think  them  well  bellowed,  if 
 the  Reader  will  bring  an  honeft  and  unpreju- 
 dicd  Mind  to  the  Perufal  of  them,  and  iuffer 
 himfelf  to  be  determind  in  his  Opinions  con- 
 cerning this  Controveriie,  according  to  the  Evi- 
 dence of  Truth  here  offered  for  his  Convi&ion. 
 If  the  Differences  (which  the  annexed  Contents 
 of  the   Chapters  give  an  Account  of)  are  of 
 fuch  a  Nature,  and  Hand  at  fuch  a  wide  Di- 
 ftance,  that  it's  impofllble  ever  to  bring  Tran- 
 fubftantiation  to  fhake  Hands  with  them  as 
 Friends  ,•  and  if  the  two  Churches,  the  Ancient 
 and  the  Trejent  %oman  ,  are  really   divided  and 
 difagreeing,  as  I  pretend  to  have  demonftrated, 
 m  thole  Points,  it  will  then  I  hope  hereafter  be 
 ridiculous,  to  talk  confidently  of  a  Conjent  of 
 Fathers ,  and  of  a  Cloud  of  Witnejfes  on  their  Side. 
 But  if  I  am  herein  miftaken,  I  am  fo  little 
 tender   of  my   Reputation ,     compared    with 
 Truth,  that  I  heartily  defire  to  be  confuted  and 
 made  a  Convert  ;  for  I  am  confc/ous  to  my 
 
 felf 
 
T  ^E  F  AC  E. 
 
 felf  of  no  falfe  Fathers  I  have  cited  for  true 
 ones ;  of  no  difguifing  or  perverting  their  Senfe, 
 by  an  111  Tranflation  of  their  Words  ;  (which  I 
 have  therefore  fet  down  in  their  own  Language) 
 of  no  impofing  upon  the  Reader  a  Senfe  of  my 
 own  making,  contrary  to  what  I  believe  that 
 they  intended. 
 
 I  have  but  one  Requeft  more  to  make  to  the 
 unknown  Author  of  a  Book  intituled,  c%eafon 
 and  Authority,  <&c.  who  mentioning  the  Defence 
 Fag.  119.  °f  the  Dublin  Letter  *  (for  which  I  have  fome 
 reafon  to  be  concern'd)  fays,  That  the  Authori- 
 ties of  the  Fathers  there  urged  are  *  as  he  conceives, 
 in  the  Senfe  of  them,  either  mtftaken  or  mifapplied, 
 and  that  he  fhall  endeavour  to  reconcile  them  to  other 
 Exprejfions  of  the  Fathers,  and  to  (that  which  he 
 calls)  the  Cathltck  DoHrine  of  Tranfuhjiantiation. 
 I  humbly  defire,  when  he  is  about  this  Re- 
 conciling Work,  and  his  Hand  is  in,  that  he  would 
 go  on  to  reconcile  alfo  the  Differences  urged  in 
 the  following  Papers.  Which  if  he  fhall  do 
 to  any  purpofe,  I  promife  to  return  the  Com- 
 plements he  has  pafs'd  upon  that  Defender  with 
 Intereft,  and  to  alter  my  prefent  Opinion  of 
 him,  upon  his  Performances  in  that  Book. 
 
 Farewell 
 
 THE 
 
THE 
 
 CONTENTS 
 
 O  F    T  H  E 
 
 CHAPTERS. 
 
 BEING 
 
 A  Summary  of  the  DIFFERENCES  betwixt  the 
 FAITH  and  PRACTICES  of  the  Tm  Churches. 
 
 CHAP.  I.  The  Firft  Difference.  The  Roman  Church  af- 
 ferts  perpetual  Miracles  in  the  Eucharift :  The  Ancient  Church 
 owns  none  but  thofe  of  God's  Grace,  working  Changes  in  us,  not 
 in  the  Sub  fiance  of  the  Elements,  Page  I 
 
 CHAP.  II.  The  Second  Difference.  They  differ  in  deter- 
 mining what  that  Thing  is  which  Chrifi  calls  My  Body ;  which 
 the  Ancient  Church  fays  is  Bread,  but  the  Roman  Church  de- 
 nies it,  7 
 
 CHAP.  III.  The  Third  Difference.  The  Roman  Church  be- 
 lieves. That  Accidents  fubpfi  in  the  Eucharift  without  any  Sub- 
 jecl  :  This  the  Fathers  deny.  -     1 2 
 
 CHAP.  IV,  The  Fourth  Difference.  The  Roman  Church 
 ufes  the  Word  Species,  to  fgnifie  thofe  felffubfifiing  Accidents  : 
 the  Fathers  never  take  Species  in  this  Senfe.  1 6 
 
 CHAP.  V.  The  Fifth  Difference.  The  Fathers  differ  from 
 this  Church  about  the  Properties  of  Bodies ;  as, 
 
 1.  They  affert,  That  every  organized  Body,  even  that  of 
 Chrifi,  is  vifible  and  palpable.  21 
 
 2.  That  every  Body  pofftff'es  a  Tlace,  and  is  commenfurate  to 
 it,  and  cannot  be  in  more  Vlaces  than  one,  nor  be  entire  in 
 one  Fart9  nor  exifi  after  the  manner  of  a  Spirit*  All  which 
 
 a  Tranfub- 
 
The  Contents. 
 
 Tranfubjtantiation  denies.  P^ge  22 
 
 5.  That  it  is  impGJjible.  fcr  one  to  dwell  in  himfdf  cr  far- 
 take  of  ones  [elf ;  this  inferring  Penetration  of  Dimenji- 
 ons,  and  that  a  greater  Body  may  be  contained  in  a  lejjer; 
 which  the  Fathers  deny.  29 
 
 CHAP.  VI.  The  Sixth  Difference.  The  Roman  Church 
 teaches  us  to  disbelieve  the  Report  of  our  Senfes,  which  tell  us, 
 That  Bread  and  Wine  remain  in  the  Eucharift:  TJoe  Fathers  urge 
 this  Evidence ;  even  with  relation  to  ChriJFs  true  Body.  51 
 
 Object.  The  Fathers  call  upon  us  not  to  believe  cur  Senfes  in 
 
 the  Cafe  of  the  Eucharist, 
 Anfw.  I.  The  Fathers  appeal  to  our  Senfes  in  this  Cafe.      39 
 
 2 .  They  call  upon  Men  not  to  regard  their  Information,  in 
 Matters  wherein  none  queftion  the  Truth  of  their  In- 
 
 ■  formation.  ibid. 
 
 3 .  The  true  Reafcn  why  the  Fathers  call  its  off  from  lift- 
 
 to  cur  Senfes,  is,  to  make  us  regard  and  attend  to 
 
 things  beyond  their  Information.  40 
 
 A  Tlace  of  S.  Cyril  of  Jerufalem,  and  another  of  S.  Chry- 
 
 fbiiome,  ex-olairi 'd.  42, 
 
 CHAP.  VIL    The  Seventh  Difference.    When  the  Fathers 
 
 call  the  Eucharift  ChriJFs  Body  and  Blood,  the  Roman  Church 
 
 'under ft  and s  it  of  Chrifts  Natural .  Body  \  but  the  Fathers  mean 
 
 it  commonly  of  the  Bread  and  Wine.     Several  Obfervables  from 
 
 the  Fathers,  to  explain  and  prove  this  ;  as, 
 
 1  Obi!  7hey  tell  tts  of  their  ftudioujly  concealing  the  My 
 fteries  from  feme  Verfons.  44 
 
 2  Obi.  The  Fathers,  in  their  manner  of  fpeaking  concern- 
 ing ChriJFs  Body,  point  at  another  thing  than  lots  Natural 
 Body.  46 
 
 3  Obf  They  fpeak  of  ChrifFs  Body  with  Terms  of  Refa- 
 
 ction and  Diminution.  48 
 
 4  Obf  They  give  ns  Reafons  why  it  iscalFd  ChriJFs  Body, 
 (which  none  do  fcr  calling  things  by  their  Froper  Names) 
 from  its  Refemblance  and  Keprefentation.  49 
 
 5  Obf  What  they  call  ChriJFs  Body,  they  fay  is  without 
 Lfe  or  Senfe.  5 1 
 
 6  Obf  They  fpeak  of  Divijicns  and  Farts  of  it,  not  to  be 
 affirmed  of  his  Natural  Body.  $Z 
 
 7  ObC  They  fpeak  of  making  ChriJFs  Body ,  differently 
 
 from 
 
The  Contents. 
 
 from  the  Senfe  of  the  Roman  Church.  54 
 
 They  affirm,   I .  That  whatfoever  is  made,  was  not  before  it 
 
 was  made.  5  5 
 
 2.  That  Bread  is  made  his  Body,   a?id  that  it  is  made  of 
 
 Bread  and  Wine  55,  56 
 
 They   call  it  fometimes  Myftical  Bread,  fimetimes  thrifts 
 
 Myfiical  Body.  -  57 
 
 8  Obf  They  /peak  ofChrifi's  Body  as  fanclified  and  facn- 
 
 ficed  in  the  Eucharifi,  which  is  only  true  of  his   Typical 
 
 Body.  58 
 
 The  Natural  Body  of  ChriH  ■  cannot  be  fanclified  nor  facri- 
 
 ficed  properly.  5  9 
 
 CHAP.  VIII.     The  Eighth  Difference.    When  the  Fathers 
 
 mention  a  Change  and  Converfion  in  the  Eucharifi,  the  Roman 
 
 Church  underfiands  fuch  a  Change  as  abolifoes  the  Subfiance  of 
 
 Bread  and  Wine :  The  Fathers  never  under  ft  and  it  fo.  62 
 
 Several  Affertions  of  the  Fathers  to  explain  this. 
 
 1  Aflert.  They  difiinguifh  between  the  Converfion  of  a  thing, 
 
 and  its  abclifhing.  ibid. 
 
 2  Aflert.  When  they  fpeak  of  a  Converfion  into  what  was 
 before,  they  fuppofe  an  Acceffion  and  Augme?itatio?i  of  that 
 into  which  the  Change  is  made.  6  5 
 
 3  Aflert:  The  Fathers  ufe  the  fame  Terms  of  Converfion, 
 
 Palling  into.  Becoming  another  thing,  &c.  in  other 
 Cafes  befdes  that  of  the  Eucharifi,  wherein  all  confefs  no 
 Change  of  Subftances  is  made.  65 
 
 Some  Axioms  of  the  Fathers  to  this  purpofe.  ibid. 
 
 Their  Inftances  of  fuch  Changes  given,  in  Nature,  in  Rege- 
 neration, in  thrifts  Incarnation,  our  Refurre&ion,  in 
 Baptifm,  wherein  the  Change,  however  exprefi,  can  be 
 only  in  Qualities.  65,  66,  67 
 
 4  Aflert.  The  Fathers,  by  a  Change   in  the  Fuch  an  ft,  mean 
 
 either  a  Change  into  a  Sacrament,  or  that  of  Efficacy  and 
 Virtue,  by  infufing  and  adding  Grace.  69,  70 
 
 5  Aflert.  They  exprefs  as  fully,  and  in  the  fame  manner, 
 
 our  fubfiantial    Change    into   ChriJFs  Body  ,    as  of  the 
 
 Bread  into  Chrifts  Body.  72 
 
 CHAP.  IX.     The  Ninth  Difference.     The  Roman  Church  af 
 
 •     ferts  n  fubfiantial  Vrefence  of  Clones   Natural  Body  in 
 
 ,  <the  Eucharifi,  which  th?  Fathers  deny.  74 
 
 a  2  Several 
 
The  Contents. 
 
 Several  Pofitions  of  the  Fathers  to  this  purpofe. 
 
 1  Pof  The  Fathers  look  upon  ChriJFs  Body  as  abfent  from 
 
 Earth  Cince  his  Afcenfion  ;    tho°  in  another  fenfe  he  is  pre- 
 fent  sjill.  ibid. 
 
 2  Pof  They  difiinguijh  the  pre  fence  of  Chrifis  Body  from 
 the  Sacriment  of  it,  which  they  make  to  be  a  memorial  of 
 him  as  gone  away.  7*7   78 
 
 5  Pof  Whatfoever  prefence  of  Chrifi  the  Fathers  fpeak  of 
 in  the  Eucharifi  ,  they  acknowledge  the  fame  in  Baptifm, 
 and  as  fully.  79,  80 
 
 They  fpeak  of  thofe  Waters  as  turned  into  Bloody  of  cur  being 
 Baptised  in  Blood ,  and  yet  neither  they  ,  nor  any  elje,- 
 dreamed  of  Tranfttbfiantiation.  8i 
 
 4  Pof  They  fo  confider  the  prefence  of  Chrifis  Body  in  the 
 Eucharifi^  as  can  no  way  agree  to  his  glorified  Body.     8  5 
 
 5  Pof  Accord'mg  to  them,  the  Prefence  of  thrifts  Body  to 
 
 us  now,  is  a  prefence  to  our  Faith,  a  prefence  of  Union, 
 Efficacy  and  Grace.  85 
 
 What  foul  play  the  Romanifis  have  ufed  with  an  Author  that 
 deny^d  this.  90 
 
 An  Account  of  a  late  Learned  DiJJertation  concerning  Chrifis 
 Bcdy  and  Blood ,  occafiond  by  a  doubt  propofed  to  S. 
 Auftin.  91 
 
 CHAP.  X.  The  Tenth  Difference.  The  Fathers  affert  po- 
 fitively,  that  the  fub fiance  of  Bread  and  Wine  remain  after  Con- 
 fecration,  which  the  R.  Church  denies.  .    95 
 
 Proved  by  their  afferting ,  that  Chrifi  offered  the  fame-  obla- 
 tion wit /j  Melchifedek.  10 1 
 Fratlion  in  the  Eucharifi  can  only  agree  to  the  Bread.      105 
 CHAP.  XL     The  Eleventh  Difference.     The  Fathers  make 
 the  Bread  and  Wine  to  be  the  Sacrament,  Sign,  Figure,  Type, 
 Antitype,  Image,  Sec.  of  Chrifis  Body  and  Blood,  which  Iran- 
 fubfiantiation  contradicts.  10$ 
 Infiances  of  the  particular s .Their  calling  it  a  Sacrament,  ibid. 
 Signs.  106.     Types.  107.     Antitypes,  ibid.     ^Fi- 
 gure. 108.     Image,  no. 
 Further  Remarks  of  the  Fathers  confirming  the  Argument,  as 
 
 1  Remark.  They  fay  an  Image,  Figure,  &c.    cannot  be 
 the  thing  it  felfi  1 1 1 
 
 2  Rem.  That  an  Image,  Type,  &c  muH  vifibly  demon- 
 
 Urate 
 
The  Contents. 
 
 fir  ate  that,  of  which  it  is  an  Image,  Type,  Sec.  1 12 
 
 l  Rem.  They  make  the  Elements  to  be  the  Signs,    Symbols, 
 &C.  ofChrifiasabfent.  II? 
 
 Some  Fa/fares  out  of  the  old  Liturgy  in  Bertram'*  time.  1 1 4 
 The  Dothine  of  the  Chrifiians  of  St.  Thomas  in  the  Eaft- 
 Indies,  confirming  the  fame.  HJ 
 
 CHAP.  XII.  The  Twelfth  Difference.  The  Fathers  aftrt 
 that  Chrifts  Body  is  not  eaten  Corporally  and  Carnally,  but  only 
 fpiritually.  Whereas  the  Rom.  Church  teaches  a  Corporal  Eating 
 ofChnfts  Body.  Il6 
 
 BerengariusV  Recantation  fuppofes  this  in  the  moft  literal 
 fenfe.  ibid. 
 
 Tho  this  fenfe  was  oppofed  afterwards.  1 1  J.  Tet  all  Rom. 
 agree  that  Chrifts  Natural  Body  is  taken  into  ours.  \l%. 
 How  long  they  ajfert  it  makes  its  ft  ay  ?/£<?re.ibid.  H.rrid 
 Cafes  how  rejolved.  119.  What  the  Fathers  call  under- 
 fl and ing  things  Carnally.  Ilo.  That  they  oppofed  the 
 literal  and  carnal  eating  of  Christ'' s  Body.  1ZI,1Z1,IZ%. 
 Conf  derations  proving  they  did  not  fo  underhand  it. 
 
 1  Con  fid.  They  fay  we  partake  of  Christ s  Body  in  Baptifm, 
 which  can  be  only  fpiritually.  12  j 
 
 2  Confid.  They  diH'inguijli  eating  Chrisfs  true  Body  fre?n 
 the  Sacramental.  126 
 
 3  Confid.  They  ajfert,  that  the  Fathers  under  the  OldTefi. 
 did  eat  the  fame  fpiritual  meat  with  its,  becaufe  they  ate 
 it  by  Faith.  127 
 
 4  Confid.  They  reprefent  Chrifrs  Body  as  dead,  and  that  fo 
 it  mufi  be  taken  :    Ergo  fpiritually.  1 28 
 
 Two  remarkable  fayings  of  S..  Auftin  to  prove  all  this.  150 
 
 CHAP.  XIII.     The  Thirteenth  Difference.     The  Fathers 
 
 ajfert,  that  the  Faithful  only  eat  Chrifts  Body  and  drink  his 
 
 Blood,  not  the  wicked  :   the  Ro.  Church  extends  it  to  both.     I  5  r 
 
 The  Church  of  Rome  will  have  not  only  the  wicked  but  bruit 
 
 Creatures  to  eat  iti  I  32 
 
 The  Cautions  of  the  Mafs  fuppofe  this.  ibid. 
 
 The  Fathers  will  not  allow  the  wicked  to  partake  of  Chrifls 
 
 Body.  1 1 1 
 
 Two  remarkable  Teftimonies  of  St.  Auftin.  I  ;6 
 
 CHAP.  XIV.    The  Fourteenth  Ditference.    The  different 
 
 practices  and  ufages  of  the  two  Churches,  argue  their  different 
 
 opinions 
 
The  Contents. 
 
 opinions  about  the  Eucharift.  i  vj 
 
 Eight  Instances  of  their  differing  practices  given. 
 
 1  Inftartce;  The  Ancient  Church  excluded  Catechumens  Pe- 
 nitents, &C.  from  being  prefent  at  the  Myfteries  ,  enjoin- 
 ing all  prefent  to  communicate.  ibid. 
 
 In  the  Ro.  Ch.  a?iy  may  he  Spectators,  tho  none  receive  hut 
 the  Trie  (I.  ■     139 
 
 2  Inft.  The^  old  practice  was  to  give  the  Communion  in  both 
 kinds.  140 
 
 Tranfubft  ant  lotion  made  this  practice  ceafe.  1 4 1.  New  de- 
 vices for  fecurity  againfi  profaning  Chrifts  Blood.  1 42 
 No  reafon  why  the  Fathers  have  not  been  as  cautions  in 
 this  as  the  Ro.  Church,  but  their  different  belief.         143 
 
 5  Inft.  The  Elevation  of  the  Hofi  that  all  may  adore  it, 
 the  Reman  practice.  145 
 
 This  not  ufedin  the  fir  ft  Ages  at  all  \  when  ufed  afterwards, 
 not  for  Adoration.  145,146 
 
 4.  Inft.  The  Rom.  Church  allows  not  the  people  to  receive  the 
 Sacrament  with  their  Hands,  but  all  ts  put  by  the  Frieft 
 into  their  Mouths,  contrary  to  the  Ancient  Traclice.       147 
 
 5  Inft.  The  Anc.  Church  ujed  Glafs  Cups  for  the  Wine  ; 
 which  would  be  criminal  now.  1 48 
 
 6  Inft.  They  mixed  of  old  the  Ccnfecr.  Wme  with  Ink,which 
 would  now  be  abhorfd.  1 49 
 
 7  Inft.  In  the  RefervatLn  of  the  Eucharift  :  Three  differen- 
 
 ces herein  confderd. 
 
 1  Difference.  The  Anc.  Church  took  no  care  to  referve 
 what  was  net  received  in  the  Eucharift :  but  the  Ro. 
 Church  rcferves  all.  i^\,ej^c.  2  Differ.  What  had 
 been  publickly  received,  the  Anc.  Church  allowed  liberty 
 to  referve  privately.  156.  The  pre  fait  Ch.  in  710  cafe 
 allows  fuch  private  rcfervaUcn.  157.  3.  Differ.  Tiny 
 put  what  was  fo  referve d  to  fuch  ufes  of  old,  as  the  Ro. 
 Church  would  think  profane.  157,158,  &c 
 
 8  Inft.  The  infinite  J ' illicit  om  caution  to  prevent  accidents  in 
 the  adin'nn fixation  of  the  Sacrament  ;  their  frights  and 
 f  range  expiations  when  they  happen,  all  unhi.wn,  and 
 fir -angers  to  the  Ancient  Church.  160,  Sic.  JVhich  ts  pro- 
 ved pofitively ,  from  the  continued  practice  of  Communi- 
 cating Infants  ,  till  Tranfubftantiation  abolificd  it.   165 
 
 This 
 
The  Contents. 
 
 This  (till  a  practice  in  the  Eastern  Churches^  that  fubmit 
 not  to  the  'Reman  Church.  1 67 
 
 CHAP.  XV.    The  Fifteenth  Difference.   Akut  their  Tray- 
 ers  in  two  particulars,      r .  That  the  old  Prayers  in  the  Canon 
 of  the  Mds^gree  not  with  the  Faith  of  the  novj  Ro. Church.  1 68 
 2.  That  their  New  Trayers  to  the  Sacrament  have  no  Exam- 
 ple in  the  Anc.  Church.  175 
 CHAP.  XVI.     The  Sixteenth  Difference.    That  cur  ancient 
 Saxon  Church  differed  from  the  prefent  Rom.  Church  in  the  Ar- 
 ticle cf  the  corporal  pre  fence.                                           1 82,  lCZ. 
 The  Saxon  Eafter-Sermon  produced  as  a  Tejr:             rainft 
 them.                                                             182,  1 8£  &C. 
 Two  E fifths  of  Elfric  the  Abbot  ^  declare  againfr  that  Do- 
 ctrine.                                                             .     187,  188. 
 A  Remarkable  Teftimony  alfo  cf  Rabanus  Archbijhop  of 
 Mentz  alledged.                                                      189 
 CHAP.  XVII.     The  Ccnclufion  of  the  whole.    Slewing, 
 that  Heathens  and  Jews  reproached  not  the  A±ncient  Chriftians 
 about  the  Eucharift.   191.     Tranfubftantiation  cccaficrtd  new 
 Calumnies  from  both.   194.     The  Jew's  Converficn  feems  to  be 
 hopelefsj  whilft  this  is  believed  by  them  to  be  the  common  Faith 
 cf  Chriftians.  195.     That  the    Jews    have   better  explained 
 Chrifts  words  of  Inftitutton  ;    agreed  better  with  the  Ancient 
 Church  in  understanding  the  Sacrament  in  a  figurative  fenfe  ; 
 and  have    confuted  Tranfubftantiation  by  unanswerable  Argu- 
 ments,  proved  by  Inftances,  from  p.  1 96.  to  the  end. 
 
 Faults  Efcaped. 
 
 PAge  §.  line  16.  marg.  r.  Serm.  5.  p.  10.  /.  7.  marg.  r.  Tmtm&i  p.  39- 
 /.  1 1.  r.  fuppofes,  jf>.  $3.  /.  2.  marg.  r.  fjuseiJk,  jf.58.  /.  2<5.  marg.  r.  Serm; 
 5,  p.  69.  /.  io.  r.  thou  art  wholly  changed  in  the  inward  Man,  Ibid.  /.  12, 
 marg.  r.  totus  in  interiore  homine  mutatus  es,  p.  73.  /.  d.  marg.  r.  qui, 
 p*  98.  /.  5.  a  finer,  dyetty/ufyov >  />.  149.  /.  26.  u  Paten,  p.  152.  /.  10.  r. 
 Evagrius,  p.  J71.  /,  23.  r.  that  of  Abel. 
 
 CHAP. 
 
 . 
 
CHAP.    I. 
 
 The  Firft  Difference. 
 
 The  Church  of  Rome  is  forced  to  ajfert  a  continued  Series 
 of  Miracles  to  juftifie  her  Doctrine  of  Tranfubftantiation. 
 But  the  Fathers  never  mention  any  Miracles  in  the  Eucha- 
 rift,  fave  only  the  Effects  of  God's  powerful  Grace,  work- 
 ing great  Changes  in  us,  and  advancing  the  Elements  in 
 the  ufe  of  them  thereunto,  without  changing  their  Nature 
 and  Subfiance. 
 
 O  give  the  Reader  a  View  of  what  Won- 
 ders are  to  be  believed,  according  to 
 what  the  Trent  Council  has  decreed  con- 
 cerning Tranfubjtantiation ,  we  need  go 
 no  further  than  to  the  Trent  Catechifm  *,  *  AdParcchos,parfc, 
 which  tells  us,  there  are  three  moft  won-  2,num*  25» 
 derful  things,  which  the  Catholick  Faith  without  any  doubt- 
 ing, believes  and  confejjes  are  effected  in  this  Sacrament,  by 
 the  Words  of  Confecration. 
 
 1.  That  the  true  Body  of '  Chr iff,  that  fame  Body  which 
 war  born  of  the  Virgin,  and  Jits  at  the  Right-hand  of  the 
 Father,  is  conteined  in  this  Sacrament. 
 
 2.  That  no  Subftance  of  the  Elements  remains  in  it,  tho* 
 nothing  may  feem  more  ftrange  and  remote  from  our  Senfes. 
 
 3 .  What  is  eafily  collected  from  both,  That  the  Accidents, 
 which  are  feen  with  our  Eyes,  or  are  ferceived  by  our  other 
 Senfes,  are  without  any  Subject  (in  which  they  fubfifrj 
 in  a  ftrange  manner,  not  to  be  explained.  So  that  all  the 
 Accidents  of  Bread  and  Wine  may  be  feen,  which  yet  inhere 
 in  no  Subfrance,  but  fubfist  by  themselves,  fince  the  Subftance 
 of  the  Bread  and  Wine  are  fo  changed  into  the  very  Body  and . 
 Blood  of  our  Lord,  that  the  Subftance  of  Bread  and  Wine 
 ceafe  wholly  to  be. 
 
 B  But 
 
3  A  full  View  of  the  Dottrines  and  Pra&ices 
 
 But  others  of  the  Romifh  Writers  have  made  a  larger 
 and  more  particular  Enumeration  of  the  Miracles 
 wrought  in  the  Eucharift,  which  no  Created  Power 
 can  effect,  but  God's  Omnipotency  alone     Tie  give 
 
 *  In  Joan.  c.  6.  Difp.  them  in  the  Words  of  the  Jef  trite  Ftreriw  *,  who  reckons 
 16.  num.  48.  thefe  Nine  diftin<5t  Miracles. 
 
 1 .  The  fame  Chrift  remaining  in  Heaven,  not  departing 
 thence,  and  without  any  local  mutation,  is  really  and  corpo- 
 rally in  the  Sacrament  of  the  Eucharift. 
 
 2.  Nor  u  he  thus  there  only  in  one  confer  at  ed  Heft,  but 
 is  together  in  all  Hofts  confecrated  thrcughou^  the  whole  Earth. 
 
 %.  Tho*  the  Body  of  Chrift  m  th».  Sacrament  has  all  its 
 Quantity  and  Colour,  and  other  fenfble  Qualities  \  yet  as  it 
 is  in  the  Sacrament,  it  ts  neither  there  vinoly  nor  quanrira- 
 
 *  Quantum  adficum,  tively  *  as  to  its  fitus,  and  extenfion  unto  Tlace. 
 
 &  extenfionem  ejus      ^  jif  t^e  Bojy  0f  chrift  be  in  it  felf  greater  than  a 
 ad  locum.  Confecrated  Hoft,  yet  according  to  the  f  EffeJ  Being  it  has 
 
 there,  it  is  whole  in  that  Hoft  ;  nor  only  whole  in  the  whole 
 confecrated  Hoft,  but  alfo  whole  in  every  part  thereof. 
 
 5.  If  thofe  Accidents  of  the  Confecrated  Hoft  be  corrupted, 
 and  it  jljould  happen  that  of  them  Worms  or  any  other  Ani- 
 mal be  generated,  there  is  a  great  Miracle  in  their  Generati- 
 on :  For  either  the  Materia  prima  is  created  anew,  out  of 
 which  the  Jubftantial  Form  of  thofe  Animals  is  produced,  as 
 many  Divines  now  think ;  or ,  according  to  S.  Thomas, 
 which  feems  to  be  a  greater  Miracle,  The  Quantity  that  was 
 of  the  Confecrated  Hoft- ,  f applies  the  place  of  the  Materia 
 prima,  and  in  tt  is  produced  the  fubftantial  Form  of  thofe 
 Animals  which  are  generated  from  thence. 
 
 6.  The  very  Converfion  of  Bread  and  Wine  into  the  Body 
 and  Blood  of  Chrift,  which  is  properly  called  by  Divines 
 Tranfubftantiation,  is  a  great  Miracle  \  for  fuch  a  Tranft 
 mutation  is  found  in  no  other  thing,  and  is  be  fides  all  the  Or- 
 der and  Courfe  of  Nature,  and  can  be  made  by  no  Created 
 Tower,  but  by  God's  Omnipotency  alone. 
 
 7.  The  Manner  by  which  fuch  Tranfubfi antiation  is  made, 
 is  not  without  a  Miracle  \  for  it  is  made  by  the  Words  of 
 Confecration,  pronounced  rightly,  and,  as  it  ought,  by  a  Frieft. 
 Therefore,  as  naturally  fuppofing  the  laft  dijpoftion  iv  Mat- 
 ter to  produce  the  Form  of  Fire,  the  Form  of  Fire  ts  infalli- 
 bly. 
 
of  the  Ancient  Churchy  relating  to  the  Euchariji. 
 
 bly  Produced  in  that  Matter  :  So  the  Words  of  Confecration 
 being;  pronounced  by  the  Prieft,  Chrifi  kimfelf  is  infallibly  in 
 that  Confecrated  Hoft. 
 
 8.  After  Confecration,  the  whole  Sub  fiance  of  Bread  and 
 Wine  ceafing  to  be,  yet  their  Accidents  do  not  ceafe,  but  re- 
 main :  Neither  do  they  remain  inhering  in  any  other  Subjecl, 
 but  (per  fe  exiftuntj  exift  by  themfelves,  which  is  truly  he- 
 fides  and  above  the  Nature  of  Accidents  ,  whofe  efle  (as 
 the  Schools  fay)  is  inelTe,  becaufe  they  can  neither  be  pro- 
 duced  nor  remain  naturally  without  a  Subject, 
 
 9.  Laftly,  Thofe  Accidents  of  the  Confecrated  Hoft,  tho* 
 without  the  Subftance  of  Bread  and  Wine,  yet  have  the  fame 
 natural  Virtue  which  Bread  and  Wine  had  before  Confecra- 
 tion-, viz.  the  Virtue  of  nourijlnng,  encreafing,  and  ftrength- 
 ning  the  Body  of  the  Terfon  that  receives  it ;  when  yet  Nu- 
 trition is  made  by  converfion  of  the  Subftance  of  the  Food  in- 
 to the  Subftance  of  the  Living  Creature- 
 
 By  reafon  of  which  Miracles  (he  faysj  the  Church  fmgs 
 thus  in  the  Hymn  for  Corpus  Chrifti  day. 
 
 Quod  non  capis,  Quod  non  vides, 
 Animofa  firmat  fides,  piaster  rerum  ordinem  : 
 Etfi  fenfus  deficit, 
 Ad  firmandum  cor  fincerum 
 Sola  fides  fufficit : 
 Prsftat  fides  fupplementum  lenfuum  defe&ui. 
 
 That  is, 
 
 What  never  yet  was  underftood, 
 Nor  ever  feen  by  any  Creature, 
 A  confident  Belief  makes  good, 
 Tho'  crofs  to  all  the  Laws  of  Nature. 
 
 Tho5  Senfe  will  not  be  brought  t' allow  it, 
 
 A  Heart  fmcere  may  be  fecure, 
 
 And,  waving  all  its  Scruples,  fure, 
 Since  Faith  alone's  enough  to  do  it ; 
 
 For  Faith  fupplies  the  Senles  want, 
 
 And  makes  good  Meafure,  where  that's  leant. 
 Bi  As 
 
4  A  full  View  of  the  Doff  vines  and  VraUkes 
 
 As  for  the  Fathers,  they  are  ib  far  from  contenting  to 
 this  heap  of  Miracles  in  the  Eucharift,  that  we  have  rea- 
 fbn  to  think,  as  to  Ibme  of  them,  they  never  entred 
 into  their  thoughts, nor  never  troubled  themfelves  about 
 them  ;  and,  for  the  molt  of  them,  tho'  they  are  direft 
 Confequences  of  Tranfubftantiation ,  yet  they  are  op- 
 pofed  and  contradicted  by  the  Fathers,  as  (hall  be  fhewn 
 in  Particulars  afterwards ;  Here  it  (hall  fuffice  to  fay  in 
 general,  That  the  Fathers  give  us  this  as  a  Chara&er  of 
 tne  old  Hereticks,  to  urge  God's  Omnipotency  to  coun- 
 tenance and  give  a  colour  to  their  Figments  and  ablurd 
 Opinions.     Thus  Gr.  Naz,ianz,en  fays  of  the  Apollinarians, 
 *rT7rD  tk7*>v  'c^-*Xhat  being  pre  feci  with  thfe  Reajonings,  they  fly  to  this* 
 ^~T\r*z&h*«rfvrhat  t0  God  %t  ts  t$Me.     And  TcrtuUian,  when  Vraxeas 
 \%\*™w*ltfl!h alfo  urSed  G?d's  Omnipotency  ,   gives  this  excellent 
 €>s».  Orat.  51.         t  Anfwer  to  him.  If  we  may  fo  abruptly  ufe  this  Sentence, 
 f  Conn,  Praxeam,  c.  Qviz.  That  to  God  all  things  are  eafie)  in  our  Trejumpti- 
 10.  Si  cam  abrupte  ms^  we  may  ty(n  fetgn  any  thing  we  pleafe  of  God  ;  as  if  he 
 
 noftris  hac  fententia  ^ad  done  a  tb'mZ->  ^caufi  be  was  able  to  do  it.     But  becavft 
 utamur ,  quidvis.  de  (God)  can  do  all  things,  we  are  not  to  believe  he  has  done 
 Deo  confingere  poce-  that  which  he  has  not  done  ;  but  we  are  to  inquire,  whether 
 rirnus  •,  quafi  fecerit,  fa  has  done  it  or  no. 
 quia  facere  potuent, 
 
 Non  aurem  quia  omnia  poteft  facere,  ideo  credendum  eft  ilium  fechTe,  etiam  quod  non  fe- 
 cerit y  fed  an  fecerit,  requirendum. 
 
 *  Gr.  fyffen  in  Hex-  Thus  Gr.  Nyfen  *  afTerts,  That  the  WiU  of  God  is  the 
 atmeron.  Mi&i^ifo  Me  a  fur  e  of  his  Power.  And  Clemens  of  Alexandria  \,That 
 ifai^a'we"  7* God  who  u  Omnipotent,  will  effect  nothing  that  ts  abfurd. 
 f  Strmat?t^  prope  And  Origen  \\,  When  we  fay ,  That  God  can  do  aU  things, 
 finem.  "Atvtm  $  «  we  know  how  to  under  ft  and  all  things,  not  of  fuch  things  as 
 ffwjJiM<ri  °  Tlttflo'  cannot  exifi,  and  are  unintelligible. 
 
 jj  U  5.  con/r,  Celf.  "OiJkpiv  d,K*etv  t*  TlZv,  *a  &i  j§?  Avvm^)C\»v,  «</*'  33f  ^ <U^ttPon7av. 
 
 Ob).  If  any  objeft,  That  the  Fathers  often  bring  in 
 Inftances  of  Gods  miraculous  Power  fas  St.  Ambrofe  does 
 in  the  Red  Sea  and  the  River  Jordan,  and  in  the  miracu- 
 lous Conception  of  our  Saviour,  d^J  to  create  Faith 
 in  Men  as  to  the  great  Change  that  is  wrought  in  the 
 Eucharift, 
 
of  the  Ancient  Church,  relating  to  the  Euchariji.  5 
 
 Anf  I  anfwer,  True  indeed  :  But  then  ie  is  to  be  re- 
 membred,  ('what  fhall  hereafter  be  more  fully  declared) 
 that  the  Change  there  is  not  terminated  upon  the  Sub- 
 ftance  of  the  Elements,  nor  is  God's  Power  (hewn  upon 
 them,  to  alter  their  Nature  from  what  they  were  be- 
 fore, fo  as  to  deftroy  them  ;  but  it  is  an  addition  of 
 Grace  to  their  Nature,  and  an  advancement  of  them 
 to  produce  wonderful  Effe&s  upon  us  in  the  ufe  of 
 them.     So  that  now  the  Element  of  Water  in  Baptifm 
 is  no  more  a  common  thing,  but  is  employed  by  God 
 to  warn  away  our  Sins,  to  cleanie  our  Souls,  and  to  re- 
 generate and  renew  us :  And  in  the  Eucharift  the  Bread 
 and  Wine,  which  in  themfelves  are  the  Food  of  our 
 Bodies,  are  advanced  to  be  a  Means  to  communicate 
 the  Body  and  Blcod  of  Chrift  to  us,  for  the  nourifhing 
 and  refrefhing  our  Souls,  and  to  make  us  Partakers  of 
 the  faving  Effects  of  his  Death  and  Paffion;  which  are 
 only  Miracles  of  God's  Grace.     And  the  Fathers  urge 
 the  forementioned  Miracles  in  Nature,  to  affure  us  of 
 theie  Wonders  of  Divine  Grace.     And  this  they  do  not 
 only  in  the  cafe  of  the  Eucharift,  but  of  Baptifm  alio ;. 
 where  yet  none  affert  any  Converfion  of  the  Subftance 
 of  Water  into  any  other  thing.     Thus  S.  Ambrofe*  :*  DeiU  quiimiiantur,. 
 Mary  conceived  by   the  Holy  Ghofi ,    without    the    inter-'c  9.  ad  fintm.  S\  er- 
 venticn  of  any  Man,  as  S.  Matthew   tells  its ;  She  was  8°  foperveniens  Spi- 
 
 found   with   Child  of   the  Holy   Ghoft.     If  then  thei^t^^ZT 
 TT  1    c  ■  +1    T7-     •  1   7  J     •        j      concepnonem  opera- 
 
 Holy  Sprit  coming  upon  the  Virgin  made  her  to  conceive,  &c.  tus  eft5  &  generation 
 
 we  need  not  quejticn  but  that  the  fame  Spirit  coming  upon  the  nis  munus  implevicr 
 
 Water  of  Baptifm,  or  on  him  that  is  baptised,  do's  produce  Non  u"q\ie  dubitair- 
 
 tXue  Regeneration.     And  P.  Leo  Mag.  \  Chrift  gave  to  the  duni  cft><Juodf  fuPcr" 
 TT-r  77  7  •     » ^    7     6  r •  •   - »    J-r» *>         r    ?    veniens    in   foncem, 
 
 Water,  what  he  gave  to  his  Mother ;  for  the  Power  of  the  vej  fuper    eum  qU], 
 
 mofi  High,  and  the  Overjbadowing  of  the  H.  Spirit,  which  baptifmum  confequi- 
 caufed  Mary  to  bring  forth  our  Saviour,  the  fame  caufes  the  tur?  vericacem  rege- 
 Water  to  regenerate  a  Believer.  Excepting  therefore  thefe  ^er3no^ls9Peret:uro 
 Wonders  of  God's  Grace,  the  Fathers  knew  no  other  Mi-  |er  *  chriftus  de- 
 racles  in  the  Sacraments ;  and  thefe  Wonders  are  com-  die  aquse,  quod  dedk 
 mon  to  both  the  Sacraments^  and  not  peculiar  to  one  of  Nam  .*  Virtus  enim 
 them  only.  Akiflkni  &  obuenbra- 
 
 .  cio  Spiritus  S    qua* 
 
 fecit  ut  Maria  pareret  Salvatorem,  eadem  facie  ULjegeneret  unda  credentem. 
 
 This 
 
6  A  full  View  of  the  Do&rines  and  Practices 
 
 *  In  3.  part.  q.  75.      This  even  Card.  Cajetan  *  was  lb  fenfible  of,  that  he 
 Tucandum  "de  divi-  te^S  US'  We  muft  not  ^llfute  concerning  God's  Towtr  -when  we 
 ttTpowmU,  ub/de  treat  °f  Sacraments.     And  again,  It   is  a  fcoliflj  thing  to 
 Sacramemis     tratfa-  ajjcrt  in  this  Argument ;  whatsoever  God  can  do. 
 tur.       Ibid,    art.   2. 
 Sculcum  eft  ponere  in  hoc  argumento,  quicquid  Deus  poteft  facere. 
 
 He  was  not  ignorant  of  what  S.  Aufkin  had  (aid  long 
 fLib.  5.  <&rn/i.c  10.  before  t,  who  fpeaking  of  Signs  taken  to  fignine  other 
 quia  hzc  hominibus  things,  and  inftancing  in  the  Bread  taken  and  confumed 
 nota  funt : ,  quia  per  'm  t^Q  Sacrament,  adds,  But  becaufe  thefe  things  are  known 
 homines  hunt.hono-  ,   .  ,    7  '  T     J        J,  & 
 
 rem  tanquam  reliei- t0  mtnt  as  being  made  by  men,  they  may  have  Honour  given 
 ofa  poflunt  habere,  them  for  their  relation  to  Religion  ;  but  cannot  raife  Afiomjli- 
 ftuporem  tanquam  went,  as  Miracles  or  Wonders.  Which  he  could  never 
 mira  non  poflunt.     have  faidj  if  he  had  believed  the  Wonders  and  Miracles 
 
 of  Tranfubftantiation. 
 *Lib.  5.  cont.  Julian.  Tie  conclude  this  Head  with  another  Saying  of  his  *, 
 c  3.  Ha?c  Tunc  fen-  which  may  be  as  well  applied  to  the  abfurd  Paradoxes 
 veftTarum,Ph"r^  and  Miracles  which  the  Roman  Church  advances  in  this 
 opinata  myfteria  Cafe  of  the  Eucharifi,  as  ever  it  was  to  thofe  he  there 
 Dogmatum  novo-  confutes  about  Baptifm.  Thefe  are  the  Prodigies  of  your 
 rum,  ha?c  paradoxa  Opinions  ;  thefe  are  the  uncouth  Myfieries  of  New  Dogma* s  ; 
 Pelagiaiiorum  hzre-  tbr  are  h  Varajoxes  0f  Pelagian  Hereticks,  more  wonder- 
 ticorum  mirabihora  r  /  .         .   r    r    .     _   J.  7  7.7^/  r   1  %»       ,. 
 
 quamScoicorumPhi-/^  ™an  t"°le  °J   t"e  Stoic  k  rhilojophers. 1  he  things  you 
 
 lofophorum. fay  are  Wonderful,  the  things  you  fay  are  New,  the  things 
 
 Mira  func  qua?  foci- you  fay  are  Falfe.  We  are  amazed  at  your  Wonders  ,  we 
 tis ,  nova  func  qua?  are  cmtiom  againft  your  Novelties ,  and  we  confute  your 
 dicius,  ialfa  funt  quae  „  1r  .  s>     j    j  »  j        j 
 
 dicitis.    Mira  ftupe-  Fafities. 
 mus,  nova  cavemus,  falfa  convincimus. 
 
 But  this  Difference  being  more  general,  we  go  on  to 
 more  particular  ones. 
 
 CHAP. 
 
, 
 
 of  the  Ancient  Church,  relating  to  the  Euckarifl*  7 
 
 CHAP-    II. 
 
 The  Second  Difference. 
 
 The  Church  of  Rome  differs  from  the  Father s,  in  determi- 
 ning what  that  thing  ts  which  Chrifi  calls  M\   BODY. 
 
 THE  Trent  Catechifm  (a),  tho'  it  do's  not  determine  (a)  Ad  parochpart.  2. 
 what  the  word  '[THIS]  refers  to,  (only  telling  us  "•.  37-  §•  j?fcAver°' 
 
 that  it  muft  demonftracc  the  whole  Subftance  of  the  fpm^L  *"*t™* 
 .  .  r      .  .  n       i      •         1         •        r  remanerec,  nullo  mo- 
 
 thing  preient;  yet  it  exprefly  denies,  that  it  rerers  to  a0   did  videretur 
 
 the  Subftance  of  Breads    for  it  adds,  If  the  Subftance  of  Hoc  eft  Corpus  meum. 
 Bread  remained,  it  feems  no  way  poffible  to  be  faid  that, 
 THIS   IS    MY    BODY.     So  Bdlarm'me  confeffes  (b),(b)  De  E"cbar<  l-u 
 that  this  Proportion,  This  Bread  is  my  Bcdy  ,  muft  be  Ct  l>fcc*  Nonm* 
 taken  figuratively,  that  the  Bread  is  the  Body  of  Chrift 
 by  way  of  fignification,  or  elle  it  is  plainly  abliird  and 
 impoffible.     And  he  acknowledges  (c),  that  this  Propo-CO  U>..  lib.  2.  capr£ 
 fition,  The  Wine  is  the  Lord's  Blood,  teaches,  that  Wine  §•  Obfervandum. 
 is  Blood  by  fimilitude  and  likenefs.    And  elfewhere  (d),  (J)  Lib.  3.  cap.  1^ 
 It  cannot  be  a  true  Prcpofiiion,  in  which  the  Subject  is  fuppo- 
 fed  to  be  Bread,  and  the  Predicate  the  Body  cf  Chrift  ;  for 
 Bread  and  Chrift' s  Body  are  res  diverfiflima?,  things  mo  ft 
 different.     And  a  little  after,  If  we  might  affirm  diiparata 
 de  difparatis,  different  things  of  one  another,  you  might  as 
 well  affirm  and  fay,  that  fomething  is  nothing,  and  nothing 
 fomething  ;  that  Light  is   Darhiefs,   and  Darknefs  Light ; 
 that  Chrift  is  Belial,  and  Belial  Chrift  ;  neither  dos  our  Faith- 
 oblige  us  to  defend  thofe  things  that  evidently  imply  a  Con- 
 tradiction, 
 
 So  alfo  Vafquez,  (e),  If  the  Pronoun  [THISJ  in  Chrift" sQO  Difp.iSo.  cap.. 9, 
 Words  pointed  at  the  Bread,  then  we   confefs  it  would  fol-n'  9lm  &  pr^°^fn 
 low. that  noConverfion  could  be  made  by  virtue  of  the  (e  Words,  „^,  ar.t~ ,  '   ,.  *~ 
 becauje   the  Bread,  cf  whicto  it  ts  ajprmed  (lc.  that  it  isfaremur  etiaia  xre,, 
 Chrift's  Body)   ought  to  remain.  uc    nulla    convert© 
 
 vircme  lllorum  rieri 
 poffic,  quia  panis,  de  quo  enunciatur,  manere  atbec 
 
 Now  that  which  the  prefent  Roman  Church  care  not 
 affirm,  becaufe  if  it  be  taken  properly,  it  is  untrue,  ab- 
 
 furd7 
 
8  A  full  View  of  the  DoBrines  and  Pratt ices 
 
 furd,  impoffible,  as  implying  a  Contradiction,  we  fhall 
 now  (hew  that  the  Fathers  plainly  affirm  it,  who  yet 
 could  not  be  ignorant  of  this  Abfurdity.  From  whence 
 it  neceffarily  follows,  that  they  took  the  whole  words 
 [THIS  IS    MT  BODT^  figuratively,  as  the  Vrotefiants 
 do,  fince  they  cannot  be  taken  otherwife,  if  Bread  be 
 affirmed  to  be  Chrirt's  Body,  as  the  Romanifts  confefs. 
 Now  that  the  Fathers  affirmed  that  Bread  is  Chrift's  Bo- 
 dy, is  certain  by  thefe  following  Teftimonies. 
 (f)  Adv.  Haref.l.  $•      S.  Irenaus  (f).    Our   Lord  confejjed  the  Cup  which  is  of 
 c.  2.  To  £ro  ^  Kit-  tfoe  Creature  to  be  his  Blood ;  and  the  Bread  which  is  of  the 
 ^  T^?0'  *****  Creature,  he  confirmed  it  to  he  his  Body. 
 
 (gJP*dag.lib.2.c.2.  Clement  of  Alexandria  (g).  Our  Lord  hlejjed  the  Wine, 
 'ZvKoynoiv  yi  rov  faying,  Take,  drink,  this  is  my  Blood,  the  Blood  of  the  Grape. 
 ^Kr^ltttrl  For  the  Hob  Ri™r  of  Gladnefs  (fo  he  calls  the  Wine)  do's 
 £^,  3^  fa&ptti-  allegoncally  fignifie  the  Word  (i.  e.  the  Blood  of  the  Word) 
 An  •   70V  Kty>v  tqv  jjjed  for  many  for  the  remijfion  of  Sins. 
 
 (iiVW    «  £   AfiOJV    <t^LAf\tUVj  iV<P(J<TuuM.  Ct}40V    «AA5^f«    V&(4*. 
 
 (h)  Adv.  Juddtos,  c.      TertuUian  (h).     Calling  Bread  his  Body.      Speaking  of 
 
 21.    Panem  corpus  Chrift. 
 
 fuum  appellans  A  d         .  ft  Marcion  (i)  he  fays  the  fame  ;  Calling 
 
 (t)  Idem  adv. Marcion*       **  •        o>  n  7  i       i  ™      ^i 
 
 lib.  2.  cap.  1 9.  Panem  Bread  his  Body,  that  thou  mayjv  know  that  he  gave  to  Bread 
 
 corpus   fuum  appel-  the  Figure  of  his  Body,&c. 
 
 Jans,  ut  &  hinceum 
 
 incelligas  corporis  fui  figuram  pani  dedifle,  &c. 
 
 (^)  Lib.  4.  adverf.  And  in  the  next  Book  (k).  The  Bread  that  he  took  and 
 Marc,  c  40.  Accep-  dtfributed  to  his  Difciples ,   he  made  it  his   Body  ,  faying, 
 
 corpus  fuum  i Hum  fecit,  Hoc  eft  corpus  meum  dicendo,  id  eft,  figura  corporis  mei. 
 
 (l)Epifl.'j6.  ad  Mag-      S.  Cyprian  (I),     Whm  our  Lord  called  the  Bread,  which 
 num.  Quando  Domi-  ts  ma£e  up  0f  many  united  Grains,   his  Bod),  &c 
 nus  corpus  fuum  pa-  *    J  J  J 
 
 nem  vocac  de  muitorum  granorum  adunacione  congeftum,  Sec. 
 
 (m)  Harmon,  in  Bibl.       Tatianus  Syrm  (m).  Chrift  taking  the  Bread,and  after  that 
 
 Patrum,  1624.r0/w.7.  tfoCup  of 'Wine jefafied  that  they  were  bis  Body  and  Blood,&c. 
 Accepco  pane,  dein-  r   '  J  J  J  J 
 
 de  vini  calice,  corpus  effe  fuum  ac  fanguinem  ceftacus,  fee 
 
 Origc-n 
 
of  the  Ancient  Church,  relating  to  the  Eu'charift.  y 
 
 Origen  (n).  That  Bread  which  cur  Lord  ccnfejjid  00  Hm  35**"»  Matth.  Pa- 
 lo  be  his  Body.  ,  nis  iftc  qucm  Dominus  coc- 
 
 EMm  (o).  Chrifi  appointed  them  (or  delivered  g  fiS£ftj  a  ,. 
 to  them)  to  make  uje  of  Ere  id  jor  a  Symbol  of  hts"t\^]a  q  ;&«<&$  ovpCfaa 
 Body.  r  /J/'tf  cm>(A4tjt&  mfiJifis* 
 
 Cyril  of  Jerufalem  (p).     Whm  Chrifi  affirms,    and  0)  Catech-  Myft<tg.4.  'At/J* 
 /*vj  of  *&<?  JftW,  This  is  my  Bcdy,  who  will  dare  *TO$*  ^  ?V7j^ 
 r*  A*fo  >r^r  */  it  ?  ^     tU  toKJh  d 
 
 S.  Jerome  (q).     Let  us  hear,  that  the  Bread  which  Cclxkcv  hoimv\ 
 our  Lord  brake  and  gave  to  his  Difci?hs,  is  the.  Both^&Epifi^dHedibiam.  Nos 
 of  our  Saviour.     Which   he  explains  further   elk-  audiamus  panem  quern  frc- 
 
 where  (r),  That  as  Mehhifedek  prefixing  him  had  giJWS1- ^A^" 
 j  77      jt      /   d       7       i  tjts-   s  r    i       tr         puns  uus,exTe  corpus  Salva- 
 
 dene,  when  be  offered  Bread  ana  Wine,  jo  he  aijo  re-  tons,  &c. 
 
 frefe?ited  the  Truth  of  his  Body  and  Blood.  (V  Comm.  in  26.  Matt,  Quq- 
 
 modo  in  prx-figu^atione  c- 
 
 jus  Melchifedek panem  &  vinum  oflferens  fecerat,  ipfe  quoque  verkatem  Tui  corporis 
 
 &  fanguinis  reprscfentaret. 
 
 S.  Chryfoftom  (s).  What  is  the  Bread?  The  Body  Cf)  Jn  x  Cor.  Horn. 24.^1 
 cf  Chrifi.  What  do  they  become  that  receive  it  ?  The  W  'f0V^r  *$^  \^°W 
 Body  of  Chnfi.     Not  many  Bodies,  but  one  Body.  ^        %^l%%%p£ 
 
 S.  Aufiin  (t.)     What  your  Faith  is  to  be  insJruBed  CO  Serm.  ad  recenf.  baptist. 
 "  in,  is,  That  the  Bread  is  the  Body  of  Chrifi,  and  the  ^f^tmm.Bedamfyc. 
 ^'„  A    D7    J    f  nL    /2  QPod  fides  ye^ra  poftulat 
 
 Cup  the  Blood  of  Chrifi  £*r»enda,  Panisetf  corpus 
 
 And  eliewhere  {u.)  Our  Lord  doubted  not  to  of?  Chrifti,Calix  fanguis  Chrifti. 
 firm,  This  is  my  Body,  when  he  gave  the  Sign  of  his  00  Contr.  Adimantum,  c.  1 2. 
 Body.  Non  dubitavic  Dominus  di- 
 
 Gaudentm  (x).  When  our  Lord  reached  the  Ccnfe-  Sm  dfrec  fon^co7r2rii 
 crated  Bread  and  Wine  to  his  Difciples,  he  [aid  thm,  fti. 
 
 This  is  my  Body.  (x)  In  Exod.  traft.  2.  Cum 
 
 '  panem  confecratum  &  vi- 
 num difcipulis  fuis  porrigeret  Dominus,  fie  air,  Hoc  eft  corpm  mewns 
 
 Cyril  of  Alexandria  (y).  Chrifi,  when  he  had  bro-(y)  In  Joan.  20.  26,  27. 
 ken  the  Bread,  as  it  is  written,  di/lributed  it,  faying,  &*******$  t'ou  a%tw,  xp 
 This  is  my  Body.  ^mWM^tTl 
 
 Theophilm  Anticch.  (z),  or  the  Author  under  his  ^Qcm^kmnktll 
 Name  upon  the  Gofpels,  fpeaks  jtift  S.  Cyprians 
 Language.     When  Jefus  [aid,  This  is  my  Body,  he 
 tailed  the  Bread  his  Body,  which  is  made  up  cf  many 
 
 C  Grams, 
 
I  o  A  fit  11  View  of  the  DoUrines  and  Pratt  ices 
 
 Grains,  by  which  he  "would  reprefent  the  People,  &c. 
 (aj  In  Dialog,  j.  'Ev  J*  yt      Theodoret  (a).     In  the  delivery  of  the  Myiieries,  he 
 4V'  £«&"*  «$&M<r4,  *»*  called  the  Bread  his  Body,  and  that   *vhich  is  mixed 
 SPjT" .  ^'^^  (Wine  and  Water  in  the  Cup)  Bloc  J. And  af- 
 
 t/^S;*  fli/V^oA*  t?  t  terwards,  He  honoured  the   vifible  Symbols  with  the 
 c&puLJ®-  >y  cufxajQ-  <&&-  appellation  of  his  Body  and  Blood,  &c. 
 cvjieUTiJ-'WAsVi&c.  Facundm  Hermian.    (b).     Our  Lord  him felf    tailed 
 
 (b)lnDej-enfi.caph.lib.  9.  fhe  Blejjd  Bnad  md  Q       ^^  j    Mvered  fQ  %h 
 cult.    Ipfe  Dommus  bene-  r^r-^i       i  •    »    /        j  vj    j 
 di&um  panem   &  calicem  W"foh  *>"  B^y  and  Blood. 
 quern  difcipulis  tradidit,  corpus  &  fanguinem  fuum  vocavit. 
 
 00  Viahg.  2.  c  13.  Sed  &  Maxentim  (c)  fpeaking  of  the  Church,  that  is 
 pamsiIIcqacmuni7crfa_Eo.called  Chrfft's  Body,  adds,  Alfo  the  Bread  which 
 clefia  in  memoriamDomini-    .        1  i   ri       j  1       r    ■  r    7     r      i-> 
 
 ex  paffionis  parcicipat,  cor-  tbe  whole  Church  partakes  of,  m  memory  of  the  Lord  s 
 pus  ejus.  Palfion,  is  his  Body. 
 
 id)orighwn  lib.  5.  cap.  19.      ' lfidore  of  Sevil  (d)  fays,  We  call  this,  by  his  Com- 
 
 Chrihie&  }^mfiC?T^  mmd'  the  B°^  *"*  Bl°°d  GfChnft>  'whkh  hein&  made 
 rou",  quod  dumficTx  fru-  °f  the  Fruits  °f  the  Earth>  *  fa^H  *»d  made  a 
 dibus  terrs,  fanftiflcatur  &  Sacrament,  by  the  invifible  Operation  of  the  Spirit  of 
 fit  Sacramentum,  operante  God. 
 ipvifibilfcer  Spifku  Dei.  Bed*e  (e),      Qhrifi  faid  to  his  Difciples,  This  is  my 
 
 S3?££S.,&.JWfc  *?  ««-f'  f'i  fi^hens  the  Body,  and 
 firmat,  vinum  vero  fangui-  Wine  produces   Blood  m  the  tlejh  \  lhis  relates  myfti- 
 nem  operacur  in  carnc,  hie  catty  to  ChriJFs  Body,  and  That  to  his  Blood. 
 ad  corpus  Chrifti  myftice,      jfoe  Seventh  General  Council  at  Constantinople  (/), 
 
 mEx^Xt^^  afcer  recidn§  the  Words  of  rhe  Inftitucion,  This  u 
 An.  6*tatm  m'  Ken'2'  my  Body,  after  his  taking,  and  bleffing,  and  break- 
 'IcPii  Zv  «  tiYMv  <r»  Iuotm*  ing  it,  adds,  Behold  the  Image  of  his  Life-giving 
 c&ia/IQ-  cwtv  »  <Jlipa{9  Body  made  precioufly  and  honourably.  And  after- 
 ^WWf^«M;.  wards,  It  pleafed  him' that  the  Bread  of  the  Sacra- 
 ly  *«>#^/W*  "J  ment,  being  the  true  Figure  of  his  natural  Flejh,  frould 
 rapm,  J)d  #  r  *V*  W-  he  ma*e  a  D™ine  Bddy,  being  fanclified  by  the  coming 
 ^T\%-  Zfafoflhttas  0,140,(0-  of  the  Holy  Ghofi  upon  it,  &c. 
 vfyov,  Seiov  o£y.a.  ouJXkms      Druthmarm  (g).     This   is  my  Body,  that  is  to 
 
 ?ft  .     ...      ,  fay ,  in  a   Sacrament Becaufe   among   all   things 
 
 (g)   Comm.    in  Month.  26. J  /  '  r    _     f     /.  •  .*      n       j  •      7  Trp       r         •=» 
 
 HoceUcvpwmeum;  id  eft,  ***■  ™  the  Food  of  Life,  Bread  and  Wme  jerve  to 
 in  Sacramento  -  Quia  inter  firengthen  and  refrejh  our  Weaknejjes,  it  is  with  great 
 omnes  v'uje  alimonias  cibus  Reajon  that  he  would  in  tbefe  two  things  ejrablijh  the 
 panis  &  vinum   valent  ad  M),ftery  0f  his  Sacrament.     For    Wine  both  chtars   its 
 
of  the  Ancient  Churchy  relating  to  the  Encharifl.  1 1 
 
 of  Chrift  is  figured  by  it ;  becaufe  whatfce*ver  canes  to  refte  per  hxc  duo  myrte- 
 
 us  from  him,  chcars  us  with  true  Joy,  and  wcreakth  rium  fu/  Sacramcnti  confir- 
 
 „•'       j.       7  u  J  J        mare  placuit.    Vinum  nam- 
 
 aU  Lrood  in  us.  que  &  \xtflCdit  &  fanguinem 
 
 auget ;  &  idcirco  non  inconvenienter  fatiguis  Chrifli  per  hoc  figuratur,  quoniam  quicquid 
 nobis  ab  ipfo  venic  tetificat  Isecitia  vera,  &  auget  oinne  bonum  noftrum. 
 
 Rabanus  Maurus  (h)  explaining  the  Words  of  In-  (h)  Comm.  in  Matth.  16. 
 ftitution,  fays,  Becaufe  Bread  ftrengthens  the  Body,  <lu»  ^c^^l^ 
 therefore  it  is  fitly  called  the  Body  of  Chrift  ;  and  Wine,  ^congramtcrnoncupamr, 
 becaufe  it  produces  Blood  in  cur  FleJI?,  is  therefore  re-  vinum  aucem  quia  fangui- 
 f erred  to  the  Blood  of  Chrift :  nem  operatur  in  carne,  ideo 
 
 In  the  v&tidpiek  Churches  (i)  they  life  this  ad  fc»guinem  chrifti  re- 
 Phrafe,  (which  the  Church  of  Rome  is  fo  fhy  of;  rJ™»dolphi  jEtki7p.Hift.L2. 
 This  Bread  is  my  Body.  r#  5  n.  $6. 
 
 Bert? am  (k).     I  am  confident,  no  Chriftian  doubts,  Hicpaniseft  corpus  meum. 
 
 but  that  Bread  -was  made  the  Body  of  Chrift,  which  he  (k.)  ^  CorP  &Sang.  1:0m. 
 
 rave  to  his  Difcfles,  faying,  This  is  my  Body,  &c.  *fg'  f\  late^'  &  Lat- 
 &x      ,  t        1  //  ■  I    ^   1  •    •  1    i_       \      r         TranjIation.     Non    putamus 
 
 And  he  there  mews,  that  this  is  made  hy  the  fame  uJIuni  fidclium  dubirare, 
 change,  whereby  the  Manna  and  the  Water  of  the  panem  ilium  fuiffe  corpus 
 Rock  in  the  Wildernefs  were  turned  into  his  Body  chrifti  effeftum,  quod  Di- 
 and  Blood  fcipulis  donans  dicic ,   Hie 
 
 To  conclude  this  Head  ;  It  is  plain,  that  there  efi  c^meum,^c. 
 is  a  general  Conient  of  Fathers  on  the  Proreftant 
 Side  in  this  Particular,  That  the  Bread  and  Wine  are 
 ChriJFs  Body  and  Blood.  And  it  is  the  more  re- 
 markable, becaufe  they  give  us  this  Senie,  when 
 they  are  explaining  Chrift's  Words,  and  in  their 
 Commentaries  upon  the  Gofpels  where  the  Words 
 of  Inftitution  are  recorded 
 
 C  2  C  H  A  P. 
 
12  A  full  View  of  the  Dotirhtes  and  VraUkts 
 
 CHAP.    III. 
 
 The  Third  Difference. 
 
 The  Church  of  Rome  believes,  That  Accidents  in  the 
 Eucharifi  fubfifi  without  a  Sub j eel ;  but  the  Fathers 
 fay  the  contrary.  That  Accidents  cannot  fubfifi  with- 
 out a  Subjecl,  and  yet  never  except  the  Eucharifi. 
 
 *Ad  Farochos,  part,  2.  de  TPHe  Catechifm  of  the  Trent  Council*  fays,  That 
 EHchar.*,2$.  A     the  Accidents  which   are  either  feen  with  our 
 
 Ejes>  or  perceived  by  cur  other  Senfes  ,  are  without 
 any  Subject,  by  a  wonderful  manner,  and  fuch  as  can- 
 not be  explained.  They'  grant  that  we  may  fee  all 
 the  Accidents  of  Bread  and  Wine,  but  that  they 
 inhere  in  no  Sub  fiance,  but  Juftain  themfelves. — — And 
 f  Ibid.  n.  44.  § .  Tertmrn  afterwards  f  difcourfe  thus :  The  Species  of  Bread 
 reftat.  and  Wine  fubfifi  in  this  Sacrament,  without  any  Subject 
 
 in  which  they  are  :  For  fince  the  Body  and  Blood  of 
 Chrifi  is  truly  in  this  Sacrament,  fo  that  no  Sabfiance 
 of  Bread  and  Wine  remains,  becaufe  thofe  Accidents 
 cannot  be  inherent  in  the  Body  and  Blood  of  Chrifi,  it 
 re?nains,  that  the  Accidents  fufiain  themfelves,  above 
 all  Order  of  Nature,  being  upheld  by  nothing  elfe  be- 
 fides.  And  this  (they  lay)  was  the  perpetual  ccnflant 
 Doclrine  of  the  Catholick  Church. 
 
 How  falfe  this  Affertion  is,  we  fhall  now  (hew 
 from  the  Teftimonies  of  the  Fathers. 
 (d)  Lib.  2.  €.  14.  Nonpo-      Irenes  (a).     We  cannot  under fi and  Water  without 
 teft  intelligi  aqua  fine  hu-  Moifiure,  nor  Fire  without  Heat,  nor  a  Stone  without 
 meftnione,  neque  igr.is  fine  Hardnefs  .  For  thefe  are  united  one  to  another,  07ie  can- 
 caIore,neque  lapis  fine  du-        be  feparated  from  the  other,  but  mufi  always  co- 
 mix   Unita  enim  lunt  in-      .„     J  r  J  '  J  J 
 vicem  hzc ',  akcrum  ab  al- c Mj*-                                                            m           '        . 
 tero  feparari  nca  poteft,      Athanafim  (b),  (or  the  Author  againlt  the  Anans 
 fed  Temper  coexiftcre.         in  his  Works,)  aflerts,  That  every  Quality  is  in  a  Sub- 
 (b)  Orat.  5    contra  Arianos.  ffance 
 
 ffiiZS^b-     ^  Vdm?ma  W  %*,  That  Quality  cannot  be 
 to)  pit  v^*?.cW,  avu-  without  Sul fiance. 
 
 Methodius 
 
of  the  Ancient  Churchy  relating  to  the  Enckarifl.  13 
 
 Methodius  (d).     Quality  cannot  be'  fefarated,  as    (<*)  4p"d  Photium  Codic  232 • 
 to  its  Subfi(lentey  from  Matter,  And  a  little  before  M\  ^w'iaX  &*%&  &** 
 
 1r  r-r-i  •     •      i  /2    ■         m  1      r     11  ±1  ■  \ztrocticiv  K&ro  <t  o  A'  f  htm  owe. 
 
 ie  lays,  7fcr  *  ffa^  f»M0Wf  of  all  things  'e*" iW«r^W«V. 
 
 S.  £*///  *      if  £/  jw  reajemng  yen  can  diftin-  *  E[ift  43.  'Am^jw^  \.Q>« 
 
 r«(//;    Figure  frcm  a  Bcdy,  yet  Nature  admits  wd  thaxpivm  tv  jjif/a.  ?  j£/u«r 
 
 /W/;>  Difference,  but  one  mufi  be  undtrfiood  in  covjun-  7®>  »  £y'CT*  «  jfe6^'^  # 
 
 Greg.  Nazianzen  (e)   proves   the  Hory  Ghoit    (ejorat.  27. 
 not  to  he  a  Quality,  becaufe  then  it  muft  be  in  ,vh  <$/  /^y  I^td  bfscW- 
 a  Subject.     Far,  fays  he,  tfrjri'  if  //0'j  /#£///?  fy  to?  sw'7«*  niwSflwis  j>  ?W 
 if  /J/;  *r  *  of  f£e  /*w<?  ifc/W  awtf  /£*/*  ai/£it£  are    ".fift  Swp^W  •   £y  7* 
 called  Accidents,  which  are 'in  another.  cvuCiC^m7 
 
 This  wotifij  be  ill  reafbning,  if  Tranlubftan- 
 tiarion  were  true;  for  the  Holy  Ghoft  might  be 
 a  Quality,  fffk  yet  be  in  no  Subjed,  as  well  as 
 the  Colour  and  Tafte  of  Bread  may  be  in  the 
 Eucharift,  without  Bread  or  any  other  Subftance 
 in  which  it  is. 
 
 Gr.  NyJJen  (f)  affirms,  That  as   that  is  not  a    Cf)  VeOpificio  Homin.  c.  24; 
 Body  to  which  Colour,  and  Figure,  and  Solidnefs,  and  *0yr« ,  <*  *v  *™fcjfo  7*  «*- 
 Space,  and  Heavinejs,  and  other  rrcferties  are  want-   r  y  d^^cf). 
 ing ;  fo,  as  he  adds,  where  thofe  aforefaid  do  con- 
 cur, they  produce  a  Bodily  Subfifience. 
 
 S.  Auftin  (g).     It  is  monfircus,  and  at  the  fur-    (£)  Solileq.  lib.  2.c.  12.  Mon- 
 
 theft  dittance  from  Truth,  that  what  wculd  not  be  aSU0^m  enimr&   *  *emat5 
 J  jr      1  r    ■               •        I  j  •  rt           n     i)i        ,1  alieniffimum  eft,  ur.  id  quod 
 at  ahunlejs  it  were  in  a  Subject,  yet  jhculd  be  able  non  cffet,nifi  in  ipfo  (fafnt- 
 to  exifi  when  the  Subjecl  ceafes  to  be.     This  is  a  }e£lo)efkz,  etiam,cum  ipfum 
 Saying  with  a  witnefs  to  confute  Tranfubflanti-  non  fueric,  pofleefie. 
 ation,where  there  is  the  Appearance  and  Figure, 
 Taite  and  Weight  of  Bread,  and  yet  no  Sub- 
 ftance of  Bread  is  there.    Again  he  fays©,  Eve-  W  lb'tl  caP- 1 3-  0mne  9UCfi 
 ry   tbimthatis  in  a  SubjecL  and  always   remains,  m  fubjefto  eft,  fi  Temper  ma- 
 /  .        *n.       -;  J    .,  •    •  /.     >   ir  n     uJ    j               'nee,  ipfum  etiam  fubjeaum- 
 it  is  necejjary  that  the  Subject  aljo  Jhould  always  re-  maneat  Temper  necefle  eft. 
 main. 
 
 Again  *  elfewhere.     When  the  Subjecl  is  chan-  *  Ve  Immortal.  Anim.  cap.  §. 
 
 ged,  every  thing  that  is  in  the  Subjecl  is  necefl'arily  ™m™°  £ub^0'  0™e^°* 
 
 7~       J       a     1         •        rr-T          r-Jj       -n        J  1     ■  in  fubiecto  eft  neceffario  mu- 
 
 r%&!\    ,And  agam  :  That  Whlch  6XtfiS  n0t  ^  lt  tari     Et  cap.  8.  qiiod  per  fe 
 
 Jelf,  if  it  be  forfaken  of  that  by  which  it  exifis,  un-  non  eft,  fi  deferacur  ab  eo 
 
 doubt edly  will  not  be  at  all.  per  quod  eft,  profeclo  noc 
 
 eric 
 
 Alfo 
 
14  A 
 
 CO  Epift.  $7*  ad  Dardanum. 
 
 Tolle  ipfa  corpora  qualicjn 
 
 bus  corporum,  r.on  erit 
 
 (int,  &  ideo  nectife  ei>  ut  non 
 
 fine. 
 
 (k.)    In  Joan'  lib   4    cap,  I. 
 
 'TTTcjayii  $  out})  j^t-d-'  &«- 
 
 7 Lot)  /7&>V  tf,V  C<pi&LvaU  VOCUTOj 
 (M    Wl/WP^KOTl  jjPovUp   77V I, 
 
 Y\  £$  civ  eiZV  atj-m  yjzd-*  tew  a, 
 y&nrn  xp  r  ^  o-v^C<iCY,Ko- 
 mcv  TV.t;il>  Vo*[&pcL  r  jy  oex(o- 
 
 (0   The  faun  affert.  *u  Tns 
 
 %<nat,  r  Qzx  to  a,ylvn\ov  cot 
 d%ae.isw  K,ctlA}pf>nSv<rz^),  u* 
 cjjif  dei ^  r  7klv\qS  ^y.oojQ- 
 
 (m)  Ibid,  ajjert.  \6.   'Atto  J{ 
 
 ■$COfJ&fJ    T    St? {J-Ctcri dM    G*t?f$XK- 
 3£  KASTrifjlfo'C. 
 
 fjfipct, 
 
 (n)  De  Trinitate,  Dial.  2.  />. 
 
 4$i.  TLu)  KdjKQ'micL'n.jQv  n 
 
 t\w    (JLlhcLVldV OJJTOLt  IPX 
 
 (f)  De  Statu  Anima,  I.  g.  c.  g. 
 In  rebus  corporeis  lubjeftum 
 eft  corpus,  &  color  corporis 
 in  fubje&o :  in  incorporeis  a- 
 nimus  &  difciplina  ,  qua?  ira 
 fibi  nexa  func ,  uc  nee  fine 
 colore  corpus,  nee  fine  difci- 
 plina racionalis  fie  animus — 
 Lltrum  nam  probare  valea- 
 mus  manere  quod  in  fubjc&o 
 cft,  ipfointcreuntefabjcclo.<) 
 
 f,Jl  View  of  the  Do  Brines  and  Pratt  ices 
 
 Alio  in  another  place  (i)m     Take  away  Bodies 
 ■  m  their  Qualities ,  and  there  will  nothing  remain 
 where  {tho(e  Qualities)  jlwuld  he  ;  and  therefore  it 
 follows  neccffarily,  that  they  will  not  be  at  all. 
 
 Cyril  of  Alexandria  (£)-  teaches  the  lame  co- 
 pioufly.  He  calls  it  Madnefs  to  affirm,  That 
 the  Elfence  of  the  Son  confifts  in  Subje&iori  to 
 the  Father.  For,  lays  he,  how  can  Subjection  be 
 conceived  to  fubfifi  by  it  [elf,  without  exi fling- in  any 
 thing  elfe  ?  And  afterwards :  If  there  be  no  Sub* 
 ■jecl,  and  nothing  praexifis  in  which  thofe  things  are 
 wont  to  be  done,  how  can  they  exifljrv  them  (elves* 
 7vhich  are  underfiood  and  defined  in  tlyvrder  of  Ac- 
 cidents ? 
 
 And  ellewhere  he  lays  (I),  To  hetlnbegotten,  is 
 predicated  of  the  Divine  Ejjence,  as  infeparable  from 
 it ;  jufi  as  Colour  is  always  predicated  of  every 
 Body. 
 
 And  in  another  place  (m)  difputing  about 
 the  Eternity  of  the  Son,  and  how  proceeding 
 from  the  Father  he  is  not  leparated  from  him, 
 he  inftances  in  Accidents  that  are  inleparable 
 from  their  Subjects.  We  fee,  fays  he,  Heat  infe- 
 parably  proceeding  from  Fire  \  but  it  is  the  Fruit  of 
 the  very  Ejjence  of  Fire,  proceeding  infeparably  from 
 it ;  as  alfo  Splendor  is  the  Fruit  of  Light.  For 
 Light  cannot  (ubfift  without  Splendor,  7%or  Fire  vnth- 
 out  Heat ;  For  what  is  begotten  of  them,  dos  al- 
 ways adhere  to  fuch  Subfiances. 
 
 Again,  in  his  Dialogues  (n)  of  the  Trinity* 
 he  asks,  Whether  Black  and  White,  if  they  be  not  in 
 their  Subjects,  can  fubfifi  of  themfelves  ?  And  the 
 Anfwer  is,  They  cannot. 
 
 Claud.  Mamerttts  (0).  In  corporeal  things?  the 
 Body  is  the  SubfB,  and  the  Colour  of  the  Body  in 
 the  Subjecl :  In  incorporeal  matters,  the  Scrd  and 
 Difcipline  are  hiflances  ;  which  are  fo  ccrmtfled,  that 
 the  Body  cann:t  be  without  Colour,  nor  the  Rational 
 
 Scul   without   Difcipline Can  we  ever  prove, 
 
 that  what  is  in  the  Sub  jell  abides^  wh.  n  the  Subject 
 it  felf  perijhes  ?  Ifulore 
 
of  the  Ancient  Churchy  relating  to  the  'Et/chariji 
 
 Ifidore  Hiffal.  (p).  Quantity,  Quality,  and  Situ- 
 ation, can  none  of  \m  be  without  a  Subject. 
 
 Bertram  (jf)  proves  againft  the  Greeks,  That 
 the  Holy  Ghoit  was  not  in  Jefus  Chrift  as  in  his 
 Subject ;  becaufe,  (ays  he,  the  Holy  Ghoft  is  not 
 an  Accident  that  cannot  fubiift  without  its 
 Subject. 
 
 Thefe  Teftimonies  of  the  Fathers  may  fuffice 
 to  (hew  how  they  differ  from  theChurch  of  Rome, 
 in  this  Point,  of  Accidents  being  without  a  Subject^ 
 which  to  them  is  fo  neceffary  a  Doctrine,  that 
 Tranfubftantiation  cannot  be  believed  without 
 it ;  and  if  the  Fathers  had  believed  Tranfubitan- 
 tiation,  it  is  incredible  that  they  fhould  deny 
 this  Doctrine,  without  fo  much  as  once  except- 
 ing the  Cafe  of  the  Eucharift :  None  can  ima- 
 gine how  their  Memory  and  Reflection  mould 
 be  fo  fliort,  efpecially  when  (as  we  have  heard) 
 they  form  their  Arguments  to  prove  the  Eternity 
 of  the  Son  of  God,  and  the  Perfonality  of  the 
 Holy  Ghoft,  from  the  infeparability  of  Acci- 
 dents from  their  Subject.  Nay,  one  of  them 
 lays  (r)y  That  if  God  himfelf  had  Accidents,  they 
 would  exifi  in  his  Subftance. 
 
 When  therefore  P.  Innocent  (J)  afferts,  That  in 
 the  Eucharift  there  is  Colour  and  Tafie,  and  Quan- 
 tity and  Quality,  and  yet  nothing  coloured  or  tafieful, 
 nothing  of  which  Quantity  or  Quality  are  Affections: 
 This  is  plainly  to  confound  the  Nature  of  all 
 things,  and  to  turn  Accidents  into  Subftances* 
 So  that  if,  for  inftance,  the  Hoft  fhould  fall  into 
 the  Mire,  and  contract  Dirt  and  Filth,  this  Filth 
 fticks  in  nothing,  or  elfe  Accidents  are  the  Sub- 
 ject of  it ;  for  it  is  confeffed  on  all  hands,  That 
 Chrift's  Body  cannot  be  foiled  or  made  filthy, 
 Not  to  infift  upon  the  Nonfenfe  of  his  AfTertion, 
 which  is  juft  as  if  one  fhould  talk  of  an  Eclipfe 
 without  either  Sun  or  Moon,  or  of  an  Horfes 
 Lamenels  without  a  Leg,  concerning  which  on- 
 ly Lamenefs  can  be  affirmed. 
 
 CHAP. 
 
 *5 
 
 (p)  Origimm  lib.  2.  cap.  26, 
 C^uantitas,  quaiicas,  &  fitus, 
 fine  fubjedo  effe  non  poflunr. 
 (q)  Contra  Gr&c.  I.  2.  c.  7.  in 
 Tom.  2.  Spici legit  D.  Achmi. 
 
 Cr)  Or  At.  5.  contra  Ariamsr 
 inter  Athanafii  Opera. 
 
 (jj  DeMjft.  Miffs,  I,  4.  en*. 
 Eft  enim  hie  color  &  fapor  & 
 quantitas  &  quaiicas,  cum  ni- 
 hil alterucro  fit  coloratum  aut: 
 fapidum,  quantum  aut  quale. 
 
i6 
 
 A  fit //'View  of  the  Doctrines  and  Practices 
 
 CHAP.    IV. 
 
 The  Fourth  Difference. 
 
 The  Church  of  Rome  has  brought  in  the  Word 
 SPECIES,  to  fgnife  thofe  Accidents  without 
 any  Subjed  :  But  the  fathers  never  take  it  in 
 this  Senfe. 
 
 I  Need  only  refer  the  Reader,  for  the  firft  part 
 of  this  Aifertion,  to  the  Thirteenth  Seffion 
 of  the  Council  of  Trent,  Cancn  2.  &  5.  where  the 
 Word  Species  is  fo  ufed  :  And  to  what  we  heard 
 before  out  of  their  Catechifm  ,  of  the  Species  of 
 Bread  and  Wine  fubfisling  without  any  Subjeff  in 
 which  they  are.  Every  one  knows  this  is  their 
 Customary  Word,  to  expreis  Appearances  of  things 
 by,  when  nothing  real  is  under  them  to  fupporc 
 them 
 
 But  now  we  (hall  fee  this  to  be  a  ftrange  and 
 foreign  ufage  of  this  Word,  which  the  Fathers 
 know  nothing  of  in  their  Senfe  ;  but  in  Head  of 
 denoting  Accidents  (by  the  Word  Species)  which 
 are  in  no  Subject,  they  ufe  it  commonly  for  the 
 Substance,  the  Nature,  the  Matter  of  a  thing, 
 the  Subjeff  it  felf  that  appears:  Not  for  Appear- 
 ances without  a  Subjeff. 
 
 S.  Ambrofe  often  ufes  this  Word  Species,  but 
 never  in  the  Senfe  of  the  -Romanists:  For  which 
 take  thefe  Inftances. 
 
 (a)  Serm.  21.  Dominnm  ro 
 gatum  ad  Nuptias  aqua?  Tub- 
 ftanciam  in  vim  fpeciem  com- 
 mutafle. 
 
 *  Serm.  22.   Spcciem  magis 
 Jicceflariam  Nupciis  praftkit. 
 
 S.  Ambrofe  lays  (a)9  That  at  the  Marriage  (of 
 Cana)  cur  Lord  being  requested,  did  change  the 
 SubHance  of  Water  into  the  Species  of  Wine.  That 
 is,  not  into  the  Appearance  of  Wine,  but  into 
 real  Wine  that  he  changed  it. 
 
 And  in  another  place*,  He  provided  for  the  Mar- 
 riage a  more  neccfjary  Species  :  i.  e.  V/ine ,  more 
 agreeable  to  a  Marriage-Feaft  than  Water. 
 
 In 
 
of  the  Ancient  Church,  relating  to  the  Eucharift.  iy 
 
 In  another  Book  (b),  fpeaking  of  Holy  Vef-  Q)  officior.  lib.  2.  cap.  2*. 
 
 fels  which  he  broke  tor  tire  Redemption  of  Cap-  ^^^^^ 
 
 tives,  he  fays,  This  Number  and  Order  of  Captives  fpecks  pmiorum, 
 far  excels  the  Species  of  Cups.  i.  e.  all  forts  of  them. 
 
 Again  elfewhere  (V).     The  Species  of  Iron  is  (c)  De  tit  qui  imtiant.  cap.  9. 
 
 heavier  than  the  Liquor  of  Water  :  i.  e.  the   Sub-  Gnvior  e(l  feni  fpecies  quam 
 
 ftanceoflron.  aquarum  liquor. 
 
 S.  Auftin  (d).     They  were  all  baptized  into  Mo-  (d)  in  Joan,  tratt.  1 1.  Omnes 
 
 fes  in  the  Cloud  and  in  the  Sea.     If  therefore  the  Fi-  in  Moyfe  baptizati  Tunc  in  im- 
 
 Zure  of  the  Sea  availed  Co  much,  how  much  will  the  be  &  in  mari    Si  ergo  figura 
 
 c       •        c  r>     fc-r~  •/>  maris  tantum  valuic,   fpecies 
 
 Species  of  BaptimiW.'  ^/i/«i  quantum  vakbii? 
 
 In  another  place  (e).     To  make  the  viiible  bpe-  (ej  Sern?t  ac{  infantes.  Uc  fit 
 
 cies  of  Bread,  many  Grains  are  mixed  together  into  fpecies  vifibilis  panis ,   multa 
 
 on6m  granain  unum  confperguntur. 
 
 Again  (/*),  fpeaking  of  the  Bread  in  the  Sa-  Cf)  tab.  3.  de  Trinit.  cap.  4. 
 
 crament,he  fays,  When  by  Mens  Hands  it  is  brought  Quod  cum  per  manus  homi- 
 
 *i  .        ni    a  /•       ..^   *u^  Cnkft,«^    Af  mm  ad  litem  vifibuem  fpectem 
 
 to  that  vifible  Species  (1  e to  the  Subftance  of  perducicur9  non  fand/Ltur 
 
 Bread)  it  is  not  fanclified  Jo  as  to  become  Jo  great  uc  fic  tam  magnum  Sacramen- 
 
 a  Sacrament,  without  the  invifible  Operation  of  the  turn,  nifi  operante  invifibili- 
 
 Sftrit  of  God.  ter  sPirku  Dei> &c- 
 
 .  So  elfewhere  (g).     They  all  drank  of  the  fame  rgj  inJoan.tr all.  26-  Oranes 
 
 fpiritual  Drink;    they  one  thing,  and  we  another;  eundem    fpiritualem    pocum 
 
 but  tho  another  as  to  the  vifible  Species,  yet  as  to  the  biberunt  -,  aliud  illi,  aliud  nos; 
 
 Spiritual  Virtue  fip-nifyin?  this  fame  thing.      Where  fed  ^ie  ™fefiliqmdem,  ta- 
 
 tfie  Vifible  Specie?,  it's  plain,  denotes  Water  to  the  ^cute  fpiricualT     g  C 
 
 Jews,  and  Wine  to  ns,  not  the  Accidents  only. 
 
 And  in  another  Tra&ate  (h)  to  the  fame  fenfe,  (h)  Tratt.  4$. in  Joan.Videtc, 
 
 fpeaking  of  the  Jews.     Behold  the  Signs  are  va-  fide  manente,  figna  variata. 
 
 ried ,    Faith    remaining  the    fame.     To    them   the  IbipetraChriftus,  nobis  Chri- 
 
 Rock  was  Chrift  ;  to  m,  that  which  is  placed  on  the  ^T^^'^U^ 
 
 ai  *.i   •/»       **•§       -1       7      t-.Tr  n      •  tur  ,&  1II1  pro  magno  sacra* 
 
 Altar  is  Chrift  :    They  drank  the  Water  flowing  menco  e)ufdem  Chrifti  bibe- 
 
 frcm  the  Reck,  for  a  great  Sacrament  of  the  fame  rune  aquam  profluentem  dc 
 
 Chrift ;  what  we  drink,  the  Faithful  know.     If  you  Petra>  nos  quid  bibamus  no- 
 
 regard  the  Vifible  Species,  it  is  another  thing-  ■  but  ™tfideles:  fifpeciem  vifibi^ 
 
 •/*  ,     .      ;;•.,;     «•    •'/•      ■  7       i       7     /     r  ^em  mtendas,  aliud  eft,  fi  m- 
 
 if  the  intelligible  Signification,  they  drank  the  fame  telligibilem  ilgnificationem, 
 
 fpiritual  Drink.  eundem    pocum   fpiritualem 
 
 And  fo  in  another  Book  (J),  fpeaking  of  things  biberunt. 
 
 aflumed  to  fignifie  matters  to  us,  he  lays,  When  &)  Llb-  3-  derrf!lir'  caP- 1,°- 
 
 rr.      J     r  -i       A  st       7  Cum  autcm  lufcipitur,   ah- 
 
 it  is  affumed    fometimes  it  is  Jliewn  in  an  Angel,  quando  in  Angelo  demonftra- 
 
 fometimes  in  that  Species  which  is  not  what  an  An-  tur ,  aliquando  wi  ea  Speck 
 
 D 
 
 gel 
 
1 8  A  full  View  of  the  DoB Vines  md  Praffkes 
 
 quae  non  eft  quod  Angelus,  pel  tsjho  it  is  ordered  and  difpofed  by  an  AnnVs  Mr 
 
 EXt^  dlfp°-  m  r  A>^  his  nextlnftance  of  fuch  tfengs  is, 
 
 ipjum  Corpus,  a  jbody  it  lelr. 
 Ck.)  In  Exod.  trail.  2.  Re£e        So  Gaudentius  (k).     Alfo  by  the  Species  of  Wine 
 
 etiam  vim  fpecie  turn  fanguis  his  Blood  is  then  rightly  exprejj'ed  \  for  whan  he  fays 
 
 ejus  expnm;cur,quu  cum  iple  w  the  G,W    \  am  the  true  Vine,  he  f idly  declares, 
 
 m  Evangeho  dicic,  Ego  Jum  ^1   ;    u  ff    \ir        1   \  .     a<     2  c         r-  r  1 
 
 Vitk  vera,  fatis  declarat  fan-  That  aU  thc  Wme  that  *  °Sered  f°r  a  ^gure  of  his 
 
 guintm  fuum  efle  omne  vinum  P*Jfion9  if  b&  Blood. 
 
 quod  in  figura  paflfionis  ejus       Arnobitts  jun.  (I)     Our  Lord  fuccours  them,  not 
 
 oftertur.  ^  mj  y    affording-  them  the  Species  of  Corn ,  but  alfa 
 
 Succumt,     r  mn/and  Q*L     Where  trhe  W^rd  <^J?  to  ^ 
 
 fure,  relates  to  the  Subftance  and  the  thing  it 
 felf,  not  to  the  Accidents  of  Corn,  and  Wine, 
 and  Oyl. 
 
 Sedulius  (m)  fpeaking  of  the  Offerings  of  the 
 Wife  Men  that  came  to  Chrift,  lays, 
 
 Ipfe  etiam  ut  poffent  Species  ofiendere  Chriftum  \ 
 
 Aurea  nafcenti  fuderunt  munera  Regi, 
 
 Thura  dedere  Deo,  Myrrham  tribuere  Sepulchro. 
 
 non  folum  eis  fpeciem  fru 
 menti,  fed  &  vini  &:  olei  ad 
 miniftrans. 
 
 (m)  Lib.  2.  Operi*  Pafchal. 
 
 That 
 
 ts. 
 
 (n)  Lib.  \t  de  Gub.  Dei.p.21. 
 Edit.  Balux.  Adde  medicatas 
 aquas  veldatas  vel  immutacas, 
 Speciem  fervances ,  Naturam 
 reJinquentes. 
 
 (jjJ  De  Rebut  Ecclef.  cap.  \6. 
 Corporis  Sc  fanguinis  fui  Sa- 
 cramenta  panis  &  vini  fub- 
 ftantia  Difcipulis  tradidic — 
 Nihil  ergo  congruentius  bis 
 Speciebui  ad  fignifcandam  ca- 
 pitis &  membrorum  unkatem, 
 pocuic  inveniri. 
 
 They  point  to  Chrift  even  by  the  Gifts  they  bring; 
 Gold  they  prefent  unto  him  as  a  King, 
 Incenfe  as  God,  Myrrh  for  his  Burying. 
 
 The  things  they  prefent  are ,  you  fee ,  his 
 Species. 
 
 Salvians  words  are  plain  (n).  Add,  lays  he, 
 thofe  healed  Waters  either  given  or  changed,  which 
 prejerved  their  Species,  and  relinquiftid  their  Nature. 
 Here  Species  is  taken  for  the  Subftance  remain- 
 ing, and  Nature  for  the  Qualities  of  the  Water 
 that  were  changed. 
 
 Walafridus  Strabo  (0)  (hewing  how  Chrift  in 
 the  Laft  Supper  delivered  to  hisDifciples  the  Sa- 
 %crarnents  of  his  Body  and  Blood  in  the  Subftance  of 
 Bread  and  Wine,  adds,  Nothing  more  agreeable  than 
 thefe  Species  could  be  found,  to  fgnifa  the  Unity  of 
 the  Head  and  Members.  Rupert  us 
 
of  the  Anciext  Churchy  relating  to  the  Eucharjft.  1 9 
 
 Rupertt/s  Abbas  (p\     Nothing  cf  tSi  Sacrific  en-    fpJmDe  Offic.  lib.  2.  cap.  ?• 
 
 Species  of  Bread  and  Wine.  No  one  ever  thought,   &  vini  f    nihil  <je  Sacriftcio 
 
 but  that  the  Wicked  partak'd  as  much  of  the   pcrvemc. 
 
 outward  Elements  as  :!ie  Faithful ;  but  he  lays 
 
 a  little  before,  That  when  the  Prieft  diftributes  the  Sacrifice 
 
 to  be  eaten  by  the  Faithful,  the  Bread  and  Wine  is  confumed 
 
 and  pafjes  away.     Therefore  by  the  rvi£ble  Species  he  means 
 
 the  Bread  and  Wine,  which  the  Wicked  only  partake  of. 
 
 It  has  been  largely  proved  by  Salmafius  (cf),  That  in  the  Qq)  simplkim 
 Civil  Law  and  the  Theodafian  Code,  the  word  Species  is  ufed   Verimts  de 
 for  things  there  Ipoke  of ;  as,  Species  annonaria,  for  all  forts  Trapfubfl.  p. 
 of  Corn  ;  Species  public*,  for  Goods  brought  to  the  leveral  25°>  ®*c' 
 Ports ;  Species  vini,  frumenti,  olei,  for  Wine,  Corn,  and  Oyl  \ 
 and  not  the  Accidents  of  them. 
 
 It  is  not  to  be  expeeled  that  any  thing  fhould  be  cited 
 out  of  Greek  Authors,  whole  this  Word  is  not ;  and  yet  it  is 
 obfervable,  That  even  among  them  the  Word  SfQ-,  that 
 anfwers  to  the  Latin  Word  Species,  is  taken  in  the  Senfe  of 
 the  Latin  Fathers,  and  not  in  that  of  the  prefent  Church  of 
 Rome.    To  give  only  two  Inftances. 
 
 The  Author  under  the  Name  of  Dionyfm  the  gV)  Ecclef.  Hiewch.  cap,  2. 
 Areopagite  (r),  fpeaking  of  Chrift's   Incarnati-  'E§  n^tiv  &Jbwoivv$fioy. 
 on,  uies   the  Phrafe  of   Affuming   oar  Species ; 
 which    his  Scoliaft ,   Maximits ,  thus  explains ; 
 
 aJbrnuuhtov,  that  is,  When    he    had  affumed  our    |*?5^T?- y*&*t*A<3$&'% 
 Species  or  Nature  ;  not  meerly  an  Appearance  of  w>w  7l:jJ  ^mv  *s£'°'<l*- 
 our  Nature. 
 
 TheophylaB  (J).     Becaufe ,  lays  he,  Bread'  and   (f}tnMarc.i4.Th^€%f& 
 Wine  are  things  familiar  to  us,  and  we  could  net    ^Jh  ^'J^ffy*  *j*  ^uw'* 
 endure,  but  fiiould  abhor  to  fee  Fhjh  and  Blood  fet    Zw^T  ^^7®"  ^ 
 before  m  ;  therefore  Chrifi,  the  Lover  cf  Men,  con- 
 descending to  zts,  preferves  the  Species  of  Bread  and  Wine,  (that 
 is,  the  Elements  themlelves^)  but  he  changes  them  into  the  Vir- 
 
 006 
 
 tue  of  his  Fleflj  and  Bit 
 
 To  conclude  this  Head,  Bertram  (t),  follow-  CO  Lib'  de  CorP*  &  $?H- 
 
 ing  the  Senfe  of  the  .Ancients,  uies  thele  Phrales  *£&$    Secundum  Spcciem 
 
 indifferently;  «%  »#.*&. 5*%  «£  2£*XtLlSS 
 
 according  to  the  vijible  Creature,  or  according  to  the  acurarum  fubftantiam, 
 Subftance  of  the  Creatures.     Which  are  Modes  of 
 
 D  i  Speech 
 
April  View  of  the  Dottrines  and  Pratt  ices 
 
 Speech  which  the  prefent  Roman  Church  will  not  allow  of  in 
 the  Eucharift  ;  For  they  tell  us  their  plain  Belief,  what  Spe- 
 cies are,  in  a  Sequence  on  Corpus-Chrifii  day,  which  explains 
 it  thus: 
 
 Sub  diverfis  Speciebus, 
 
 Signis  tantum,  &  non  rebus> 
 Latent  res  eximia. 
 
 Admirable  things  lie  hid  under  the  different  Species,  which 
 4re  only  Signs,  and  not  Things. 
 
 CHAP.    V. 
 The  Fifth  Difference. 
 
 The  Fathers  differ  from  the  Roman  Church,  in  their  Affertions 
 about  the  Nature  and  Properties  of  Bodies. 
 
 E 
 
 Very  one  knows  what  the  Sentiments  of  the  Roman 
 Church  are  herein,  and  what  they  muft.neceffarily  ailert 
 believing  Tranfubftantiation  :  That  a  Body  that  is  Organi- 
 cal,  as  Chrift's  is,  may  be  invifible  and  impalpable ;  com- 
 menfurate  to  no  Space  :  That  it  may  poffeis  one  Place,  lb 
 as  to  be  in  more  at  the  fame  time :  That  it  may  be  entire 
 in  one  Part  and  in  one  Point,  and  may  exift  after  the  man- 
 ner of  a  Spirit.  * 
 
 See  Bellarmine  de  Encharifi.  lib.  I.  cap.  2.  reg.  3.  &  lib.%.  c.  7* 
 CaJ  Seff*  l%*  caP'  3*   Totus       The  Council  of  Trent  lays  (a),  Whole  and  entire 
 Chriftus  &  integer  fob  fpecie   Chrifi   is   in   the    Eucharifi  ,    under  the  Species    of 
 panis,  &  fob  cpalibet  ejus  fpe-   £reaj      anJ  mfa  every    part    0f  tfo  Species  of 
 ciei  parte  exifhc.  Bread 
 
 I  (hall  now  (how,  That  the  Fathers  affert  quite  contrary 
 to  all  the(e  Maxims  of  the  Roman  Church,  giving  us  a  diffe- 
 rent Account  of  the  Nature  and  Properties  of  Bodies ;  and 
 in  the  Particulars  forenamed,  make  no  difference  betwixt 
 Chrift's  Body  and  ours. 
 
 I   AJJirtion, 
 
efthe  Ancient  Church,  relating  to  the  Eucharifl.  2.1 
 
 1  Affertion.  They  affert,  That  every  Organiz'd  Body, 
 not  excepting  the  J3ody  of  Chrift ,  is  vifible  and 
 palpable. 
 
 Tertullian(b)<  1  underft and  nothing  by  the  Body  ip)  DeRefurrett.  eg $.  Corpus 
 of  a  Man,  &c.  hut  what  is  feen  and  felt,  hominls  "on  aliud  intelligam 
 
 J  Mithodim  {c).     God  is  Incorporeal,  and  there-   t™™.*  '  q 
 
 fore  Invifible.  (c}  Apud  Photium  Cod.  234. 
 
 Euftathius  Antioch.  (d).  If  he  was  Invifible,  *A™^@-£v,<ho  %&<>£$©-. 
 without  doubt  he  was  Incorporeal.  Speaking  of  Sa-  Qf)  ®1  Engajirimytho.  Ei  4* 
 muel  raifed  at  En  Jot.  d^A  "«*'*** 
 
 Didymus  (e).  If  a  thing  be  Invifible,  it  prejent-  (ej  Catent  in  joan>  ^  2^ 
 ly  follows,  that  it  is  Incorporeal.  9Ayjote&£  g  IvMw  tJ  oo&l- 
 
 Greg.  Nazianzen  (  f).     If  God  be  a  Body,  what  *Q  to  dewtMilov. 
 
 kind  of  Body,  and  how  ? an  impalpable  and  in-  CPj?™^\  tyf  W' 
 
 wfMe  one  ? This  is  not  the  Nature  of  Bodies    *£%l  .  ^  ZT*v%  ™- 
 
 And  he  cries  out,  (T»k  *Jt^mc^  -,)  O  firange  Licence  !  ^W. 
 
 to  imagine  thus.  Ci)  pe  opific  hom.  cap.  24. 
 
 Greg.  Nyjfen  (g)  fays,  That  is  not  a  Body,  that  °™?&  <*»&?,  ft*  &»(**,$ 
 wants  Colour,  Figure,  Solidnefs,  Space,  Weight,  and  Z^V^tt^' 
 the  reft  of  its  Attributes.  ^  $p  y^^  $  ^,^&c. 
 
 S.  Auftin  (J)),  fpeaking  of  our  Lord,  fays,  He  (J) J  De  Verb.  Domini,  Ser.  60. 
 is  always  with  us  by  hti  Divinity  ;  but  if  he  were  Semper  quidem  Divinicate  no- 
 not  corporally  abfent  from  us,  we  fljould  always  car-   ^fcum  eR,  fed  nifi  corpora- 
 
 ;/     f    7  .Jn    7       J  '         J  J  liter  abirec   a  nobis,  Temper 
 
 natty  Jee  his  Body  ejus  corpus  carnaIiter  vid/re. 
 
 Ephrem  Antioch.  (/).     No  Man  of  any  fenje  can  mus. 
 
 fay,  That  the  Nature  of  that  which  is  palpable  and  CO  Apud  photium,  Cod.  220.  _ 
 
 impalpable,  of  that  which  is  vifible  and  that  which  OM«*  *vt*7r£v  fwietl   v*f 
 
 is  invifible,  is  the  fame.     Altho'  the  Valentmians  *22S??f\  T^'  ^\ThitZ 
 
 in  Eulogius  (k)tey,  That  the  Nature  of  that  which  ^V^r*. 
 
 is  vifible,   and  that  which  is  invifible,  is  the  fame.  (JO^Ibid.  Cod.  230.    'H(me 
 
 And  fb  did  the  Manichees.  Ibid.  to^tv  $dc&.T*  fuastt)  r 
 
 VMms  (I),  fpeaking  of  the  Lord's  Bod  v,  fays,  *[•*!?■**    "        „.  M 
 
 >.     s       rr         i     m  n  71         t  *  -rrr     ir    i        f  I J  Lib.  a.  contr .  Eutych.  Ne- 
 
 It  is  necejjary  the  ble\h,  as  well  as  the  Word,  if  they    celj-e  erjc  ut  caro     flcuc  & 
 
 be  of  one   Nature,  be   uncreated  and  invifible vcrbura,  fi  unius  cum  eo  eft 
 
 But  it  is  impojfible  that  Flefh  fliould  be  the  Subject  cf  nature,  increata  fir  &  invifi- 
 
 fucb  Conditions.  bilis>  &c-  Sed  carnem  his  con- 
 
 t%      z>  a      r  /    \       t  .1  ■       *7   *   r  n  dicionibus  fubjacere  lmpoik- 
 
 litus  Boftrenjis  (m).     Every  thing  that  falls  un-  ^:|e  e^# 
 
 der  our  Sight,  feeing  it  is  a  Body,  is  in  Nature  op-    (m^Contr.Mmch.l.  2.  Ornne 
 
 pofite  quodfubafpeftum  cadic,cuaL 
 
22  A  full  View  of  the  DoBrives  and  Pratt  ices 
 
 fit  corpus,  natura  oppofitum  pflte  t0  t]:at  wbicb  h  invifible  and  incorporeal. 
 eft   inafpeftabili  &   incorpo-        Damafccn  fo      Hlw  can  th:it  he  a  Bod^  &Cj 
 
 fnj  De  Fide  Orth.  lib.  i.e.  4.   ™hlch  '*  mfkfMt  0*d  t&wfiih  ? 
 n«y  aa^A—dvet^f  Kj  '£'*&-       Gregory  the  Great  (0),  fpeakmg  of  a  glorified 
 7*5  Body,  fays,  It  wiU  therefore   be   a  fubtile  Body, 
 
 fo)MoraUib.i4.c.^.  Erit  hecau(e  it  ^g  fe  incorruptible  ;  and  it  will  be  pal- 
 itaquc  iubnljs,  quia  &  incor-        u      1         r  •*   n    11      J 1  r  J     w  r   •      r 
 
 ruptibilisj  ericpalpabilis,quia  fah^  beca"fi  ft  fiall  not  lae  the  Ejjence  of  Us  true 
 non  amitcec  cflentiam  veracis   Nature. 
 
 nature.  Cyril  of  Alex,  in  his  Explication  of  the  third 
 
 (p)^m.^ConciiLabbe.p.Bi'j.  Anathema  of  the  EfbefiM  Council  (p).  He  is  net 
 ?viSu  P  — ,/T<  "J"  £  a  Stranger  to  that  Body  which  he  has  united  to  him- 
 IS  <pd/JfJ>  £  o&l'oy.  JelJ>   which  we  Jay  is  caf  ablet  0  be  felt,   and  to  be 
 
 fern. 
 In  fine,  The  Church  of  Rome  makes  Cfirffrs  Eody  invifi- 
 
 ble  tho'it  be  prefent ;  the  Fathers  never  make  it  fo,  but  be- 
 
 caufe  it  is  abfent. 
 (q)  Caten.in  Joan,i6. ic.'Ava-        So  Ammonite  (cj).     He  was  taken  up  into  Hea~ 
 twQdivla.  eU  i&yvt,  k)  e£<pctvtf   <ven,  and  became  'wvifble  unto  Men. 
 yvvtn*  jut  aV^»W.  And    the    author    imperfecti    Operis    in    Mat- 
 
 SSL&^sSS  *&.<r\  "**  i  «***  b<  rot  hdird> 
 
 autemabfensfuerit,  non  vide-  but  jeen  \  but  when  he  is  abjent,  he  is  not  jeen, 
 tur,fed  crcditur,dum  timetur.   but  believed,  whilfi  he  is  feared. 
 
 2  AJfertion.  The  Fathers  afferr,  That  every  Body  is  quan- 
 tum, and  as  it  has  Quantity,  poflefles  a  Place  or 
 Space,  and  is  commenfurate  to  it:  That  a  Body 
 cannot  be  in  more  than  one  Place,  nor  be  intire  in 
 one  Part,  nor  exift  after  the  manner  of  a  Spirit.  All 
 which  are  falfe,  if  Tranfubftantiation  be  true. 
 
 {•/)  Contv.  Emom.l,  2.  Ouaia»  S.  Bafil  (s)  makes  that  to  be  incorporeal,  whofe 
 WX  JUmlw.  Effence  cannot  be  divided  three  ways  (or  has 
 
 not  three  Dimensions). 
 (0De0pific.M)m.c.24.''E>&-        Greg.  Nyjfen  (t)  fays.  That  if  you  take  Quan- 
 
 w  $  t*™v  «  u>«/ps9«M  ft   tjtv    Solidnefs,  and  other  Vrcperties  from  the  Subjecl, 
 
 JXft  ~>£ miM    "fr  i ths  Bf'y "  d'a'te\  &c- 
 
 S.  Auftm  lays  io  much  upon  this  Argument, 
 
 that  I  muft  only  mention  fome  few  Teftimonies 
 
 _  .    .,      .     .      .  out  of  a  great  Heap  that  might  be  collected. 
 
 S^SSffSSt    He  fa?s  (u)> A  B^ w  tbat  M  conJlfis  * 
 
 greater 
 
of  the  Ancient  Churchy  relating  to  the  Eucharijl.  1% 
 
 1 rearer  and  Mir  Farts,  containing  greater  and  lef  bus  &  minonbus  fuis  parti- 
 £  .  r  i/  bus?  major3  &  minora  fpatia 
 Jer  Spaces  of  tlace.  ^  locorum  continentibus,  con- 
 Again  (x)9  diftinguifhing  Bodies  into  grois  ftat. 
 and  fubtile  ones,  he  lays,  Both  are  Bodies,  none  (x)  Epijl.%.  adVofofian.  Quo- 
 of  which  can  be  every  where  whole  and  entire,  be-  ™m  nulIum  poteft  efle  Obi- 
 
 another  Place  elfewhere  ;  and  how  great  or  little  Jo-  }iabcat  neceffe  eft :  &  quan- 
 
 ' ever  a  Body  is,  it  poj]eJ]es  a  Space  of  Place,  and  fo  tumcumque    fit  corpus   feu 
 
 fills  that  Place,  that  it  is  not  whole  in  any  part  of  it.  quantulumcunque    corpufcu- 
 
 And  a  little  after  :  God  .not  <h*  JaUtojllthe  hmtojoc^J.^ 
 
 World,  m  the  fame  manner  as  Water  or  Air  do  s,  uc  in  nu]la  ejus  parte  fic  t(> 
 
 fo   that  by  a  leJJ'er  part  of  h'mfelf  he  fills  a  leJJ'er  turn. Non  fie  Deus  dici- 
 
 part  of  the  World,  and  by  a  greater  part  a  greater,  tur  implere  mundum ,  velut 
 
 So  that,  according  to  him,  none  but  God  and  aqua,  velut  aer,  ut  minore  fui 
 
 ~   .  .  *         ju         t?   -a     ~~  Parte    minorem   mundi  lm- 
 
 Spints  can  have  iuch  an  Exiftence  £Ieat  partem?  &  majore  ma- 
 
 So   in  his  Epiftle  to  Euodim  (y).     There  is  no    jorem.    Novit  ubique  totus 
 
 Body  fo  little,  which  after  its   manner  do's  not  pofi    etfe,  &  nullo  contineri  loco. 
 
 fefs  a  local  Space  ;  neither  is  it  whole  every  where   OO  EP}ft>  l?1-  Nullum  etfe 
 
 ft.  that  Space  It  rff„t  but  lefs  in  a  fart  of  that  C'^Xfi 
 
 Space  than  m  the  whole.  loci  occupet  fpatium ;  nee  in 
 
 eo  quod  occupat  ubique  fit  totum,  fed  minus  fit  in  parte  quam  ia  to-to. 
 
 And  again  (».    There  can  be  no  Body,  either   CO  Contra  Epifl.  Manicbtr, 
 Cdefial  or  Terreftrial,  Aereal  o, •  Afuom,  that  is   &  ^C™T %*** 
 
 CCC- 
 
 net  lefs  in  a  part  than  in  the  whole  ;  nor  can  it  any  icftCj  five  terreftrc  dvezere- 
 
 ways  have  another  part  in   the  place  of  this  part,  urn,  five  humidum,  quod  non 
 
 but  mufi  have  cne  here,  another  elfewhere,  through-  niinus  fa  *n  P*rte  quam  in 
 
 out   the  fever al    difkant     and   divided   Spaces    of  ^oto,  neque  u!lo  modo  poffic 
 
 vj         j  in  l°c0  "UJUS   partis  habere 
 
 1  lace,  &c.  aliam  partem,  fed  aliud  hie, 
 
 aliud  alibi  per  fpatia  quxlibet  locorum  diftantia  &  dividua,^rc. 
 
 But  the  Nature  cf  the  Soul  is  not  found  to  be  ex-  Animas  veronatura  nullo  mo- 
 
 tended  to  the  Spaces  of  Place  by  any  Bulkinefs.  d,0  wvenitur  locorum  fpatiis 
 
 tt    .r  u     r         '  it-    -/ii     /  \  1  aliqua  mole  di-ftendi. 
 
 He  fays  the  fame  in  another  Epiftle  fa),  and  tf  M  Dardamm  Ep}]},  ^ 
 adds,  Take  away  local  Extent  from  Bodies ,  and  Spatia  locorum  tolk  corpo- 
 ra will  be  no  where',  and  if  they  are  no  where,  ribus,  nufquam  erunt ;  &  quia 
 they  wiUnotibtdit  all.    '  nufquam  erunt,  nee  erusr. 
 
 in  the  fame  Epiftle,  fpeaking  of  the  Divine 
 Perlbns,  that  nothing  hinders  why  they  may 
 not    be    every    where   fimul ,     argues    thus  : 
 
 Fur 
 
24  A  full  View  of  the  Dotirines  andVratticcs 
 
 Nonenim  corpora  font,  quo-  For  they  are  not  Bodies,  whofe  Magnitude  is  larger 
 rumamphorfKintribusquam  tn  Three  than  m  One,  nor  do  they  pofjefs  Y  laces  by 
 in  finguhs  magnicudo,  neclo-     .    .     n   77     r  in        i    *■ JJ i in        «       7 
 
 ca  fuis  molibus  tenent,  ut  di-  tbetr  Bulk>  1°  "*  not  t0  be  ahle  t0  °*  *»  dlft^t  Spaces 
 ftantibus  fpatiis  fimul  eile  non  at  once,  ("which  is  the  Nature,  he  acknowledges, 
 poffinc*  of  Bodies). 
 
 Ubique  totum  prafe'ntem  efle  He  lays  alio  of  Chrift  ,  We  are  not  to  doubt 
 Don  dubitcs  tanquam  D«um,  &    that  whole  Chrift  u  every  where  prefent  as  God,   and 
 
 ^irfSSffi^   *  "  *  /*"«  **&  t  Gi  ft  «  *****  D«- 
 
 &  in  loco  aliquo  cceli,  prop-   fJ->  and  m  cne  certain  place  of  Heaven,  by  reajon  of 
 
 ter  veri  corporis  modum.  the  Nature  of  his  true  Body. 
 
 Cb)Ve  Civitt  Dei,  I.  22.  c.29.        Elfewhere  (b).     God  is  whole  in  Heaven,  and 
 
 Deus  totus  in  coelo  eft,  totus   whole  on  Earth  ;  not  ut  different  times  fucceffively, 
 
 in  terra,  non  alternis  tempori-   yut  kth  b  hib  m  Corporeai  Mature  is  ca- 
 
 bus  fed utrumquc  fimul,  quod        LI     f  • 
 
 nulla  natura  corporalispoteft.  tM*  °J ; 
 
 CO  Epift.6.  ad  Iralicam.  Omne        Again  (c).      Every  thing  that  may  be  feen  with 
 
 quod  oculiscorporeisconfpici    Bodily  Eyes,  mufi  of  neceffity  be  in  fome  Tlace  ;  nor 
 
 poteft,  in  loco  aliquo  fit  ne-    can  it  ye  ^^  eivgry  where,  but  mufi  pojjefs  a  lejjer 
 
 Zm,U^Z^^^i   ^ce  by  alejjer  Tart  of  it  fielf,  and  a  greater  Place 
 
 norem  locum  occupet,  &  ma-  ty  a  greater  Fart. 
 
 jore  majorem.  He  repeats  almoft  the  fame,  in  his  Twenty 
 
 eighth  Epiftle. 
 (d)Cont.Epift.Manich*i,c.i6.       And  in  another  Book  (d).     The  Tarts  of  Air 
 Aeris  partes  fuos  quoqueim-    aJfi0  0  their  Tlaces  ;  nor  is  it  prffible  that  the  Air 
 
 &£*&£££  thf  f '  **  *&  tuId,  tvlltherr  *** " w  * 
 
 fimul  fecum  in  eadem  domo  4'r  tbal  *  **  a  Neighbour  s  Huje. 
 
 habere  poflfit  etiam  ilium  ae-  ,  Again  elfewhere  (e).     Every  thing  of  Bulk  that 
 
 rem  quern  vicini  habent.  pofiefies  aTlace,  is  not  whole  in  its  finale  Tarts,  but 
 
 CJ)  De  Immort.  Aninu,  c.  16.  wbok  •       R  ^   p            therefore  one  fart  of  it  is  in 
 
 Moles  omnis  quae  occupat  Io-  .  .      .               .         r      •            1                    j 
 
 cum,  non  eft  in  fmgulis  fuis  this  T lace,  and  another  in  another. 
 
 partibus  tota,  fed  in  omnibus,  In  another  Tra£t.  (f).     Man,  as  to  his  Body,  is 
 
 quarealiqua  pars  ejus  alibi  eft,  in  a  Tlace,  and  pajfes  from  one  Tlace   to  another  ; 
 
 /-/Jr  n'      '    7       h  and  ivl°m  be  comes  t0  another   Tlace,  he  is  no  longer 
 
 (lindL'co^L  mloco°eft°  m  that  ?lace  f™*»  ™h™ce  he  cam?-  Blit  God  Ws 
 &  de  loco  migrat,  &  cum  ad  all  things,  and  is  every  where  whole,  not  confined  to 
 alium  locum  venerit,  in  eo  Io-    Tlaces  according  to  Spaces.    Chrift,  according  to  his ^ 
 
 co  unde  venit  non  eft :   Deus   vjfible  Fltjh,  was  on  Earth. ;  according  to  his  invifc 
 
 autem  implet  omnia  &  ubique    ,/   ,.  .  £     .     TT  » ,-,    +r 
 
 torus  eft,  non  fccundum  fpa-    Ue  MWfy>  m  Hea™n  and  Eartk      .  * 
 
 tia  tenetur  locis.    Erat  tamen  Chriftus  fecundum  vifibilem  carnem  in  terra,  fecundilm  invi- 
 
 fibilem  Majeftatcm  in  ccelo  &  in  terra,  • 
 
 To 
 
of  the  Ancient  Chnrch,  relating  to  the  Each  drift.  25 
 
 To  name   but  two  or  three  there  out  of 
 
 S.  Aufiin,  who  feems  to  fpeak  Prophetically  (g).  (g)  De  Vrit.Ecclef.c  10.  His 
 
 Having  {aid  thus,  he  afcended  into  Heaven,  and  diftis  moxafcendtt  in  caelum, 
 
 would  precaution  us  agamfi  tbofe   that  he  foretold  V*™f™  vo!uit  aures  no- 
 
 u  t   r    ■      r         7  a  J  r       1      u  ftras  advafus  eos,  qui  proce- 
 
 would  arife  tn  Succeeding  Ages,  and  Jay,  Lo  here  dentibus  temporibus  exfurre- 
 
 IS  Chrift,  or  lo  there  ;  whom  he  warned  us  not  to  fturosefle  prsedixerat,  &  d\- 
 
 believe :  And  we  jljall  have  no  Excufe  if  we  Jhall  #uros,  Ecce  hie  Chrift  us,  eccc 
 
 believe  them  arainft  this  fo  clear,  open,  and  manifeft    %Uf'  ^Ulbus Tnec  crcdercir.us 
 ir  ■       r         -n  a.       j  *  J         admonuit.  Ncc  ulla  nobis  ex- 
 
 Voice  of  our  Pafior,  &c.  cufatio  ^  fi  crediderimus 
 
 *  contra  vocem  Paftoris  noftri  tarn  claram,  tamapertam,  tarn  manifeftam,  ire. 
 
 fimul  8c  in  Sole,  &  in  Luna,&: 
 in  Cruce  efle  non  poflet. 
 
 AndinhisBookagainftF^/^),helays,That  (h)  Lib.  20.  cap.  n.  Secun- 
 Chrift,  according  to  his  Corporal  Prefence,  cannot  be    ^m.  pr«fcmwm_  corporalcm 
 at  the  fame  time  in  the  Sun,  and  in  the  Moon,  and 
 on  the  Crofs. 
 
 Laftly,  in  another  Trad  (i).  Our  Lord  is 
 above,  jet  alfo  Truth  the  Lord  is  here  :  For  the  Body 
 of  our  Lord  in  which  he  arofe,  mufi  be  in  one  Place  ; 
 his  Truth  is  diff'ufed  every  where. 
 
 Ct)  Tratt.  50.  in  Joan,  Sur- 
 fum  eft  Dominus ,  fed  eciam 
 hie  eft  veriras  Dominus.  Cor- 
 pus enim  Domini  in  quo  re- 
 furrexit  uno  loco  efle  opor- 
 
 tet  (the  Printed  Copies  abfurdly  read  poteft)  Veritas  ejus  ubique  diftufa  eft. 
 
 Neither  do  the  reft  of  the  Fathers  differ  from  his  Do<flrifle, 
 but  give  their  full  Confent  to  it. 
 
 Anafiafius  Nicanus  (k).  It  is  impojjlble  to  ima- 
 gine a  Body  without  a  Place,  and  other  things  with- 
 out which  it  cannot  be,  ejre. 
 
 Didymus  Alexandr.  (I)  proves  the  Holy  Ghoft 
 to  be  God*  becaufe  he  is  in  more  Places  than 
 one.  The  Holy  Ghofi  himfelf,  if  he  were  one  of  the 
 Creatures,  would  at  leaf  have  a  circumfcribed  for 
 bounded)   Subftance,  as  all  things  have  that  are 
 
 made But  the  Holy  Spirit,  feeing  he  is  in  mere 
 
 than  one,  has  not  a  bounded  Subftance.     And  after- 
 wards he  lays,  That  the  Holy  Ghoft  was  prefent  cumfcriptam. 
 with  the  Apoftles,  tho'  difperfecf  to  the  ends  of 
 the  Earth  ;  and  adds,  The  Power  of  Angels  is  al- 
 together a  Stranger  to  this. 
 
 Theodoret  (m)  makes  this  a  Conleauence  from 
 Angels  being  of  a  determinate  Subftance,  That 
 then  they  require  a  Place  to  be  in  :  For  only  the  Di- 
 
 E  v'mitji 
 
 (JO  In  Colteff.adv.Severianos  in 
 Bibl.  Pan.  Tom.  4,  Impoflibile 
 eft  cogitare  corpus  fine  loco, 
 &  finealiis  extra  quseeffenon 
 poteft,  &c. 
 
 (Q  De  Spiritu  $.  lib.  1.  Ipfc 
 Spiritus  S.  fi  unus  de  creaturis 
 effet,  faltem  circumfcriptam 
 haberet  fubftantiam,  licut  uni- 
 verfdcquae  facte  funt~~  Spi- 
 ritus |autem,  cum  in  pluribus 
 fit,  non  habet  fubftantiam  cir- 
 
 Angelica  virtus  ab  hoc  pror- 
 fus  aliena. 
 
 f  tn)  In  Genef.  qu.  3.  Tora  «£# 
 
26 
 
 Q  O/U&S 
 
 00  Dc-  5.  7ri«f.  Dm/.  2. 
 
 (p)  AdTrafimmd.  lib.  2.  c.  7. 
 Quod  aliquo  circumfcribitur 
 fine,  neceife  eft  uc  loco  tene- 
 atur  aut  tempore. 
 (q)  lb.  c.  18.  Si  verum  eft 
 corpus  Chrifii,  loco  utique 
 oporcec  contineri.  (The  printed 
 Copies  read  poteft  contineri, 
 without  Senfe.) 
 
 (V)  2»|M«  CV  ttifJULOlV  &1,  ovfy 
 
 ttliwoLJoy.  Or. it.  34. 
 
 0)  De  Fide  Orth.l.i,  c.  4. 
 
 0)  De  Statu  Aram*,  /.  2.  c.  5. 
 Nihil  illocak  corporeum :  om- 
 ne  illocale  hicorporeum  quo- 
 que  eft. 
 
 (uj  Ibid.  lib.  u  c.  18.  Hinc 
 patec  cmne  corpus  totum  fi- 
 mul  tangi  non  pctfe,  nee  in 
 qn  »  >co  eUequamhbet  mini- 
 mi..:, totum  pofle. ilhc 
 
 non  hubet  intcriora  fua  ubi 
 habet  fuperiora  fua,  nee  illic 
 e'excra  ubi  finiPra,  n^c  ante- 
 riora  illic  ubi  pofteriora. 
 (V)  In  Pfal.  124.  Spiritus 
 namque  ,tft  omnia  penecans 
 &  continens.  Non  enim  fe- 
 cund urn  nos  corporal^  eft, 
 utcumalicubi  adiit,  abfit  ali- 
 unde, &c. 
 
 full  View  of  the  DoUrints  and  Pra&ices 
 
 vinity,  fays  he,  as  being  undetermined,  is  not  in  a 
 Place.  And  eliewhere  («),  ipeaking  of  Chrift's 
 Body  after  the  Refurre&ion,  he  fays,  Still  it  is 
 a  Body ,  having  its  former  Circumscription. 
 
 Cyril  of  Alexandria  (V),  difputing  againfl:  thofe 
 that  thought  the  Son  was  begotten  of  the  Sut> 
 ftance  of  the  Father,  by  a  divifion  of  his  Sub- 
 itance,  fays,  If  the  Divine  Nature  did  admit  of 
 SeeJion  and  Divifion,  then  you  conceive  of  it  as  a 
 Body  ;  and  if  fo,  then  it  muft  be  in  a  Placef  and  in 
 Magnitude  and  Quantity  ;  and  if  endued  with 
 Quantity,  it  ecu! d  not  avoid  being  circumjenbed. 
 
 Fulgent his  (p)  alfo.  That  which  is  circumfcribed 
 by  any  End  for  Bounds  muft  be  contained  in  a 
 Place,  or  in  Time. 
 
 And  again  (<f),  fpeaking  of  Chrift's  Body  : 
 If  the  Body  of  Chrifi  be  a  true  one,  it  muft  be  con- 
 tained in  a  Place. 
 
 S.  Greg.  Nazianzen  (r)  makes  it  impojfible  for 
 one  Body  to  be  in  divers. 
 
 So  do's  Damafcen  (s)  make  it  impoflible  that 
 one  Body  mould  pais  thro"  another,  unlets  there 
 be  Ttfivov  ^tiimv'o/u^Jov,  that  which  divides,  and  that 
 which  is  divided. 
 
 Claud.  Mamertus  (t).  Nothing  illocal  is  corporeal', 
 every  thing  illocal  is  alfo  incorporeal. 
 
 And  again  {u).  It  is  plain,  that  no  Body  can 
 be  touched  wholly  together,  nor  can  the  leaft  Whole 
 yen  can  imagine,  be  in  one  Place,  fthat  is,  in  one 
 Point  J  And  he  inftances  in  a  Grain  of  Poppy, 
 or  the  leaft  part  of  ir,  That  it  ,  its  lower 
 
 Parts  there  where  it  has  its  upper  Partner  its  1 
 band  Parts  there   where  its  left-hand  Parts  are,  nor 
 its  Parts  before  there   where  it  has  its  Parts  behind. 
 
 S.  Hilary  (xj  ipeaking  of  Chriit  as  Gcd,  iavs, 
 He  is  a  Spirit  penetrating  and  ecu 
 For  according  to  m  he  is  not  corporeal,  jo  that  when 
 he  is  prefent  in  one  Place,  he  jhould  be   abftnt  from 
 another,  ejrc. 
 
 And 
 
of  the  Ancient  Churchy  relating  to  the  Euchariji.  27 
 
 And  elfewhcre  (y  ).     A  Man,  or  any  thing  like    (i)  L}h-  %  deTnrit ate.  \\omo* 
 him,  when  he  ts  in  a  VI ace  any  where ,  cannot  then 
 be  elsewhere  ;  becaufe  thai:  which  is  there,  is  contain- 
 ed where  it  is  ;  and  he  that  is  placed  any  where,   his 
 Nature  is  uneatable  to  be  every  where. 
 
 So  alio  Nazianzcn  (z,).  A  Vejjel  of  the  capacity 
 of  one  Meafure,  will  net  ccntaiq  two  Meafure  t  ;  nor 
 the  Place  that  will  held  cne  Body  ,  can  receive  two 
 cr  more  Bodies  into  it. 
 
 Again  (a)  a  little  after.  This  is  the  Nature  cf  £a)  pauh  pofi.  Tottm-m  #  « 
 Intellectual  Beings,  that  incorporeally  and  indiv/fibly  $$  mtyS  zyns,  ^w^-ms  xj 
 they  mingle  with  one  another,  and  with  Bodies. 
 
 And  eifewhere  (b)  he  proves  the  Deity  of  the 
 Holy  Ghoft,  becaufe  be  penetrates  all  intellectual, 
 pure,  and  mofl  [ubtile  Spirits  (as  the  Angels,  and 
 alfb  Apoftles  and  Prophets)  at  the  fame  time, 
 when  they  are  not  in  the  fame  places,  but  dipper  fed 
 
 aut  aliquid  ei  fimile,  cum  ali- 
 cubi  eric,  turn  alibi  non  eric » 
 quia  illttd  quod  eft  illic  con- 
 tinaur  ubi  fucrit,  infirma  ad 
 id  natura  ejut,  uc  ubique  fir, 
 qui  irfiftens  ahcubi  fit. 
 (\)  Or  at,    51.     'AyycHov    (&~ 
 
 vov>  xJi  CTU-^'A:%r  ivoi  tctt©- 
 
 (£)    Or  at.  37.     Atct    7mv^v 
 
 ICO 
 
 faejvs,  that  the  Holy  Spirit  is  un- 
 
 federally  ;  whi 
 circumfcribed. 
 
 S.  Bafil  ules  the  lame  Argument  (c)  to  prove 
 the  ft  me.  Every  one  of  the  other  Powers  we  believe 
 to  be  in  a  circumfcribed  Place  ;  for  the  Angel  that 
 was  prefent  to  Cornelius,  was  not  in  the  fame  place 
 that  he  was  in  when  he  was  prefent  to  Philip ;  nor  the  Angel 
 that  talked  with  Zacharias  at  the  Atar,  did  at  the  fame  time 
 fulfil  his  Station  in  Heaven.  But  the'  Spirit,  we  believe,  could  at 
 the  fame  time  all;  both  in  Abaccuk,  and  in  Daniel  when  he  was 
 in  Babylon,  ejre.  For  the  Spirit  of  the  Lord  filled 
 the  Univerfe.  Which  is  an  ill  Argument ,  if 
 Chrift's  Body  could  be  in  more  Places  at  the 
 lame  time. 
 
 Arnobhts  (d)  disputing  againft  tho  Heathens, 
 who  faid  that  their  Gods  did  inhabit  their  Sra- 
 tues,  whom  yet  they  believed  to  be  finite  and 
 bounded,  ur^es  them  thus.  The  Gods  that  inha- 
 bit in  Statues,  are  they  fivgle  Gods  that  are  in  Jingle 
 Statues  whole,  or  divided  into  fever al  parts  ?  For 
 cne  God  (finite  as  theirs  were)  cannot  be  in  many 
 Statues  at  the  fame  time,  nor  again  exifi  divided 
 into  Parts,  by  being  cut  afunder.  For  let  us  fuppofe 
 E  2  that 
 
 irt£»V,  Ki7ijo\cLTCoV—Xp   7<W- 
 
 (Y)  De  Spir.  S.  cap.  14.  *A>i- 
 
 nv<£J(jc£  $  KveJ.x  mThx^rvc, 
 
 T  OlK&MUki, 
 
 fdj  Lib.  6,  contra  Gentes. 
 In  fimulachris  Dii  habitant, 
 ftnguline  in  fingulis  coci,  an 
 partiliter  atque  in  membra 
 divifi  *  Nam  neque  unus  De- 
 us  in  compluribus  pocis  eft 
 uno  tempore  ineife  fimula- 
 chris, neque  rurfus  in  partes 
 fettione  interveniente  divi- 
 fus.  Conftituamus  enim  de- 
 cern raillia  firaalachrorum  t®- 
 
28  A  full  View  of  the  Do&rines  and  VraBices 
 
 to  efle  inorbe  Vulcani :  nun-    that  there  are  ten  thoufand  Statues  of  Vulcan  aU 
 
 quid  efle  ut  dixi,  decern  om- 
 nibus in  millibus  potis  eft 
 unus  uno  in  tempore  ?  Non 
 opinor.  Qua  caufa  ?  Quia  quae 
 funr  privata  fingulariaque  na- 
 tura mulca  fieri  nequeunt,  fim- 
 plicicatis  fuae  integritate  ferva- 
 ta  —  Si  hoc  merit  fumptum, 
 pofle  unum  in  omnibus  eodem 
 tempore  permanere,  autDeo- 
 rum  unufquifque  dicendus  ita 
 ipfum  femet  ab  ipfo  fe  divi- 
 dere,  ut  &  ipfe  fit  &  alter, 
 non  aliquo  difcrimine  fepa- 
 ratus,  fed  &  ipfe  idem  &  ali- 
 us ',  quod  quoniam  recufac  & 
 refpuit  afpernaturque  natura, 
 aut  innumeros  dicendum  eft 
 confitendumqi  efle  Vulcanos,  fi 
 in  cunftis  volumus  eum  dege 
 
 the  World  over  :  can  one  at  one  time  be  in  all 
 theft  ten  +houfand  Statues  ?  I  think  not.  If  you 
 ask,  TVhy  fo  ?  Even  becaufe  thofe  things  that  are  of 
 a  particular  and  fingular  Nature,  cannot  be  made 
 many ,  retaining  the  entirenefs  of  their  Jim fit city. 
 Again  :  -     —  If  this  be  f up  fifed,  that  one  Deity  can 
 
 dwell  in  them  all  at  one  time,  then  you  mujt  either 
 
 fay  of  every  God,  that  he  can  divide  himjelf from 
 
 himjelf  fo  as  to  be  the  fame,  and  another  too,  not 
 
 Jeparated  by  any  difference,  but  that  he  Jliall  be  the 
 
 very  fame,  and  yet  another  ;  which  becaufe  Nature 
 
 rtfufes  and  rejecls,  you  mufi  fay  and  confefs,  That 
 
 there  are  innumerable  Vulcans,  if  we  will  fuppofe 
 
 him  to  be  and  to  dwell  in  all  his  Statues  ;  or  elfe  that 
 
 he  is  in  none  of  them,  becaufe  Nature  prohibits  his 
 
 divifion  among  many.     All  this  would  be  very  ill 
 
 re  atque  inefle  fimulachris,aut    Reafoning,  if  he  believed  that  which  the  Church 
 
 erit  in  nullo,quia  efle  diyifus    0f  Rome  foes,  That  all  this  which  he  difputes 
 
 againft,  is  done  in  the  Eucharift. 
 
 S.  Ambrofe  (e).  Since  every  Creature  is  bounded 
 within  certain  Limits  of  its  Nature,  &c.  how  dare 
 any  one  call  the  Holy  Ghofi  a  Creature,  who  has  not 
 a  limited  and  determined  Virtue  ?  For  he  is  always 
 in  all  things,  and  in  all  places,  which  is  the  Property 
 of  the  Divinity,  and  of  Supreme  Rule. 
 
 And  afterwards  mentioning  that  place  of  the 
 Pfalmift,  Whither  jhall  I  go  from  thy  Spirit?  he 
 adds,  Of  what  Angel  dos  the  Scripture  Jay  thus  ? 
 of  what  Principality?  of  what  Tower?  What  An- 
 gelas Virtue  do  we  find  diff'ufed  among  many  ?  •  - 
 Who  can  doubt  then  that  to  be  Divine,  that  is  at 
 once  infufed  into  more,  and  is  not  feen  ;  and  that  to 
 Quis  ergo  dubitet  quin  divi-  ye  Corporeal,  which  is  feen  of  every  one,  and  held 
 num  fit,    quod  infunditur  ft.     ,    fj^  ? 
 
 ATettutian  (/)  alfo  proves  the  Deity  of  Chrift, 
 by  his  Prefence  in  every  place.  If  Chrift  be 
 only  Man,  how  is  he  every  where  prefent  with  thofe 
 that  call  upon  him  ?  feeing  this  is  not  the  Nature  of 
 Man ,  but  of  God ,  to  be  prefent  in  every  place. 
 
 natura  prohibetur  in  plurimis, 
 
 (e}  Lib.  deSpir.  S.  c,  7.  Com 
 omnis  creatura  certis  fuse  na- 
 turae fit  circumfcripta  limiti- 
 bus,  &c.  quomodo  quis  au- 
 deat  creaturam  appeUare  Spi- 
 ritumS.  qui  non  habeat  cir- 
 cumfcriptam  determinatamqi 
 virtutem  ?  quia  &  in  omnibus 
 &  ubique  Temper  eft,  quod  u- 
 tique  Divinitatis  &  Dominati- 
 ons eft  proprium. 
 
 Be  quo  hoc  Angelo  Scri- 
 
 ptura  dicic/de  qua  Dominati- 
 one  ?  de  qua  Poteftate  ?  Cu- 
 jus  invenimus  Angeli  virtutem 
 per  plurimos  efle  diflfufam  ?*-* 
 
 mul  pluribus  nee  videtur . 
 corporeum  autem  quod  vide- 
 tur a  fingulis  Be  tenetur  ? 
 (fj  Lib.  de  Tr innate.  Si  homo 
 tantummodo  Chriftus,  quomo- 
 do adeft  ubique  invocaturis  * 
 cum  h#c  non  hominis  natura 
 
 t ft  fed  Dei,  ut  adefle  in  omni  loco  po(fic, 
 
 Authoy 
 
ef  the  Ancient  Churchy  relating  to  the  Eucharift.  29 
 
 Author  Quaft.  ad  Antiock  (g)  denies  that  An-   CO  fl?jft  **•    Mfo  f  Ge* 
 
 gels  can  be  preient  in  many  places  at  once,  ^^^^3^^^ 
 o    ,     ,  1      -,-/•>    ^    ;>    -n  7  ;    j    r      j   w^H-v  w  cum  7p   pottm  suet- 
 
 and  adds,  That  it's  God's  Vroperty  only  to  be  found    ffJ^m  <     '    *    ' 
 
 in  two  places,  and  in  the  whole  World  at  the  fame 
 
 moment  of  time. 
 
 In  confequence  of  this  Do&rine  of  theirs  about  Bodies, 
 the  Fathers  in  the  laft  place  affert, 
 
 3  Affertion.  That  is  it  impoffible  for  one  to  dwell  in  him- 
 felf,  or  to  partake  of,  and  have  ones  own  Body  in 
 himfelf ;  becaufe  whatlbever  contains,  muft  be  great- 
 er than  that  which  is  contained  in  it ;  and  there 
 would  be  a  Penetration  of  Dimenfions ,  which  they 
 deny. 
 
 Cyril  of  Alex,  (h)  lays  it  down  as  a  Rule,  that  VO  De  Trin.  Dialog.  6.  M47*- 
 Nothing  can  partake  of  it  felf.  W¥  *"»  **#**<  *Jiv. 
 
 And  ellewhere  Q).  Seeing  nothing  can  partake  Q)  Ibid.Dial.$.fy  7.  '£^«cA?  $ 
 of  it  felf,  hut  this  is  with  relation  to  another  ,  it  wra  t&pw  fa 7r  ^\akI-^i 
 is  altogether  necejfary  to  affirm,  That  that  which  '***$  >  „  **$*i  f  ctv^f  ™ 
 partakes  fiouldbe  Merent  in  nature  from  that  ^S^^f^ 
 which  ts  partaked  of.  Kyf  $  (m^^ylt  fjp  K*w. 
 
 And  again  (k)  he  lays,  That  to  partake  of  QQ  Idem  in  Joan,  lib-  2.  c.  r, 
 ones  felf,  is  abfurd  fo  much  as  to  imagine  it.    .         u'om  *m*v  *™$*vov. 
 
 S.  Chryfoftom  (I)  (ays,  He   that  dwells  in  the    CO  Hm*  10.  in  Joan.  chat,  k 
 Tabernacle,  and  the  Tabernacle  it  felf ,  are  not  the    ^eodorerDial.j.  xAp'i>7wv 
 Jame  ;  but  one  thing  dwells  in  another  thing',  for  no-   1^7^^^/^, 
 thing  dwells  in  it  felf. 
 
 Gelafim  C/efarien.  (m).     The  Word  was  made    (m)Citat.  aTheodoret.Dial.r. 
 Flefi,  not  being  it  felf  changed,  but   dwelling  in   'ZvjfZv  *Kfv4ow$n&v  etaivv, 
 us.     The  Tabernacle  is  one  thing,  and  the  Word  is   %  *J*?  \  Kf^%  \  ¥*VV  2 
 another  ;  the  Temple  ts  one  thing,  and  God  that    0g^t  * 
 dwells  in  it  another. 
 
 See  alfo  the  like  Saying  in  Methodius,  cited  by  Vhotim  his 
 Bibliotheca.  Cod,  234.  pag.  920.  ult.  Edit. 
 
 In  a  word,  the  Fadiers  oppofe  all  Penetra- 
 tion of  Dimenfions  in  Bodies,and  fay  f»;,That  OQ  *»tor.  Vk.  m  nt.Cehbrej 
 
 .     .        rrn     r  -nil  i       Optmwes  de  Amma,  c.  10.  2«- 
 
 tt  is  impoffible  for   one  Body  to  penetrate  another  ^  $  M  «*pfl®-  #>#*»# 
 Body.  aMa]qv, 
 
 And 
 
3°  AffiU  View  of  the  Docfrb/cs  and  VraUkts 
 
 Co)  ikil cap.  ult.  Sic  did  pof-       And  the  fame  Author  fays  (c))  That  if  this 
 fetm  rniln  grano  coelum  con-  were  poffibje>  ym  might  t\m    r      7  .  x   H,alJen 
 
 it  [elf  might  be  contained  in  a  Grain  of  Millet. 
 The  Fathers  argue  againit  Matckny  upon  thij  Role,  That 
 whatsoever  contains  another  things  is  great  a   than   that  which 
 is  contained  in  it. 
 Cf)  ff.tref.  42  -fee.  7.  To  qfa-        So  do's  Epiphanim  (p).     So  dp's  Ttrtullian  (q). 
 iKJixQv (j£(oi"7>:  rzfcizxovSfix.      Irenaus  (r)  has  the  lame  Rule,  and  laughs  at 
 (q)  Contr.  Martion,  1. 1.  c.  1 5.      Marcions  God  upon  that  account. 
 
 f?j  t%tuMoL  Ct  X*  Gre£*  N#*jy  KP7»  *?t  the  Deity  has  no 
 
 Bounds,  by  this  Argument,  That  otberpvife  what 
 
 contains  would  be  greater  than  the  Deity  contained 
 
 therein. 
 
 (Q  Ad  Autolycum,  I.  2.  M«£*p        Theophylm  Antioch.  (t)  lays,  This  is  the  Troper- 
 
 $  £#  to  %>fiy  r  ws*tM*>       ty  of  the  Almighty  ond  True  God,  not  oAy  to  be 
 
 every  where^  but  to  infpeffi  and  hear  all  things.     Neither  is  he 
 
 contained  in  a  Vlace,  for  elje  the  containing  Place  would  be  greater 
 
 than  him/elf;  for  that  which  contains,  is  greater  than  that  which 
 
 .  is  contained  in  it. 
 
 I  will  conclude  this  Chapter  with  the  re- 
 (u)  DeFide  adPetr.c  g.  Una-  markable  Words  of  Fulgentius  (ji).  Every  thing 
 juaque  res  ita  permanet,  ficut  f0  remains,  as  it  has  received  of  God  that  it  (l.culd 
 a  Deo accepit  ut  diet,  alia  qui-    /  \i  ■  1+1  l  1       1-. 
 
 demfic,  alia  autem  fie.  Neque    ?'*  cne  Cn  thtS  ma*n"*  Panther  on  that,      bcr 
 enim  fie  datum  eft  corponbus    **  *r  not  gww  t0  Bodies  to  exiH  after  juch  a  man- 
 tit  finr,  ficut  fpirkus  accepe-    ner  as  is  granted  unto  Spirit sy  &c. 
 runt,  &c. 
 
 CHAP. 
 
.  cfthe  Ancient  Church,  relating  to  the  Euchtrifl.  31 
 
 CHAP.    VI. 
 
 The  Sixth  Difference. 
 
 The  Church  of  Rome  ( fuitably  to  the  grange  Doctrine  it 
 teaches  about  Chrifi' s  Body  and  Blood  )  teaches  m  not  to  be-, 
 lieve  the  Report  our  Senfes  make,  That  the  Subftance  of  Bread 
 and  Wine  remain  in  the  Sacrament ;  but-  to  pafs  a  contrary 
 Judgment  to  what  they  inform  m  herein.  But  the  Fathers 
 teach  the  contrary,  That  we  may  fecurely  relie  upon  the  Evidence 
 of  our  Senfes,  as  to  any  Body,  even  as  to  the  true  Body  of 
 Chrifi. 
 
 THat  the  Church  of  Rome  would  not  have  us  in  this  Matter 
 to  attend  to  the  Evidence  of  Senfe,  is  needlefs  to  prove, 
 fince  nothing  is  more  common  than  co  hear  them  call  up- 
 on us  to  diftruft  them,  and  to  believe  againft    *  AdParoch.  de  Euchar.part.  2. 
 
 their  Report.  Thus  che  Trent  Catech.fm  *  teach-    num.  25. Nullam  Elemen- 
 
 es  US  to  believe,  That  no  Subftance  of  the  Ele-  torura  fubftantiam  remanere, 
 vents  reruns  ,n  the  Euchanft,tho'  netting  fiems  Jgg  f  *££*  "g 
 more  ftrange  and  remote  from  our  Senjes  than  this.  po(fir# 
 And  again  \,  We  fo  receive  the  Body  and  Blood  f  lb. «.  46.  Corpus  &  fangui- 
 of  Chrifi,  that  yet  we  cannot  perceive  by  our  Sen-  nem  Domini  ica  fumimus,  ue 
 fes  that  it  is  truly  fo.  «men .  <l™d  w*  fic>  fenflbuS 
 
 As  for  the  Fathers,  they  are  Strangers  to  this  Perc^  non  pocd1' 
 Doctrine,  nor  did  they  betray  the  Chriftian  Caufe  in  this 
 manner,  by  taking  away  all  Certainty  from  the  Teftimony 
 of  ourSenles.  They,  on  the  contrary,  proved  the  Truth 
 of  Chrilt's  Body  againft  the  Valentinians,  the  Marcionites,  and 
 other  Hereticks,  by  this  Argument,  which  the  Church  of 
 Rome  rejects ;  they  made  their  Appeals  frequently  (as  S.  John 
 had  done  before  them )  to  what  had  been  feen  with  Mens 
 Eyes,  to  what  their  Ears  had  heard,  and  their. Hands  had 
 handled,  without  any  fufpicion  of  their  being  deceived. 
 
 Thus  Irencem  (a)      This  meets  with  them  who    (£)  m  ^  ^  H^  ^  £ 
 
 jay,  That  Chrifi  fuffered  only  Jeemmgly  .  For  if  he    Hoc  aucem  &  illis  occurrir,  qui 
 
 did  not  truly  fuffer,  no  Thanks  are    due    to  him,    dicunt   eum  putative   paflum  : 
 
 when  there  was  no  Pa/Jion.  And  when  he  fliall  be<rin    Sl  enim  KOn  ver^  Pai^us  e^> 
 
 truly  to  fuffer,  he  will  feem  a  Seducer  ,  when  he    n"J{?  &ra^ei>  ^m  nulla  fueric 
 J        J  JJ    7  J  >         j  pafljo,    Et  nos  cum  mcipiemus 
 
 exhorts 
 
32  A  full  View  of  the  Do&rwes  and  Pra&ices 
 
 vere  paci,  feducens  videbitur,  exhorts  us  to  fuffer  Strifes,  and  to  turn  the  ether 
 adhortans  nos  vapulare :  &  al-  cheek  tf  he  firfi  M  mf  ^r  ^  ^  b  d 
 teram  pratbere  may.hlam,    11         r     rJ 7      f  J  ,  J  J?  .      .  . .  ,  , 
 
 ipfe  illud  non   prior  in  veri-   "*  he  l^uctd  them,  in  Jceming  to  he  that  which  he 
 tate  partus  eft.     Et  quemadmo-   was  not  ;  fo  he  [educes  w,  whilfl  he  exhorts  us  to 
 dumillos  feduxit,  ut  videretur  fuff'er  the  things  which  he  did  not  fuffer. 
 ipfe  hoc  quod  non  erat,  &  nos 
 feducic  adhortans  perferre  ea  qua?  ipfe  non  pertulic. 
 
 fbj  Id.  lib.  5.  'cap.  i%  frame  Again  (b).  Thefe  things  were  not  done  feeminzly 
 Theodore^  Dial    2.    0,> Jh,    ml     ^  m     ^    y  ^    f     jf  b       .        J' 
 
 dhnMatiyivzlo-  &$td£v*)»  be  "Man  when  he  was  not  Jo,  he  neither  did  re- 
 
 SfcoTr©-^  \<pcuv{\o    dvQfwr©-,  mam  the  Spirit  of  God,  which  he  truly  was,  fince 
 
 Itm  0  hZ  W  efanQdas  ipetvz  a  Spirit  is  invifible,  nor  was  there  any  Truth  in 
 
 <ov£wl  0eS^  M  tiffin  ri  him  ;  for  he  was  not  that  which  he  appeared  to  be. 
 
 W£  •  «  £  a  l*$v*  «>  ?e  th° .u8htJ  >  .lou  fee>  ^dity  enough  to 
 tpcuvelo.  lciy>   inat  ^hriit  appeared  what  he  was  not. 
 
 But  what  abfurdity  can  this  be  to  them  that 
 
 lay,  it  is  conftandy  fo  in  the  Sacrament,  where  that  appears 
 
 fo  and  fo,  which  is  not  fo,  as  the  Bread  and  Wine,  accord- 
 
 ing  to  them,  do's  ? 
 
 ,  A     .  ...  '  ,  Again  (c).     As  Chrifl  therefore   rofe  again  in 
 
 Hffe'S   t  *****  of  our  Fkfl,    andfl^ed  to  hi  D>fc, 
 
 ftantia   refurrexit  &   oftendic   t les  the   trm*  °J   T^  Nails  and  the  Opening  of  his 
 
 difcipulis  flguram  clavorum  &    Side,  and  thefe  are  Indications  of  his  Flejh  which 
 
 apertionem  lateris  •,  ha?c  autem    arofe  from   the  Dead  ;  fo  alfo  ,  he  fays  ,  he  will 
 
 funt  indicia   earns  ejus  qU*    raife  m  up  y    ^  -p^^ 
 
 furrexit  a  mortuis  j  fie  &  nos,        V-   *   //■    /  1/  t-  •   ft  %*      •     •  r\ 
 
 inquic,  fufcitabit  per  virtucem  Tertulhan  alio  argues  thus  againft  Marcion  (d). 
 fuam.  Believe  it,  he  chofe  rather  to  be  born  ( which  Mar- 
 
 id)  De  came  Chrifli,  c, ,  $.  Ma-   cion  thought  abiurd)   than  in  any  refpetf  to  lie, 
 
 Mt*  a^mentlri  '&  "uTde^in  md  that  "£***&  hM*V \  f°  M  t0  carry  Flefi  a^otit 
 
 fem^u^ScJcii^  him  hanf without  Bones    [olid  without  Mufcles, 
 
 ret  fine  oflibus  duram,fine  muf~  bloody  without  Blooa,  cloathed  without  a  Garment, 
 
 culis   folidam ,   fine   fanguine  craving  Food  without  Hunger,  eating  without  Teeth, 
 
 cruentam,  fine  tunica  veftitam,  fpeakinr  without  a  Tongue,  fo  that  his  Speech  was  a 
 
 quentem,  ut phantafma auribus  Voice.  Then  he  lnftances  m  Chairs  fhewing 
 fuerit  fermo  ejus  per  imagi-  his  Hands  and  Feet  to  his  Difciples  after  his 
 nemvocis.  Refurre6lion:  Beheld,  lays  he,   it  is  I  my  felf; 
 
 for  a  Spirit  has  not  Fleflj  and  Bcnes.     But,  as  he 
 
 en-  0  j   •  \.  c  „•     ~    RO^s  on,  according  to  Marcion s  Interpretation, 
 Ecce  fallit  fc  decipit  &  circum-   ^777',  &    7  j     ■  1     ■ 
 
 Tcnic  omnium  oculos,  omnium  Behold,  he  cogens,   and  deceives,  and  circumvents 
 
 aU 
 
taftus.   Er^o  jam  Chriftum  non 
 
 de  coelo  deferre  dcbucras,  fed 
 de  aliquo  circulatorio  ccecu,&r. 
 
 of  the  Ancient  Churchy  relating  to  the  Eucharijl.  33 
 
 all  Mens  Eyes,  all  Mens  $ettfes3  all  their  Approach-    fenfus,  omnium  acceffus  &  con 
 es  and  Tenches.     Thou  therefore  jhouldfi  not  have 
 brought  down  Chrifi  from  Heaven,  but  from  Jome 
 Society  of  Juglers,  &c. 
 
 Again  (e).  Now  when  the  Flcflj  of  Chrifi  is 
 found  to  be  a  Falfity,  it  follows  aljo,  That  all  the 
 th'mgs  done  by  the  Flefi}  of  Chrifi,  are  faljly  acted', 
 fuch  as  his  meeting  Ferfons,  his  touching  them,  his 
 Converfaticn,and  even*  his  Miracles  themfelves,&c 
 
 (e)  Idem.  adv.  Marcion.  I.  g.  r.8. 
 Jam  nunc  cum  mendacium  de- 
 prchenditur  Chrifti  caro  ;  fe- 
 quitur  uc  &  omnia  qua?  per 
 carnem  Chrifti  gefta  Tunc,  men- 
 dacio   gefta  Cunt ,   congrefTus. 
 
 conta&us,  conviclus,  ipfse  quo- 
 que  virtutcs.  Ibid,  An  credamei  de  interiore  fubftantia?,  qui  fit  de  exceriore  fruftratus  .<* 
 quomodo  yerax  habebitur  in  occuko,  qui  fallax  repertus  in  aperco  I 
 
 And  when  Marcion  had  inilanced  in  the  Appearances  of 
 Angels  to  Abraham  and  to  Lot,  like  Men,  meeting  with  them, 
 and  eating ,  and  doing  that  they  were  com- 
 manded, Tertullian  answers  {  f),  Knew  that  this 
 is  not  granted  neither,  that  thofe  Angels  had  only 
 feeming  Fleflj,  but  of  a  true,  folid,  humane  Sub- 
 stance. 
 
 He  adds  afterwards  (g),  It  fuffices  me  to  de- 
 fine that,  which  is  agreeable  to  Gcd,  viz.  the  truth 
 of  that  thing,  which  he  has  made  the  Object  of 
 three  Senfes  that  tefiifie  it,  viz.  Sight,  Touch,  and 
 Hearing. 
 
 And  again  (h) ,  Then  now  honourefi  thy  God 
 with  the  Title  of  Fallaciou(nefs?  if  he  knew  himfelf  honorasfaIlaci-ititulo,fi  aliud  fe 
 to  be  another  thing,  than  what  he  made  Men  to  be-   efF< 
 lieve  he  was. 
 
 And  in  his  next  Book  againft  Marcion  (i).  The 
 Argument  of  the  Wc?nan  that  was  a  Sinner  belongs 
 to  this,  to  prove  that  when  (he  kijjed  cur  ford's 
 Feet,  watred  them  with  her  Tears,  luiped  them 
 with  her  Hairs,  and  anointed  them,  Jhe  then  hand- 
 led the  Truth  of  a  folid  Body,  and  not  an  empty 
 Fhantbme. 
 
 Again,  in  the  lait  Chapter  (k).    Why  do's  he 
 
 offer  to  their  inflection  his   Hands  and  his  Feet, 
 
 which  are  Members  conffiing  of  Bones,  if  he  had   bus  confhnt,  fi  offa  non  habe- 
 
 no  Bones?  Why  did  he  add,  and  know  that  it  is   bac?  Gx*d)tcit9&fciMe  quod 
 
 I  my  m,  to  wit,  whom  they  had  known  before  to   ^  >*>  3uem  fdhc<*  corPc~ 
 7      J  j    i ?    n    7   '  J       . ,  J  *,,        reum  retro  noveram  ? 
 
 have  had  a  Body  ?  b  May 
 
 (f)  Ibid.c  9.  Scito,  nee  illud 
 concedi  tibi,  ut  putaciva  fueric 
 in  Angelis  caro,  fed  vera?  &  fo- 
 lid x  fubitantia?  humane. 
 
 Cg)  Ibid.  c.  10.  Sufficic  mihi 
 hoc  demure ,  quod  Deo  con- 
 gruic,  vericatem  fcilicec  illius 
 rci,  quam  tribus  ceftibus  fenfi- 
 bus  objecic,  vifui,  tactui,  au« 
 dicui. 
 
 (Ji)  Ibid,  c.i  1.  Jam  Deum  tuum 
 honorasfallacii'ticul 
 efle  fciebac,  quarn  c 
 nes  fecerac  cpinari, 
 
 (1)  Lib.  4.  c.  \3,  Illius  pecca- 
 tricis  femiria?  argamencum  eo 
 pertinebic,  uc  cum  pedes  Do- 
 mini ofculis  figeret,  lacrymi; 
 inundarec,  crinibas  decergerec, 
 unguento  perduceret  ,  folidi 
 corporis  vericatem,  non  phan- 
 tafma  inane  tra&averit. 
 (b)  Ibid.  c.43.  Cur  autem  in- 
 ipeclui  eorum  manus  &  pedes 
 fuos  offerr,  qua:  membra  ex  oili- 
 
34  A  full  View  of  the  Dotf  vines  and  Pva&ices 
 
 May  hoc  we  ask,  agreeably  to  this  Reafbning  of  Tirtul- 
 lian,  Why  do's  Chrift  offer  to  our  fight  the  Accidents  of 
 Bread  and  Wine,  if  there  be  no  Bread  and  Wine  remaining 
 in  the  Eucharift  ;  efpecially  when  what  we  fee,  we  knew  to 
 be  Bread  and  Wine  before? 
 
 But  the  moft  remarkable  Teftimony  of  Ter~ 
 CI)  De  Anima,  cap.  17.  tullians  is  in  his  Book  de  Anima  Q),  whereon 
 
 fct  purpofe  he  oppofes  the  Academicks ,  that 
 would  not  have  Men  givccredit  to  their Senfes. 
 Nulla  fcnfuum  fruftratio  caufa    He  urges  againft  them,  That  there  is  no  Abufe 
 carer,  quod  fi  caufj*  fallunt  fen-    0f  the  Smfes  yut  has  a  Caufe   0f  lt     and  #  far 
 lus,&  per fcnfusopimor.es, jam     /,      r      ?      ■       +1     c     r  J   Z   rtJ-  •        1    +l 
 
 nee  in  fenfibus  confiituenda  CauJes  deceive  the  Senjes,  and  our  Opinions  by  them, 
 fallacia  eft,  qui  caufas  fequun-  the  Fallacy  is  not  to  be  charged  upon  our  Senfes,  that 
 tHr,  nee  in  opinionibus  qui  fen-  follow  thoje  CauJes  ;  nor  upon  cur  Opinions,  that  are 
 fibus     diriguntur    fequentibus    direthd  by  our  Senfes,  which  follow  thofe  Caufes. 
 
 mTanr^^3!15'  Acade"    And  aftewards  he  cries  out,  O  thou  mala- 
 
 mia  procaciilima  l  Tocum  vita?  ,  7        ,  n     1        ,   . >  .        , 
 
 ftatum  evertis,  omnem  nature  fert  Academy,  what  deft  thcu  do  ?  fin  charging 
 ordinem  turbas,  ipilus  Dei  pro-  Deceit  upon  the  Senfes)  Thou  evert  urne ft  the 
 ^££nuciamexcacas?quicundis    whcle  State  of  Life,  thcu  difturbeft  all  the  Order 
 
 of  Nature  ,  thou  blindeft  the  Providence  of  God 
 him f elf,  who  (according  to  thee)  has  fet  lying 
 and  deceitful  Senfes  as  Lords  over  all  his  Works, 
 for  to  under  ft  and ,  inhabit ,  difpenfe  ,  and  enjxy 
 them,  ejre. 
 
 —lt  is  no  ways  lawful  and  ft  to  call  thofe  Senfes 
 
 cperibus  fuis  intelligences,  in- 
 colendis,  difpenfandis,  fruen- 
 difque  fallaces  &  mendaces 
 Dominos  przfecerk  fenfus^c. 
 
 ■ — -Non  licet,  non  licet  nobis 
 in  dubium  fenfus  iftos  devocare, 
 ne  &  in  Chrifro  de  fide  eorum 
 deliberetur }  ne  forte  dicatur, 
 quod  fallo  Satanam  profpecta- 
 ritde  coelo  pnrcipkatum  j  aut 
 falfo  vocem  Patris  audierit  de 
 lpfo  teftifkatam  i  aut  deceptus 
 fit  cum  Petri  focrum  tctigic, 
 aut  alium  poflea  ungue,nti  fpi- 
 
 in  queftion ,  left  we  fliould  doubt  of  their  Credit 
 even  in  Chrift  him f elf ;  left  it  (liculd  be  faid,  that 
 he  falfty  Jaw  Satan  thrown  down  from  Heaven, 
 cr  falfty  heard  his  Fathers  Voice  tcftifying  concern- 
 ing him,  or  was  deceived  when  he  touched  Peter'j 
 Wives  Mother,  or  perceived  afterwards  a  different 
 Scent  of  the  Ointment  which  he  accepted  for  his 
 ritum  fenferit,  quod^in  fepul-  Burial,  and  afterwards  a  different  Tafte  of  the 
 turam  foam  acceptavit  *  dium  V/lm  ^^  fo  confecrated  in  memory  of  his  Blood. 
 pojtea  vim   aporem,  quod  in  fan-  AT  •  7  -\r  ^  1    r  J   ■      1  ■      a*,  ai 
 
 gun*  fiu  menionamconJecrLtt.    :NVtber    ?"  NaUYe  fhufed.  tn  >,  Jt°fiks' 
 
 *—  Atqui  ne  in  Apoftolis  qui-  Faithful  was  their  Sight  and  Hearmg  in  the  Mount', 
 dem  ejus  ludificata  natura  c(\.  faithful  and  true  was  the  Tafte  of  that  Wive  which 
 Fidelisfuit&vifiis&audkusin  'was  Water  before  ,  at  the  Marnare  in  Galilee; 
 SfcaS.URtJS   ***«  ^ThomasV  Touch,  vbo  ^reufen 
 
 Galilxa; ;  fidelis  &  taftusexinde 
 creduli  Thorns 
 
 licved. 
 
 Recite 
 
of  the  Ancient  Churchy  reLtting  to  the  Encharifl. 
 
 55 
 
 Recite  Johfl'j  Tefiimony  :  That  which  we  have 
 feen,  fays  he,  which  we  have  heard,  which  we 
 have  feen  with  our    'Eyes ,  and  our   Hands  have 
 
 Rccira  Johannis  tejlatiwcm  : 
 Quod  vidimus,  inquit,  quod  au- 
 divimus,  oculis  noftris  vidimus, 
 &  manus  noftrx  contreclave- 
 
 handled  of  the  Word  of  Life.     This  is  all  a  falfe   rune  de  fermone  vit.t.     ba 
 
 Teftificatltn,    if  the   Nature  of  the   Senfe    of  our  utique  teftatio,  fi  oculorum  & 
 Eyes,  and  Ears,  and  Elands  is  a  Lie  and  a  Cheat,   murium  &  manuum  fenfus  natu- 
 
 And  in  the  next  Chapter  fw;.    The  Under-  fmj  Capml^  videtur  intelle- 
 fianding  feems  to    life    Senfe   as    a    Leader  ,    an    ftus  duce  uci  fenfu,  &  auftore 
 Author ,  and  principal  Foundation  ;    neither    can 
 Truths  be  laid  hold  of  without  it. 
 
 S.  Aufiin  teaches  the  fame  (n)  Do&rine.  Our 
 Eyes  do  net  deceive  us,  for  they  can  only  report  to 
 the  Mind  how  they  are  affecled.  — — If  one  thinks 
 that  an  Oar.  is  broken  in  the  Water,  and  when  it  is 
 
 &  principal!  fundamento,  nee 
 fineiilo  veritates  polle  contingi. 
 
 (n)  De  vera  Kelig.  cap.  33.  Ne 
 ipfi  quidem  oculi  fallunt ;  non 
 enim  renunciare  poilunt  animo 
 nifi  affectionem   fuam. Si 
 
 taken  out  of  the  Water  made  whole  again,  he  has 
 not  a  Bad  Reporter,  but  he  is  an  ill  Judge.  For 
 the  Eye,  according  to  its  Nature,  neither  could  nor 
 ought  to  perceive  it  ctherwife  while  in  the  Water  ; 
 For  if  the  Air  is  a  different  Medium  from  Water, 
 it  muft  perceive  it  one  ways  in  the  Air,  and  another 
 ways  in  Water.  Therefore  the  Eye  fees  rightly  ; 
 for  it  was  made  only  to  fee  :  But  the  Mind  judges 
 amifs,  cjre. 
 
 So  alio  S.  Hillary  (0).  He  takes  away  their 
 foohjlo  Raflme/s,  who  contend  that  cur  Lord  was 
 feen  in  the  Flefo  in  a  deceitful  and  falfe  Bodv  ; 
 that  the  Father  feigning  Truth,  fliewed  him  in  the 
 habit  of  falfe  FUJI),  (  as  the  Romanifis  make 
 Chrift's  Body  to  be  (hewn  in  habitu  falfi  panis) 
 not  remembring  what  was  faid  'after  his  R.efurre- 
 clion  to  the  Ape  files  that  thought  they  faw  a  Spirit',    cordantes  port  refurreftionem 
 
 Why  are  ve   troubled,^.  Behold  my  Hands  cor?0™   ^ncum    fe  videre 
 
 m     iy        ■n-/         •       •    •     t  r\c     c  c    •  •  credennbus   Apoftolis    didum 
 
 and  my  Feet,  that  it  is  I  my  felt ;  for  a  Spirit  e&,  £«id  contJbati,  &c.  Mete 
 
 has  not  Flefh  and  Bones,  as  ye  fee  me  have.  manta  &  pedes  meot,  quoniam 
 
 ipfe  ego  fum,  palpate  &  videte, 
 quoniam  fpiritm  carnem  <&  ojja  non  habet,  ficut  me  videtis  habere, 
 
 Epphanms  (p)  is  very  large  in  arguing  the  Truth  of  Chrift's  CpJHmfaz* 
 Body,  from  what  was  fenfibly  done  to  his  Body  ;  and  if  he    P 
 argues  truly,  then  what  is  fenfibly  done  to  the  Bread  in  the 
 Eucharift,  proves  the  Truth  of  Bread  remaining, and  not  on- 
 ly the  Appearance  of  it.  F  x  He 
 
 quis  remum  frangi  in  aqua  opi- 
 natur,  &  cum  inde  aufertur  in- 
 tegral, non  habet  malum  inter- 
 nuncium,  fed  malus  eft  judex. 
 Nam  ille  pro  natura  fua  non 
 pctuit  aliter  in  aqua  (entire,  nee 
 aliter  debuit.  Si  enim  aliud 
 eft  aer,  aliud  aqua,  juftum  eft 
 ut  aliter  in  aere,  aliter  in  aqua 
 fentiatur.  Q^uare  oculus  refte 
 videt ',  ad  hoc  enim  faftus  eft 
 ut  tantum  videat :  fed  animus 
 perverfe  judicat,  &c* 
 Co)  In  Pfal.  137.  Tollit  flul- 
 tifiimam  eorum  temeritatem, 
 qui  fruftrato  falfoque  corpore 
 Dominum  in  came  vifum  elfe 
 contendunt  ;  ut  eum  Pater 
 ementita  veritate  in  habitu  fal- 
 fi? carnis  oftenderit  ;    non  re- 
 
A  full  View  of  the  DoBrines  and  VraUices 
 
 fqj  Ibid.  Refut.  4.   n*K  vvh- 
 (r)  Ibid,  Refut.  10.&11.  2«- 
 
 Cv   $AvJA07A;  7TCcTtf£. 
 
 TJjV  Apis   to  cm^AlQ-  tuSto? 
 
 fsj  Ibid.  Refut.  14.    Ovk  ikr 
 
 f©~     W^O,    Atti  A<fi)S    AVd-fCO- 
 r7THAi' 
 
 (tj  lb.  Refut.  \6.  AoMffis  $  « 
 
 etf5^©~,  «  -mv&fJjA)  h  qavJchtia, 
 
 fy  AVASAOlV, 
 
 fuj  Refut.  6$. 
 
 "XT'    «&$fow    7wV    (XA$ifj ac$  iw 
 
 6tfl(AU&0©~* 
 
 (x)  Ibid.  Refut.  71 
 
 He  asks  Marcion  (q),  How  could  he  be  taken 
 and  crucified,  if,    according  to  thy   faying,  he  could' 
 
 not  be  handled? FjT  thou  canfb  not  define  him 
 
 to  be  a  Vhantome,  whom  thou  confeffeft  to  fall  un- 
 dtr  the  Touch. 
 
 Again  (r)  he  argues,  That  Chrift  had  a  true 
 Body ,  becaufe  he  went  into  the  Plwi fee's 
 Houfe  and  iat  down.  That  which  fits  down,  ir 
 a  bulky  Body. 
 
 And  when  the  Woman  warned  his  Feet  with 
 her  Tears,  he  adds.  Not  the  Feet  of  a  Vhantome. 
 And  kiffed  them ,  perceiving  his  Body  by  her 
 Touch.  And,  What  Feet  did  foe  kifs,  but  the  Feet 
 made  up  of  Flejh  and  Bones,  and  other  Parts  ? 
 
 So  again  ( s ),  the  Woman  that  touched 
 Chrift  and  was  healed,  Jhe  did  not  touch  Air, 
 but  fcmething  Humane  that  might  be  touched. 
 
 Again  (t).  An  Imaginary  thing,  or  Wind,  or  a 
 Spirit  or  Vhantome,  admits  neither  of  Burial  nor  a 
 Refurretlion.  But  why  may  not  a  Phafttome 
 as  well  be  buried  and  railed  ,  as  Accidents  be 
 broken  and  diftributed ,  when  no  Bread  re- 
 mains ? 
 
 Again,  he  obferves  (u)  from  that  of  his 
 kneeling  down  and  praying,  That  all  this  was 
 done  %»  tttoQeict,  becaufe  his  Difciples  faw  him, 
 and  he  was  found  to  his  Difciples  under  their 
 Touch. 
 
 So  alfo  concerning  Chrift's  Crucifixion,  he 
 obferves  (s),  That  the  piercing  his  Hands  and 
 Feet  with  Nails,  and  handling  of  them  to  do  it,  could  not 
 be  J&wim  ^  a^iv\A(jfjjA,  an  imagination  or  fliew.  But  if  the  Church 
 of  Rome  fay  true,  he  is  out ;  for  it  is  only  J$M<ns  and  a  Phan- 
 tome, when  I  chew  and  faften  my  Teeth  in  the  Holt,  there 
 being  no  Subftance  that  I  bite. 
 
 He  afterwards  (y)  challenges  Marcion  fron 
 that  Expreffion,  He  was  known  in  breaking  of 
 Bread.  How,  fays  he,  was  this  breaking  of  Bread 
 performed  ?  was  it  by  a  Vhantome,  or  from  a  Bo- 
 dy (z)  bulky,  and  really  acting  it  ? 
 
 Here 
 
 Cj)  Ibid.  Refut.  77.  Tl'oSiV  n 
 x,\aoi{  t  Afht  iyivzlo; 
 
 'T7T0  QA'fluoiA!* 
 
 (jj  'Evspy&vlQ-  lymfi  haJ 
 
of  the  Ancient  Church,  relating  to  the  Eueharift.  %j 
 
 Here  I  may  well  obferve,  That  if  the  very  breaking  of 
 Bread,  argues  a  true  Body  that  did  perform  that  thing  ;  how 
 much  more  forcible  is  our  Qiieftion  to  the  Romanics,  What 
 means  the  mention  of  Bread  broken  in  the  Eueharift,  (as 
 Chrift  is  faid  to  break  Bread)  if  nothing  be  broken  at  all  but 
 only  in  (hew  and  appearance  ? 
 
 Epiphanim  alfo  elfewhere  (^) {ays, when  Chrift  (fJ  Haref.  64.  fee.  12,6.    Ovx, 
 (hewed  to  them  Mofes  and  Ellas  in  the  Mount,  «yk*6'  «  **»W?  7^  Aot- 
 He  did  not  pre  ent  an  Imao-e  or  a  Tbantome,  ax  m-    «  *M/j  >  ,,/w 
 tt?idmg  to  deceive  his  Apofles  ',  but  Jhew  d  what 
 they  were  really. 
 
 Athanafms  Qf)  fays,  Chrifi  did  both  eat  Meat,    QJ  Orat.  2.  de  Afcen.  Cbriftu 
 and  permitted  bis  Body  to  be  touched  by  his  Difciples, 
 that  not  only  their  Eyes,  but  alfo  their  Fingers  might 
 
 be  brought  in  for  JYitneffes  of  the  Truth ;  fo  remo-   Avms  j*  tpaflcLtnas  r  \m-$kfr 
 ving  all  fufpicion  of  a  Phaniome  or   Ghoftly  Ap- 
 pearance. 
 
 S.Chryfofiome  (c)  brings  in  Chrift  faying  thus.  CO  &s  R'furreZt.  Horn.  9.  Lau 
 It  is  not  my  way  to  meek  or  abuie^  with  a  falfe  ^1^  {&££ 
 appearance.  If  the  Sight  is  afraid  of  a  vain  Image,  phantafmate  \  vanam  imaginera 
 the  Hands  and  Fingers  may  find  out  the  Truth  of  vifus  fi  timet ,  veritatem  cor-- 
 my  Body.  Ferhaps  fome  Mift  may  deceive  the  porisniar.us  &  digitus  explores 
 Eyes  ;  but  a  corporal  Touch  owns  a  Body.  Poteftforcaifealtqua  oculos  c*- 
 
 JAlfoelfewhL  W,  fpeakingofieingand  %1S%gK^ 
 Hearing,  he  lays,  Bj  thefe  Senfes  we  learn  all  (J)  Horn.  29.  in  Joan.  Aid  ^ 
 things  exatlly,  and  fcem  Teachers  worthy  of  credit,  td&h<ntov  r^wv  n^£$  jiblvJa 
 concerning  fuel  things  which  we  receive  by  our  W^Jf*  ^ff%  $  %$*? 
 Sight  cr  Hearing  feeing  we  neither  feign,  nor  fpeak    ^  jfift?  3fi283^fc 
 
 But  left  any  one  mould  pretend,  that  the 
 Eueharift  is  a  Myftery,  and  that  in  fuch  things  our  Senfes 
 may  impofe  on  us,  and  deceive  us,  it  is  very  remarkable  how 
 this  Father  diftinguifhes  betwixt  them. 
 
 ^  He  tells  us  (e)  wherein  Deception  do's  confift,  f  0  Mom.  1$,  in  Ep.  ad  Ephef. 
 viz;,  when  a  thing  do's  not  appear  to  be  what  it  ts,  "?l*v  7?  !®  f*  ^vi)d->  *^' 
 but  af pears  to  be  what  it  is  not.  But  he  makes  a  ***  m  ***  c/Wu> 
 Myftery  to  be  another  thing  (/),  viz.  when  (f)  Horn.  7.  in  1  ad  Con  Mv- 
 wg  fee  not  what  we  believe,  but  fee  one  thing,  and  wejtov  v&k£%qv  i%^  h**m 
 believe  another  thing  ;  For  this,  lays  he,  is  the  Na-  ^  ™&v*m%  &X  ci-n&  °P»" 
 ture  of  cur  Mjferies.  *$* $  t*f&  mpvoufy  •  maun 
 
 b.  Auflm    fac. 
 
38  A  pill  View  of  the  DoUrines  and  Practices 
 
 (£)  Serm.de  Temp.  161.  Cujus  S.  Aufiin  (r)  makes  the  concurrent  Tcftimo- 
 prafentiam  agnoicac  oculus  at-  f   g     £     efpecially   that    of  Feeling,  to 
 
 trectet  manus,  digitus  perfcru-      /      r  —   .      7     r£  J  '    r^,        1  ** /. 
 
 tctur. Si  force  diceremus  8!ve  fiimcient  ailurance  to  us.     Thus  he  lays. 
 
 Thorns  cculos  fuiile  deceptoSj  7 here  is  no  caufe  to  doubt  of  Chri/Fs  Refurrecricn, 
 at  non  potiemus  dicere  manus   whofe  pre  fence  the  Eye  dos  &wny  the  Hand  handles, 
 
 fruftratas*  in  refurreftionis  e-   ancl  tfa  FmzerJ  ermine. If  we   perhaps  fhould 
 
 mm  mamfefta cione  de  aipecm    r       .-r/      nri  1      r-  2      •      / 
 
 ambig.  poteft,  de  tadu  non  po-  fo>  lhatr  !  ™s  hs  EJ"  wfe .  *«*"**>  J?  W 
 teft  dubitari.  cannot  [ay   (0  of  his  Hands  ;  for  in  clearing  the  E  e- 
 
 furreEiien,  doubt  may  be  made  of  the  Sight,  but  no 
 
 doubt  can  be  made  of  keeling. 
 (hj  ContraFauftum,l.i4.c.io.       Again  elfewhere  (h).     Who  but  Devils,  that 
 Qui  mfi  D*mones,quibus  arnica  fj    j       Cozenage,  could  perfuade  them,  that 
 
 fullacia  eft,  lftis  perfuaderent,       .  ,  ,      •    *  \  .        J   ■>  ,        ? 
 
 quod  Chriftus  fallaciter  paflus,    chW  deceived  Men,  when  he  Jujfered,  -when  he 
 fallaciter  morcuus  fit,  fallaci-   died,  and  when  he  (hewed  bis  Scars? 
 ter  cicatrices  oftenderit  ?  Again  (i).     Tim,  which  is  like  Magich,  ye  are 
 
 (t)  Ibid.  I.  29.  c.  2.  Hlud  eft  raidtQ  an-  rhat  c/m^s  -p^  md  Deafb  ^ 
 quod  Maeia?  fimile dicimini  af-  J    7    .     JJ      '  jJ.  1      ■  r  1    c^i     1  r 
 
 ferere,  quod  paffioncm  mor-  only  in  appearance,  and  in  a  deceitful  Shadow  ;  fo 
 temque  ejus  fpecie  tenus  fa-  that  he  jeemed  to  die,  when  he  did  not  die.  Whence 
 clam  &  fallaciter  dicicis  ad  urn-  it  fellows,  that  you  mu(l  ajjert  alfo  his  RefurrecJion 
 bratam,  ut  mori  videretur,  qui  t0  fa  m  n)ew  imaginary,  and  fallacious.  For  he 
 non  monebatur.    Ex  quo  fit,  .  *  +  .     /       r^j        7      77**77-         A    1 
 
 ut  ejus  quoque  refurre&oncm  cacrmrot  heT  trub  rnaiIed)  J*  dul  nct  truly  die,:  &* 
 umbraticam  ,  imaginariam  fal-  if  fo>  then  he  [hewed  falje  Scars  to  hts  dcubtmg 
 lacemque  dicatis :  Neque  enim  Difciples  ;  neither  did  Thomas  cry  cut,  My  Lord 
 ejus,  qui  non  vere  mortuus  eft,  ancj  my  <3od,  becaufe  he  was  confirmed  in  the 
 vera  cfle  rtfurreftio  poteft:  T  h  hut  becaufe  he  was  deceived  by  a  Cheat. 
 ita  fit,  ut  &  cicatrices  difcipu-         o   -    t-i  J  1  •  i        i         rr         •  1 
 
 lis  dubitamibus  falfas  oftende-  Suitably  to  which  ,  he  ailerts  in  another 
 rit,  nee  Thomas  veritate  con-  place  (k),  If  the  Body  of  Chrifl  was  a  Vhantome, 
 firmatus,  fed  fallacia  decepcus  Chrifl  deceived  its  ;  and  if  he  deceive  m,  he  is  nct 
 ^ZT^c°minmmW^De'  the  Truth.  But  thrift  is  the  Truth*,  therefore  the 
 CO  ^.8  t&luftion.sZwfl.ii.  Body  °f  Cbrifi  was  nct  a  Vhantafiical  Body. 
 Si  phantafma  fuic  corpus  Chrifti,  fefellit  Chriftus :  &  ft  fallit,  vericas  non  eft.  Eft  autem 
 Veritas  Chriftus  j  non  igitur  phantafma  fuit  corpus  ejus. 
 
 New  againft  all  thefe  plain  Teftimonies,  I  know  only 
 one  Objection  can  be  made,  which  we  are  to  confider,  viz, 
 Objection.     That  fome  of  the  Fathers  call  upon  us  not  to  be- 
 lieve cur   Senfes,  nor  to  regard  their  Information  ;  and 
 that  particularly  they  do  fo  in  the  Cafe  of  the  Eucharifl. 
 To  this  Objection,   I  (hall  give  thefe  fatisfactory  An- 
 fvvers. 
 
 Anf  1. 
 
of  the  Ancient  Church,  relating  to  the  Encharifl.  59 
 
 Anf  I .  It  is  certain,  that  the  Fathers  appeal  to  our  Senfes 
 even  in  the  matter  of  the  Eucharift.  We  have  ibzn  In  fiances 
 before,  particularly  in  TtrtuUian  ;  to  which  Ie£ me  add  one 
 remarkable    Tefrimony  out  of  S.  Auftin  (I). 
 
 Tins  which  you  fee  upon  God's  Altar,  you  were  ^/^l^wffT' 
 [hewn  laft  night  \  but  you  lm<ve  not  yet  beard  what  Hoc  quod  vidcds  in  akari  Dd 
 tt  is,  what  it  meaneth,  and  of  how  great  a  Thing  eciam  tranfafta  no£e  vidiftis : 
 it  is  a  Sacrament.  That  which  ycu  fee,  is  Bread  frclqwid  eficc,  quid  fibi  velier, 
 and  the  Cup  ;  thus  much  ycur  own  Eyes  inform  3uam  mag»*  rti  Stcrameflram 
 j          rrr  »  i    •    r?  r*     „„   ccnaneret    laondum    audmis. 
 
 you  6-c     He  appeals  to  their  Eyes  you  fee  as  quod  erg0  vidcdSj     ^  c{[  & 
 
 to  the  Elements  berore  them,  and  iuppole,  that  cajiX)  qUOd  vcbis  eciam  oculi- 
 
 when  they  tell  them  there  is  Bread  and  a  Cup,  veiiri  renunciant,^, 
 
 they  were  not  deceived.     But  then  he  informs 
 
 them  of  that  which  their  Senfes  could  not  be  judge  of>becaufe 
 
 not  an  Object  of  them,  which  was  underftood  by  the  Bread 
 
 and  the  Cup,  as  we  fhall  hear  afterwards. 
 
 Anf  2.  The  Fathers  call  upon  Men  not  to  regard  the  Informa- 
 tion of  their  Senfes,  in  'matters  wherein  yet  none  quefiions  the  truth 
 and  certainty  of  their  Information.  Therefore  this  is  no  Argu- 
 ment to  queftion  the  Truth  of  what  our  Senfes  inform  us 
 of  in  the  Eucharift,  becaufe  they  would  not  have  us  to  re- 
 gard them.  * 
 
 Thus  Cyril  of  Jerufalem  (m),  fpeaking  of  ho-    C*n)   Catecb.  Myflag.  V  *<>& 
 ly  Chrifm.     Take  heed  you  do  not  think,  fays  he,    Wf&™*"  iKeiV0  10  *W 
 
 J  •  y  r        t      A-  r        r      •       i         X      *4^0P  if). 
 
 this  to  be  meer  jimple  Ointment,     benle  mcleeu 
 reaches  no  further  than  that;  but  then  comparing  Chrifm 
 with  the  Eucharift,  (which  is  not  to  be  look'd  upon  as  com- 
 mon Bread  after  Confederation  J  he  adds,  We     \       f/       *       ,      ,   ., . 
 are  to  look  upon  this  Holy  Ointment  not  as  bare   *"  T°  **f"  ™?  fflzSS? 
 ana  common  Ointment,   after  Conjecraticn  ;  but  as   m,  dr^d  Xejrx  %deA<rp*:  &c 
 the  Grace  of  Chrifi,  ejre. 
 
 So  alfo  he  fays  of  Baptifm  («),  Come  not  to  00  Idem  Cittecb-  m™>  3-  M" 
 the  Fcnt  as  to  ftmple  and  meer  V/ater,  but  to  the  *■  F*?'  *9*  J^S^^Z 
 Spiritual  Grace  that  v  given  together  with  the  V/a-  jj^n  vU^<™  ^li- 
 ter.    And  a  htle  after,  Being,  fays  lie,  about  to  MiT^f  4**£  r  v.M\'&  <&&- 
 defcend  into  the  Water 7do  not  attend  to  the  fimplenefs   oi&  &c* 
 of  the  Water.     And  yet,  for  all  this,  he  never 
 intended  to  deny  it  to  be  true  Water. 
 
 Gelafitfs  CyZAc.  (o).     We  are  not  to  ccnfider  our   (oj  Diatjfof.j.  4.  T3  frbfii7- 
 Baftijm  mtt  fenfn.e,  but  »«h  InuMual  Eyes.      ffl%j£^$tf% 
 
 Or,  von&l$. 
 
40  A  fall  Vkvp  of  the  Tiottrfties  and  Practices 
 
 fp)  Serm.  2.  in  Append.  Sermon.        Or,    as  S.  Auftm   fays  (p)  ,  Tou  ought  net    to 
 
 fed  mente.  4^  With  Jour  Mind. 
 
 fqj  be  his  qui  initimur,  c.  3,  ' '  Thus  alfo  S.  /imbrofe  (q),  fpeaking  of  Baptifm. 
 
 Q^jod  vidifti  aquas  utiquc,  fed  As  to  what  thou  haft  feen,  to  wit,  the  Waters,  and 
 
 non   Tolas,   Levicas  illic  mini-  not  thofe  a\me    yut   Uvites  tJJtre  mmijlrinfr,  and 
 
 ftrances,  fummum  Sacerdoccm  ,     DJn          inn.-            j  r°     r         ■     6    r>-  n 
 
 iaterrogantem    &    confecran-  the  B,?tw?  asking  Queft ions  arid  Ccnfecrating:  Fir  ft 
 
 tern.  Primo  omnium  docuic  te  of  all,  the   Apostle  has  taught   thee,  That  we  are 
 
 Apoftolus,  non  ea  contemplanda  not  to  look  upon  the  things  that  are  feen,  but 
 
 nobkque  vjdentur,  fed  qua  non  on  tne  things  that  are  not  feetl,  &c.      Do    not 
 
 tt&£*2*?>Sl  ***&**«*  *9  ™*i*a  ■  rhatu  rather 
 videtur  quod  non  videtur,  quia  Jeen,  which  is  net  jecn  ;  becauje  that  ts  Temper*!, 
 iftud cemporale,  illud  sternum  this  is  Eternal,  which  zs  not  comprehended  by  cur 
 afpicitur,  quod  oculis  non  com-    £jeSy  yut  ^  feen  ty  mr  MirJ  am\  Understanding. 
 
 Se^nSwranim0  amCm  &       S'  chrMom  (r)>  fpeaking  alfo  of  Baptifm, 
 
 ^)ZLCfo7n^Hom.  24.  n«3w'-  tnus  breaks  out.     Let  us  believe  God's  Affirmati- 
 
 (jtfiMwviw  tv  annq><tr&T  &&•  on,  for  this  is  more  faithful   than  our  Sight  ;  for 
 
 <k|W  $  %#v<wTn  W7*££*  n  cur  Sight  often  is  deceived,  that  is  impojjible  to  fall 
 
 M  $  tyf  tn^x*  $  <r^A-  t0  the  Grounl 
 
 hSh^         '°  *^mJ)A~       It  is  fo  frequent  an  Exprcffion  of  S.  Cbjfr 
 
 Home,  That  God's  Word  is  more  to  be  credited  than 
 .  our  Eyes,  that  he  applies  it  not  only  to  theSacra- 
 
 ments,  but  even  to  the  Caie  of  Alms-giving: 
 Qs)  Horn.  89.  in  Matth.  T*  p»-  For  thus  he  fays(j);  Let  us  be  fo  affiled  when  we 
 fjictlct  ckJtk  ^  ck{*«k  ny£>v'7n<&~  give  Alms  to  the  Toor.as  if  we  gave  them  to  Chrift 
 %e$"  t  v        ,  ,  himfelf:  For  his  Words  are  more  jure  than  our  Sight. 
 
 X'f@^l^h7h»^  '-  rherefore  ™hen  thou  feefi  a  ?oor  Man->  remember 
 ^lnJrts  haylTvi^  *$'  the  Words  whereby  Chrift  fignified,  that  he  himfelf 
 atjg.  is  fed.     For  tho*  what  is  Jeen  is  net  Chrift,  yet  un- 
 
 der this  JJjape  he  receives  thy  Alms,  and  asks  it. 
 Anf  3.  The  Fathers  in  the  matter  of  Signs  and  Sacraments 
 therefore  call  upon  us  not  to  listen  to  our  Senfes,  and  credit  them,  be- 
 caufe,  in  fuch  Cafes,  they  would  have  us  to  confider  things  beyond 
 and  above  their  information ;  fuch  as  relate  to  their  Ufe  and  Effi- 
 cacy ;  thefe  being  fpiritual  things  fignified  by  what  is  vifible, 
 wherein  they  place  the  Myftery,  and  which  Senfe  can  neither  dip- 
 cover  nor  judge  of. 
 
 S.  Aujtin  has  a  Rule  (t)  in  this  Cafe.  I  fay 
 (t)peVo?lr.  Chrift  /  2.  c.  1.  h-  treaf  r  s}  .  m  wfcch  mm  ou^t  t0  at. 
 DefienisdifTcrens,hocdico,ne  \  £    '  t  1  +l      *l  ♦  */,,„   *»* 
 
 cms  in  eisattendatquodfuat,    tend  to  what  they  are,  but  rather  that  they  are 
 
 Signs, 
 
of  the  Ancient  (%trch^  relating  to  the  Ettcharifl.  41 
 
 Signs,  that  is,  that  they  fignifie.     For  a  Sign  is  a  ted  potius  quod  figna  funr,  id 
 
 thinr,  which  ,  betides,  what  appears  afe&inr  the  e^? ^od fignificanc. Signum  eft 
 
 c*    T       j*     r  •    nr        7     r  1   *    //    *  enim  res,,  prater  fpeciem  quam 
 
 Senjes,   do  s  of  it  [elf  make  fcmewhat  elje  to  come  ingcrk  f*nFfibus?  gud  a]?quid 
 
 into  our  thoughts.  ex  fe  faciens  in  cogitationem 
 
 So  alfo  Origen  (u)  defcribes  a  Sign    to  be  a  venire. 
 JvW  of  another  thing-  be  fides  that  which  the  Senfe    Cu)  /"  Joan.  torn.  i%. ad finem. 
 pives  teftimcny  to.  -sT— »,         p^cy"^wn 
 
 But  none  has  lo  fully  declared  this  Matter, 
 and  anfwered  the  former  Objection,  as  S.  Chrjfoftcmefm  the 
 place  forecited  ,  whole  Words  deferve  to  be  let  down  at  (V)  in  1  Cor. 
 large  (x).  Where  treating  of  Baptifin,  the  Eucharifr,  and  Hom;  7-  Mfc 
 other  Myfteries,  after  he  has  told  us  (as  we  heard  before,)  ?avIJ'  7'onit  5' 
 what  a  Myftery  is,  viz,.  When  we  do  not  meerly  believe  »£Ti°^  fo^j£/ 
 what  we  fee,  but  fee  one  thing  and  believe  another,  he  goes  on  ^st^^^u- 
 thus.  ovb. 
 
 I  and  an  Infidel  are  diver  fly  affected  with  them.  I  hear  that 
 Chrifl  was  crucified,  I  presently  admire  his  Benignity  :  He  hears 
 the  fame,  and  he  counts  it  Infirmity.  I  hear  that  he  was  made  a 
 Servant,  and  I  admire  his  Care  :  He,  when  he  hears  the  fame, 
 counts  it  Infamy.  And  fo  he  goes  on  with  his  Death  and  Re- 
 furre&ion,  and  the  different  Judgment  is  made  of  them, 
 and  proceeds  to  fpeak  of  the  Sacraments.    The 
 
 Infidel  hearing  of  the  Lava  (o't  Baptifmj  efieems  'AjiW  K\filv>  lx,3vQ~,  farxS?, 
 it  fimply  Water  :   but  I  do   not   look  meerly  upon   «<&?^«-  \yf  3  *  t3  M- 
 what  I  fee,  but  regard  the  cleanfmgof  the  Soul  by  %  ^  K(L^V  \lv  M  £ 
 the  Spirit.  He  thinks  that  my  Body  only  is  waived  ;  wJUuLe^Q-,  &c. 
 but  I  believe  that  my  Soul  *s  made  ckan  and  holy  ; 
 /  reckon  the  Burial,  Refurretlion ,  Santlification,  RWhteoufnefs, 
 Redemption,  Adoption  of  Sons,  the  Inheritance ,  the  Kiwdom  of 
 Heaven,  the  Supply  of  the  Spirit.     For,  I  do  not 
 
 judge  of  the  things  that  appear  by  my  Sight,  but  by    °u'  r>  7?  °4^  *p'lVs*  ™  <P«xv^ 
 the  Eyes  of  my  Mind.  I  bear  of  the  Body  ofChrifc.   &*,*ȣ  w<    W*hf*oi<f 
 I  under fi  and [what   is  faid    oneway-,   an.   Infidel,   ^   *j  vo2  Tf  ^rf^ 
 another.-    Which  he  further  ulultrates  admira-  kii^s  3  *W©-.. 
 bly  thus.     As  Children  looking  upon  Books,  know 
 not  the  Rower  of  Letters,  under  ft  and  not  what  they  look  upon  ; 
 nay,  even  to  a  grown  Man  that  is  unlearned,  it  will  be  the  fame, 
 when  a  Man  of  Skill  will  find  out  much  hidden   Virtue,  Lives, 
 and  Hifiories  contained  therein.     And  if  one  of  no  skill  receive  a 
 Letter,  he  will  judge  it  only  to  be  Paper  and  Ink  \  but  he  that  has 
 
 G  Skill: 
 
4-2 
 
 tfbKXGTS    AKi&.V  ■     01   »)    m&/  J}ct 
 
 •pan  jfJ  iVcLTXK&o^uv  tJwj- 
 ctiuy. 
 
 (yj    Catcch.  ^.JKfiag.    Mw 
 ttJ  onrp  '  onifta.  y6  £  ou^ct  Xeu- 
 
 xefr?*  7b  's^-y^y  ire. 
 
 A  full  View  of  the  bottrirHp&KelfprdUhts 
 
 Skill  hears  an  alfent  Ferfcn  [peak,  and  difcourfet 
 with  him,  and  [peaks  what  he  pleases  to  him  again 
 by  his  Letters.  Juft  thus  it  is  in  a  My  Ft  try  ;  Un- 
 believers hearing,  feern  net  to  hear ,  but  the  Belie- 
 'vers,  being  taught  Skill  by  the  Sprit,  perceive  the 
 Fewer  of  the  hidden  things. 
 
 This  Difcourfe  of  S.  Chryfcftemes  explains 
 a  Place  of  S.  Cyril  of  JerufaUm  (y),  and  teaches 
 us  how  to  underftand  it  ;  where  {peaking  of 
 the  Euchariir,  he  fays,  Do  net  confider  it  as  bare 
 Bread  and  Wine  ;  for  it  is  the  Bod)  and  Bleod  of 
 Chrift,  according  to  cur  Lord's  affirmation.  And 
 altho  Senfe  fuvgefts  this  to  thee,  let  Faith  confirm 
 thee.  Do  not  judge  of  the  Matter  by  thy  Tafle  ; 
 but  by  Faith  be  undoubtedly  ferfuaded,  that  theu 
 art  honoured  with  the  Body  and  Blood  of  Chrift. 
 
 And  afterwards :  Being  fully  perfuaded ,  that 
 the  vifible  Bread  is  nst   Bread,  tho°  the  Tafte  per- 
 
 TlM£r9sfHv'«?)    cos     o     Cay'/o- 
 *J  7?  ¥&<?{  cdSn\o<,  ccKkd  cm- 
 
 &X!W£?t?j%  2?£fi*  htJe Bti a?V  *,fi* 
 
 w  T«7^  ^a0>  *a**  «"»"*  J  lsnct  Wine->  tho  tbi  Tare  v'ctild  v*™ 
 
 X^f*.  it  fo,  but  the  Blood  of  Chrift. 
 
 All  which  muft  be  only  underftood  of  the  Sagramental 
 Relation  that  the  Bread  and  Wine  have  to  the  Body  and  Blood 
 of  Chrift,  which  the  Senfe  of  Tafting  acquaints  us  nothing 
 at  all  with,  and  therefore  is  not  a  fit  Judge  of  this ;  but  we 
 are  to  believe,  and  not  doubt  of  its  Truth. 
 
 It  will  alfo  help  us  to  underftand  another  Place  of  S.  Chry- 
 foftcme,  (Hcm'tl.  83.  in  Matthi)  where  he  bids 
 us  ,  Believe  God  every  where  ,  without  contradi- 
 cting him,  tho3  what  he  fays  fecms  contrary  to  our 
 Reafonings,  and  to  our  Eyes  ,  but  let  his  Word  pre- 
 vail above  cur  Reafonings  and  cur  Eyes.  Let  m 
 do  the  fame  in  the  Myfteries,  not  fixing  cur  Eyes 
 only  upon  the  things  fet  before  us,  but  let  us  held 
 faft  his  Words  :  For  his  Word  cannot  deceive  m  ; 
 but  cur  Senfe  eafily  may  :  That  can  mver  fall  to  the 
 ground ;  but  this  often  fails.     Since  therefore  the 
 
 a£  vmJir  dv-nhiyttAf,  v.clv  \vcw- 
 
 E~rei    hv  0    Koy^zr  am  ,  7*70 
 
 Word  fays,  This  is  my  Body?  let  us  be  perfuaded 
 of  it  and  believe  it,  and  look  upon  it  with  intelle- 
 ctual Eyes  :  Fcr  Chrift  has  given  us  nothing  fen- 
 
 m 
 
cf  the  Ancient  Churchy  relating  to  the  Eucharifi. 
 
 43 
 
 Bhjtut  in  fenfible  things  all  things  intelligible.  Jims  $>  «*£r»lov  **^j*<*fi't  l 
 in  Baptifm,  by  what  zs  fcnfibly  done,  there  is  the  Xe**<A*  ****l'!*  V  *j«r 
 Gift  oj  Water  ;  but  what  ss  perfected,*  intelligible,  ^  fanftvyjftt  Ji  *&■/}*& 
 viz.  cur  Regeneration  and  Renovation.  ^^.yyA\%-    5SV  fd  vdoijQ- 
 
 If  the  Render  do's  but  remember  that  Bap-  to  J&cw,  vwlfo  o  to  ^jtc]ikh* 
 tifm  is  as  much  concerned  in  this  Difcourfe  of  ^'°y>  ■  #■*»  *!  «««■«***•< 
 S.  Chryfoftome,  as  the  Eucharift ;  and  that  we  are  as  much 
 required  not  to  truft  our  Eyes,  that  may  deceive  us ,  but  to 
 truft  the  Word  of  God  in  the  one  cafe  as  well  as  the  other  ; 
 it  will  not  give  the  leaft  countenance  to  the  Abfurdities  of 
 Tranfubftantiation. 
 
 And  as  for  thofe  Words  of  his,  That  Chyift  delivered  no- 
 thing fenfible  to  us7  they  mu ft  be  underftood  with  an  abate- 
 ment, That  we  are  not  to  be.  intent  and  to  fix  our  Thoughts 
 meerly  upon  what  we  fee  ;  for  elfe  it  is  certain,  that  there 
 is  fbmething  fenfible  delivered  in  the  Eucharift,  elfe  there 
 would  be  no  Sign  nor  no  Sacrament ;  and  that  Father  would 
 contradid  himfelf,  who  in  the  very  next  Words  tells  us? 
 That  by  fenfible  things  he  has  delivered  intelligible  (that  is,  fpi- 
 ritualj  things  to  us  ;  for  which  he  brings  what  is  beftovved 
 upon  us  in  Baptifrn  as  a  Proof 
 
 G  t 
 
 CHAE 
 
44  A  fall  Vieftofthe  DoUrines  andVraftices 
 
 CHAP.    VII. 
 
 The  Seventh  Difference. 
 
 When  the  Fathers  call  the  Eucharifi  ChriJFs  Body  and  Blood,  the 
 Roman  Church  underjtands  it  of  Chrifrs  natural  Body  given 
 there.  But  the  Fathers  do  not  Jo  ;  but  understand  it  mojl  com- 
 monly of  the  Elements  of  Bread  and  Wine  ,  even  when  they 
 call  them  the  Body  of  Chrijt,  and  give  us  the  reafcns  why  they 
 fo  call  them. 
 
 I  Need  not  tell  you,  how  the  Romifh  Writers  catch  at 
 every  place  of  the  Fathers ,  where  they  meet  with  the 
 mention  ofChrifls  Body  and  Blood  :  all  their  Citations  are  full 
 of  little  elie  but  Teftimonies  of  this  kind. 
 
 But  if  they  had  a  mind  to  underftand  their  fenfe,  and 
 did  not  meerly  liften  to  the  ibund  of  their  words ,  they 
 would  quickly  lee  them  interpret  themfelves,  fo  that  there 
 could  be  no  miftake ,  nor  countenance  given  hereby  to 
 Tranfubftantiation ,  or  any  pretence  ofChrift  but  what  is 
 fpiritual.  Which  by  a  few  Obfervations  out  of  them  v/ili 
 appear. 
 
 I.  Obferv.  The  Fathers  give  us  warning  of  it,  and  tell  my 
 That  they  ftudioufy  conceal  and  hide  the  Myjteries  from  fome  per- 
 fons,  both  cut  of  the  Church,  and  in  it.  Therefore  their  meer 
 expreffions  concerning  it,  are  not  fufficient  to  inform  us  of 
 their  meaning. 
 
 Thus  Cyril  of  Jerufalem  (a)  tells  us,  That  we 
 (<0  CatechIllum.6.pag.\A9.  d   not  [peak  openly  of  the  myjteries  among-  the  Ca- 
 Edit.  4.   Partf.    1608.      Am*         ,       J?       ,    f     A \        r      7  w  •      & 
 
 m>^m**xA<  tinto  \m»  techununs,  but  often  fpeak  many  things  covertly, 
 xcau^W,  &c.  that  the  faithful  that  are  acquainted  with  the  mat- 
 
 ter, may  underftand  it  ,    and  they  that  are  unac- 
 quainted may  not  be  hurt. 
 0)  InPfal.  103.   Quid  eft       s.  Auftin  (b)  in  like  manner.  What  is  it  that 
 quod  occukum  eft,  &non  pub-  ^  hidden  and  not  tublick  in  the  Church  ?    The  Sa- 
 licum  in  Ecclefia?  Sacramen-  r  r>  ^rL  1  +1     c  -  *    £  *?     rr 
 
 turn  Baptifmi,  Sacramentum  ""»<»'  ofBaptifm  and  tee  Sacrament  of  toe  Eu- 
 Euchariftiae.  Opera  noftra  bo-  charift.  The  very  Pagans  Jee  our  good  w.rks ,  but. 
 navident  &  Pagani,  Sacramen-  the  Sacraments  are  hid  from  them* 
 
 ta  vero  occultantur  illis. 
 
 s. 
 
of  the  Ancient  Churchy  relating  to  the  Eucharift.  45 
 
 S.  Chryfofiome  (c)  (upon  thofe  words,  why  are      CO In  l  Cor.  15.  Horn.  40. 
 t hey  then  Baptized  for  the  dead)  fiys ,  I  have  a 
 
 mind  to  [peak  it  openly ,  but  I  dare  not,  becauje  of    OC  toa^  Si  M  tks  eiymrtf* 
 fta  w  fito  **re  not  initiated.    Fir  they  make  our  Ex- 
 ception more  difficult  ,  compelling  us  either  net  to       H  W  >\y.iv  c&qvw  en  cur 
 fpeak  plainly,  or  to  declare  to  them  things  that  ought  T*f  ^P""  ™  ««W* 
 to  he  conceaPd. 
 
 Upon  this  account  they  concealed  what  was  apt  to  be  de- 
 fpifed  (whether  they  diet  well  or  no  in  this  I  (hall  not  here 
 queftion)  fcarce  vouchsafing  to  name  the  vifible  Elements, 
 but  mentioning  them  with  more  glorious  Titles,  fuch  as  could 
 not  be  difegarded.  Thus  they  called  Baptifm  by  the  name 
 of  <paTJ<ry.®-,  illumination ;  and  they  called  the  Eucharift,  the 
 Sacrifice,  quod  norunt  rideles,  which  the  faithful  know,  ("thus 
 concealing  it)  or  the  Sacrifice  of  the  Body  and  Blood  of  Chrift. 
 They  call  the  Lords  Table  an  Altar ,  and  the  Mimfters  Friefts, 
 tho'  all  thefe  are  to  be  underftood  in  a  figurative  and  impro- 
 per fenfe. 
 
 Thus  S.  Auftin  fays  (d),  Almoft  all  call  the  Sa- 
 crament the  Body  of  Chrift.    Which  very  phrafe  _  {<f)Deverb.Dom.Serm  53. 
 fhews,  that  the  ^—isnot  in  iuWta.no:  *£>*%:£%£* 
 Chrilts  natural  Body.    For  who  would  phrale  it 
 fo,  almoft  all  call  it,  in  giving  a  proper  name  to  a  thing  I  ex. 
 gr.  would  any  fay,  that  almoft  all  call  aHoufe  a  Houfe,  or 
 a  Man  a  Man  ?  bus  to  fay,  that  almoft  all  call  Kings  Gods, 
 tells  yon,  that  however  for  certain  Reafbns,  Kings  are  called 
 G.ds,  yet  they  are  not  really  and  properly  fo. 
 
 The  fame  Father   (e)  fpeaking  of  feveral 
 things,  whereby  Chrift  may  be  figniried  and      0)DeTrinit.  1.3.0.4- 
 
 of  Chrift  ,  but  that  only, 
 frcm  the  fruits  of  the  earth,  is  rightly  received  by  *em>  &c- 
 w  to  cur  Jpritual  health,  &C. 
 
 If  the  other  things  had  been  called  fb ,  any  one  would 
 have  underftood  it  muft  be  improperly  fb  called,  and  fo 
 mult  this  too ,  as  his  following  words  tell  us, 
 
 that  even  this  is  not  fanclified  to  become  fo  treat  a  Non  f«i£fflicatur  at  fit  ram 
 Sacra^,  Ut  k,  &  *&  o?erauo»  o(  L  Sfi-  JSSSSSSS^SS. 
 rit  of  God. 
 
 So 
 
46  A  full  View  of  the  Doffrit/cs  and  VraUkcs 
 
 (fjOrig.Ub.6.  cap.19.  Eo  So  Ifidcre  of  Stvil  (f)  gives  the  fame  a c- 
 Oc'Chrijh)  jubeme,  corpus  count  ^  ^  ,oww.^,/  tfcbrrfr,  we  call  the  Bo- 
 Chrifti  &   fangmnem  dicimus,     ?        j  ni    j    r  ^L    a     ,1  \      l-  1    /   ■  j      z- 
 
 quod  dum  fit  ex  fruftibus  cer-  dJ  and  Blood  °f  Chri^  that  whch  han&  made  °f 
 rXjfandirlcaturj&ficSacramen-  the  fruits  of  the  earth,  is  fan  ft  fed  and  made  a  Sa- 
 turn,  operante  invifibilnerSpi-  crame?it  by  the  invifble  operation  of  the  fpirit  of 
 rituDei.  Goa> 
 
 1.  Obferv.  The  Fathers  oft-times  in  their  very  manner  cf  [peak- 
 ing concerning  the  Body   and  Blood  of  Christ ,  point  at  another 
 thing  than  his  Natural  Body  ;  fo  that  we  need  no  Commentary  up- 
 on their  words  to  explain  them  ,  for  they  carry  at  firft  hearing  cur 
 fenfe  and  meaning  in  them,  and  not  that  of  the  Rcmamfts.     To 
 give  a  few  inftances. 
 (g)  Epift.  6$.  ad  Cficilium.       S.  Cyprian  (g)  difcourfing  againft  thofe  that 
 Com  dicac  Chriftus ,  ego  fum  Confecated  and  drank  only  Water  in  the  Sa- 
 vituiera,  fanguis  Chrifti  non  crament,  fays,  When  Chri ft  fays,  lam  the  true 
 
 TLnL^r^iT^Z^  Vine,  the  Blood  of  Chrift  it's  plain  is  not  Water  hut 
 Quomodo  nee  Corpus  Domini  '  J ,         J      r    t 
 
 poteftefTe  farina  fola,  autaqua  '*ine- So  neither  can  the  Lords  Body  be  flctrr 
 
 fola  ,    nifi  utrumqj  adunatum  alone,  or  water  alone,  unlefs  both  of  them  be  united, 
 faerie  &  copulatum ,  &  panis  and  coupled  and  kneaded  teget her  into  one  Loaf 
 unius  corripagine  folidatum. 
 
 Where  no  Body  can  doubt  of  S.  Cyprians  meaning  ,  that 
 by  Chrifis  Body  he  underftands  not  his  natural  Body,  but  the 
 Sacrament  of  it. 
 
 CM  P*nien.  Canon,  p.  5*5-  Al^  f?  the  CcUmtl  °f  Cfrtha^  (*)  **£tri 
 *hJiv Thkov <n  ovucil@-$  r*  agamlt  the  Armenians  (who  made  uie  ot  Wine 
 tLi\u£\©-  tS  xjjeix  «£jwsV-  only  in  the  Eucharift)  That  nothing  fliall  be  of 
 dem&  $et»To<  0  w&&  zztci-  fere{^  fa  t]je  ^ody  and  Blood  cfCbrift,  as  the  Lord 
 %F!i^^^  *  "**  *'  bin? felf  delivered  it,  (the  phrafe  carries  its  fenfe 
 
 they  add)  that  ts,  Bread  and  Wine  mixed  with  Water. 
 
 What  can  be  more  plain  than  that  of  Theo- 
 (0  Dial*  1.    J$  M  <ru-  doret  ft\    when  he  ftys   rhat  cur  Saviour  chawed 
 
 fcua-  -nJ  ft  J^t#A«  £  is  the  names,  and  on  his  Body  he  put  the  name  of  the 
 *&/< *!©-,'  &c.      '  fign  (or  fymbol)  and  en  the  fign  the  name  of  his 
 
 Body  ?  A  little  before  he  (hows  how.  Ton  knoiv^ 
 fays  he,  that  God  called'  his  Body  Bread,  and  elf  where  he  called 
 h*  feJJj  Wheat  (crnv),  except  a  Corn  of  Wheat  tall  to  the  Earth 
 and  die,  Matthril.  But  in  the  delivery  of  the  myferies,  he 
 called  Bread  his  Body ,  and  that  which  is  mixed  (x&(ia)  Blood. 
 Is  it  not  clear,  that  neither  in  one  cafe,  nor  the  other,  thefe 
 
 fittings 
 
of  the  Ancient  Chnrch^  relating  to  the  Ettcharift.  47 
 
 fayings  are  to-be  underftood  properly,  but  figuratively  ?  E- 
 {pecially  when  Theodoret,  before  all  I  now  have  cited  ,  makes 
 this  comparifon.    As  after,  Confecration,  we  call  .     f 
 
 *  nyftualfru.tof  the  V,ne  the  L.rds  blood  ,  fi  he  SiffSSSSSSSS 
 (Jacob)  called  the  Blood  of  the  true  Vipe,  the  Blood  ^  ^i^jym  ka&arfkh  *t» 
 of  the  Grape.  Both  the  one  and  the  other  mull  fdhnhnf  ttpnhxii  dtyt*s& 
 be  figuratively  underftood.  fc^oWPfri*  <*fy*« 
 
 When  S.Cftrim.iB  the  forecited  E#(i)  ^^^r^ 
 fays,  that  iome   might  make  it  an  Oojedtion,  doleac  fanguinem  Chrifti. 
 that  by  partaking  of  the  Communion  early  in 
 the  Morning,  they  might  be  di (covered  to  the  Heathen  Per- 
 fecutors  by  the  fmell  of  the  Wine  ,  he  expreffes  it  thus,  One 
 fears  this,  left  by  taftwg  VAne  he  Jlwtdd  fmell  of  'Chrifis  Blood.  , 
 
 S.  Jerome  has  fuch  another  faying,  which  cannot  well  be 
 miftaken  to  exprefi  any  other  ienie  but  ours, 
 when  (peaking  of  Virgins  Q)  that  were  repro-  .  (0  m.adn^chium.  E- 
 
 1  c      j  •    1  ■ '       x\7-  r-    i.    r  1      bnetati  facruegium  copulantes 
 
 ved  for  drinking  Wine  to  excefs,  he  fays,  tbej  ainnt,  ibfit  w  «go  me  .bftine- 
 made  this  excufe  ,  {joining  facrilege  to  their  drun-  am  a  fanguine  Chrifti. 
 kennefs)  and  [aid  God  forbid  that  I  fliould  abfiain 
 from  the  Blood  of  Chrifi. 
 
 Either  they  faid  nothing  to  the  purpofe ,  or  they  took 
 that  which  they  called  the  Blood  of  Chrifi  ,  for  Wine  pro- 
 perly. 
 
 Thus  alio  S.  Chryfcficme  (m)  {peaking  of  the 
 rudenels  of  the  Souldiers  in  the  Church,  fays,    .  C^Ztifc  i- ad  innocent,  Ti 
 that  in  the  tumult,  the  mo  ft  holy  Blood  of  CM  ft  %m\^  W?A  ** 
 was  Jhed  upon  the  Sculdicrs  Cloths.     Which  could 
 be  nothing  but  Sacramental  Wine. 
 
 Leo  the  Great,  {peaking  of  the  Manichees^  that  for  fear  of 
 the  Laws  came  to  the  Communion  of  the  Cathohcks ,  and  di- 
 recting how  to  dif  cover  them,  he  fays  («),  They 
 
 fo  behave  themselves  in  the  Communion  of  the  Sa~  (nJ  Sem-  4'  *  Qi»dragef. 
 events  that  they  may  £*m»iL  fafely  g5*SSS?ZSS 
 concealed',  with  an  unworthy  mouth  they  take  the  dum  rutins  lateanc  j  Ore  indig- 
 Body  of  Chrifi  ,  but  altogether  decline  drinkim  the  no  Chrifti  Corpus  accipiunr, 
 Blood  of  our  redemption.  fanguinem  autem  redemptio- 
 
 ln  the  fenfe  both  of  Leo  and  the  Manichees,  nj?  noftra  haurirc  omnino  dc- 
 the  Body  and  Blood  here  muft  be  taken  figura-         m' 
 tively  ;  for  fuch  bad  men  as  they,  in  the  Yenfe  of  the  Anti- 
 ents,  could  not  eat ,  or  any  way  receive  Chrifi' s  Body  in  a 
 
 proper 
 
48  A  fall  View  of  the  Doff  rives  an&Vratiices 
 
 proper  fenfe,  but  being  underftood  of  the  Type  of  ir,  viz, 
 
 of  the  Sacramental  Bread,  that  they  would  receive  ;  but  not 
 
 the  Type  of  hisBlood  ;  viz*  the  Wine,  becaufe, 
 
 (o)  DeHeref.tf.  Vinum  non  as  S  Au*m  (0j  0bferves,  they  drink  no  Wine,  fay 
 
 bibunc,  dicenrts  tel  efle  pnn-    .         .    .«r  ,    r*~n  -f  */    t>  •         r   I     i     r     ^ni  J 
 
 cipum  tenctarum.  ™&\  *  ts  the  GaU  °f  *  ?rmce.  t  (lafkn'fs'  ,They 
 
 r  x      had  no  more  prejudice  againlt  the  Blood  than 
 
 the  Body  of  Chrili,  only  they  took  it  to  be  Wine ,  which 
 they  abhorred. 
 
 2.  Obferv.  The  Fathers  /peak  of  Chrift' s  Body  and  Blood  in  the 
 Eucharift)  with  fuch  terms  of  reftriclion  and  diminution,  which 
 plainly  teU  its,  that  they  underftood  it  not  of  his  fubftantial  and  na- 
 tural Body,  but  in  a  figurative  fenfe.       Thus 
 „  «.     .  a   "      m        Omen  (p)  fays,  That  Bread  in  the  Eucharifi 
 
 Edteantabr.  &,««&»  *  *»*&  hJ  **%«,*? Tt**a ^,^/ :  ,       ,       r 
 
 (f)  In  Pfal.  33.  cone.  2.    Ac-        Ana  b.  Auftin  \yf),  Chrift  took  in  his  Bands  what 
 
 eepic  in  manusquod  norunt  fi-  the  faithful  understand  ,  and  after  a  fort,  carried 
 
 deles  &  ipfc  fe  portabat  quo*  him  (elf  when  he  (aid,  This  is  my  Bodv. 
 
 t^Tsteut"1  dlCer"  Bede  (r)  UP0r?  the  Cime  Pfalm>  ha*  the  ^mQ 
 
 °'[r)  In  pfal.  33.    Chriftus  term  of  reftri<5tion,  Chrift  after  a  fort,  was  car- 
 quodarrunodo  ferebatur  in  ma-  ried  in  his  own  hands. 
 
 nibusfuis.  S.  Auftin  el  few  he  re  (fi\  In  a  certain  fenfe,  the 
 
 q)Epift.2i.adBomfac,Se-  Sacramtnt  0f  the  Body  of  Chrift  is   Chrift' s  Body, 
 cundum  quendam  modum  ba-         _  1  J    J  J  J.  mJ* 
 
 cramenmm   Corporis  Chrifti,  and  the  Sacrament  of  tbi  Blood  of  Chris  f  is  Chrift  s 
 Corpus  Chriflieft  j  Sacramen-  Blood.    Juft  as  at  Eafter  we  fay,  this  day  Chrift 
 turn  fanguinis  Chrifti,  fanguis  ^q^  becaufe  it  is  a  "memorial  of  it. 
 Chrifti  eft.  5,  Chryfoflome  (t)   fays  of  the   Confecrated 
 
 Jl2LiLg3k&  Bread    That  it  kmm  kr.gn  tbenvte  of  Bnsi 
 poris  appellatione.  (ch°'  tne  nature  or  it  remains)  but  is  cemted 
 
 worthy  to  be  called  the  Lord's  Body. 
 0)  vlhg.u  J  J Mf^ff       Thecdcret  in  like  manner  (u),  He  honoured  the 
 #uVM*t?  t«  fH®-%  «•  vifible  Symbols  with  the  aptellaticn  of  his  Body  and 
 
 Mood. 
 
 (x)  In  defer./.  3,  capit.  i.  9.       Facundm  FLertnian.    (x)  is  moll  exprefs.      We 
 
 —  Non  quod  proprie  Corpus  ca^  f^ys  he,  the  Sacrament  of  his  Body  and  Blood, 
 
 clue  rLPaniS'  &  p0CUlumran"  ^hich  is  in  the  Confecrated  Bread  and  Cup,  his  Body 
 
 ^ul°       '  and  Blood  ;  not  that  .property  the  Bread  is  his  Body, 
 
 and  the  Cup  his  Blood,  Sec. 
 fy)  In  Gal.  5. 17.  Vol.  3,  Sa-       So  alfo  is  s  Qhryfoftome  (y)  in  another  place*; 
 
 r%  755'  where  he  (hows,  that  the  word  Flejh,  is  not 
 
 always  taken  for  the  ^W  <*>(*&!&,  the  nature 
 
 and 
 
of  the  Avcient  Churchy  relating  to  the  Euchariji.  49 
 
 and  fubftance  of  the  Body  (which  is  the  only 
 proper  fenfc)    and    he   gives  other  inftances 
 which  are  improper;  as  that  flejh  llgnifies  a  de-      Tfo7npn&jr  Gr&aipsmv. 
 praved  will.    And  adds  two  other  improper  ferr- 
 ies, in  thefe  words.     By  the  name  of  Flefi,  the      K*#  ™  vy<£u*  xaAsiV  %&• 
 Scripture  is  wont  alfo  to  call  the  mjfieries  ;  he  adds  ™  "  >W»- 
 alfo,  that  it  calls  the  Church  fb,  when  it  calls  it 
 the  Body  cfChrifi. 
 
 The  very  phrafe  of  being  went  to  call,  (hows,  that  of  which 
 it  is  affirmed  to  be  improperly  fo  called  ,  as  the  phrafe  of  be- 
 ing thought  worthy  of  the  name  (as  we  heard  before)  argues 
 the  name  not  properly  to  agree  to  it. 
 
 4.  Obferv.  The  Fathers,  knowing,  that  the  Eucharift  was  not 
 in  a  proper  fenfe  Chrifls  Body  ,  give  us  fiver al  reafons  whj  it  is 
 called  his  Body.  But  no  body  ufes  to  give  a  realbn  why  he 
 calls  a  thing  by  its  proper  name.  I  (hall  not  name  all  the 
 reafons  here,  but  referve  fome  to  another  place  ;  when  we 
 confider  the  Sacrament,  as  a  Sign ,  Figure,  Type,  Memo- 
 rial, &c. 
 
 I .  One  reafbn  they  give  is  from  its  likenefs  and  refemblance^ 
 either  in  refpecVof  what  it  confifts  of,  or  from  the  likenefs  of 
 its  effe&s. 
 
 5.  Auftitfs  faying  is  remarkable  (z)  ,    If  the 
 
 Sacraments  had  not  a  refemblance  of  thofe  things  of     W  fytft*  25.    Si  Sacramen- 
 which  they  are  Sacraments  ,  they  would  not  be  Sa-  ^Tx^vZ\^^^i 
 craments  at  all:    But  [rem  this  refemblance  they  rum  Sacramenta  funt,  omnino 
 take  commonly  the  name  even  of  the  things  them-  Sacramcnca  non  eflent.  Ex  1  ia 
 [elves  which  they  refemble.  aucem  fimilitudine  plerunq-,  e- 
 
 Bede  alfo  gives  {a)  the  fame  reafon  in  his  ^k™  rerum  nomina  ac' 
 Commentary  on  the  Romans.  w  *ln  Cap;6t  EpiJ}M Roma?lm 
 
 The  Author  of  the  Book  of  Sacraments  un-  Lib.  4.  cap.  4.  Farce  dicis, 
 der  S.  Ambrofe  his  name,  fpeaks  thus.  Thou  fp-ciem  fanguin's  non  video. 
 may  (I  fay  perhaps-,  1  do  not  fee  the  fubftance  of  Sedhabec  ^milicuainem.  Sicuc 
 ■D7    j      TT/n    rill       ■,     11       r        r?  1       enim      mortis     limihcudinera 
 
 mod.     Well,  but  it  has  its  likenejs.      For  as  thou  {um?f}^  ita  edam  firafficudi- 
 
 hafv  received  the  likenefs  of  his  death,  fo  thou  drink-  nem  preciofi  fanguinis  bMs,&c, 
 eft  the  likenefs  of  his  pretious  Blood. 
 
 S.  Cyprian  (b).  When  Chrift  called  Bread,  made  (0  EP$-  !$>  ^  Magnum, 
 up  of  many  united  grains  of  Corn,  his  Body  ,  he  ^££0  &0™ nu s^°rP us  fuu™ 
 ^wedtle  mitytfCbri^tmjwfk  whom  he  bore  ;  ^llomT^mAo^^^ 
 and  when  he  call  d  Wine  prefjed  out  of  many  Grapes,  ftum,  populum  noftrum  qucm 
 
 H  and 
 
50  A  fall  View  of  the  DoUrints  dnd  PraSkes 
 
 portabac   indicat    adunatum  :  a?ul  put  together  his  Blood,  be  fignified  alfo  the  uni- 
 
 &  quando  fanguinem ,  fuum  ri-  f       0c  a   multltm\e  0f  tJoe  Qhrifiian  flock    tore* 
 
 num  appellat  dc  boms  acq*  aci-   .;  J         J  & 
 
 nis  plurimis  exprefTum  atqj  in  t^er' 
 
 iinum  coactum ,  gregem  icem  noftrum  fignificat  commixtione  adunata?  mukitudims  co- 
 
 pulatam. 
 
 f  ^   r>     t  (}'      l  '  ^°  Rabanus  Maurm    (c).    Therefore    cur   Lord 
 
 PropireaDomL^no^Cor-  commended  bis  Body  and  Blood  in  thofe  things, -which 
 pusN&  fanguincm  fuum  in  cis  confining  of  many  Grains  or  Graces,  are  brought  to- 
 rebus  commendavit,  qust  ad  u-  getber  into  one,  whereby  he  might  fignify  the  unity 
 num  aliquid  rediguntur  ex  mul-  0f  tfre  charity  of  Saints. 
 
 fjgnificarer.  Inus  IJidore  Or  bevil  (a).     Dread,  becauje  it 
 
 (d)  DeOffic.  Ecclef.  /.  i.  tap.  firengtbens  the  Body,  is  therefore  called  the  Body  of 
 18.  Panis  quia  confirmat  Cor-  Chrifi  \    and  Wine,  becaufe  it  produces  Blood  in  the 
 pus,  ideo  Corpus  Chrifti  nun-  m  n     ^  therefore  refemd  t0  the  Biood  cf  C/mfi. 
 cupatur ;    vinum   aucem  quia       J  '  J  '  j  j 
 
 fanguinem  operatur  in  carne,  ideo  ad  fanguinem  Chrifti  refercur. 
 
 The  fame  reafon  is  alio  given  by  Rabanus  Maurm,  in  his 
 Commentary  upon  the  26  Chap,  of  S.  Matthew. 
 
 2  Reafon.  Another  reafon  ,  why  they  call  the  Eucharift 
 Chrifts  Body,  is,  becaufe  it  fupplies  the  place,  *is  infiead  of  it,  u 
 its  reprefentative*  its  pledge  and  fawn* 
 
 Tertullian  (e).  His  Body  is  reputed  to  be  in  the 
 
 eWn^ant'^fttur     /K  Bread>  This  is  mY  Body- 
 
 win  mem.  C      ■  **•'     °°  S-  duftin  (f).  See  how  the  figns  are  v  arie  d, Faith 
 
 (f)  Tratt.  45.  in  Joan,   Vi-  remaining  the  fame.     There  (in  the  Wilderneisj 
 
 dece,fidemanence,figna  variata.  the  reck  was  Chrifi,  to  us  that  which  ts  placed  on 
 
 Ibi  Pecra  Chrillus,  nobis  Chri-  Gojs  Ahar  ^  C]ma 
 
 ^SSlEffiS  Af in  **$«  more  ^  %  M  ** 
 
 Quodammodo    omnia   fignifi-  intended  to  fignify,  Jeem  in  a  Jort  to  Jufiam  the  fer- 
 cancia  videmur  rerum  quasfig-  fans  of  thofe  things  which  they  fignify,  as  the  Apo- 
 nificant  fuftinere  perfonas,  fi-  fib  rayS,  The  Rock  was  Chriit,  becaufe  that  Rock 
 cue  diduir 1  eft  ab  Apoftolo,  Pe-     ,     uh   ^  k  j    k       did  fignify  Chrifi. 
 tra  erat  Chrtius ,  quoniam  Pe-   J  .,     r  ^   Jir  ,     '     .  J  f*   JJ     rTJ      r  .  T 
 
 tra  ilia  de  qua  hoc  didum  eft,       Cyril  of  Jerufalem  (h)  lays  ,    Wherefore  with 
 fignificabat  utiq*,  Chriftum-         all  afjurance,  let  us  receive  it    (viz,.    The  Bread 
 
 ( h)  Catech.  M)ftag^.  ^rQs  anc]  Wine)  as  the  Body  and  Blood  of  Chrifi  ;  for 
 ctjietlf-  $  «M®-  t*fl***f-  in  tfo  type  0f  Bread  his  Body  is  given  thee  ,  and  m 
 ^»,  &cV  the  type  of  Wme  his  Blood. 
 
 \i)Orat.  1 8'  —  'AvW  t£  Vr  edits  oiCinfiantmople  (i).  Infiead  of  the  Man- 
 0p«£K>  mcMlvZapeQ*-  rh  <h£  ger  let  m  venerate  the  Altar)  infiead  of  the  Infant 
 7  fifaxs  ivhoyvpivov  etfijov*  let 
 
of  the  Ancient  Churchy  relating  to  the  Eticharifl.  5 1 
 
 let  us  embrace  the  Bread  that  is  blejjed  by  thelnfant, 
 ('viz.  Chrift.) 
 
 Victor  Antiochen.    (k)    When  the  Lordfaia\  this  (©  InMarc.  14.  CitanteBu- 
 
 is  my  Body,  this  is  my  Blood,  it  was  fit  that  they  Imgero  ndv^afaub. 
 
 who  fet   forth  the  mead  ,  would*  after  giving;  of  _.     .-««'-.       t» 
 
 thanks,  reckon  it  to  be  his  tic  ay,  and  partake  of  it ,  7A.  «     ~jv. 
 ##i  account  the  Cup  to  be  infiead  cf  his  Blood. 
 
 The  Author  of  the  Commentaries  attributed 
 
 to  S.  Jerome  (/).    Chrifi  left  to  us  his  lafi  remem-  ([)  In  x  Cor.  11.    Ultimam 
 
 brance,  jufi  as  if  a  perfon  taking  a  Journey  from  nobis  commemorationem  five 
 
 home  ,  jhould  leave  fome   pledge  to  one  whom  he  memoriam  dcreliquic ,  quem- 
 
 loves,  that  as  oft  as   he  looked  upon  it ,  he  might  ^modumii  quis  peregre  pro- 
 
 ,,   '      ■    7  7  ■    7  ■    7    m         7  r  ■      m  ■                a  ficifcens  ,    ahquod  pignus   ei 
 
 call  to  mind  his  kindnejjes  and  fnendfinps.  quem  dili§ic  derelinquac ,   uc 
 
 So  alio  Amalarius  (m).   Chrifi  bowing  his  head  quotiefcunq}  illud  viderit,  pof- 
 
 gave  up  the  Ghofi.    The  Vriefl  bows  bimfelf ,  and  fit  ejus  beneficia  &   amicicias 
 
 commends  to  God  the  Father  this  which  is  offered  as  memorare. 
 
 c       ■£     ■    +l    */         £m    -a.  (™)  DeOffic.  EcclefJ.$.c.2$. 
 
 a  Sacrifice  in  the  place  of  Chrifi.  Edit.Hitmfi,  M2$.  Chriftus, 
 
 inclinatc  capite,  emific  fpiritum.  Sacerdcs  inclinac  fe,  &  hoc  quod  vice  Chrifti  immolatum 
 eft,  deo  Patri  commendac 
 
 5.  Oblerv.  That  alt  ho9,  for  the  Keafons  given  ,  the  Fathers 
 call  the  Sacrament  Chrifi s  Body,  yet  they  plainly  fay ,  that  what  is 
 difiributed  in  the  Eucharifi  is  without  any  life  or  fenfe,  which 
 cannot  be  faid  of  Chrifi s  natural  Body. 
 
 Epiphanim  (n).    We  fee  what  our  Saviour  took 
 in  his  hands  (viz.  Bread)  and  bavin?  given  thanks      (Lv  /"  dncborat. 
 faid,  This  is  mine,  and  that ;    and  yet  we  fee,  ulte/l^^  'v^Z* 
 tfoat  it  is  not  equal  to  it  nor  like  it,  not  to  the  in-  odpiupwjvs,  i  Tf  do&rp  to'o- 
 €arnate  Image,  not  to  the  invifible  Deity,  not  to  the  ufji,  &c. 
 Lineaments  of  members ;  for  this  (the  Bread)  is      " — •^T^^ih.mJi';  v^civeu- 
 of  a  round  fcrm.and  infenfible  as  to  any  power..  **"  "V  *&*  ™v  <&VW- 
 
 Theophilus  of  Alexandria  (0)  ,  diicourfing  a-  (0)  Epift.  Pafcbal.  2.  Non 
 gainft  Origen,  who  did  not  believe  that  the  H.  reeogi<st  aquas  in  Baptifmate 
 Ghoft  did  operate  upon  things  inanimate,  fays,  myfticas  ^  advenju  Sp.  $met\ 
 He  (Origen)  #,  m  rmemfr,  that  the  mfshcal  S^S^Of^St 
 waters  in  ttaptijm  are  con/ecrated  by  the  coming  of  ftendicur,  &  quern  frangimus  in 
 the  H.  Ghofi  ,  and  that  the  Lords  Bread,  whereby  Sanftificationern  noftri.,  &  s. 
 the  Body  of  cur  Savirur  is  fljown  ,  avul  which  we  ca^cern>  (iu  -  &  > ien^  Ecclcfi2e 
 break  for  wrMfgmimi  the  H  C»h  M  S^S^SXZ 
 are  all  placed  upon  the  Table  of  the  Church,  and  are  ventum  Spiritus  S.  fanftificari, 
 H  1  indeed 
 
52  A  full  View  of  the  Doffrittcs  and  Practices 
 
 indeed  without  life,  yet  are  Santlified  by  the  Invo- 
 cation and  advent  of  the  H.  Ghoft. 
 00  fyifl*  adTbeopb.  Alex,  lit       S.Jerome  (p)  commending  the  forefaid  work, 
 difcant  qui  ignorant  eruditite-  and  admiringat  the  profit  the  Churches  would 
 fhmonns  Scripturarum ,    qua  ,        ,     &  r  *         7  , 
 
 debeanc  veneratione  Sanfta  reaP  thereby,  lays,  That  they  who  are  ignorant, 
 fufcipere  &  Altaris  fervicio  de-  being  injlrucled  by  Scripture -Teftimcnies,  may  learn, 
 fervire  -,  facrofq*,  calices  &  fan-  with  what  veneration  they  ought  to  meddle  with 
 fta  Ydamina,&  cetera  quzad  fofo  fams  x  and  ferve  at  the  Altar  ;  and  that  the 
 S&fSUS  *  <***  ^dH.  Veils  and  the  refl  of  the  things 
 &  fenfu  carentia  SancVimoniam  that  appertain  to  the  Celebration  of  our  Lord's  Paf- 
 non  habere  ,  fed  ex  confortio  fion ,  are  not  to  be  locked  upon  as  having  no  fan- 
 corporis  fy  Sanguinis  Domini,  ea-  fifty  ^   as  frej„g  without  life  and  fenfe,  but  by  re  a- 
 
 guT  s&^SJL^  f?  ff  *r  rom^  t  Bofiri mcd  f-r* 
 
 Lord,  are  to  be  venerated  with  the  Jame  majejrick 
 regard,  that  his  Body  and  Blood  is. 
 
 6.  Oblerv.  That  the  Fathers  /peak  of  Divifions  and  parts  of 
 the  Eucharifl,  which  cannot  be  truly  faid  of  the  natural  Body  of 
 Chrift,  which  the  Rom.  Church  confefjes  to  be  impaffible,  but  only 
 of  the  Sacmamental  Bread  and  Wine. 
 
 Cyprian  (^).  Another  who  was  alfo  defiled,  the 
 (q)  Lib.  de  Lapp.  Quidam  Sacrifice  being-  Celebrated  by  the  Priefl,  was  fo  bold, 
 alius  &  lpfe  maculacus ,  iacrift-        ^  •    •/    *  ^  z.        *     *    r  •*      Xj  /   s.  i 
 
 •    *  c   L^^^^i^kr^  n^r    as  privily  to  take  a  part  of  it  with  others  ,  but  he 
 cio  a  Sacerdote  celcbrato,  par-       r        J  f        J  > 
 
 cem  cum  ceteris  aufus  eft  la-  could  not  eat  and  handle  the  Holy  {pOQy)  of  the 
 
 renter  accipere  ,   fanftum  Do-  Lord. 
 
 mini  edere  &  contredare  non       Clemens  Alexandr.  (r).  When  the  Bifhop,  accord- 
 
 ^°^ul>*«         /  -/r  in?  to  cuflom  had  divided  the  Eucharifh  they  fuf- 
 
 (ry  Strom.  I.  I.    —  'Ey&ov  r      j  r     i  i  7  \- 
 
 n\£  >&&«v  lip  tni&>  &*'  iered   every  °ne   °f  the  P60re    t0  take    a  ?°rUm 
 
 (s)  Horn.  13.  in  Exodum.      Origen  (j)  fif  they  be  his  genuine  words) 
 Cum  fufcipids  Corpus  Domini,  f         wbm       receiw  fhf,  Lords  Ri  keep  ;> 
 
 cum  omni  cautela &  veneratio-       ■  T     71  •  1  ■         7  n  7^' 
 
 ne  fervatis,  ne  ex  eo  parum  wth  aU  camon  and  veneration,  left  any  little  por- 
 quid  decidat ,    ne  confecrati  Hon  of  it  fiould  fall  down,  left  any  thing  of  the  con- 
 muneris  aliquid  dilabatur,  fyc.  fe crated  gift  pould  flip  down  to  the  ground,  &c. 
 (f)  Epifi.  289.  ad  Curiam.      S.  Bafil  (t)  fhowing,  that  they  that  have  re- 
 ceived the  Communion  in  the  Church  may  re- 
 ferve  it,  and  Communicate  themfelves  at  home 
 with  their  own  hand,  and  that  the  practice  was 
 thus  in  Alexandria  and  Egypt ;  adds,  that  when 
 the  Prieft  has  difiributed  the  Sacrifice ,  he  that  re- 
 ceives 
 
of  the  Ancient  Church,  relating  to  the  Encharifl.  53 
 
 ceives  it  whole  ,    and  takes  daily  apart  of  that     •TaJjItoWtrvvedrnJupetiiett 
 which  wot  (0  riven  him,  cwht  to  believe  that  he  *£  yvw  Jf*e*Jk  £'2*7«  wr- 
 
 rirhtly  receives  it. It  is  the  lame  in  virtue,  „.^V     *    ' ; 
 
 whether  a  perfon  receive   a  jingle  part  from  the 
 Priefi,  or  many  parts  together. 
 
 S.  Ambrofe  agrees  with  it ,    (u)  fpeaking  of      (u)Epifl.  1.  ad  Juftum.  Etfi 
 the  Blood  of  Ghrift.     Whether  thou  take  ft,  lays  parum   fumas,  etfi   plurimum 
 he,  a  little,  or  drinkefi  a  larger  draught,  there  is   haunas, eadem perfeda efl on> 
 ;V  r  -1         r        j?     1     **■      *      11  mbus  menfura  redemptions,  ■. 
 
 the  fame  perfect  meajure  of  redemption  to  all.  r 
 
 So  alfo  S.  Aufiin  (x)  fpeaking  of  that  upon      (x)  Epift.  $9.  ad  paulm.  — 
 the  Lords  Table  which  is  bleifed  and  fan&ified,  Ad  diftribuendum  comminui- 
 (which  is  Bread)  he  fays  of  it,  that  it  is  broken  tur* 
 into  little  parts  to  be  diftributed.     Which  cannot 
 be  find  of  Ch rifts  proper  Body. 
 
 And  elfwhere  (y )  his  phrafe  concerning  q)  g^  26.  ad  cafulanum. 
 communicating  is,  to  take  a  part  from  the  body  De  agni  immaculaci  corpore 
 of  the  immaculate  Lamb.  partem  fumere. 
 
 Alfo  in  another  place,  he  lays  (z,),  In  recti-  CO.  De  Veyb-  dm%  ferm'  li- 
 ving; we  know  what  we  think.  We  receive  a  little  Inaccipiendo  novimusquidco- 
 ^    f-  1        r  XJ    7    M  j  -  gitemus.    Modicum  acemjmus 
 
 portion    and  are  fatted  at  heart.  I  in  corde  faginamur.     ' 
 
 Cyril  01  Alexandria  (a)  lays,  The  leap  part  of  ra)  In  Joan.  6.  $7.  'oiit}* 
 the.Confecrated  Bread  ( which  he  calls  the  Eulo-  &Lth  cAj^gjUa,  cvy.-mv  Yipav  eis 
 gy)  mingles  the  whole  Body  into  it  felf,  and  fills  it  **fllw  *V*pi/pe<  tv  <£(**,  *)  $ 
 with  its  own  energy  ,  and  thus  both  Chrifl  is  in  us,  Uiaf  «?»«*?  ^clttk^  *t*> 
 and  we  again  are  in  him.  ^  Zv^xtv  h>  *\1£. 
 
 Eufebim  (b)  tells  the  ftory  of  the  Presbyter,      (b)  Ecclef.  Hift.  I.  6.  c.  36. 
 that  when  Serapion  was  a  dying,  fent  him,  by  a  —  Bezw  ^  lv%£etsias. 
 Boy,  a  little  bit  of  the  Eucharift. 
 
 And  Profper  (c)  has  a  like  ftory  of  a  pof      CcjDMdiumtempork.c.6*. 
 feffed  Woman  ,    that  received  a  (hcrt  and  fmaU  —  Brevem  pomunculam  Cor- 
 +.    *  •       r        r     j    n  j  pons  Domimci. 
 
 portion  of  our  Lords  Body.  r 
 
 And  P.  Tins  I,  in  an  Epiftle  attributed  to 
 him  (and  made  ufe  of  by  Bellarmine  (d))  ipeaks      00  ®e  Euchw.  1.  2.  cap.  $, 
 of  fine  of the  Blood  of  Chfifi  dropping  and  diftil-  £,?«<*.  de  fanguine  Domini; 
 ling  on  the  ground,  and  direcWwhat  it  to  be  done  ftllIavem  in  terram'    ' 
 in  that  caie. 
 
 7.  Ob- 
 
54  Afutl  View  of  the  Doctrines  and  Practices 
 
 7.  Obfcrv.  The  Fathers  [peak  of  making  the  Body  of  Chrift 
 in  the  Eucbarifi  ,  in  a  Jenfe  quite  different  from  that  of  the  Ro- 
 manics. 
 
 S.  Jerome  frequently  ufes  the  phrafe  of  making  Chrifls  Body, 
 
 and  fpeaking  of  the  Presbyters  that  fucceeded 
 
 rOEpift.1.  *d  Heliodor.Qui  to  the  Apoftles ,  iii  one  Epiftle  (0  he  fays, 
 
 Chnfti  Corpus  Sacro  ore  con-  ^  mak/ the    Body   cf  Chrffi   witb  %hetr  gff 
 
 Mouth. 
 CfJ  Ad  Evagrium.  Ad  quo-      And  in  another  Epiftle  (f)  fays  of  them, 
 rum  preces  Chnfti  Corpus  fan-  j%at  upon   t^eir  Prayers  the   Body  and   Blood  of 
 guifq^conficicur.  ^  /  ^^ 
 
 (g)  AdFabiolam.Sequeter        A]fo    ;n   a   th;rd   £piftle  (^   he   defcribes  a 
 
 ^&Lo~tocm.rnCSag"  Prieft  t0   be  om  that  mdtaUs   hetwixt   Godand 
 
 Men,  and  one   that  makes  the  flejh  of  the  Lamb 
 
 with  his  holy  mouth. 
 Here  now  they  of  the  Church  of  Rome  take  care  to  ad- 
 vance the  Priefthood,  tho'  even  with  words  of  Blafphemy. 
 
 », x  _  4,    -.  .  '     .  One  crys   out  (h),    He  that  created  me  without 
 
 (h)  Stella  Clencorum.    Qui  J        1  » 
 
 creavit  me  fine  me,   creatur  me>  *  created  by  my  means 
 mediance  me.  So  alio  Biel  (i).  He  that  created  me    (if  I  may 
 
 (1)  In  Canon.  Miff*,  Lett.  4.  be  bold  to  fay  it)    has  given  me  power  to  create 
 
 Qui  creavit  me   (Ti  fas  eft  di-  himfelf ,    and  he  that  created  me  without  me,  u 
 
 cere  J  dedit  mihi  creare  fe,  &  createJJ  U  mv  mears 
 
 qui  creavit  me  fine  me,  crea-  crearea  V  mJ  means- 
 tur  mediance  me. 
 
 Biel  alfb  (in  the  fame  Lecture)  makes  a  comparifbn  be- 
 tween the  Priefts  and  the  Bl.  Virgin ,  and  makes  them  to 
 carry  it  from  her  in  this  matter. 
 
 She  by  pronouncing  eight   words  ,     Beheld  the 
 UlaprolatisoaoverbuliSjEc-  Handmaid  of  the  Lord,  &c.  Conceived  once  the  Son 
 te  Ancilla  Domini,fiat  mihi  fe-     ,Qd      d   h    Redcemer  0f  the  w  id     jj      (  • 
 cundnm  Vcrbum  tuum ,  feme!    J.  a  J  ,  '.* 
 
 concepic  Dei  filium  &  mundi  the  Pnelts)  bang  conjecrated  by  the  Lord  ,  by 
 Redcmptorem.  Ifti  a  Domino  fpeaking  five  words  >  do  call  the  fame  Son  of  God, 
 confecrati,  quinqj  Verbis  eun-  and  tJje  Virgin,  bodily  before  them  every  day.  And 
 dem  Dei  Virginifq-,  filium  ad-  then  s  QUt  Qorrjtr  0  Priefts,  in  what  high 
 vocanc   quotidie  corporaliter.    j  J  3   ,.     .        J        \i      j  J  ** 
 
 Atcendice,0  Sacerdotes,in  quo  d*gw  and  dignity  you  are  placed. 
 gradu  &  dignicate  ficis  confticuci. 
 
 But 
 
of  the  Ancient  Churchy  relating  to  the  Eucharijl.  55 
 
 But  now  the  Fathers  they  fufficiently  explain  themfelves, 
 that  this  of  making  Chrifis  Body,  cannot  be  underftood  of  the 
 natural  and  proper  Body  of  Chrift.     For 
 
 Firfr,  They  lay  it  down  as  a  Ruki,  that  whatfoever  is 
 made,  was  not  before  it  was  made. 
 
 Thus  Athenagcras  (k)  fays,  That  which  is  ah  w    ,    , 
 
 ready  is  not  mad?,  but  that  which  is  not.  XO  J*  refum^To  oV  «  >«- 
 
 Tertulhan  m  like  manner  fays  (I,)  Nothing  that  ^q  Ubt  com>  Hmmgt  capt 
 has  a  fieri,  is  without  a  beginning  ,  but  it  begins  to  Tp,  Nihil  quod  fieri  habetilne 
 be  while  it  begins  to  be  made.  initio  eft ,_  quin  initium  fie  illi 
 
 Athanafuts   (m).  It  is  the  property  of  Creatures  dum  incipit  fieri.  _ 
 and  works,  that  they  are  [aid  to  exifi  out  of  non-en-  K^w  ^  ^ufa,  y&9 
 tities,  and  net  to  be  before  they  are  made.  To  a4>*%  Vg  in  ov}g>v9  j£  «*  »v 
 
 Greg.  NyJJ'en  (»).    If  he  made  it,  he  made  that  wdv  yjvM. 
 which  was  not  at  all.  pO  Com.  ®f»»-  /■ >   P  *r 
 
 S.  Hilary  (0).  Every  thing-  that  is  made.was  not  *™»"»  T0  V*  '"  ™t»*  t7ro1' 
 before  it  was  made.  _  (0)  De  Trin.  I.   12.    Omne 
 
 S.  Ambrofe  (/>).  That  which  is  made  begins  quod  fie ,  ancequam  fiat  noa 
 to  be.  ■     hut. 
 
 S.  Auftin  M.  To  make  is  true  of  that  which  was  .  02  De  Incarn' l  *'  ^cd  fic 
 not  at  all.  ^  .  {q)  Demmbus  Mmch.cj. 
 
 Cyril  Alexand.  (r).    It  cannot  be,  that  what  al-  Facere  enim  eft  quod  omnino 
 ready  exifis,  Jhottld  be  brought  into  being,  but  what  non  erac. 
 dds  not  exifi.  QCTJ  Thefaur.  A§frt.  20. .,  OJ 
 
 Vigilws  alfo  0).  To  be  made,  is  the  ufual  pro-  &  *v,  <n2nt  T°  **H  °\  %  70 
 perty  of  him,  who.  never  Jubfifled  before.  ^  Libt  ?#   contt  Eutycbcn. 
 
 Caffianus  a\fb  (t).  Things  already  fprung  up,  can-  Fieri,  ejus  (bleat  effe  propri- 
 not  return  into  that  fiate  \  that  they  foould  be  gene-  «m,  qui  nunquam  ante  fubfti- 
 rated  by  a  new  creation.  t€r?c:     .,  ,    . 
 
 Thefe  fayings  do  very  ill  accord  with  the  ^J0x^m  tenmTVedire 
 Doctrine  of  the  Roman  Chutch  (u),  which  in  id  rurfum  non  queant  ut  no- 
 teaches,  that  the  Converfion  in  the  Eucharift  is  va  creatione  generentur. 
 made,  without  any  change  in  our  Lord  :   for  net-  „.  (?0  patecW-  a<}  Faroch.de 
 *  t    ■  ~7   -n  .7-7  7  r  j      Eucharijl.  n.  29.  Sine  una  Do- 
 
 ther  is  Chrift  generated,  or  is  change d,or  wcreafed.     mini  n^ri   mutatione  ;  ne9; 
 
 enim  Chriftus  aut  generatur,  aut  mutatur,aut  augefcir, 
 
 Secondly,  They  fb  fpeak  of  making  Chrifis  Body ,  that  it 
 cannot  be  underftood  of  any  other  than  his  typical  and  my- 
 fticai  Body.    For  the  Fathers  fay  ,  That  Bread  is  made  his 
 
 Body, 
 
 Tertullian- 
 
x6  A  full  View  of  the  Do&rines  and  Practices 
 
 (*)  Cont.  AUrc  I  4.  c.  40.  Tertulliah  (x).  Chrifi  when  he  had  taken  Bread, 
 Acccpcum  panem  &  diftribu-  and  difiributed  it  to  his  Difcipks,  made  it  his  Body, 
 
 dicendo.  Eujcbius  \y  ).   Chrijt   commanded   his  Dtjaples 
 
 (yj  Demorft.  Evang.  lib.  8.  (fpeaking  of  the  Symbols  of  the  Divine  Oeco- 
 TkJ  Aw*  rk  \ih  cmpol®-  nomy  delivered  to  them,  i.  e.  Bread  and  Wine) 
 5R,/"r^"         ,    .,  a  »c       to  make  the  imare  of  his  Body. 
 
 W  yauMwi**  ^ov*p]©-        C7r//  0™/-  (*)•  *^»  the  location  is  over, 
 fi)  <m\j.&  Xe/r«,  0  Si  hvQ-  the  Bread  is  made  the  Body  of  Chrifi,  and  the  Wine 
 
 aHxa.Xej.sX'  the  Blood  of  Chrifi. 
 
 C<0  Orat.jnChrifliB^tifma.        Q        j^jj^  ^  fays?  At  ^  ffa  B/W  ^  ^ 
 
 Z»p«  Xe<r*  M>*/«  r  «,  ^J.  ^  ^^  ^  ^  the  m^  ^  confecrated  lU 
 
 it  is  called  and  is  made  the  Body  ef  Chrifi. 
 {b)  Serm.  de  diverfis,  87.       S.  Aufiin   (b).    Not  all  Bread  ,    but  only  that 
 Non  omnis  panis,  fed  accipi-  which  receives  Chris  fs  bleffing,  is  made  the  Body  of 
 ens  benediftionem  Chrifti,   tic  Qfafi 
 
 C7aZ  3^V»  oblatio-  Canon  of  the  Mf  WhuhOhlation,  O  Al- 
 nem  tu  Deus  in  omnibus,  quse-  mighty  God,  we  bejeech  thee  vouchjaje  to  make  blef- 
 fumus,  benedi&am,  adfcrip-  fed,  allowable,  firm,  rational,  and  acceptable,  that 
 tarn,  racam  ,  rationabilem,  ac-   jt  may  fa  maje  t0  m  tfa  J^jy  anj  J$food  of  thy  mofi 
 
 ccpcamqi  facc/cftJgn««s ;  «  dear  Son  our  Lord  J efts  Chrifi,  &C. 
 nobis  Corpus  &  fanguis  fiat  di-  j  j  j  •> 
 
 k&ufimi  tui  filii  Domini  noftri  J.  Chrifti,  fyc. 
 
 Alfo  the  Fathers  lay  ftill  more  exprefly,  that  the  Body  and 
 Blood  of  Chrift,  is  made  of  Bread  and  Wine, 
 
 Thus  the  Author  of  the  Book  of  Sacraments 
 CO  Mb.  4.  de  Sacram.  c  4.  under  S.  Ambrofe's  name  0).  Perhaps  thou  wilt 
 Tu  force  dicis,  meus  panis  eft  [ay,  My  Bread  is  ufual  Bread  :  but  tho*  that  Bread 
 ufjcatus:  fed  panis  ifte  panis  ell  be  Bread  before  the  Sacramental  words  ,  yet  upon 
 ance  verba  Sacramencorum,  ubi  Qonfecration,  of  Bread  is  made  the  Flefh  of  Chrift. 
 jSt£cftS ^WtI°  '    ,    Gaudentiiis(d).  The  Creator  and  Lord  of  nature 
 
 (jf)  In  Exod.  trac.  2.  Ipfe  na-  himfelf,  who  produces  Bread  cut  of  the  Earth,  of 
 turarum  Creacor  &  Dominus,  Bread  again  (feeing  he  is  able,  and  has  promifed 
 qui  producic  de  cerra  panem,   lt\  fa  ^afas  Jm  own  ^0dy .  an£  fa  tJoat  0f  p^ater 
 
 de  pane  ^VTM^^   made  Wine,  made  alfo  of  Wine  his  Blood. 
 promific,  etncic  propnum  cor-  '  J     > 
 
 pus,  &  qui  de  aqua  vinum  fecit,  &  de  vino  fanguinem  fuum. 
 
 Now  all  this  can  be  meant  of  nothing  elfe,  but  what  we 
 heard  out  of  Eufeb'ms  before,  of  the  Image  of  hx>  Bodji  which 
 he  commanded  his  Difciples  to  make. 
 
 S.  > 
 
of  the  Ancient  Church,  relating  to  the  jfeuchdrift.  57 
 
 S.  Jerome  alfo  explains  it  of  the  Sacramental 
 Bread  and  Wine,  upon  thofe  words  of  the  Pro- 
 phet (e),  They  JJj all  flow  together  to  the  gcodnefs  cf      CO  Injerem.31.12.  Deque 
 the  Lord,  for  Wheat,   and  for  Wine  and  Oil.    He  conficitur  pnis^mini,  &  fa^ 
 
 ty/>£  c/-  0#  blood  is  fulfilled,  and  Hie  bleffing  of  Jan-  ftenditur. 
 Uif cation  is  jh  wn. 
 
 And  in  another  place  (f).  Of  this  Wheat  the      CO  Incap.9.Zachar.  Dehoc 
 
 which  ftrcngthens  the  heart  of  man.-   Which  muft  cor  hominis. 
 
 be  underftood  of  the  Bread  received  in  the  En- 
 
 charift. 
 
 So  Tertullian  (g)  explains  hi  mfelf.    He  made  (g)  Ante  a  chat.  Corpus  fuum 
 
 Bread  his  Body,  faying,  This  is  my  Body  ,  That  in"m  0-  panem)  fecic ,  hoc 
 
 4.1    x?            £        »  7  eft  Corpus  meum  dicendo,  id 
 
 is,  the  Figure  of  my  Body  eft?  ^  Corporis  md< 
 
 And  Leo  Magn.  (b).  Neither  may  the  Fresbyters,  (h)  Epift.  88.  Nee  licet  Prei- 
 without  the  Bijhops  Command,  make  the  Sacrament  byceris  nifi  eo  (_fc.  Epifcopojl 
 of  the  Body  and  Blood  of  Chrifi.  jabente,  Sacramentum  Corpo- 
 
 S.C^/^0)  fpeakingofWiae,  iays,  By  -.fc^-jUJ-to 
 this  the  matter  cf  the  good  things  for  our  Salvation  ^fcw  $  enflveias  n/£v  vfj  ci- 
 ts perfected.  Where  by  thole  good  things,  he  plain-  y*A»v  J>^  tkt*  -n^t)-  ' 
 ly  means  the  Wine  in  the  Eucharift. 
 
 It  is  alio  very  obfervable,  that  the  Fathers  fbme times  call 
 this  the  myfiical  Bread  and  Wine  ,  and  fometimes  the  myfiical 
 Body  and  Blood  of  Chrifi. 
 
 Thus  S.  Auftin  (k)  fays  ,  Our  Bread  and  Cup       GO  Contr.Faujl.  I  zee.  rg. 
 is  made  myfticalto  us,  by  a  certain  confecration^and  Nofterpanis&  calix  certa  con- 
 7  JJ      r  ?    J  J        ~  fecratione,  mylhcus  nc  rioois, 
 
 does  not  grow  fo  f   non  nafcitur. 
 
 S.  Chryfofiom  (1)  thus.  The  myfiical  Body  and  (7)  De  rtfuneU.  mort.  Horn. 
 Blood  is  not  made  without  the  grace  of  the  fprit.         33.  2«\««  aj  <xj(ta  {j.v&yJ>  >  «x. 
 
 When  S.  Ambrofe  (m)  had  laid  ,  This  Body  i\  ^*  *M°  *  <mv>*:]@- 
 which  we  make  is  of  the  Virgin.  He  explains  this  ^lfuf%\is  qui  initlant.  fc 
 phraie  by  another  beiore  it ,  vtz,.  That  Sacra-  p#  Hoc  ^m&  eonficimus  Cor- 
 ment  which  thou  receive fi  is  made  by  the  Word  of  pus  ex  Virgine  eft. 
 Chrifi.  And  alio  by  another  fay  in?  of  his  that  Sacramentum  Uiud  quod  ac- 
 fcllows.  _  It  was  true  Fhjh  of  Chrifi  thai  was  Cm-  f&  fermons  Chrilb  conflC1- 
 ci fed  and  buried  ;  it  is  therefore  truly  the  Sacra-  vera  utip,  caro  Chrifti  qua 
 maa  of  his  Flejh.  Where  you  fee  he  diftinguiihes  crupifixa  eft ,.  quae  fepulta  eft. 
 thefe  two  ,  the  Flefti  of  Chrift  Crucified,  and  Vete  ergo  carnis  lllius  Sacra- 
 thatin  the  Sacrament,  which  is  only  myiiically  Centum  eft. 
 io,  I  Hef'chim 
 
58  A  full  View  of  the  DoBrints  and  P raphes 
 
 («)  In  Levit.  lib.  6.  -  Cor-  Hefychim  (n)  fpeakins;  of  Jews,  Pagans,  and 
 pore  myftico  non  vefcecur.         Hereticks,    fays,  that   the  Soul  in   Society,  with 
 
 them  may  not  eat  of  the  myflical  Body,  that  is,  of 
 
 the  Eucharift. 
 
 (0  Id.ibid.lib.  2.  Chriftus       And  elfew  here  (0)  fpeaking  of  the  Cup  in  the 
 
 bibensipie;&Apoaolisb,bcre  Sacrament    ufeS  this  phi  a(e,  Chrifl  drinkinr  him- 
 
 dans  fanguinem  inidligibilem.    ric        ,     . '.  ,    r,     „. '     ,     . J     „    ., .  «&    f     , 
 
 J  elf  and  giving  to  the  Si  fifths  toe  intelligible  Blood 
 
 to  drink.  Where  intelligible  Blood  is  the  myflical 
 Blood  in  the  Eucharift,  according  to  his  con- 
 it  ant  ufe  of  that  word. 
 
 007/iE/rf.cap.  3.  Vrocc flits  of  Gaza  (p)  upon  thole  words  of 
 
 the  Prophet,  of  Gods  taking  away  the  Staff  of 
 Bread  and  flay  of  Water  \  and  telling  us  ,  that 
 Chrifts  Flefli  is  meat  indeed  ,  and  his  Blood 
 drink  indeed,  which  they  that  have  not,  have 
 not  the  ftrength  of  Bread  and  Water  ;  he  adds, 
 
 K*i  ciM©-  ef£  ffi  'IacTaW  there  is  another  enlivening  Bread  alfo  taken  from 
 *>»,n«3  0  (aoTtotfo  *p7®-.         the  Jews,  &c.  where  he  means  the  Eucharift,  di- 
 
 ftinguifhing  it  from  Chrifts  proper  Flefh  and 
 Blood. 
 
 (q)  Debenem.  Patriarch,  c.       5.  Ambrofe  (*)  makes  the  fame  diftindion, 
 
 VSssOi&^  -herf  {^¥  °i  tht  Bene^ion  °f  *Jh 
 
 credentium,  hodieq;  dac  nobis  that  bts  Bread  was  fat,  &c.  and  that  AJJtr  iigm- 
 eum ,  quern  ipfe  quotidie  fa-  fies  riches  ;  he  adds,  Jefus  gave  this  Bread  to  the 
 cerdos  confecrat  fuis  verbis.  Afoftles,  that  they  (hould  divide  it  among  believing 
 Hie  pams  fudus  eft  efca  San-  j     w  j    »w  «w  tf  f*  «*,  W  A&rff  w/A/cA 
 
 ctorum.  Poflumus  &  lpfum  Do-  r#  *    »  .  A    ,  .,    _  «fy  •  I   l-  j      tv  • 
 
 minum  accipere,  qui  carnem  r/l*  ^n^  «^  Conjecrates  with  lots  words.  This 
 fuam  nobis  dedit  ,  ficut  ipfe  Bread  isSnade  the  food  of  Saints.  We  may  alfo  un- 
 til, Ego  fum  yarvx%it&.  der stand  thereby    the  Lord  himfelf ,  who  gave  his 
 
 Flefli  to  us,  as  he  fajs,  I  am  the  Bread   of  Life. 
 •What  can  be  more  clear,  than  that  he  diftinguifhes  here 
 between  the  Euchariftical  Bread  (which  he  calls  the  Saints 
 food,)  and  Chrift  himfelf  the  Bread  of  Life? 
 
 8.  Obferv.  The  fathers  ffeak  of  ChrijFs  Body  fanclifed  and 
 Jacrificed  in  the  Eucharift  ;  which  cannot  be  under  flood  of  any 
 thing,  but  his  refrefentative  and  Typical  Body. 
 
 S.   Auflin  (r)  freaking  of  that  which  is  ufen 
 
 mini"  m^nfa  eft9--?      "  D°"    the   Unh  Tahle    (which   the    Church   of  Rcwe 
 
 will  have  to  be  Chrifi's  Natural  Eody)  lays, 
 -  bcnediciiur  &  fanftificatur.  thaC  jt  u  yiejj^  a„j  fanHifed.  And 
 
of  the  Ancient  Churchy  relating  to  the  Eucharijl.  59 
 
 And  Gaudentim  (s ),  fpeaking  of  Chrift,  whom  CO  In  Ex)l  trx!}-  l9-  p-r 
 he  compares  to  the  Pafchal  Lamb,  fays, Through  fi^nulils  Ecddwnuin  dome*" 
 
 „     1     \r    r      r    1      w       j  1    J       n  r  myfteno   panis  8c    vim  rchcic 
 
 all  the  Houfesoftbe  Churches,  in  toe   my.rery  cf   im;molacus;  viviHcac  credicus, 
 
 Bread  and  Wine,  being  facrificed  he  refrejbes ,  being  confecrantes   fan&ificac  confe* 
 
 believed  en  he  quickens,  being  consecrated  he  funcTi-  cracus. 
 
 jies  them  that  confecrate. 
 
 This  can  be  only  true  in  reprefentaticn ,  which  is  laid  of 
 
 ChrifVs  being  facrificed  and  fantlified  (or  confecrated)  by  us  , 
 
 for  the  proper  and  natural  Body  of  Chrift  cm  neither  b&fan- 
 
 Bifiedm  a  proper  fenfe  ,  nor  facrificed  by  us  >  as  I  (hall  now 
 
 ihow. 
 
 1 .  Not  fantlified  properly. 
 
 For  this  in  the  fenie  of  the  Fathers,  is  Dedication  to  God ; 
 and  tho'  we  may  dedicate  our  fives  to  God,  yet  not  the  Sen     , 
 of  God  to  him. 
 
 Or  ken  (t).    To  fan&ify  a  thin?,  that  is,  to  v  w  CO  In  Levit.  horn.  1  r.    San- 
 
 it  to  God.  ftificare  alicluid>  hoc  et*>  v°- 
 
 Cyril  Alexandr.  (u).  That  -which  is  /aid  to  be  VQ^  ^o'm.in  Efaiam.  Edit.gr. 
 fanbtified  dos  not  partake  of  all  holinefs,  but  it  ra-  lat.  p.  178.  To  ayaf&fy  te- 
 ther fignifies  that  which  is  devoted  to  God  in  honour  jfitfb'w,  «^  -msrivs  AytaffyZ 
 of  him.  Now  Chrift  is  certainly  partaker  of  all  w^W  'Hh  SIP*9*  #  C^t 
 Holinefs.  Z^iL7                       ' 
 
 Jobim.  (*).    We  fay  a  place,  or  Bread,  or  Wine  °  *  Aputphotium,  cod.  222. 
 
 is  fanciified,  which  are  fet  apart  for  God,  and  are  ' 'Ay&c&^Tzv  rbnov,  w  wv  «p- 
 
 not  put  to  any  common  ufe.  w,  h  tcV  hvov,  a  tJ  3*£  <p&- 
 
 Hefychws  Cx).    That  which  is  fanBified  and  of-  &**&*%£*&■!!***&' 
 
 fered,  becau/e  it  is  offered  it  begins  to  be  JanBified,  q^  In  Lev^  £  <*     ~d 
 
 therefore  that  it  was  not  holy  before.     This  cannot:  fandtificacur  &  offertur.eoquod 
 
 be  affirmed  of  Ch rifts  proper  Body,  which  was  offertur  Sandiflcari  incipic,  er- 
 
 never  other  than  holy/  but  may  of  the  Typical  8°  Prius  non  erac  fanftum. 
 Bread  which  was  common  before. 
 
 2.  Not  facrificed  properly. 
 
 Therefore  Gaudentim  (y)  in  the  forecited  Q)  TnExod.tra8.  rp.  La- 
 Trad,  fays,  We  offer  the  Labours,  &C.  Of  the  bores  Paffionis,  frc.  in  flgura 
 Baffion,  in  the  Figure  of  the  Body  and  Blood.  corporis  &  fanguinisofterimus. 
 
 S.  AuHin  (*;.     Was  not  Chrift  offered  once  m  N  ^  T&%J&Efe 
 
 himfelf,  and  yet  every  day  in  the  Sacrament  he  is  Chriilus  in  feipfo  ,  &  tamen 
 
 offered  for  the  people  ?  in  Sacramento  omni  die  popu- 
 
 j  2  He  ^s  *mm<^acur  - 
 
60  A  full  View  of  the  Dotirities  and  J?  radices 
 
 He  oppofcs,  you  fee  thefe  two,  to  be  Sacrificed  in  him- 
 felf,  (and  that  is  but  once)  and  to  be  offered  in  the  Sacra- 
 ment, and  that  may  be  every  day. 
 
 Alfb  elfewhere  (a).    Dees  Chrifi  die  fo  often  as 
 
 {a)  In  Pfal.  21.  Prtfat.  in   gaffer  is  celebrated  I    Vet  this  Annrverfam  remem- 
 fecuadam  expof.  Quonens  Pafcha    ,   J  ?,  .  r  i      ,   J      i         r 
 
 celebracur  ',  nunquid  totiens  brance,  do  s  as  it  were  reprefent  what  'Was  done  of 
 ChrUbismoricur?  Sfed  camen  old,  and  fo  admonijhes  zts  as  if  we  faw  our  Lord 
 anniverfana  rccordatio,  quafi   banging  on  t be  Cr of s. 
 
 reprfffemat  quod  olim  faftum  £nd  ;n  thc  fccond  Expofition  it  felf,  he  fays 
 eft,  &  ficnos  fccitmonentan-    /»N     rr  i  ■   c   •      f       jj  »  .  T)J r 
 
 quam  vidcamus  in  cruce  pen-  (*>  He  gave  us  b*  Supper,  and  he  gave  us  his  Vafi 
 demem  Dominum.  J*™>  VK».   By  reprefentation. 
 
 (fi)  Infecundaexpof.Ffal.2i*  S.  Chryfofiom  (c)  lays  the  fame;  The  my  fiery 
 Coenam  fuam  dedic,  Paffionem  friz,,  the  Euchariftj  is  the  Vafficn  and  the  Crofs. 
 fuamdedic  ,     '  Which  he  explains  thus  elfewhere  (J).  We  al- 
 
 eio)  'c^tto  W9©-  g  0  w&.     w*ys  offer  the  fame  Sacrifice,  or  rather  make  a  re- 
 
 (d)  Horn.  17.  in  Epifi.  ad  membrance  of  (his)  Sacrifice, 
 ffebr.  Thv  dvjvM  (Svoidur)  ct«  So  Eulogim  of  Alexandria  (e),  fpeaking  of  the 
 ?°i*&>*  v**"  &  AvdiAvncnv  treinendous  myftery  of  Chrifts  Body,  fays,  It 
 **^A£d  F°b#hm  cod.  280.  *  mt  the  °fferin&  of  different  Sacrifices  ,  but  the  re- 
 Ou'iumav  '<&  Sizziccov  nr&attr  membrance  of  that  one  Sacrifice  e?ice  offered, 
 y.cyti ,  «fcM*  *f  **t§  T^gwH  Theodoret  alfb  fully  (/)  tells  us ,  That  it  is 
 nypkm  %i>das  avapmns*         manifeft  to  thole  that  are  skill'd  in  divine  mat- 
 
 CfJ  In  Efift.  ad  ffebr.  8.  4.   f         th  jQ  mt    mr  othey  Sacnfice      yut 
 
 #»fo44  £**  <rni*t*ceipK  ma^  a  remembrance  of  that  one  favmg  one 
 £  otfnti*  rfc  iwnptw   Bi\%-      S.  Auftins  words  are  alio  remarkable  (g.)  To 
 
 Kelv.  eat  Bread  in  the  N.  Tefiament  is  the  Sacrifice  of 
 
 GO  De  chit.  Dei,  I  17-  cap.  Chrifiians. 
 
 2  S.%bSSrS  ££  f  W* (4;  f ?aking  of, ^"^^"fi- /; 
 
 cium  Chriftianorum.  tered  for  our  Salvation,  adds.    He  commanded 
 
 (Ji)  Demonftr.  Evan.  I.  i.e.  us  to  offer  to  God  continually  the  remembrance  in- 
 
 10.     UrtitiM  Ji  *fiv  7M.&-  fleaj  of  the  Sacrifice.     What  can  be  more  plain  ? 
 
 MW^jftoftoOr       S.  Ambrofe  fays  (#)    that    Chrift  is  offered 
 
 ^'cifteojfaL  i.cap.48.      herei  but  it:  is  rin  imagine)  m  an  image,  and 
 
 he  oppofes  this  to  his  offering  himfelf  (in  veri- 
 
 (IA  Oi  (\:<    P         did  61  taCe)   m  truth- 
 Ipfe  etiam  Sacerdos  noftcr'  qui       S.  ^/»  (k)   fays,  0«r  Pr/>j?  «;Ao  offered  him- 
 feipfam  obtulic    holocauftum  felf  an  bclocau (I  for  our  fins,  alfo  commended  the  Ji- 
 pro  peccatis  noftris,  8c  ejus  Sa-  militude  of  his  Sacrifice  to  be  celebrated  in  memory 
 crificii  fimilicudinem  celebran-     r  jm     £ 
 dam  in  fuse  Paflioms  memonam   J        r  ■" 
 
 commendavic.  t 
 
 And 
 
of  the  Ancient  Churchy  relating  to  the  Eucharift.  6i 
 
 And  elfewhere  (I).  The  Flejh  and  Blood  of  this  (I)  C&ntr.  Fduflm,  1   20.  c. 
 
 Sacrifice  -  after  CbriJPs  Afcenfim,  is  celebrated  by  r21'    Hujus   S.crificii   caro   & 
 
 j    J                 r            1  fangtus — Poll  afcenfum  Chri- 
 
 the  Sacrament  of  remembrance.                          ,  .  ,  <K  per  Sacrammum   memorhe 
 
 La&\y\Ftdgentm  (m)  calls  the  Sacrifice,  which  celebratur. 
 
 the  H.  Catholick  Church  ceafes  not  to  offer  (m\  De  fide  ad  Petrum,  c. 
 
 through  the  whole  World,  the  Sacrifice  of  Bread  **•    Sacrificium  panis  &  vini. 
 
 and  Wine  ;  and  fays,  that  in  this  Sacrifice,  there       Gratiarum  a&io    atq* 
 
 is  a  thanksvwinx  and  a  commemoration  of  the  Fk(lj  commemoratio  eft  carnis  Chri- 
 
 r  w     a.      1  ■  1  1      /r     J  Jr  fti  quam  pro  nobis  obtulit. 
 
 ofChrift  which  he  offered  for  m.  ^       r 
 
 For  want  of  apprehending  things  thus,  they  " 
 
 of  the  Church  of  Rome  are  tempted  to  utter 
 
 words  bordering  upon  Blafphemy  ;    and  with 
 
 Corn,  a  Lapide,    *  to  make  their  Sacrificing  Friefi  c     cfm' tn  m'1'  *7-  Adde 
 
 t_rAi'/x^i      n       r                   **  Sacerdotem  quacenus  cent  pcr- 
 
 greater  than  Chriit  the  Sacrifice.  fonam  chrifti  Sacrificanris,quo- 
 
 dam  modo  majorem  efle  Chrifto  ipfo  facrificato.    In  omni  enim  Sacriftcio  facerdos  major 
 eft  fua  vi&ima  quam  oflferc. 
 
 CHAP. 
 
6  2  ApiU  View  of  the  DoB rives  and  Practices 
 
 CHAP.    VIII. 
 
 The  Eighth  Difference. 
 
 The  Church  of  Rome  in  all  Sayings  of  the  Fathers  that  mention 
 a  Change  and  Converfeon  in  the  Eucharifi,  underfland  it  of  fuch 
 a  Change  as  abolifies  the  Sub  fiance  of  Bread  and  Winey  the  Ac- 
 cidents only  remaining  :  But  the  Fathers  never  ufe  thefe  Phrafes 
 in  this  Senfe. 
 
 IT  is  acknowledged  by  us,  That  the  Fathers  fpeak  fre- 
 quently of  a  Change  of  the  Bread  and  Wine,  and  their 
 pafling  into,  and  being  converted  into  ChrilVs  Body  and 
 Blood.  It  is  needlefs  therefore  to  cite  their  Tefti  monies  to 
 this  purpoie  ;  but  I  (hall  evidently  prove,  that  they  do  not ' 
 underftand  this  Change  and  Ccnverfion  in  the  Senfe  of  Tran- 
 fubftantiation. 
 
 To  give  fbme  Order  to  their  Tefti monies,  I  (hall  not  cite 
 them  in  a  heap,  but  as  Proofs  of  feveral  Affert'ons  of  theirs, 
 which  overthrow  the  Change  by  Traniubftantiation. 
 
 I  Ajfertion.  The  Fathers  make  a  difference  betwixt  the  Change 
 or  Converfion  of  a  Things  and  its  Abolition.  When  they  affirm 
 the  one,  they  at  the  lame  time  deny  the  other.  But  Tran- 
 fubftantiation  iuppofes  the  Elements,  as  to  the  Matter  and 
 Subftance  of  them ,  to  perifh  and  to  be  defti  oyed,  when 
 they  are  laid  to  be  changed. 
 
 You  cannot  well  imagine  that  the  Fathers,  if  they  thought 
 of  Miracles  wrought  in  the  Sacrament ,  yet  (hould  ever 
 dream  of  any  fuch  as  had  no  agreement  with  all  the  Mira- 
 cles that  God  ever  wrought  before.  They  well  knew,  fand 
 our  Adverfaries  do  net  deny  it)  that  in  all  other  Supernatu- 
 ral Changes,  there  was  only  the  introducing  of  a  new  Form, 
 the  Materia  fubfirata  (the  common  Matter,)  remaining.  So 
 it  was  when  Mofes's  Rod  was  turned  into  a  Serpent,  when 
 the  Waters  were  turned  into  Blood,  Lot's  Wife  into  a  Pillar 
 of  Salt,  the  Wine  in  Cana  of  Galilee  changed  into  Water  ; 
 in  all  thefe,  neither  the  old  Matter  was  loft,  nor  new  Matter 
 created.  The  Fathers  therefore  laugh  at  any  fuch  Change 
 where  the  Things  changed  utterly  perifh. 
 
 Tertullian 
 
of  the  Ancient  Churchy  relating  to  the  Eucharijl.  6% 
 
 Tcrtullian  (n)  charges  ic  as  a  great  Abfurdity 
 
 againfr  the  Marcionites,zhzt,  according  to  them,    .  CO  p  Refmf'.^;  «*£ 
 _?  .      ,  ,  n       i  n  1  i        Quafi  aemutan,  lit  in  totum  & 
 
 To  be  change  a ,  was  to  perijb  wholly ,  and  as  to  what    ^e  priftino  perire. 
 
 they  were  before. 
 
 He  has  many  linart  Sayings  againit  them ,  for  denying 
 the  lame  Bodies  to  appear  and  rife  at  the  Rcfurrection ;  and 
 urges  that  of  i  Ccr.  i  5.  flawing  chat  there  will  be  a  Change, 
 not  a  Eeftru&ion  of  our  Flefh.     For,  lays  he, 
 
 A  Change  is  one  thin*,  and  Deflrutticn  is  another.       A}nd  ^  ^mutario,  aliud 
 r.  x    •*       -w  *     -n    ■      Ir    ri  r  .7    *    r'  n    J     PerciKio.  Penbic  autern  demu- 
 
 But  it  willpenflj  m  the  Change,  if  that  Fkjh  do  tacaj  fi  nonipfa  permanferit  m 
 
 not  remain  in  the  Change  which  Jhall  be  exhibited  demutarione  quse  exhibica  fue- 
 
 at  the  Refurrcclicn.  ric  in  refurreclione. 
 
 As  therefore  that   which  is  deftrcyed ,  is  net  — Q«°mod6  ergo  quod  pcrdi- 
 
 itmpi  i  fitbat  M  is  changed, *  not  deftroyU.  5^^ 
 
 For,  to  ferijh,  is  wholly  not  to  be  waat  it  had  been  \  npn  eft.  FeriiTe  enim,eft  in  co- 
 
 but  to  be  changed,  is  to  be.  otherwife  than  it  was.  turn  non  efle  quod  fueric  j  mu- 
 
 Mcreover,  by  being  otherwife,  the  thing  may  Bill  tatum  e#e>  aliter  efle  eft.    Sed 
 
 be  ;  for  it  has  a  Being  which  perijhes  not  ,  for  it  P°"°  dT  aliferueft'  id  W™* 
 
 i-rjr     J     r>i  &     *      T^aci-  poteft  effe;    habet   enim  efle 
 
 only  Juffered  a  Change,  not  a  Defruclion.  quod  non  perk .  mutationem  e. 
 
 Gelafius  (o)   alfo  difputing  againft  the  Euty-  nim  paflum  eft,non  perditionem. 
 
 chians,  who  thought  that  the  Humanity  was      CO  De  duabw  Naturfr. 
 
 converted  into  the  Divinity,  lb  that  nothing  of  the  other 
 
 remained,  (juft  as  with  them  the  Bread  is  converted  into 
 
 Chrift's  Body,  nothing  of  its  SuBftance  remain-      KT      .,  .    .- . 
 
 x   r         i  tvt  •  /       7  ^  ^      /•  •       t      i         Nee  videatur  glormca-ta  no- 
 
 lng)   lays  thus :   Neither  do  s  our  Condition  by  the   ftra  conditio  unior.e   Deitacis, 
 
 Union  of  the  Deity  (eem   to  be  glorified,  but  ra-  fed  podus  efle  confumpta ,   fi 
 
 ther  to  be  confumed,  if  it  do's  not  fubfifi  the  fame  non  eadem  fubfiftic  in  gloria, 
 
 in  Glory  ,  but  the  Deity  exiftwg  alone,  the  Huma-  fed  m  e*jftenc£  Deitate'  "j? 
 J         r        i      i         j     s  mamcas    llhc  efle    jam-  defti- 
 
 nity  now  ceajes  to  be  there,  &c.  tjr  j^ 
 
 —By  this  way,  it  will  not  be  found  to  be  fub~  —-Per  hoc  non  fublimata,  fed 
 
 limated,  but  abolifh'd.  abolita  porius  invenicur. 
 
 •      The  thing  is  fo  clear  againft  Tranfubftantia-  M  h}  4-  &fl-  i  u  art.yfec.  ad 
 don    that^^Wconfeiresir.    1  fah  tyerly  'SS&ZSSZSSZ 
 
 jpeaking,  That  Tranjubjrantiation  is  not  a  Change,   eft  mutatio. 
 
 ^1  AJfertion.  When  the  Fathers  fpeak  of  converting  a  thin* 
 into  another  thing  that  was  before,  they  Juppofe  an  Accejfion  and 
 an  Augmentation  made  to  that,  into  which  the  Convcrfion  is  made. 
 Juft  as  it  is  in  Nourifhment  of  our  Bodies,  the  Food  con- 
 verted into  them,  makes  an  Increafe  of  them. 
 
 Cyril 
 
"64 
 
 00  fyfi-  l> 
 
 A  full  View  of  the  Doctrines  and  Practices 
 
 ad  Succenfum, 
 
 77  bf  ieuJ]»,   b  u»  %&  x$  qvcnv 
 i'JW  (Wilis* 
 
 (r)  De  duabus  Naturis, - 
 
 Accetferit,  accrevericque  Dei- 
 tati. 
 
 Cyril,  of  Alexandr.  (<f)  arguing  againft  thole 
 Hereticks  who  thought  the  glorified  Body  of 
 Chrift  was  converted  into  his  Divinity,  he  lays," 
 
 Thus  jve  derogate  from  the  Divinity,  as  if  it  were 
 made,  and  as  receiving  Something  into  it  felf,  which 
 is  not  proper  to  its  Nature.  And  he  makes  this 
 Conversion  to  be  impojjible  upon  this  account. 
 
 Gelafim  (r)  ufes  the  fame  Phfafes,  of  Accefft- 
 on  and  Increafe  to  the  Deity,  and  that  by  the  tranf- 
 —  transfufione   humanisms  Mlon  °f  the  Humanity  added  to  it,  the  Divinity 
 adje&a?  veluc  au&a  videatur.         would  feem  to  be  increafed. 
 
 Thus  the  later  Greeks  thought  it  was  in  Chrift' s 
 Body,  into  which  the  Bread  was  changed. 
 
 Damafcen(s),  (peaking  of  the  Body  of  Chrift 
 which  we  partake  of:  I  declare,  lays  he,  it  can- 
 not be  [aid,  there  are  two  Bodies  of  Jeftus  Christ, 
 there  being  but  one  alone.  For,  as  the  Child,  as 
 foon  as  it  is  born,  is  compleat,  but  receives  his  growth 
 from  eating  and  drinking  ;  and  tho*  he  grows  there- 
 by, yet  cannot  be  [aid  to  have  two  Bodies,  but  only 
 one  ;  fo,  by  greater  reafon,  the  Bread  and  Wine,  by 
 the  Defcent  of  the  Holy  Spirit,  are  made  one  only  Body,  and  not 
 two,  by  the  Augmentation  of  the  Body  of  Chrift. 
 
 Theophylaci  (t*)  exprefies  it  thus  :  The  Bread  is 
 (Y)  In  cap*  6>  Joan,  changed  (ftsJaTrc/eT))  int0  ^')e  Fit  fa  of  Chrift  by  the 
 
 ineffable   Words  ,    the    myfical    Benediction,    and 
 
 9E<m$of\fcz»i  t  dyx  <mv&-    coming  of  the  Holy  Spirit  upen  it.     No  Man  ought 
 
 &a\®~*  to  be  troubled  in  being  obliged  to  believe  that  Bread 
 
 becomes  Fhfa  :  For  when  our  Lord  was  converfant 
 
 in  Fit  fa,  and  received  his  Nourifamevt  from  Bread, 
 
 this  Bread  he   did  eat  was  changed  into  his  Body, 
 
 ^xwiZo(M>i*-n> &  **  W|«*7j>    being  made  like  to  his  holy  Fie  fa,  and  contributed 
 
 x}  cv&.<nv  cruwi  a    «/o   v   to        augment  and  fuflain  it  after  a  humane  maimer  : 
 
 &-  abut*  r  wd*  uAaQakk^,    And  thus  now  is  the  bread  changed  into  cur  Lord  s 
 
 (s)  Epift.  ad  Zacbariam,  &  in 
 "Horn*  de  Corp,  (£r  Sang,  Domini, 
 
 . TIcfacd  (jurl>0\oV  J)a  f  %h't 
 
 yony  trice;  t  cl}ia  <&udjud}Q~9  o 
 ctplQ-  &  o  o]vQ-  &$  WcwZncnv 
 
 Fltjl,. 
 
 See  more  Teftimoniesof  the  following  Greeks  in  Monfieur 
 Claude's  Catholick  Doctrine  of  the  Eucharift,  in  anfwer  to  Mon- 
 fieur Arnaud)  Lib.  2.  cap.  i  3.  fag,  128,  229.  in  FcL 
 
 5  /jjlrticn, 
 
of  the  Ancient  Church,  relating  to  the  Euchariji.  65 
 
 5  Affertion,  (and  the  moft  remarkable)  is  this.  The  Fa- 
 thers ufe  the  fame  Terms  of  faffing  into,  being  changed,  converted, 
 becoming  another  thing,  &c.  in  other  Cafes  be  fides  the  Eucharist, 
 wherein  all  agree  there  is  no  Change  of  Subfi-ances  m-^le.  There- 
 fore there  is"  110  Argument  can  be  drawn  from  fuch  Expref- 
 fions  in  favour  of  Tranfubftantiation ,  no  not  when  the 
 Word  Nature  of  Subfiance  is  expreft  in  the  Change. 
 
 Tertullian  (u)  has  dafhed  this  out  of  counte-  fuj  DeRefur.  Cam.  c.  55,  Si 
 nance,  when  he  lays  to  Marcion,  If  thou  defend-  transfigurationem  &  converfio- 
 e(t  a  Transfiguration  and  Cower ficn  as  far  as  the  ncm-intranfitumfubflautiaecu- 
 pafTmz  of  the  Subfiance  of  a  thm?  into  another,  !•*$?  defendis,  ergo  &  Said 
 then  Saul,  who  was  turned  into  mother  Man,  went  %^^%J^^,  de 
 out  of  his  Body,  ejre. 
 
 Again,  It's  poffible  to  be  changed,  (ays  he,       Ibid.  Ica  &  in  refurreaionis 
 
 to  be  converted  and  reformed  into  what  pall  hap-  evenrum  mutari,  convert!,  re- 
 penatthe  Refurreclion,  and  yet  the  Subfiance  be  f^r^  ^ebic,  cum  faluce  fub- 
 prefer'ved. 
 
 But  this  will  more  fully  appear,  by  the  Axioms  the  Fathers 
 lay  down,  and  by  the  Inftances  they  give. 
 
 Their  Axioms  are  fuch  as  thefe. 
 
 Cyril,  of  Alexandr.  (x).  For  a  thing  to  be  made,  \  (x)  Thefawr.  Ajjert.  20.  T* 
 
 do's  not  always  fignifie  a  change  of  Nature.  wf*s  *  Wtf«*  ^  oy(4mH 
 
 Cyril.ofjerufi(y).     What foever  the  Holy  Spirit  ^%J^\  %*£  1  ^ 
 
 touches,  that  is  always  Janciified  and  changed.  fe  fi  £ \^v  \^^r\Q  Ta  ^9 
 
 S.  Jerome  (z).     By  the  Fire  of  the  Holy  Spirit,  wv&fji*  <&to  vyi*<zu,  £  ^\cl- 
 
 nil  that  we  think,  fpeak,  and  acl,  are  changed  into  OCkvij, 
 
 a  Spiritual  Subfiance.  .   ft)  '"  W-&M%ek  Per 
 
 r  J  ignem  Spincus  lanca    omnia 
 
 quse  cogkamus,  loquimur  ac  facimusin  fpirituakmfubftanciam  convercumur. 
 
 If  thefe  Sayings  be  ftri&ly  fcann'd,  they  will  amount  to 
 no  more  than  a  producing  new  Vertues  and  Qualities,  which 
 were  not  before. 
 
 Their  Imh-nces  alio  (hew  the  fame. 
 
 1 .  Of  Miraculous  Changes  in  Nature. 
 -S.  Ambrofe  (a).   Let  them  learn,that  Nature  may   (a)  InNexem.  I.  3.  c.2.  Difcant 
 be  converted,  when  the  Rock  finned  out  Waters,  and  nacuram  pofle  convei-ti,  quando 
 IronfWamayOW  Wan,  ^^S™'  &  *'""' 
 
 &»  .  Again, 
 
66  A  fall  View  of  the  Do&rwes  and  Vrattkes 
 
 (b)  Ub.de  ik  qui  initiant.c9.  Again  (b),  fpeaking  of  Changes  in  the  Red 
 
 Nonne  claret  naturam  vel  ma-  s      md  Jordan,  when  the  Waters  ftood  on  an 
 
 ntimorum  flu&uum  vel  fluvia-  ,             rJ .            ,         r      ,         ,        T    _,          " 
 
 lis  curfus  cflc  mutatam.' -  neaP  '  Is  tf  not  clear>  laYs  he>  that  the  Nature  of 
 
 Mific  Moyfes  lignum  in  aquam  the  Sea-waves  and  the  Rivers  Current  was  chan- 
 ge  amaricudincm   fuam   aqua-  ged  \ Moles  threw  Wood  into  the  Water,  and 
 
 rum  Datura  depofuie- Mific   t/Je  Mature  of  the  Waters  loft  its  Bitternefs. 
 
 afaSStKSBT*  ^alfitlrevTVood^o  tUWanr     anilron 
 
 hoc  prater  naturam  faftum  efle  J^am  ;  and  this  we  know  was  done  be  fides  Nature. 
 
 cognofcimus.  Epiphanius  (c)  lays,  The  Hand  of  Moles  was, 
 
 fcJH.tref.64.EU  xovtL  (Jla-  changed  into  Snow. 
 
 *ffiin  PfaL  l0M  »XZ*  \  ChryfoBome  T^  (fpeaking  of  the  Babyloni- 
 
 4  cUeiw    ayvofauTI*  rfnv  an  Furnace)  lays,  The  Elements  forgetting  their 
 
 <&ej$  ™  fefaftov  heivois  (j$cl-  proper  Nature,  were  changed  to  become  profitable 
 
 Cdfoovjo,  7L)  7tt  SJietA  in  *4v$n-  to  them  ;  and  the  very  Beafis  were  no  longer  Beafisy 
 
 v*  12,  «*»  y^yQ-  ^f®-.  mr  the  Furmce  a  Furnace. 
 
 2.  Of  the  Change  by  the  Fall. 
 (ej  In  PfaL  62.  Cone.  1.  Per        S.  Aufiin  lays  (e),  By  Sm  Man  fell  from  the 
 iniquitatem  homo  lapfus  eft  a  Sub  fiance  in  which  he  was  made. 
 lubltantain  qua  factuseft.  J 
 
 2 .  Of  the  Change  by  Regeneration. 
 rDjnCantic.ffom.uUiU'       Gr.  NyJJen  (f)  lays,  That  by  the  Difcipline 
 wriUiHu  t?  91/4*0*70  3«-   of  Chrift  M     are    b        j  int0  a  Nature  that  „ 
 
 more  Divine. 
 Cg)  In  Cantic.Hom.  9.  "e£«        And  again  (g).     Having  divefied  themfelvts 
 
 ytppfaf   ™?/*<  $    «V7®-,  of  Ftefi  and  Blood,  and  being  changed  into  a  Spi- 
 
 ^fl.Tjfe?         ^W  ritual  Mature.  7 
 
 (h)  Horn.  44.  a£  d^ctybJj'crj  Macarhts  (h)  lays,  Our  Souls  mufi  be  altered 
 ^ £$clCky)§UJjcu  Tzt?  *\*j%*>s  »•?  and  changed  from  their  prefent  Condition  ,  into 
 f^vc  arm  $  vvZ  vJ\&<zL<jiw  another  Condition,  and  into  a  Divine  Nature. 
 %k^  ^  *  ^V  .  Cyril  of  Alexandria  (i)  fpeaks  of  Regenera- 
 fi  )  De  S.  Trin.  Dial.  3.  Mg]ct-  tlon  as  that  which  tranfmutes  and  changes  tts  into 
 wyj&wL  <&e)s  <r  vi'qv,  the  Son  of  God. 
 
 4.  Of  the  Change  in  the  Incarnation  of  Chrifi, 
 and  the  Refurretlicn. 
 (kJC0ntr.Enn0m.L2.  Aict  #       Gr.  Njjjen  (k),  fpeaking  of  Chrift,  whom 
 <afr  *  Oihv  dv*iL$<nM  ib   jie  cans  our  Firit-fi  uits,  fays,  That  by  his  mix- 
 SM^ufitmnkim.  jng  ^  Qq^  k  „   changed  im  a  mvme  N*. 
 
 ture. 
 
 And 
 
of  the  Ancient  Churchy  relating  to  the  Euchariji.  67 
 
 And  again  (/)  he  ufes  this  Phrafe  of  Chrift's       (0/M.  I  *  %&*&$* 
 Flefli,  That  this  is  alfo  changed  into  the  Deity. 
 
 Chryfologus  (m)  of  the  Incarnation;  God  is 
 changed  into  Man. 
 
 The  Author  under  the  Name  of  Eufebim 
 Emiffenus  (n)  asks,  What  ts  the  Rod  turned  into  a 
 Serpent  ?  He  anfwers,  God  changed  into  Man. 
 
 Tertullian  (0),  fpeaking  of  the  Refurre&ion; 
 We  fliall  be  changed  in  a  moment  into  an  Angelical 
 Substance. 
 
 S.  Hilarfs  (p)  Phrafe  of  it  is,  A  Change  of 
 Earthly  Bodies  into  a  Spiritual  and  Ethereal  Na- 
 ture. 
 
 Macarius  (q)  (peaking  of  the  Saints ;  They 
 are  all  changed  into  a  Divine  Nature. 
 
 Chryfologus  (r),  (peaking  of  Chriit ;  Let  him 
 come,  let  him  come,  to  repair  our  Flefli,  make  our 
 Souls  new,  change  our  Nature  into  a  Celefiial  Sub- 
 fiance. 
 
 Cyril  of  Alexand.  fays  (s)  At  the  Refurre&ion 
 there  will  be  another  kind  of  Life,  and  a  Change 
 of  our  very  Nature. 
 
 S.  Aufiin  (t)  fays,  Our  mortal  Fejh  is  converted 
 
 into  the    Body  of   an   Angel. He  that  could 
 
 change  Water  into  Wmeu  able  to  change  Hay  (fa    "^^SmSm'-wq 
 he  calls  our  Bodies  that  are  Grais)  into  Gold,    m  vinum,  potens  eft  mutare 
 and  of  Flejh  make  an  Angel,     if  he  made  of  Filth    fcenum  in  aurum,  &  dc  carnc 
 
 Cm)  Serm.  4$.  Deus  in  ho- 
 minem  converticur. 
 
 (n)  Horn,  d?  Pafch.  3.  O^uid 
 eft  Virga  in  Serpentem  ?  Deus 
 in  hominem  commutatus. 
 
 (0)  Demutati  in  atomo  eri- 
 mus  in  Angelicam  fubftactiam. 
 Contr.  Marc.  I,  3.  c.  ult. 
 
 CpJ  In  Pfal.  138.  Demuta- 
 tio  terrenorum  corporum  in 
 fpiritualem  sethereamque  natu- 
 ram. 
 
 (q)  Horn.  34.  Kh  SujrftjP 
 (pvciv &7mv]ss  yjt]a.£a.hXov^). 
 
 (r)  Serm.  4$.  Veniat,  veni- 
 at  uc  carnem  reparet,  animam 
 innoret,  ipfam  nacuram  in  coe- 
 leftem  commuter,  fubftantiam. 
 
 fs~)  Or  at.  in  Refurr.  Chrifti. 
 
 c«»?  r)(jj%v  (jUlasvt%eieiWfm 
 
 (jj  Serm.  12.  de  40.  h  5zV- 
 mond.  Edit.  Caro  mortalis  con- 
 Ille 
 
 a  Man,  can  he  not  make  of  Man  an  Angel  ? 
 
 And  elfewhere  («),  fpeaking  of  our  Bodies  * 
 When  it  jhall  put  en  Incorruption  and  Immortality, 
 now  it  will  be  no  longer  Flefli  and  Blood,  but  be 
 changed  into  a  celefiial  Body. 
 
 Cajfian.  (x)  (Tpeaking  of  Chrift's  Flefh  after 
 the  Refurre&ion  \)  The  Nature  of  his  Flefli  is 
 changed  into  a  fpiritual  Sub  fiance. 
 
 5.  Of  the  Change  in  Baptifm. 
 S.  Chryjoftome  (y).    Verily  the  Fewer  of  Baftifm 
 is  great,  &c.  it  do's  not  fujfer  Aitn  to   be  any 
 longer  Men. 
 
 K  2  Nazianzer*. 
 
 facere  Angeium.  Si  de  fordibus 
 fecit  hominem,  de  homine  non 
 faciet  Angeium  ? 
 
 («)  Cont.  Adimant.  c.  1 2.  Cum 
 induerit  incorruptionem  &  im- 
 mortalicatem,  jam  non  caro  & 
 fanguis  eric,  fed  in  corpus  cce- 
 lefte  mutabitur. 
 
 (xj  De  Incarrt.  /.  3,  e.  3,  da- 
 tura carnis  in  fpiritualem  eft 
 tranflata  fubftantiam. 
 
 (jj  In  AZta,  Horn.  23.  *Oy- 
 
68  A  full  View  of  the  DoUrines  and  Practices 
 
 (f)  Orat.  40.  y.et&v  &$*>"        Nazianzen  (z).     I  am  changed  into  Chrifi  in 
 
 grcrofi  u.cfj  wbb  0*£is^*t*  Baptist 
 
 m. 
 
 (a)  In  Joan.  3.  $.    Aid  $  Cyril  of  Alex an dr.  (a).      By    the  energy   of  the 
 
 r    wdJ(**l&    zvx>ytm.  t\  Spirit  the -fenfible   Water  is  changed  into  a.  kind  of 
 
 .  I  vA>?  v&s  ^aMVict  (llvme  anj  unJr,€akab!t  Vower. 
 
 *v+*Wr*J  s™«'  Again  W)  That  they  arc  tranWemmeJ  by 
 
 7  b  J  Idem  Epifi.  ad  Letorum.    Regeneration ,  through  the   Grace  of  the  hatter  of 
 MKiyyWtdicti  pflfaM*0'    Baptifm. 
 .  t^y-i  Aet  i  7  A»f « *a=u7©-.  S.  Aufiin  (c\  fpeaking  of  Baptized  Converts 
 
 (cj  Cont.Crefon.  lib.  4.  £jtt  tQ  chriftianity .  It  received  on  one  day  Three,  en 
 lino  die  ma,  2I10  quinque  mil-  ,  j     r     .       ;.  J        .     ' 
 
 lia  credemium  infuum  corpus    another  Five  thoujand  believers  converted  into  his 
 convert  fufcepk.  Body. 
 
 (d)  In  Joan,  trail.  11.  Imde  Again  (d)  elfevvhere  he  asks,  How  comes  Bap- 
 rubee  Eaptifrnus  nifi  fanguine  tifin  to  be  red,  but  by  being  consecrated  with  the 
 Chrifti  coufcettMws  ?  Blood  of  Chrifi  f 
 
 (e)  Scrm  14.  de  Pafione.  £  a  Q  ^  Re  y  £  received  by  Chrifi, 
 Sufcep.us  a  Chrnto,  &  Chn-  ,  w-4-  *?  r  ■**  r 
 ftum  fufcipiens,  non  idem  eft  and  receives  ChriH,  ts  not  the  fame  Man  after  as 
 poft  Lavacrum  qui  ante  baptif-  before  Baptifm  5  but  the  Body  of  the  Regenerate 
 mum  fait,  fed  corpus  regene-  Rcrfon  becomes  the  Flejh  of  Chrifi  crucified ;  this  is 
 rati  fie  caro  crucirixi  5  ha*  a  change  by  the  RiQ-ht  Hand  of  the  mofi  Hi?h,  &c. 
 commutatio  dextr*  eft  excel-        AJ  ^  ^|     ^  ^    ^  ^V*^, 
 
 Vf/  ^  AT*»v.  Dow.  SVrm.  4.  ^to  £e  g^x'e  ft?  his  Mother:  For  the  Virtue  of  the 
 ChriOusdeditaqui?  quoddedit  mofi  High,  and  the  Overfli  a  dewing  of  the  Holy 
 matri :  virtus  enim  altiflirr.i  &  Ghofi,  which  made  Mary  to  bring  forth  a  Savi- 
 obumbratio  Sp:r^s  8.  qua:  fe-  fb      r  y     f/     w         XQ   re„emraU  a 
 
 cit  ut  Maria  parens  S::\urorem,         \ \  J  ± 
 
 eadem  facit  ut  reg'.nerec  unda     ^^tever. 
 credentem. 
 
 [  Where  we  may  alfb  note  by  the  way,  That  the  menti- 
 on of  God's  Omnipotence  in  the  Cafe  of  Sacraments, 
 do's  not  inier  a  fubftantial  Change  made  there,  fince 
 it  do's  not  do  it  in  Baptifm',  and  yet  the  Omnipotency 
 of  God  is  i~en  in  working  Changes  there.  ] 
 
 Cg)  Ad  Neoph.  pjl  B,p'fm.  Zeno  Vercnenf  (g).  Our  Water  receives  the 
 Serm.  2.  Aqua  uoftra  fufcipic  Deaj  anj  ^jwft  fortJ0  the  Living,  beinq-  made 
 mortuos  &  evemit  vivos,  ex    ^  ,,       r  J  ,    •      7      r   7    „,   „va   +n  <  „re 
 
 animalibus  veros  homines  fa-  truc  Men  of  meer  Animals,  fiuch  as  are  to  fajs 
 ftos,  ex  hominibus  in  Angelos  frcm  being  Men  into  Angels,  5CC.  He  lays  tins 
 tranficuros.  oi  Baptijm,  which  is  not  like  common  -Wa- 
 
 ter, vvhich  receives  the  Living  to  the  bottom* 
 and  vomits  forth  the  Dead. 
 
 Author 
 
of  the  Ancient  Church,  relating  to  the  Eucharijl.  69 
 
 Author  fub  nomine  Eufebii  Emijfeni  (h).     The  (h)  Hm.  2.  de  Epiphan.  Ma- 
 Waters  are  fuddei^ly  changed,  which  are  afterwards  "ntur  fubito   aqu*,    homines 
 
 7           \*        J  -          l  \.             u~J*-~nA     •  polrmodum  mucaturse. 
 
 to  change  Men,    viz.    that   are    baptized    m  \{)  ld.  Horn.  ?,.  de Epiph.Vo- 
 
 them.  mo  per  aquam  baptifmi,  licec 
 
 Again  (i),    A  Man  by  the  Water  of  Bantifm,  a  foris  idem  efle  videacur  intus 
 
 the?  outwardly  he  fecms  the  fame,  jet  inwardly  he   tjimen  aIcer  efficitur per- 
 
 *  made  another  Man. The  Ferfon  *  not  touch-  £™  conangmir,  &  natura 
 
 ed,  and  Nature  is  changed.  flj  uem  Hom.  <;.  de  Pafcb. 
 
 Again  (k).     Nothing  is  added  to  what  is  cut-  In  ejxteriore nihil  addkum  eft, 
 
 ward.and  he  is  wholly  chanted  in  what  is  inward  &  c°tum  in  uneriore  mutatum 
 
 He  u  chawed  by  a  native  Whitenefs  into  the   eft  7-. In  lIlam  Rrim*  ™&- 
 
 ^.  c  ,      >  a  A  •   •     7  j  1     *i7  w «        j?  ms  dignitatem  narivo  candore 
 
 Dignity  of  his  fir/}  Original ;  and  by  the  Water  of  mutat:urj  ac  per  aquam  Baptif. 
 
 Baptifm,  or  by  the  Fire  cf  the  Holy  Spirit,  is  made   mi,  vel  per  ignem  Spiritus  S. 
 the  Body  of  that  eternal  Bread.  aterni  illi»s  panis  corpus  effi- 
 
 cicur. 
 
 4  Affertkn.  The  Change  in  the  Eucharijl  which  the  Fathers 
 fo  often  mention,  is  either  a  Change  into  a  Sacrament,  or  a  Change 
 of  Efficacy  and  Virtue,  by  infufion  and  addition  of  Grace. 
 
 What  can  be  plainer  fas  to  the  fir  it)  than 
 that  of  ipore  of  W  &f  Speaking  of  the   ,£&££%% *ggj 
 Bread  and  Wine,  he  lays,  Thefe  tv>o  are  vifible  ;    caca  autem  per  Spirjcum  s.  in 
 but  being  fanflified  by  the  Holy  Sprit,  they  pafs   Sacramentum   divini  corporis 
 into  a  Sacrament  of  his  divine  Body.  tranfeunc. 
 
 As  for  the  Change  of  Virtue  and  Efficacy,  take  thefe  follow- 
 ing Testimonies,  among  many  others. 
 
 Theodotits  (m).  The  Bread  and  Oil  are  fantli-  (m)  Epitom.  ad  fin.  Operum 
 fed  by  the  Power  of  4 he-  Name,  not  being  the  fame  Clem.  Alex.  Kcu  0  a(l& ^  rb 
 they  were  according  to  abearance  when  taken,  but  ^w*}<«£Os  Ts  ^ffi  * 
 are  changed  powerfully  into  a  Spiritual  Virtue.  The  QfV\fM /  \  *  7**!ft7£JL  ^JV 
 hke  he  lays  or  the  Water  in  Baptifm,  That  it  ^  Au^  «V  JW*/^  wd>- 
 not  only  retains  the  lefs  ( that  is,  the  Subftance  of  petit kIjj  p^aCiC^if).  — —  Ov 
 Water)  but  alfo  has  'Santlification  added  to  it.  t^vov  WSi  7°  %"&]>  dnd^ 
 
 Epiphanius  alfo  (n)  fpeaks  the  fame.  Here  ^;w^4 
 .  JL  ,  /„  7  if  r  -rrr  (n)  In  CompenJio  de  Fide  te- 
 rn Chrifi  the  virtue  of  Bread  and  force  of  Water  deft  ^^^  *  5*  .agfrf  15$- 
 are  flrengthned ;  not  that  the  Bread  is  thus  pw-  wmixuSpav  4  J"w>*(xaw't  &?- 
 erful  to  us,  but  the  Virtue  of  the  Bread  ('which  %  $  ^  ru'Jkl©-  i^y©"'  ha. 
 Chrift  puts  into  it,).  For  Bread  is  indeed  an  Alt-  **  tfl&Wv  W^*f' 
 mmt,  but  there  is  m  it  a  Virtue  to  enliven  us.  J  .  ^^  j  g  ^J^  h 
 
 cujTtf)  ei{  (uojpvrm 
 
 Cyril 
 
70  AfitU  View  of  the  Doctrines  and  Practices 
 
 00  ApudVitlor.Antkch.Com.        Cyril  of  Alexandr.  (o).  God  condefcending  to  cur 
 M^T^l^f^i^t'    Infirmitks>  indues  the  Oblations  jet  before  us  with 
 
 %»*£<  Qyzri^r^^  apnm  °f  Life> and  cban£es  them  m° the  E$cacy 
 
 (Mm  fwi&ijuv  (coTh,  *}  (&&$n-    °f  his  Flejl). 
 
 <riv  cw-nt'r&s  Ivi^yeiav  4  kcw-       And  in  the  fore-cited  place  of  his  Comment 
 
 7*o*tw.  Upon  John  (p)  he  toys,  The  leaft  particle  of 
 
 (p)  In  Joan.  6.$1.  fhe   Eucharift   mixing   it    felf  with    our  whole 
 
 Tns    }Jfas     Ivifyeid;  dp  a-    Body,  fills  it  with  its  own  Efficacy,  &c. 
 *^&1:  Theodoret  Qf)  tells  thole  that  partake  of  the 
 
 \q)  Dialog,  i.  Divine  Myfteries,  That  they  mutt  not  con fider 
 
 the  Nature  of  the  Things  feen,  but  upon  the 
 
 ri/rd&W  tm  ho  f  ^aeitQ-   change  of  Names,  believe   the   change  made  by 
 
 jiycvuyfy»  (uJclCqkyI.  Grace.     And  he  adds ,  Th^t  ChriiT  honoured 
 
 the  vifible  Symbols  with  the  Name  of  his  Body 
 ,  ~~y°£  &,  %v<nv  i$*.G<L\w<i    and  Blood  ,  not  changing  the  Nature   (or  Sub- 
 
 %^X  ^ T?  ^H  ™a(7~ ftance^  °f  them> hm  add!*g Gracc  to  Nature- 
 
 171  CO 'in  cap  i4.  Marc.  T3  #  Thecphylacl  (r)  alfo  fays  the  fame  ;  Our  Lord 
 
 £f@-  2§t*  %  oh*  (pv^ctTii,  *U  preferves  the  Suhjtance  (eiSQ-,  the  fime  with  <pvM 
 
 Siwctfw  q  oapyi?  )y  aipcflQ-  in  Theodoret)  of  Bread  and  Wine ,    but  changes 
 
 t**l*sosxiol.  them  int0  tfa  VlYtue  0f  fa  fj€jj}  ana>  Bi00cit 
 
 CO   Orat.   in  Bapt.  chrifli.        Greg.  Kjjfen  (s),  fpcaking  of  the   Privileges 
 
 which  Confecration  advances  things  to,  inftances 
 firft  in  the  Water  of  Baptifin,  and  the  great  and  marvellous 
 Efficacy  thereof ;  and  proceeds  to  that  of  an  Altar,  which 
 is  at  firit  but  a  common  Stone,  but  after  Dedication  becomes 
 an  Holy  Altar,  which  the  Priefts  only  touch  with   Vene- 
 ration :  And  then  adds  the  Inftance  of  the 
 *A(]@-  &2j  tUh  koivo?  ,  dtfC    Euchai  ill,  which  at  firfi  is  common  Bread,  but 
 ow  <w7ov  T3  ij.vwo.ov  <€f«£    after  the    My  fiery  has  confecrated  it,  it  is  called 
 y»™>  ™f*  *»«  Ktfal  r    aml  becomes  the  Body  of  Chrifi.     So  the   myftical 
 
 XjW'Zj         *T*>f    TO  [AV9JX0V    I-      ^.j  j    r        j  J     \r        \i        t,  Jet 
 
 hgw*  *t*><  o  oh®-  hhiyx  77-  0//>  and  1°   tbe  Wine  beJcrs  the  ^nediclion,  are 
 
 pqs  A^t-JL  'o'fltL  <&£?  #  bu\9yias9  things  of  little  worth  ;  but  after  the  Sanclificaticn 
 
 \u\£  rdy&Q-iJ.h  r  r  ^svS^cl-  of  the  Spirit,  each  of  them  operates  excellently. 
 Jfe'fi  ^fTiC?if  ™™y  hny*        So  Ammonius  (t)  fays ,   The  fenfible  Water  zs 
 
 O)  Catena   in    Joan   2    <  tranfielemented  into  a  Divine  Virtue   f  for  the  Fa- 
 
 Td  al&f\h  y efiyf  <*&  Sr.dM  thers  make  Changes  in  Baptifm  as  well  as  the 
 
 dvci&ixeiv^tPiw&utv  x)  dyd-  Eucharitt  )    and  jantlifies  thofe  in  whom  it    u. 
 
 tpr^UfiiTtny,      ;      r  Nay,  he   affirms,  That  the  Water  differs  only 
 
 »vl>^;/^"t%-  ft™  *  SP^  in  ™r  ">*"»«  ^Conception,  for  it 
 
 f«t,  imS  t*J]oV  rrf  t?  cfsj-  **»'  fame  m  Ener& 
 y&&.  Cjril 
 
of  the  Ancient  Church,  relating  to  the  Eucharifi.  71 
 
 Cyril  ofjerufalem  (u)  calling  the  Flejh  and  (u)  Catech.Mtfag.u 
 
 Bread  in  the  Feaft  of  Idols  defiled,  by  the  In-  Usct&M*. 
 vocation  of  impure  Devils ,    he  illuftrates  it 
 thus.     As  the  Bread  and  Wine  of  the  Eucharijt, 
 
 before  the  Invocation  of  the  adored  Trinity  y  is  bare  *A/J©-  ^  *5  °^^"  A/T^' 
 Bread  and  Wine;  but  after  Invocation,  the  Bread 
 
 is  made   the   Body   of  Chrift  ,    and  the  Wine  the  Tlv  wriv  $  fomv  t*  wav- 
 
 Blood  of  Chrift :  Co  alfo  in  the  fame  manner  thofe  *■  %»W*/  ™P™*?J%*m 
 
 J  r      1    J-n  r  o    .  •         1     •  at.  7XVA,  T»    Idt  A   ^V<7{    hi}  A  QV\A, 
 
 Meats  of  the  Pomp  of  Satan,  tn  their  own  Nature   T~  jfrfafa  ty  J^W  fc- 
 being  fimple  things,  yet  by  the  Invocation  of  Devils  Cn*&  7*i'& 
 they  become  impure. 
 
 That's  the  Change  here,  That  thofe  Meats  are  in  Quality 
 (not  in  Subftance)  made  impure  \  and  fo  (if  the  Compan- 
 ion hold,)  the  Change  in  the  other  is,  That  they  are  Hal- 
 lowed Bread  and  Wme,  m  Ufe  and  Efficacy  different  from 
 what  they  were  before. 
 
 The  Author  under  Cyprian's  Name  (*),  qx)  De7Mm  Ckryfmat.l*& 
 lpeaking  of  Chrylm,  lays,  Truth  is  in  the  Sign,  Veritas  figno,  &  Spiritus  Sacra- 
 and  the  Spirit  in  the  Sacrament.  mento. 
 
 ThusS.  Ambrofe  (y)  underftands  the  Body  (j)  Deiisquiinit.c.  ^infms 
 of  Chrifi  for  that  Divine  Subftance  and  Vrefence 
 
 of  the  Spirit  ( which  is  the  «f  u«W  &  hieynA  IrL  ilr°  Sacramento  Chriftus 
 o'f  Chrift's  Body)  Oft  Mi  ^Sacrament,  &*££$££?& 
 becaufe  it  u  the  Body  of  Chrifi.  It  is  not  therefore  fpiritalis  eft.  Corpus  enim  Dei 
 Corporeal  but  Spiritual  Food  :  For  the  Body  of  God  corpus  eft  Spiritale.  Corpus 
 is  a  Spiritual  Body.  The  Body  of  Chrifi  is  the  chri(li>  corPus  eft  divim\  Spi- 
 Body  of  the  Divine  Spirit  fnot  his  natural  Body;  ^  *uia  SPiritus  Chnftl  &* 
 becaufe  it  is  the  Spirit  of  Chrift. 
 
 Here  Corpus  Dei  is  Corpus  Spiritale,  that  is,  Substantia  Spi- 
 ritalis,  &  Spiritus. 
 
 The  Author  under  his  Name  (z).  How  can  (t)  &e  Sacram.  lib.  4.  cap.  4, 
 that  which  is  Bread  be  the  Body  of  Christ  ?  By  Qpomodo  potcft  qui  panis  eft, 
 ^  r  t  r  +7  \\ r  r  r  7  corpus  eiTe  Chnfti/ Confecra- 
 Confecraticn.-—To  anfwer  thee  therefore,  It  was   ^ Ergo  uc  tibi  refpon- 
 
 not  the  Body  of  Christ  before  Conjecration  ;  but  deam,  Non  erat  corpus  Chri- 
 after  Consecration,  I  tell  thee,  it  is  the  Body  of  fti  ante  confecrationem ;  fed' 
 Christ.     He  faid  it,  and  it  was  done  ;  he  com-  Poft  confecrationem,  dico  ribi, 
 
 manded  ,    and  it  was  created.     Thou  thy   hlf  V°?r  £rRs  eft  £hrifti;    Ipfe 
 
 r#  ii'J,  7  />         1  £   J    '    dixit,  &  factum  eft  5  lpfeman- 
 
 wast  an  old  Creature  ;  but  after   then  wasp  con-  davit,  &  creatum  eft.    Tu  ipfe 
 
 fecrated,  thou  beganst  to  be  a  new  Creature,  &c.       eras  vetus  creatura  ;    poftea- 
 
 quam  confecratus  esnova  crex* 
 q     tura  efle  ccepifti,  &c.- 
 
72  A  full  View  of  the  Doctrines  and  Pra&ices 
 
 So  that,  according  to  this  Author,  as  in  Regeneration  by 
 Baptifin  Man  changes  his  Nature,  fb  do's  the  Confecrated 
 Bread  in  the  Eucharift  change    its  Nature.     Therefore  ic 
 is  no  fubfiantial   Change,  becaufe  the  other  confeffedly  is 
 not  fb. 
 0)  Comm.  in  Matth.  26.         .  Drutbmarus  (a) ,  fpeaking   of   a  Perfon  ta- 
 king a  long  Journey ,  and  leaving  a  Pledge 
 —lea  Deus  prarcipic  agi  a  no-   behind  him  to  remember  him  by  ,    he  adds, 
 bis ,    transferens    fpirituafiter    Thus   alfo   God   has   commanded  us    to   do  ,   Jpi- 
 panem  in  corpus,    vinum   in    ritually  changing   the  Bread  into  his    Bcjf)    and 
 fanguinem,utperhzcduome-    ^  mm  mtQ  ^  BjooJ    fbaf    ,      .,    ,  two  th:r„5 
 moremus  quse  fecit  pro  nobis  ,  ,    '  7     7     /  .     -  r  p, 
 
 de  corpore  fuo  Sec*  we  May  re™emjer  wbM  bs  bath  done  jcr  m  with 
 
 his  Body  and  Bloody  &c. 
 
 5   AJfertion.     The    Fathers  exprefs  in  the  feme  manner,  and  as 
 
 fully,  our  fuhsiantial  Change  into  Chriffs  Body,  as  of  the  Bread 
 
 into  Chri&s  Body.     Yet  none   will   from   fuch  Exprefnons 
 
 affert  the  former;  and  there  is  the  fame  reaibn  not  to^do 
 
 the  latter. 
 
 Gr.  Nyjffen  .(b).  As  a  little  Leaven, according 
 
 to  the  Apofrle ,  likens  the  whole  Maft  to  it 
 
 felf ;    fo    the  Body  (of  ChriftJ  put    to  death  by 
 
 God,  ccminr  into  cur   Body,  do's  change  and  toth 
 
 vert  the  whole  into  it  [elf. 
 
 And  again,  a  little  after.     His  imm:.rtc.l  Body 
 
 dvA^ffCovji  ojjtv  $uQJvfyay,'?r£9{    being  in  him  that   receives  it,  changes  the  w hole 
 
 t  \iurk  (pv'crtu  to  t&v    (*{}*-    jnto  its    own   Nature. 
 
 ™***v;    ■         ...  Cyril  of   Alexandria  (c)   fays,  He  that  re- 
 
 CO    ln    Joan*  Id.  4.    cap.  2.         .  /  .  ■         r  ri  n       n    11 
 
 ceivcs  me   by    a    participate  n  of    my   Flcjh  ,  flail 
 
 'Ej/  1<wt$  IfozJ),  aaVJfi*  have  Life  in  him  felf,  being  wholly  tra-rf elemented 
 
 •K©-  eis  \ytX  \*.C\a&r/jA*idiJ&*  into  me. 
 
 (d)  De  Nat.  Dom  Serm.  10.  P.  Leo  Magn.  (d).     We  are  the   Flejh  of  Chrif, 
 
 Chriili  caro  de  utero  virginis  taken  from  the  Womb  of  the  Virgin. 
 
 fumpca,  nos  fumw^   —  j  And  elfewhere  (e).     The  Participation  of  the 
 
 N<*  afittd  i&%toid£&>  BcdyandBLdofChrtfi  intends  mthmg  dfe  but 
 
 corporis   &  fanguinis  Chrifti,  "°at   we  jhomd  pajs   into  that  wIjko   we  receive. 
 
 quam  ut  in  id  quod  fumimus    That  we  may  carry  him  in  all  things   both 
 
 tranfeamus. Ipfum  per  om-  m  Spirit  and  Flejlj.  (Not  as  Bellarmme  and  others 
 
 ma  fpiritu  &  carne  geftemus.  pervert  ^  Senfe?  reading  £uflcm^j 
 
 (ti)   Orat.  Cateeb.   cap.   37. 
 
 0SK    OUfJUL     CV    TW     YlUijiffO    ycr 
 
 v'cp&cv  o\gv  ssrpjg  icuS]o  yii\&~ 
 
 ■   ■         To   A'%LVcl]cV   <JZO}J.(L   hi  TW 
 
 Again, 
 
of  the  Ancient  Church,  relating  to  the  Euchariji.  75 
 
 Again,  in  another  place  (/").     In  that  my-      U)  EP$*  23.  In  ilia  my- 
 
 ffical  DiBnbution   of  Spiritual  Food ,  this  ts  be-  (Vca  diftnbutione  fpirieualis  a- 
 
 Bowed  on  us     this  is  taken     that  receiving-  the  J!m°M*»  hoc  "?I*"Kur,  hoc 
 stpwea  on  us  ,  tms  ts  raaen ,  mav  receiving  vne   fumiturj  uc  accipienccs  vircu. 
 
 Virtue  of  the  Celestial  Meat,  we  jhculd  pajs  into   tern  cceleftis  cibi  in  carnem  ip- 
 
 his  Flefij,  who  was  made  our  Flejh.  fius,  quia  caro  noftra  faftus  eft, 
 
 tranfeamus. 
 
 See  more  Teftimonies  to  this  fenle  in  the  Chapter  follow- 
 ing, Pofition  3. 
 
 CHAP. 
 
74  A  fall  View  of  the  Do&rirtes  and  Pra&ices 
 
 CHAP.    IX. 
 The  Ninth  Difference. 
 
 The  Fathers  differ  from  the  Church  of  Rome,  in  their  Belief  of 
 ChriJFs  Presence  in  the  Eucharifi.  The  Church  of  Rome  af- 
 ferts  the  fubfiantial  Prefence  of  Chuff's  Natural  Body  there ; 
 but  the  Fathers  deny  it. 
 
 THe  former  is  the  Affertion  of  the  Roman  Church  in  the 
 Trent  Council,  in  which  an  Anathema  is  pronounced  (g) 
 Se'ff.  13.  cap.6.  againft  fuch  as  deny,  That  in  the  Holy  Sacrament  of  the  Eucha- 
 Cmu  i.  rjji  ^  contained  truly,  really,  and  Subftantially  the  Body  and  Blood 
 
 of  Chrifi, but  fhall  fay.  That  he  is  tn  it  only  as  in  a  Sign,  or 
 
 (PjPart.z.de    Figure,  or  Virtue.     And  the  Catechifm   ad  Parochos   (h)  fays, 
 EHcbarift.n.2$*   That  the  True  Body  of  our  Lord  Chrifi,  the  fame  that  was  born 
 of  the  Virgin,  and  fits  in  the  Heavens  at  the  Right-  hand  of  the 
 Father,  is  contained  in  this  Sacrament. 
 
 I  will  now  (hew,  that  the  Fathers  advance  fuch  Positions 
 as  plainly  contradict  this  Do&rine. 
 
 I  Pofition.  The  Fathers  ever  Jlnce  ChrifFs  departure  and 
 Afcenfion  into  Heaven,  look  upon  his  Body  as  abfent  from 
 Earthy  tho*  in  another  fenfe  he  is  ftill  prefent. 
 
 All  thofe  Teftimonies  before  produced  under  the  Fifth 
 Difference,  concerning  Bodies  being  commenfurate  to  Space, 
 and  not  being  in  more  places  than  one,  and  faying  this  of 
 CbriJFs  Body  as  well  as  of  other  Bodies,  are  a  Proof  of  this 
 Pofition  ;  but  befides  thofe,  I  will  here  add  lome  further  di- 
 rect Proofs  of  it. 
 CO  Com.  in  Luc.  24.  Afcen-       S.  Ambrofe  thus  (#),     Afcend    (  fpeaking  to 
 dc  nobis,  ut  te  fequamur  men-   ChriftJ  that  we  may  follow  thee  with  our  Minds, 
 tibus,  quern  oculis  videre  non   whom  we  cannot  fee  with  our  Eyes.     S.  Paul  has 
 
 potfumus,  ire.  taught  us  how  we  (hould  follow,  thee ,  and  where 
 
 Ergo   non  fupra  terram,  &          r    .     ,      J  c     ,  J.    r  *   ,.    '      , 
 
 nee  in  terra,    nee  fecund  urn  «*  may  find  thee.    Seek  thofe  things  that   are 
 
 carnem  quaerere  te  debemus,   above,  where   Chrilt    fits,  &c. Therefore  we 
 
 fivolumusinvenire.  Nuncenim  ought  not  to  feek  thee  upon  Earth,  nor  in  the  Earth, 
 
 fecundum  carnem   non  novi-  according-  to  the  Flefa  if  we  would  find  thee. 
 
 miu  Chriftum.  *                 J                       -—Mary 
 
of  the  Ancient  Churchy  relating  to  the  Encharifl.  7/5 ' 
 
 — Mary  could  not  touch  him,becaufe  Jhe  fought  him    Maria  quia   quarebat  in 
 
 en  Earth:  Stephen  touched  him,  becaufe  he  fought   *"*>    tanS?re   uon    Pot"ic.' 
 ».      .     r,  r     Ctm     1  ^  +1     V  *       r        StepbarMi  tetigir,  quia  quzfivic 
 
 £/i»  /»  i£*w».    Stephen  *«w»£  ffc  >j  >m/  in  ^lo.    ^^  itJer  Ja. 
 
 /S/'w  *£/e»f.                                      #  daros  vidic  abfentem. 
 
 S.  Austin  is  fb  copious  in  this  Argument,  and 
 his  Teftimonies  ib  many,  that  a  good  Choice 
 
 of  them  is  only  neceflary.    Thus  he  fays  (k).  Ck)  Serm-  H°- de  Tempore. 
 
 Therefore   cur  Lord  abfented  himflf  from    every  Ideo  Dominus  nofter  abfenta- 
 
 Church,  a£^eJi««  Heaven,  that  our Fatth  ^X^  tZ!  ^'fits 
 
 may  he  edified  5  for    if  thou  knowejt  nothing  but  sedificetur :   (i  enim  non  nofti 
 
 what  thou  feeft,  where  is  Faith  ?  nifi  quod  vides,  ubi  eft  fides  ? 
 
 Again  (/).     Chrifi  is    always   with  us  by  his  flj  Serm.  60.de  Verb.Dom. 
 
 Divinity  ;  but  unlefs  he  were  corporally  abfent  from  Semper  quidem  Divinitate  no- 
 
 ws,  we  (hould  always  carnally  fee  his  Body,  and  bifcum  ei\>  &d  nifi  corpora^ 
 
 n     7j             r  ■  •*     77    /  /•  ter  abirec  a  nobis,  femper  cms 
 
 jhould  never  fpmtuaUy  believe,  corpus  carnaliter  videremus,& 
 
 This  is  a  clear  Teltimony,  that  Chnlt  is  ab-  nunquam  fpiritualirer  credere- 
 
 fent  as  to  his  Natural  Body  ;   and  that  if  it  mus. 
 were  not  fo,  he  would  be  viiible  to  us  ftill. 
 
 Again  (m),  expounding  thofe  words ,   The  (w)  Tra^  5°-  in  Joannem. 
 
 Toor  ye  have  always  with  you,  but  me  ye  have  Loc3.ue^.cur  ^  prafentia  cor- 
 
 *      7  tt    i     i     +j  ■     rn  ,c   u*  Porls  *ul :  nam  fecundum  Ma- 
 
 not  always-,    He  /pake  this,  lays  he,  concerning   jeftatem  fuani)  fccundijm  Pro. 
 
 the  Prefence  of  his  Body  :  For  according  to  his  Ma-    videntiam,  fecundum  ineffabi- 
 
 )efty,  according  to  his  Providence,  according  to  his   Jem  &invifibilemGratiam,  im- 
 
 unfpeakable   and  invifible  Grace ,  that    is  fulfilled  Pktur  9uod  ab  eo  didum  eft, 
 
 which  he  /^Behold  I  am  always  with  you,&c.  I?  TnS  ^  ^"' 
 
 „                1.*           t     r>7  n       lit        ,t       1  &c'    Secundum   carnem  vero 
 
 but  according  to    the  Flejh  which  he   ajjumzd,  ac-  quam  aflumpfit,   fecundum  id 
 
 cording  to  what  was  born  of  the  Virgin,  ejre.  (di-  quod  de  Virgine  natus  eft,  &c. 
 
 redly  contrary  to  the  Trent  CatechifmJ  yefhall  "on  fcmper  habebitis  me  vo- 
 
 not  have  me  always  with  you.  cum* 
 
 And   in  another  place  (n).      According  to  the  (n)  Serm.  120.  de  diverfis. 
 
 beautiful  Prefence  of  his  Divinity,  he   is   always  Secundum  prafentiam  pulchri- 
 
 with  the  Father \  according  to  his  corporal  Prefence  tuedinis  &  divinitatis  1 fua  fem- 
 
 he  is  now  above  the  Heavens    at  the  right  hand  of  ^Sriam  wrporicmS  f™ 
 
 the  Father  (he  forgot  to  add,  and  in  the  Holy  pra  ccelos  ad  dexcram   pacris 
 
 SacramentJ  but  according  to  the  Prefence  of  Faith,  e^a  fecundum  prafentiam  vero 
 
 fo  he  is  in  all  Chrifiians.  fidd  ^  onwibus  Chriflianis  eft. 
 
 What  can  be  more  plain  than  another  Sav- 
 ing of  his  (a)  ?  We  believe  on  him  who  fits  now  at  rS^J^t  It    I  WJ' 
 ;s     •   ;     7       7    r    1     -n    j         ,             J    r-,n  Credimus   111  cum  jam  feden- 
 the   right  hand  of  the  Father  ;  but  yet   whilft  we  tem  ad  dextram  patris  ;    fed 
 are  in  the  Body,  we  are   abfnt  as   in  a  firange  tamen  quamdiu  fumus  in  cor- 
 L2                            Country  pore  percgrinamur  ab  eo  5  mc 
 
j  6  A  fall  View  of  the  DoBrines  and  VraUiccs 
 
 eum  dubicantibus,  vel  neganci-  Country  from  him  \  nor  can  we  flew  him  to  thofe 
 bus  &  dicentibus,  Vbi  eft  Dim  that  dmht  t0  thofe  t£,at  deny  htm,  and  fay,  Where 
 ^yalemusoftendere.  is  thy  God  ? 
 
 If  S.  Auftin  had  believed,  as  the  Roman  Church  do's,  the 
 Corporal  Prefence  of  Chrift:  in  the  Eucharift,  he  could  have 
 pointed  to  him  upon  the  Altar,  if  any  had  asked,  Where  ts 
 thy  God  ? 
 (p)  In  Joan.  9.  $.  K&v  Ik        Cyril  of  Alexandria  (p)  fays,  Tho'  Chrift  he  ab- 
 t  vh[M  $/'}$  <h'l  t  !m?i&t  fent  from  the  World  as  to  his  Flejl),  yet  he  is  prefent 
 ™*>?*f  ™Klv  *fy  *$*v  ™*  H    to   thofe  that  are  in  him,  and  to  the  whole  Uni- 
 <w<m)^  &$mJL™*1*>}*  »    verfe,  by  his  Divine  and  Ineffable  Nature  :  neither 
 *M<  hm/m^t  %f  Mm  J)    »  be  W&*  fYom   anJ  Creature,  nor   diftant  from 
 amhi^m^ti  wot  ™v\*w  o    anY>  but  is  every  where  prefent  to  all,  and  fills  the 
 tojV  7m(ji  Trnfiov.  >y  nsM^ov.   whole  XJniverfe.  ♦  ' 
 
 ft  p  $  70  m/pTniv.  ^nc\  elfewhere  (<q)>  fpeaking  of  the  Difci- 
 
 (q)  Infoan.  in. 12.  ^j^  w^0  tj10Ugjlt  \t  a  great  \0{s  to  them,  that 
 
 being  taken  up  to  Heaven,  he  would  now  be  abfent  accord- 
 ing to  his  Flefh,  he  fays,  They  ought  not  only  to  have  re- 
 Ejj  r  'ivaupw  -mprntw*  fpe<5ted  and  looked  to  his  Flefhly  Vrefence,  but  to 
 
 ^Ei  f  <&&<  etui**  e.wxcht   have   underftood  ,   that   tho3  he   was  feparated 
 &mmpQ>i\o&  azip^—-^    rQm  their  Smet    accorfon~  t0  tJje  FMhnor  could  be 
 
 W]£  T^T^ojfie-  VfyAtu      feenr  h  tberr  bodily  Eyes  yet  that  he  was  prefnt 
 
 and  affiftant  always  by  the  Tower  of  his  Divinity. 
 (rj  AdTrafimund.l.  2.c.\n.  Fulgent i  11s  (r).  One  and  the  fame  fChrift) 
 Unusidemquefecundum  huma-  according  to  his  Humane  Subftance ,  was  ah  fent 
 nam  fubftantiam,  abfens  coelo  frcm  Heaven  when  he  was  upon  Earth,  and  left 
 %1SZS£S&  *£  vhenhe  afcentkd  »P/o  ««.  ,  far  ac 
 ccelum.  Secundum  Divinam  ve-  cording  to  bis  Divine  and  Immenfe  Subftance, 
 ro  immenfamque  fubftantiam  neither  left  Heaven  when  he  defcended  frcm  Hea- 
 nec  ccelum  dimittens,  cum  de  ven  mr  forf00k  Earth  when  he  afcended  into 
 coelo  defcendir,  nee  terram  de-  HeaqJm 
 ferensciim  ad  ccelum  aicendit.         .       ;        x  ..  ,  ,  '  :    "       ,  . 
 
 (0  Id. ibid. c.  id.  Quomodo  Again  CO-  How  dld  be  corporally  afcend  into 
 corporaliter  afcendic  in  ccelum,  Heaven,  and  yet  is  faid  to  be  in  the  Faithful  on 
 &  in  fuis  fidelibus  prxdicatur  Earth,  unlefs  the  Immenfity  of  the  Divinity  be  in 
 cfe  in  terra,  fi  non  eft  in  illo  ht  wjnch  can  rg  Hea^en  and  Earth  f  Yes,  a 
 divnitacis  nnmenutas  qua?  cce-    _  .a  1  j  1  t  m«'      ^c  ,      .1 
 
 luin  implere  poftic  &  terram  *     Ronumifl  would  have  told  him  of  another  way, 
 
 That  even  his  Body  could  be  prelent  m  Hea- 
 ven and  Earth,  after  the  manner  of  a  Spirit. 
 ft)  Conn.  Eutych.  1.  1.  Hoc        Vigil'ms  Tapf.  (t).     This  was  to  go  to  the  Father 
 cat  ire  ad  patrem  &  recedere  md  recede  from  m,  to  take  from   the  World  the 
 
 Nature 
 
of  the  Ancient  Church,  relating  to  the  Eucharift.  jj 
 
 Nature  that  he  had  taken  from  us. For  fee  the    a  nobis,  auferre  de  mundc  n* 
 
 Mtracle  ,  fee  the  My  fiery  of  both  ("Natures)  di- 
 stinct (not  a  Word  of  the  Myftery  of  a  Body 
 being  in  more  places  than  one) ;  The  Son  of 
 God  according  to  his  Humanity  departed  from  m ; 
 according  to  his  Divinity  he  Jays  to  us,  Behold  I 
 
 am  with  you  always,  &c. Thofe  whom  he  left 
 
 and  departed  from  by  his  Humanity ,  he  did  not 
 leave  nor  for  fake  by  his  Divinity. 
 
 Again  (u).  When  Chrifi  was  on  Earth,  he  was 
 net  in  Heaven  ;  and  now  becaufe  he  is  in  Hea- 
 ven, he  furely   is  not  on   Earth,  &c. Becaufe 
 
 the  Word  is  every  where,  but  his  Flejh  is  not  every 
 where,  it  appears  plainly,  that  one  and  the  fame 
 Chrifi  is  of  both  Natures,  and  that  he  is  every 
 where  according  to  the  Nature  of  his  Divinity,  and 
 contained  in  a  Place  according  to  the  Nature  of  his 
 Humanity  fwhich  would  be  a  bad  Argument,  if 
 his  Body  were  in  Heaven  and  in  the  Eucharift 
 at  the  iame  time).  And  then  he  concludes, 
 This  is  the  Catholick  Faith  and  Confeffion,  which 
 the  Apofiles  delivered,  the  Martyrs  confirmed,  and 
 the  Faithful  now  fiiU  keep  and  preferve. 
 
 Leo  Magn.  (V).  Chrifi  being  raifed  up  to 
 Heaven  in  fight  of  his  Difciples,  he  put  an  end  to 
 his  bodily  Vrefence.  (So  he  explains  it,  that  he 
 was  to  remain  at  the  Right-hand  of  his  Father, 
 till  he  ftiould  come  again  to  judge  the  Quick 
 and  Dead.) 
 
 Bede  (y).  Chrifi  afcending  after  his  Refurre- 
 Elion  into  Heaven  as  a  Conqueror,  left  the  Church 
 as  to  his  bodily  Vrefence,  'Which  yet  he  never  left 
 defiitute  of  the  fecurity  of  his  Divine  Vrefence,  re- 
 maining m  the  Church  always  to  the  end  of  the 
 World. 
 
 This  may  abundantly  fuffice  to  prove  the. 
 Firfi  Vofition. 
 
 turam  quam  fufceperat  a  nobis. 
 Nam  vide  miraculum,  vi- 
 de utriufque  proprieratis  my- 
 fterium,  Dei  filius  fecundum 
 humanitatem  fuam  receflic  a 
 nobis,  fecundum  divinitatem 
 fuam  ait  nobis,  Ecce  vobifcum 
 fum  omnibus  ditbm,  &c. —  Quos 
 reliquit  8c  a  quibus  deceffic  hu- 
 manitate  fua  ,  non  reliquit  nee 
 deferuic  divinitate  fua. 
 
 (u)  Id.  ibid.  I.  4.  Quando  in 
 terra  fuit ,  non  erat  utique  in 
 ccelo,  &  nunc  quia  in  ccelo  eft 
 non  eft  utique  in  terra,  &c. — 
 Quia  verbum  ubique  eft,  caro 
 autem  ejus  ubique  non  eft,  ap- 
 paret  unum  eundemque  Chri- 
 ftum  utriufque  efle  nature,  & 
 effe  quidem  ubique  fecundum 
 naturam  divinitatis  fuse,  &  loco 
 contineri  fecundum  naturam 
 humanitatis  fuae. 
 
 Uxc  eft  Fides  &  Con- 
 
 feflio  Catholica,  quam  Apoftoli 
 tradiderunt,  Martyr.es  robora- 
 runt,  &  Fideles  nunc  ufque  cu- 
 ftodiunt. 
 
 (x)  Sevm.  2.  de  Afcenf.  Dom. 
 Chriftus  coram  Difcipulis  ele- 
 vatus  in  coelum,  corporalispr^e- 
 fentia?  modum  fecit. 
 
 (y)  Com.  in  Marc.  13.  Chri- 
 ftus ad  Patrem  pod  relurre&i- 
 onem  viclor  afcendens,  Eccle- 
 fiam  corpqralker  reliquit,  quam 
 tamen  nunquam  divinae  prxfi- 
 dio  prxferitia?  deftituic,  manens 
 in  ilia  omnibus  diebus  ufque  ad 
 comummationem  feculj. 
 
 2  Pofition.     The  Fathers  dfiinguip  the  Vrefence  of  Chrifi?  s 
 Body  from  the  Sacrament  of    it,   which  they  ?nake  to 
 
 hi 
 
78  ApiU  View  of  the  Doctrines  and  Practices 
 
 be  a  Memorial  and  Fledge  of  Chrift,  as  gone  aivay  and 
 abftnt. 
 
 (z)  In  1  Cor.        S.  Chryfoftome  (z>),  expounding  thole  words,  He  that  eatcth 
 1  1.  2p.  and  drinketh  unworthily,  eateth  and  drinketb  judgment  ;  and  ask- 
 
 ing how  that  Table,  which  is  the  Caufe  of  fb  many  good 
 Zmis  /?puW  things,  and  flows  with  Life,  fhouid  be  made  Condemnation 
 f^;*'  to  any,  relblves  it  thus ;  That  this  happens  not  from  its  own 
 
 ,  ,  „  e  Nature,  but  from  the  Purpofe  of  him  that  ap- 
 ^<™f&SZ*F"*«™>  I  preaches  this  Table.  For,  fays  he,  as  Chrift* t 
 xo^cwa  ^  *;«<&  tkO  f*M  Vrefence,  which  brought  thoje  great  and  unjpeaka- 
 d\%av&*s  (wibjj  {i&Xhov  njji-  ble  BleJJings  to  us,  did  condemn  thoje  the  msre  that 
 xexviv,  «7»  x)  7*  [Ajweict  (J.&-  did  not  receive  it  ;  fo  alfo  the  Myfieries  make  way 
 £01/©-  WoU*  Kf\Jaw9  yvrO  for  p.eafer  J>mjfhmnts  to  thofe  that  unworhily  par- 
 mt  **£$*  tfiw.  \akfQf  them^  £  remarkable  Teftimony,  becaufe 
 
 we  fee  he  diftinguifhes  the  Prefence  of  Chrift,  from  the  Sa- 
 crament of  it;  compares  the  one  with  the  other,  and  be- 
 caufe of  the  Relation  that  the  Myfteries  have  to  Chrift,  and 
 that  both  are  intended  to  convey  great  Bleffings,  therefore 
 they  both,  when  unworthily  treated,  occafion  greater  Pu- 
 nifhments. 
 
 S.  Auftin  (a).  The  Flejl)  and  Blood  of  this  Sa- 
 Jns^di^roX^i  "$«>  M^Chri^s  coming,  was  promijed  by  Vi- 
 ante  adventum  Chrifli  per  vi-  Bms  °f  Refemblance,  in  the  Pajjion  of  Chrift  it 
 ftimas  fimilitudinum  promicte-  was  exhibited  in  the  Truth  it  felf;  after  Chrift *s 
 batur,  in  paflione  Chrifli  per  Afcenjion  it  is  celebrated  by  the  Sacrament  of  Re- 
 iPdTafccnlto  membrance.     Where  you  fee,  the  Sacrament  of 
 
 cramcntumUmcmorW  cdebra-    Remembrance  is  oppoied  to  the  Exhibition  of  the 
 tur.  Truth. 
 
 Cb )  In  1  Cor,  11.  Hoc  eft  Author  Comm.  in  Epiftolas  Fault  (inter  Hiero~ 
 
 benedicens  etiam  paflurus,  ul-    nymi  Opera)   (b) ,  upon  thofe  words ,  He  took 
 timam  nobis   commemoratio-    Bread,  and  after  he  had  given  thanks,  he  brake 
 
 SirceT,  aHquoqdU1  pFgnusgreei  £"  to  ffer>  he  lefi  h"  lafi  Memorial  with  m. 
 
 quem  diligic  derelinquat ,   uc  Juft    as  if  me    travelling    into  another   Country, 
 
 quotiefcunque  illud  videnc,pof-  fhouid  leave  a  Fledge  with  him  whom  he  loved, 
 
 fie  ejus  beneficia  &  amicitias  that  whensoever  he  looked  upon  it,  he  might  call  to 
 
 IZ^X^i^J^    mmd  his  F"™»rs  and  FrtendjJnp  ;   which  fuch  a 
 fecle  dilexic,  fine  mgenti  deli-    „    r       .r  ,  -     ,     ,     ,7  ,J    r  '      77.7/7/ 
 
 derio    non  poflic  videre,  vel    ^erjen,  if  he  perfectly  lov  d  him,  cculd  net  behold 
 fietu.  without  a  great  pajfion  cr  weeping. 
 
 It 
 
of  the  Ancient  Churchy  relating  to  the  Eucharijl.  79 
 
 It  will  be  very  hard  to  reconcile  this  Fledge  of  Ab fence 
 with  fuch  a  confiant  Pre fence  of  his  Body  as  the  Church  of 
 Rome  teaches,  even  there  where  we  are  required  to  look  upon 
 that  Pledge,  and  remember  our  abfent  Friend.  Sedulim 
 has  the  lame  Expofition  of  the  Place,  almoft  in  the  lame 
 words. 
 
 Primafius  alio  confirms  it  (c) ,  upon  thole  CO  IniCor.  11. 
 words,  The  fame  night  that  our  Lord  was  betray- 
 ed^ he  took  Bread.  He  left,  fays  he,  to  m  his  laft 
 Memorial. God  our  Saviour  gave  us  an  Ex- 
 ample, that  as  often  as  we  do  this,  we  may  call  to 
 mind  that  Chrifi  has  died  for  us  all.  Therefore  we 
 call  it  Chrift's  Body,  that  when  we  remember 
 this,  we  may  not  be  unthankful  for  his  Grace.  As 
 if  one  that  was  a  dying  Jhould  leave  fome  Pledge 
 to  one  whom  he  loved,  which  he,  after  his  death, 
 when  ever  he  looked  upon,  could  not  contain  his 
 Tears,  if  he  perfectly  loved  him. 
 
 viderit,  nunquid  poceft  Iacrymas  continere,  fi  eum  per'fefte  dilexerit  ? 
 
 commemorate 
 -  Salvator  Dens 
 
 Ultimam  nobis 
 onem  reliquit.- 
 
 exemplum  dedit,  ut  quotief- 
 cunque  hoc  facimus,  in  mente 
 habeamus,  quod  Chriftus  pro 
 nobis  omnibus  mortiuis  eft.  I- 
 deo nobis  dicitur  Corpw  Chrifli, 
 uc  cum  hoc  recordati  fuerimus, 
 non  fimus  ingrati  gratia*  ejus : 
 quemadmodum  fi  quis  moriens 
 relinquat  ei  quern  diligit  ali- 
 quod  pignus ,  quod  ille  poft 
 mortem   ejus,   quandocunque 
 
 Bede  (d)  has  alio  given  us  the  fame  Account. 
 As,  fays  he,  Moles  witnejjes  that  the  Tree  of 
 Life  was  f  laced  in  the  midft  of  Paradife,  fo  by 
 the  Wifdcm  of  God,  to  wit,  of  Chrift,  the  Church 
 has  Life  given  it,  in  whofe  Sacraments  of  his  Flejh 
 and  Blood  Jhe  now  receives  the  Pledge  of  Lite, 
 and  hereafter  jhall  be  made  happy  in  a  prelent 
 Sight  of  him.  Where  you  lee  he  diftinguifhes 
 this  Pledge  from  his  prefent  Afpeil  hereafter. 
 
 Gaudentins  (e)  calls  the  Eucharift  that  heredi- 
 tary Gift  of  his  New  Teftament,  which  on  the  night 
 that  he  was  delivered  to  be  crucified,  he  left  with 
 us  as  a  Pledge  of  his  Prefence.  ;  This  is  the  Prcvificn 
 of  our  Journey,  by  which  we  are  fed  and  notifi- 
 ed in  this  way  of  Life,  till  removing  from  this 
 World,  we  go  to  him. 
 
 Still  we  lee  it  is  a  Pledge  of  Abfence. 
 
 (d)  In  Proverb,  lib.  I.  ft  3. 
 Sicut  in  medio  Paradifi,  lignum 
 vita?  poficum  teftatur  Mofes,  ita 
 per  Sapientiam  Dei,  viz.  Chri- 
 fti,  vivificatur  Ecclefia,  cujus  & 
 nunc  Sacramentis  carnis  &  fan- 
 guinis  pignus  vita  accipit,  &  in 
 futuro  prtfenti  beatifkabkur  a- 
 fpeUvi. 
 
 (e~)  In  Exod.  tratf.  2.  Vere 
 illud  eft  hxreditarium  munus 
 Teftamenti  ejus  novi,  quod- 
 quod  nobis  ea  node  qua  trade- 
 batur  cruciflgendus ,  tanquam 
 pignus  fua?  praefentisc  dereli- 
 quit.  Hoc  illud  eft  viaticum 
 noftri  itineris,  quo  in  hac  via 
 vita?  alimuracnutrimur,  donee 
 ad  ipfum  pergamus  de  hoc  fe- 
 culo  recedentes. 
 
 J  Pofition.     Whatfoever  Prefence  of  Chrift  the  Fathers  fpeak 
 of  in  the  Eucharijl,  they  acknowledge  the  fame  in  Bap- 
 
 ti[m% 
 
8s  A  full  View  of  the  Doctrines  and  Practices 
 
 t'ifr/i,  and  in  as  full  Exprefficns.  So  that  if  we  will  fol- 
 low the  Fathers,  we  may  as  well  affert  a  Subftantial 
 Prefence  ofChrift's  Body  ill  Baptifm,  as  in  the  Eu- 
 charift.     But  this  on  all  hands  is  denied. 
 
 (fj  Tratt.  2  in  Exod.  in  fine.       Gaudenthfs(f)  in  the  Place  Uft  cited,fpeaking 
 
 Quern  Sacramentis  fuis  in-   of  our  Lord  jefus,  lays,  We  believe  hinrto  be  in 
 
 effe  credimus.  }Jts  Sacraments.     He  had  fpoke  of  both  Sacra- 
 
 ments before,  and  his  words  may  well  be  unde;  ftood  of  both. 
 I  am  fere  other  Fathers  give  their  full  confent  to  it. 
 
 S.  Bafd  (%)  fpeaking  of  the  Excellency  of 
 
 W  VjMrt™;1^'1--?'™   Chritts  Baptifm,  and  the  fupereminent  Glory 
 
 SSl^fiv  *  r    of  *'  £iys'  Jhat  Chrift  the  Son  of  God  has 
 
 determined  it,  That  one  greater  than  the  Temple, 
 and  greater  than  Solomon  is  here. 
 (/;)  Or  at.  40.  'IcT«  <wKeiov  t        So  Gr.  Naz^ianzen  (h).  Behold,  one  greater  than 
 Utfi  ucti,  <&£y<  ™s  TiKtius  \g-    the  Temple  is  here,  to  them  that  perfeBly  confider. 
 
 y&$fion-  S.  Ambrofe  (i),  fpeaking   of  Baptifm,  lays, 
 
 (1)  Apol.  David,  c  12.  Chn-  .    .„        Jr  /  /»    K      r     $               f          '       J  » 
 
 fte,  in  wis  te  invenio  Sacra-  0  Chrift,  I  find  thee  m  thy  Sacraments. 
 
 mentis,  And  again  (k).     Believe  that  there  is  the  Vre~ 
 
 ( 4)  De  his  qui  initiant.  c.i.  fience  0fi  the  Divinity. 
 
 Crede  iliic  efie  Divinkaris  prz-  So  afcerwar(]s  ("/).    Believe  that  the  Lord  Jefus 
 
 {Cn(Qmibid.  cap.  <j.  Crede  ad-  *  f7efent  >    bein&  invoked  by  the   Prayers  of  the 
 
 effe  Dominum  Jefum   invoca-  Trie  ft  s. 
 
 turn  precibus  Sacerdocum.  S.  Aufiin  (m),  upon  thofe  words,  The  por  ye 
 
 (m)  In  Joan.  traZt.$c.  Ha-  joa,ue  alwayS  w'tfh  you,  but  me  ye  have  not  always, 
 
 bes  ^^^Inf^ZJ^  clifcourfes  thus  concerning  having  Chrift  now. 
 fidem,  m  pralemi  per  lignum  ,  .  &  *         J 
 
 Chrifti,  in  pracfenti  per  bapcif-  Now  thou  haft  thrift  by  Faith,  now  thou  hap  him 
 mansSacramencum,inpraEfenti  by  the  Sign  of  Chrift,  now  by  the  Sacrament  of 
 per  alcaris  cibum  &  potum.         Baptifo,  now  by  the  Meat  and  Drink  of  the  Altar. 
 
 Here  you  fee  he  makes  no  difference  of  ha- 
 ving  Chrift  at  prefent  thefe  feveral  ways  he 
 mentions. 
 (n)  ^nu  <,i.m  Matth. Lat.        ^  Qhryfofrome  (n).     As  when  thou  art  baptised, 
 Grtc.  s™bH™%%fgW   it  is  notlJ  (viz,,  the  Prieft)  that  baptiz.es  thee, 
 trs  £cL7vi(4,  *»:  0  050?  'cfrv  o    but  it  is  God  that  holds  thy  Head  by  his  invifible 
 n£ji%*v  <r*  t  YJiQ&hbjj  <u>p$.-nl   Pow^r,  and  neither  Angel,  nor  Archangel,  nor  any 
 Jiwdy.i ,  ^  *m  krfih®-,  an    other,  dare  approach  and  touch  thee,  &c. 
 
 ^K^t^hT^l^^'     The  fame  Father  *  thus  f?eaks  of  one  t0  be 
 
 ^™llnEpifi!iulcolof.ffom.'6.    baptized,  Thou  fl>alt  prefent ly  embrace  our  Lord 
 
 himfelf 
 
of  the  Ancient  Churchy  relating  to  the  Eucharift.  Si 
 
 himfelf,  be  mingled  with  his  Body,  be  incorporated    Avw  cajSIm  «5?/\^£aW  7dV 
 into  that  Body  which  is  feated  above,    whither  the    A<mom,  Jvauefr  voui  *nS  <ri- 
 
 Devil  cannot  approach, 
 
 So  ft&e  Author  of  the  Commentaries  upm 
 S.  Mark  (o)  fpeaks  to  thole  that  are  to  be  bap- 
 tized, as  if  Chrift  were  prclent.  Tou  that  are 
 to  receive  Baptifm  ,  fir  ft  lay  fa  ft-  hold  en  the  Feet 
 
 Vlthi  lief  hclfi'oKto. 
 
 (o)  inter  Opera  Chryjofl.  Horn. 
 14.    Vos   qui   accepturi    eftis 
 Baptifroum,  primu.n  tenete  pe- 
 des Salvatoris,   lavate  lachry- 
 of  your  Saviour ;  wajh  them  with  your  1  ears,  wipe    mjSj  crjne  tergite  <fyc, 
 
 them  with  your  Hair,  &c. 
 
 Marcm  the  Hermite  (p)  lpeaking  of  a  bapti-  f  (f)  De  Baptifm  'Am  f  $w 
 
 zed  Perfbn,  lays,  Upon  his  Baptifm  he  has  Chrift  T"rp*1®-  rnv  Xew  h  i<wnl 
 
 lying  hid  in  him.    '  mmm**ft 
 
 S.  Chryfoftome  again  (f).     If  Chrift  be  she  Son  (q)  in  Gal  5.  v.  27.  El  0 
 
 of  God,  and  thou  haft  put  him  on  {viz*,  in  Bap-  Xe/sw  tf/Ji r  0«?,  cru  3}  aui^y 
 
 iifm)  having  the  Son  in  thy  felf  and  being  made  wJifunu,  ^v  fisfc  fytv  u>  %- 
 
 like  to  him,  thou  art  brought  into  one  Kindred  and  W£?I?*  "™  ?^Z 
 
 ^ture.  }^liX^ 
 
 Again  ellewhere  (r) ,    lpeaking  of  Chrift's  (V)  inEphef.  $.v.  30.  " 
 
 partaking  of  our  Flefh  and  Blood,  he  lays,  He  'OTt  &??&  ww  cumaai  hu%* 
 
 'communicated  with-  m,  not  we  with   him:  How  V^^$f™f^Jris 
 
 then  are  we   of  his  Flejlo  and  of  his  Bones  ?  He  '*Hk*™  ^  W^*  WW-     °*    . 
 means  this ;  That  as  he  was  begotten  by  the  Holy 
 Ghost  without  the  concurrence  of  Man,  fo  dre  we 
 
 regenerate  in  Baptifm. As  therefore  the  Son  of  tyfti  %v  I  CiU  9  0s«  ^  «- 
 
 God  was  of  our  Nature,  fo  are  we  alfo  of  his  Sub-  $$£?&  $v<r*M$.  St&*  x)  »^«< 
 
 fiance  ;  and  as   he   had  fts  m  him  felf  fo  alfo  we  f*„  *™f*\  *$$ '  « $  J*   *W* 
 
 have  him  in  mr  f elves.    And  all  this  is  by  Bap-  **»!&*%<,}"  WV2" 
 
 Cyril  of  AUxandr.  (s)  %s  of  the  Soul,  That        (Y)  torn.  6.  in  Coltettan.  2m;- 
 it  is  conjoined  perfectly  to  Chrift  by  holy   Baptifm.    evpb£ov.  tz^&w  t£  Xex?q>  J)ct 
 And  tho' every  one  knows  chat  Union  feppo-   £  *y« /fo^Vp*]®-. 
 les  Prelen.ee  and  Nearnefs,  yet  this  is  never  made  an  Argu- 
 ment that  Chrift  is  prefent  corporally  in  Baptifm.     No  more 
 can  liich  like  Phrales,  ufed  by  him  concerning  the  Eucharift 7 
 be  urged  as  a  Proof  of  it. 
 
 S.  Hilary  (t)  fpeaks  many  things  of  our  real 
 Union  with  Chrift  in  the  Sacrament  of  the 
 Eucharift.  We  truly  receive  the  Word  in  the 
 Lord^s  Food ;  how  is  he  not  then  to  be  thought  na- 
 turally to  dwell  in  us  ? We  under  the  Myftery 
 
 Ml  do 
 
 3 
 
 (t)  Lib.  8.  de  Trinit.  No* 
 vere  VerbunY  cibo  Domiaico 
 fftmimus, -.quCfiROdo  non  natu- 
 ralicer  manere  in  nobis  exifti- 
 
 mandus  eft  ?  &c. Nos  ftab 
 
 Myfterio  vere  carnem  corporis 
 
82  A  fill  View  of  the  TtoBrhies  and  Pracfhef 
 
 iui  fumimuj,  &  per  hoc  unum  do  truly  take  the    Fltflj  of  his   Body,  and  thereby 
 
 erimus,  quia  Pat^Mn^illo  eft  J\mU  he  one,  because  the  Father  is  in  him,  and  he  in 
 
 nieln^Tcrcper'naturam'Div^    ? ; Sf   that  fince  he  -was  in  the  Father  by  the 
 
 mean's  effet,   nos  contra  in  eo  Mature  of  the  Divinity,  we  en  the  ccntrary  in  him 
 
 per    corporalem  Nativitatem,  by  Corporal  Nativity,  and  he    might    be  believed 
 
 &  i!!e  ruifum  in  nobis  per  Sa-  ag.am    t0  ye   mm   yy  tfa  Myftery  of  the   Sacra- 
 
 crnmeiitorum  inefle  myftenum  ^ent^ 
 
 credcraur'  But  then  it  is  obfervable,  that  he  do's  not 
 
 lay  thefe  great  things  only  of  the  Eucharift, that  by  partaking 
 
 of  it  we  have  a  natural  Union  with  Chrift ;  but  he  fays  we 
 
 have  the  lame  by  Faith,  by   Regeneration,  and 
 
 (u)  Ibid.  Quomodo  nonna-    by  Baptifm  (u).     How  deft  thou  not  under  (I  and  a 
 
 turalcm  in   his  incelligis  unica-    natural  Tjn;ty  jn  t]j0re    wy  are  one  yy  tJ^e  nature 
 
 J?A«SSS*  %  f  "»  Ffh  ?  77  Asain>  rh<  *?  €  <W« 
 
 his  aflenfus  unitas ,  qui  unum    P&  no  pace  in  thofe,  who  are  one  in  the   Regenera- 
 
 funt  in  ejufdem  regeneratione    tion  of  the  fame  Nature.  Again,  What Jhculd 
 
 nature. Quid  hie -ammo-    Agreement  of  V/ills  do  here,  when  they  are  cne  by 
 
 rum  concords itaciet :cum  per   thj      b        ^  doathed  with  one  Chrift,  by  the 
 
 id  unum  lint,  quod  uno  Cnrii  to  »  J  J  »    J 
 
 per   naturam   unius    Baprifmi   Nature  cf  one  Baptifm  ? 
 
 induantur  ?  Tie  add   but  one  Teftimony  more,  out  of 
 
 fxj  DeBapt.j%.tbiopcap.*[t.  Fulgentuts  (x)  ;  but  it  is  very  home.  Neither 
 Nee  cuiquam  aliquatenus  am-    w  Qm   a%   ^  j    b     fhat   fhm  B 
 
 bieendum  eft,  tunc  unumquem-    ;.  ,  ,  '  J3      -  /        , 
 
 que  fidelium  corporis  fangui-  lie^r  *  ™«de  Tartaker  of  cur  Lord  s  Body  and 
 nifque  Dominici  partkipem  fi-  Blood,  when  he  is  made  a  Member  of  Chi  ft  in 
 eri  quando  in  Baptifmate  mem-    Baptifm. 
 
 brum  Chrifti  efficitur.  ^nd  yet  even  ^jjs  Jo's  not  jnfcr  a  Subftan- 
 
 tial  Prefence  of  Chrift  in  Baptifm. 
 To  make  this  Pofition  ftill  more  full  and  cogent,  let  me 
 add,  That  the  Father's  fo  fpeak  of  the  Waters  of  Baptifm,  as  if 
 they  were  turned  into  Blood,  and  we  dyed  in  that  Blood,  and  bap- 
 tized in  Blood  \  and  yet  all  thefe  neither  prove  the  Vrefence  of 
 Chrift' 's  natural  Body,  nor  Tranfubftantiation  there. 
 To  name  a  few  Tefti monies. 
 OlInEfa.i.  Baptizemini        S.  J*™m  (y)    upon  thofe    words,  Wajh  ye, 
 in  fanguine  meo  per  lavacrum   make  ye  clean,  lays,  Be  ye  baptised  in  my   Blood 
 regenerationis.  by  the  Laver  of  Regeneration. 
 
 00  Baptizatus  eft  in  fan-  Again  (z)  he  lays  of  the  Eunuch,  He  was 
 guinefagni  quern  iegebuc  In  baptized  in  the  Blood  of  the  Lamb  7V km  he  read 
 £^-43-  of  in  the  Prophet. 
 
 So 
 
of  the  Ancient  Church,  relating  to  the.  Excharift.  83 
 
 So  S.  AuQtin  (a).     Whence  ccmes  Baptifm  to  he        («)  ?»  /?«'■  '>"?>■ > ■•  u"de 
 red,    but  Laufeit   u  operated  Zh  Chnfi's    ^^g^??**"* 
 
 B%%  (b).     They   are  djed  fa   the  Blood  cf  M£g^g£. 
 
 Cbrifi  in  "Baptifm.  tur. 
 
 S.  Chryfofiome  (c)  fpeakiflg  to  thole  that  were  Ccj  catech.    ad   illtantnand. 
 
 to  receive  Baptifm.    Tou  Jhall  be  cloachcd  with  T1mm>?4(!&vhfaC&fov&^ 
 
 Julius  Firmicm  (d).     Seek  for  the  Nble  bcun-  ^uare  fon^s  ilJgenuoSj  qimc 
 
 tains,  enquire  for  the  pure  Waters,  that  there,  of-  pUr0s  liquorcs,  ut  illic  ce  port 
 
 ter  thy  many  Stains,  the  Blood  of  Chrifi  with  the  mukas  maculas  cum  Spiricu  S. 
 
 Holy  Spirit  may  make  thee  White;  -  .'  Chrim^nguisincandidcc. 
 
 ■  /  •/  •       A\             1        si          c  ^\       n   n    1  Cn  Horn.  <,.  Pafchal.  Ingre- 
 
 Cajarm  (*),  or  the  ^r   of  the   P^W  d^nima  viWunda*,  vduc 
 
 Homily.     The  Soul  enters  the  Waters  of  Life.,  that  rubras  fanguine  Chrifti  confe- 
 
 are  red  as  it  were,  being  confecrated  by  the  Blood  of  cratas. 
 
 Qforiff;  Cf)  In  Exod.  c.  19.  Quid  Ma- 
 
 ifidore  of  Sef  {f)     What   *   the  Red^  Sea,  £3*S2£££8 
 
 to  Baptijm  consecrated  by  the  Blood  of  Chrifi  ?  jyj  De  wwr.'  fonf.  c.  25  Ve- 
 
 And  again  (g).     The  true  Ifrael  enters  the  Red  rus  IfracI  ingredicur  Mare  ru- 
 
 Sea,  to  wit,   Baptifm,   foned  with  the  Blood  of  brum,  baptifmum  fcilicet  Chri- 
 
 Chr\(b  fti  cruore  fignacum. 
 
 k    j  -n  •      r     n\      n-r     t>  j  o       r     r     t>  *.  Q3) In  l Cor.io.  Mare  rubrum 
 
 And  Frmajws(b).     The  Red  Sea  figmfies  Bap-  figvnificat    Baptifmum    Chrifti 
 
 tifm,  graced  with  the  Blood  of  Chrifi.  fanguine  decoratum. 
 
 4  Pofition.  Tloe  Fathers  fo  confider  the  Fre fence  of  Chri/Ps 
 Body  in  the  Euchartft,  as  can  no  way  agree  to  the  Tre- 
 fence of  his  natural  and  glorified  Body  there. 
 
 The  Fathers  fas  I  have  before  proved,  lee  Chap.  7.  Obferv.4.. 
 Reafon  2.)  look  upon  the  Bread  and  Wine  in  the  Euchariit  as 
 the  Reprefentative  Body  of  Chrift  ;  and  thus  Chrift's  Body  is 
 indeed  prefent  by  that  which  is  its  Frcxy  or  Fledge :  But  this 
 Pretence  in  a  proper  fenfe  is  Ablence,  and  does  liippofe  it. 
 
 I  (hall  therefore  here  only  infill  upon  one  Consideration 
 of  Chrift's  Body  there,  which  can  only  agree  to  his  Repre- 
 fentative Body,  but  not  to  the  Natural  and  Glorified  Body  cf 
 Chrifi.  Viz. 
 
 The  Frefence  of  Chrifi' s  Body  in  the  Eucharifi,  which  the  Fa- 
 thers fpeak  of,  is  of  his  Body  as  crucified,  and  fain,  and  dead. 
 Now  rj^is  cannot  agree  to  his  Natural  Body,  which,  by  our 
 
 M  2  Adverfaries 
 
8$  A  fit//  View  of  the  DoHrirtes  and  P  rati  ice* 
 
 Adrverfaries  Confeffion  is  impaffible  and  invulnerable  now  it 
 is  glorified,  and  cannot  admit  any  feparation  of  Parts,  which 
 Crucifixion  do's  fuppofe,nor  die  any  more.  It  is  plain  by  the 
 words  of  Inftitution,  that  the  Body  of  Chrift  there  fpoken 
 of,  is  his  broken  Body,f\ich  as  Crucifixon  caufcd,  and  his  Blood 
 is  confidered  as  fined  and  poured  out  of  his  Veins,  and  fieparated 
 from  his  Body,  which  our  Adverfaries  that  fpeak  of  his  Pre- 
 fence  in  the  Sacrament  do  not  believe. 
 
 But  the  Fathers  did  believe  this,  and  lay  fo  ;  for  which  at 
 the  prefent,  in  ftead  of  all,  I  need  cite  only 
 S.  Chryfofiome  Q),  whofe  Phrale  for  the  Eucha- 
 rift  is,  While  this  Death  is  perfeBed,  this  tremens 
 dous  Sacrifice,  thefe  ineffable  Myfteriej. 
 Again  (k).    Chrifi  lies  before  us  Jlain. 
 In  another,  place  (/).     While  the  Sacrifice  is 
 brought  forth,  and  Chrifi  the  Lord's  Sheep  is  (lain. 
 And  elfewhere  (ni).   What  dofi  thou,  0  Man? 
 Thou  fiveareH  upon  the  Holy  Table,  and  there  thou 
 kiUefi  thy  Brother,  'where  Chrifi  lies  Jlain. 
 
 Again  (n)  he  exprefles  it  thus  rhetorically : 
 When  thou  feefi  the  Lord  Jlain  and  lying  ,  and  the 
 Friefi  ftanding  by  the  Sacrifice  and  fraying,  and 
 all  the  Teople  purple-dyed  in  that  precious  Blood^&c. 
 Again  in  another  place  (o),  fpeaking  of  the 
 Prieft  ftanding  before  the  Holy  Table,  ejrc.  he 
 adds,  When  thou  feefi  the  Sheep  (\\z.  Chrift) 
 Jlain  and  divided,  &C. 
 
 So  alfb  elfewhere   (p).     O  wonderful !   The 
 
 utyav  >y  &™fii<rutfoy,&c.  My  file  al  Table  being  prepared,    the  Lamb  of  God 
 
 Q^Dt  r*fjnE»ca!n-  T*  Jlain  for  thee, Sec.  his  Blood  emptied  into  the  Cup 
 
 l^^^M&ffi    °f  °f  h*    '^maculate  Side,  for  thy  Purification, 
 
 "  m  l;t  £    dofi  thou  not  fear  ? 
 
 This  flaying  and  dividing  the  Body  of 
 Chrift,  this  emptying  the  Blood  out  of  his 
 Veins,  he  fpeaks  of,  cannot  be  underftood  of 
 any  thing,  but  of  his  Re  prefent  a  tive  Body. 
 
 Neither  can  another  Saying  of  his  have  any 
 Cqjffom.  $i.in  Matth.Tw    other  ftnfe  (q) ;  where  telling  us  how  Chrifi 
 Ajieroafjwv  «^^ff^y    has  given  m  leave  to  be  filled  with  his  holy  Fifi], 
 ****    he  adds,  He  has  propofed  bimfdf  before  its  Jlain. 
 
 So- 
 
 C'l)  Horn*  21 .  in  Aft.  T«  £*- 
 
 e!wv. 
 
 (X)  Homil.  de  Prodit.Jud*. 
 
 (!)  In  Epift.  ad  Epbef.Hom.^. 
 
 (m)  Ad  PopuL  Antioch.hom.  i  $. 
 
 (n)    Lib.  3.    de  Sacerdotio- 
 
 ^OtblV  ithiS  tov  yjueuv  TlSvM'W 
 
 j£  tiaflkof,  >t)  Toy  hfict  l^^Smt 
 
 (0)  In  Coemeter.  appel.  "On v 
 
 «&££*7«  WhdjiPyS    YJtVCO/uSjj* ,    x 
 
 gar* 
 
 iMiOV 
 
of  the  Ancient  Churchy  relating  to  the  Euchariji*  85 
 
 So  that  if  we  eat  his  Flefh,  it  muft  be  his  dead  Body  ;  for 
 fo  he  is  fet  before  us  to  be  eaten :  But  that's  impoffible. 
 
 But  all  this  is  eafily  underftood  in  our  way,  or  rather  as  he 
 himfelf  has  explained  it,  when  he  fays  (r),       ^  Hm%  S3.injmtb.  Mv 
 The  My  fiery  is  the  Paffion  and  Crofs  of  Chrifi.  de*ov  g#  Ta  W9^-  £  0  ra/>- 
 
 With  which  agrees  that  of  S.  AuHin  (s).  He   es^ 
 rave  his  Supper,  he  rave  his  TaJJion.  (0  \n  pM21-  Coenam  fu- 
 
 6    r>.  1      *•-.*  •-  ~~~+u*~  ~k„^  /*\    ~~.~     am  dedit,  pailionem  fuam  de- 
 
 Or,  as  he  lays  in  another  place  ( t),  com-   diCj        '  r 
 
 paring  the  Gentiles  to  thofe  Dogs  that  lick'd       m  Super  Evang- lib.i.qu^s. 
 
 Lazarm's  Sores  ;  Tet,  lays  he,  they  lick  the  Pajfi-    - Tamen  pafliones  Domini 
 
 ens  of  our  lord  in  the  Sacraments  of  his  Body  and    in  Sacramencis  corporis  &  fan- 
 Blood  with  a  devout  Sweetnefs.  deltifTimS  ^^  ^^ 
 
 The  Reader  will  meet  with  further  Tefti-  evotl  m  ' 
 monies  to  this  purpofe  afterwards,  under  the  Head  of  Eating 
 Chrifi' s  Body  and  drinking  his  Bloody  which,  according  to  the 
 Fathers,  is  to  be  done  myftically  and  fpiritually  (confidered  as 
 flainj,  and  therefore  his  Pretence  muft  be  fuch  too :  For  his 
 Body  is  frefent  juft  as  it  is  eaten. 
 
 The  Sum  of  all  is  this,  That  according  to  the  Fathers, 
 
 Chrift  is  confidered  in  the  Sacrament  as  dead  and  Jlain,  and 
 
 therefore  can  be  only  prefent  there  typically  and  by  reprefen- 
 
 tation  :  For  fo  Card.  Perron  himfelf  confeffes  (u),       ^  De  hcU  Augu^m  £  ^ 
 
 The  Sacrament  is  not  really  the  Body  of  Chrifi;  put    Sacramentum  non  eft  realiter 
 
 in  the  actual  slate  of  one  /lain,  dead,  and  with-    corpus  Chrifti  in  a&uali  occifi, 
 
 cut  Life  :  nor  do's  it  contain  it  fo,  but  in  that  re-    ™orcui  &  inanimAaci  *!atu  cton* 
 /1  ct  J  5      jj  r  *  -4.  uitutum,  nee  ea  ranone  lllud 
 
 fpecl  do  s  only  reprefent  it.  contineC)  fctf  eacenus  wmum 
 
 repraefentat,  &c. 
 
 5  Pofition.  That  according  to  the  Fathers,  the  Tre fence  of 
 Chrifi' s  Body  to  m  now,  is  a  Prefence  to  our  Faith  and 
 Minds,  aPrefence  of  Union,  of  Efficacy  and  Grace'. 
 
 This  is  S.   Aufiins  conftant  Do&rine.     I  have  cited  a 
 place  out  of  him  before,  where  reckoning  up 
 
 the  Several  Pretences  of  Chrift  (*),  the  Prefence  CO  s^m.  120.  de  diver/if, 
 of  his  Divinity,  fo  he  is  with  his  Father ;  his 
 
 Corporal  Prefence,  ib,  he  fays*  he  is  now  above  —Secundum  prifenciam  cor- 
 the  Heavens,  at  the  Right  Hand  of  the  Father j  ^"^  'Xi^dT  ^^  **' 
 and  he  knows  but  one  more,  which  is  the  ^-  '^wdS'mo'prxfcndi 
 fence  of  Faith,  by  which  he  is  in  all  ChriHians.  fidei  in  omnibus  Chriftiaois  eft* 
 
 Thus. 
 
86  A  full  Vieiv  of  the  Docfrhcs  and  P  rati  ices 
 
 (y)   Sam.  12.  de  dherfis.       Thus  alfo   clfewhere  (y).     Chrift  is  in  Hea- 
 
 um.  And  again  (z),  exhorting  the  Jews  to  hear 
 
 (jQ  In  Evang.  Joan  trail  <o.  and  take  hold  en  Chrift,  he  brings  one  in  asking, 
 
 Audcant  &  tcneant-    Re-  Whom  fliall  I  lay  hold  of?  one  that  is  abfent?  &c. 
 
 fponJer,Qucmtencbo?  abfen-  He  aniwers.  Send  forth 1  thy  Faith,  and  thou  haft 
 
 tcm/  Uuomodo  inccelum  ma-  ljiri-          «-y     U'J       1     t  r  u    r  i-           /• 
 
 hum  mutam,  uc  ibi  fedentem  todn°f  flm'     T%  Fathers  laid  hold  of  him  in  his 
 
 teneam  ?    Fidem  mictc,  '&  te-  F"Jh>  do  thai  hold  him  in  thy  Hearty  becaufe  Chrift 
 
 paremes  tui  termerunt  who  is  abfent,  is  alfo  prefent  ,  for   if  he  vsere  net 
 
 But  (till  all  is 
 
 nuifti 
 
 camera,  tu  tene  corde,  quoni-    prefent,  he  could  not  be  held  by  us. 
 am  Cnnftus  abfens  etiam  pr#-    * 
 fens  eft,   nifi  prxfens  cflet  a 
 
 am  chrirtus  abfens  etiam  pr*;    to  be  done  y     F^  for  ^  Reafbn  ^  g{vQS  . 
 
 And  afterwards  (a).  According  to  the  Pre- 
 fence  of  his  Majefty,  we  always  have  Chrift  ;  ac- 
 cording to  the  Pre  fence  of  his  Flefl),  it  was  right- 
 ly [aid  to  his  Difciples,  Me  ye  have  not  always. 
 The  Church  had  him  a  few  days  according  to  his 
 Fh'fhly  Weftnce  ;  now  it  holds  him  by  Faith,  and 
 fees  him' net. 
 
 So  again  (b)  ,  Speaking  of  thole  whom  he 
 kept  when  he  was  with  them  ,  he  fays ,  Thefe 
 Words    can     be    rightly   under  flood    of  none   but 
 
 nobis  teneri  non  poller,  fyc.        He  brought  his  Body  into  Heaven,    but  his  Majefiy 
 
 Corpus  enim  fuum  intulit    (Vjf  e.  his  Divinity )  was  not  withdrawn  from  the 
 
 ccelo,  majeftatem  non  abftuht    World. 
 mundo. 
 
 ^  (a)  Ibid,  pvope  finem.  Secun- 
 dum pratfentiam  majeftatis 
 femper  habemus  Chriftum :  fe- 
 cundum  prafentiam  carnis  re- 
 fte  diftum  eft  difcipulis,  Me 
 autem  non  femper  babebitis.  Ha- 
 buic  ilium  Ecclefia  fecundilm 
 pracfentiam  carnis  paucis  die- 
 bus,  modo  fide  tenet,  oculis 
 non  videt. 
 
 (b)  In  Ev.  Joan,  trail.  io5. 
 Non  recle  intelliguntur  —nifi 
 hi  quos  in  fe  credences  fervare  tboJe  who  believing  on  him ,  were  begun  to  be 
 jam  cceperat  prafentia  corpo-  kept  by  him  by  his  Corporal  Presence,  and  whom  he 
 rali,  &   quos  relifturus  fuerat    was  about  to  leave  by  his  Bodily  Abfence,  that  he 
 
 might  keep  them,  together  with  his  Father,  by  hjs 
 Spiritual  Prefence. 
 
 Laftly,  S.  Auftin  fays  (c),  Our  Lord  comforting 
 us,  who  new  that  he  fits  in  Heaven  cannot  handle 
 him,  but  only  touch  him  by  Faith,  fays  to  Thomas, 
 Becaufe  thou  hair  feen,  thou  haft  believed  ; 
 blefTed  are  they  that  have  not  iben  and  believe. 
 S.  Cyril  of  Alexandria  agrees  perfectly  with 
 this  Dodrine  (d),  and  knows  no  other  Pretence 
 of  Chrift  now,  but  what  is  Spiritual  and  Di- 
 vine, fince  he  afcended  to  the  Father,  and  left 
 the  World.  For  they  that  judge  aright,  and  are 
 of  a  confirmed  Faith,  musl  be  perfuaded,  that  tho 
 
 Chrift 
 
 patre  fervaret  praifentia  fpiri 
 tali. 
 
 fc)  Expjf.  in  Epifr.  Joan, 
 trail.  1 .  Dominus  confolans  nos 
 qui  ipfum  jam  in  ccelo  feden- 
 tem manu  contreclare  non 
 pofiumus,  fed  fide  contingere, 
 ait  illi,  Qjiia  vidiftt  <&  credidi- 
 fii,  beati  qui  non  viderunt  &  ere- 
 dunt. 
 
 fd)  In  Joan.  15.  33.  A/a- 
 jc#c5$   $    Seiv    cLvayyecuov    */) 
 
 «  it)  cemnv  \)(x£v  t»  <m$)u>  t 
 
of  the  Ancient  Churchy  relating  to  the  Eiicharift.  87 
 
 Chrift  he  abfcnt  from  tts  in  the  Flejh,  having  un- 
 dertaken a  long  Jcurney  to  God  and  the  Father, 
 that  yet  he  compajjes  all  things  by  his  Divine  Tower, 
 and  is  prefent  to  them  that  love  him,  &c. 
 
 And  again  (e).  It  feemed  to  them  intolerable, 
 to  be  feparated  from  Chrift,  tho  he  was  always 
 prefnt  with  them  by  the  Fowtr  and  Efficacy  of  the 
 Spirit. 
 
 Elfewhere  (f)  he  lays  it  down  as  a  Rule, 
 That  Chrifi? s  Spirit  dwelling  in  the  Saints?  fup- 
 plies-  the  Fre fence  and  Fewer  of  Chrifi  in  his  ab- 
 fence. 
 
 And  many  more  Places  I  might  name  out 
 of  him. 
 
 Their  Senfe  is  well  expreft  in  that  fhort  Say- 
 ing of  the  Author  under  S.  Cyprian  %  (g)  Name, 
 which  Tie  again  repeat.  Truth  is  in  the  Sign, 
 and  the  Spirit  in  the' Sacrament. 
 
 S.  Ambroje  (h)  knows  of  no  other  Prefence 
 of  Chrift  now,  but  what  makes  the  Father  to 
 be  prefent  with  him  too,  and  that  is  the  Pre- 
 fence  of  the  Spirit  and  of  Grace.     His  Words 
 
 are  very  remarkable.  The  Spirit  then  fo  comes,  Sic  ergo  venit  Spiritus,  quem- 
 as  the  Father  comes  :  For  the  Son  [aid,  I  and  my  admodu_m  venit  Pater  :  dixie 
 Father  will  come,  and  make  our  abode  with 
 him.  What  ?  dos  the  Father  come  corporally  ? 
 (And  the  fame  may  be  ask'd  too  of  the  Son,  by 
 what  follows.)  The  Spirit  fo  comes,  as  that  in  him 
 when  he  comes  is  the  full  Prefence  of  the  Father 
 and  the  Son. A  little  after,  We  have  there- 
 fore proved,   that  there  is  one  Prefence,  and  that 
 
 there  is  one  Grace  (which  explains  what  the  Pre-    Filii,  &  Spiritus  Sandi,  qua?  tam 
 fence  is)   of  the   Father,    Son,    and  Holy  Ghofl,    cakftis  &  dmna  eft,  ut  pro  ea 
 which  is  fo  Celeftial  and  Divine,    that  the  Son 
 gives  thanks  to  the  Father  for  it,  &c. 
 
 Bede  (1)  obferving  how  many  times  Chrift 
 appeared  to  his  Diiciples  after  his  Refurre&i- 
 on,  fays ,  He  defigned  to  fliew  by  thefe  frequent 
 Appearances  ,  that. he  would  be  fpirituaUy  or  di- 
 vinely prefent  in  all  Places  at  the  Defire  of  the 
 
 Faithful. 
 
 -d-eid,  Sixuxy.ei  7neA^ei  to,  <tj[a- 
 
 7I&G1V    OJjTOVtfoc. 
 
 (e)  Ibid,  in  v*  7,6.  Oy  pofs- 
 lov  g/)  <hi<pcriv(]o  to  %&ei££&$ 
 Xe4S"K,  Kcdroi  o-v/jqi>1®-  ojj-m<i 
 J)d  7m.v\o<;  ty<  t  nvdj  (jutl©- 
 <flWCl(JL<(  r  ^  ciuAfy&cL. 
 
 Cf)  In   'hem,  14.  27.    IIuj 
 
 »        ~     r&.  ^     a,  >  e         \ 
 
 ewm   r    Xe»r«   7WL°-<s<nw    r    Kj 
 
 S^WJCtfJUV  AVcL7ThYl^yi    TO  <TZ\'<$j(MX. 
 CUTS  7»iV  ol-HQli   C0OIKKV* 
 
 Cg)  DeVnU.Chvyfmat.lntd 
 Veritas  figno,  &  Spiritus  Sacra- 
 mento. 
 
 fF)  De  Sph.  San?t.  I.  r.  c.  10. 
 prope  finem. 
 
 enim  Filius,  Ego  fo  pam  vim- 
 emus  fo  manfwnem  apud  eum 
 faciemus.  Nunquid  corporali- 
 ter  Pater  venit  ?  Sic  ergo  Spi- 
 ritus venit,  in  <\\xo  cum  venit, 
 &  Patris  &  Filii  plena  prxfen- 
 
 tia  eft. *  Paulo  pofl,  Probavi- 
 
 mus  igitur  unam  prsefentiam 
 efle,  unam  gratiam  efle,  Patris, 
 
 gratias  agat  Patri  Filius,  foe. 
 
 (ij  Horn.  *fi.  de  temp,  ferlx 
 6.  Pafch. 
 
 Hac  ergo  frequentia  corporalis 
 fua?  manifeftatioms  oftendere 
 voluk  Dominus,  ut  diximus,  in 
 omni  loco,  fe  bonorum  defide- 
 
88  A  full  View  of  the  DoUrines  and  Practices 
 
 riis  divinicus  e(Te  pratfentem.    Faithful.     He  appeared  to  the  Women  that  wept  at 
 
 the  Sepulcher  \    he  will  be  likewise  present  with  us, 
 when  we  prieve  at  the  remembrance  of 
 
 Apparuic  namque  ad  monu- 
 mentum  lugencibus,  aderic  & 
 nobis  abfencia?  ejus  recordaci- 
 one  falubrker  contriftatis.  Ap- 
 paruic in  fra&ione  panis  his, 
 qui  ie  peregrinum  effe  putances 
 ad  hofpicium  vocavcrunr,  ad- 
 eric &  nobis  cum  peregrinis  & 
 pauperibus  quscunque  poflu- 
 mus  bona  libencer  impendimus. 
 Aderic  &  nobis  in  fradione  pa- 
 nis, cftm  Sacrament  a  corporis  ejus, 
 videlicec  panis  vivi ,  cafta  & 
 fimplici  confciencia  fumimus. 
 
 CO  In  Joan.  lib. 6 .cap.  35. 
 Ec  idem  ipfe  Chriftus  &  homo 
 &  Deus.  Ergo  ibac  per  id  quod 
 homo  erac,  &  manebat  per  id 
 quod  Deus  erac.  Ibat  per  id 
 quod  in  uno  loco  erac,  &  ma- 
 nebac  per  id  quod  ubique  Deus 
 erac. 
 
 (/J  De  bom  Perfev.  /.  2.  c.  1 3. 
 Quod  ergo  in  Sacramencis  fide- 
 lium  dicicur,  uc  furfum  corda  ha- 
 bcartmf  ad  Domimm,  munus  eft 
 
 Domini- ucafcendac  Scqnx 
 
 furfum  fonc  fapiac,  ubi  Chriftus 
 eft  in  dexcra  Dei  fedens,  non 
 qua?  fuper  terram,  &c. 
 
 (ni)  Ad  Hedybiam  qu.  2. 
 Afcendamus  cum  Domino  cce- 
 naculum  magnum  ftracum  & 
 mundacum  ,  &  accipiamus  ab 
 co  furfum  calicem  N.  Tefta- 
 menci,  ibique  cum  eo  Pafcha 
 celebrances  inebriemur  ab  eo 
 vino  fobriecacis. 
 
 («)  Hovu  24.  in  1  Cor.  10. 
 
 we  grieve  at  the  remembrance  of  his  ab- 
 fence.  He  appear  d,  whilft  they  broke  Bread,  to 
 thofe  who ,  taking  him  for  a  Stranger,  gave  him 
 entertainment  \  he  will  be  likewise  with  us  whilst 
 we  liberally  receive  the  Voor  and  Strangers  :  He 
 will  be  likewife  with  us  in  the  Fraction  of  Bread, 
 when  we  receive  the  Sacraments  of  his  Body,  which 
 is  the  Living  Bread  ,  with  a  pure  and  chaff e 
 Heart. 
 
 All  this  fpeaks  only  the  Prefence  of  his  Di- 
 vinity, and  no  other. 
 
 For,  as  Alcuinus  (k)  lays,  The  fame  Chrifl  who 
 is  Man,  is  likewife  God ;  he  left  them  as  to-  his 
 Manhood \  but  remained  with  them  as  to  his  God- 
 head. He  went  away,  with  reference  to  that,  by 
 which  he  is  but  in  one  place,  (N.  B.)  yet  tarried 
 with  them  by  his  Divinity,  which  is  every  where. 
 
 All  Liturgies,  when  the  Eucharift  is  celebra- 
 ted, call  aloud ,  "hvu  twV  y^J)'^,  Surfum  cor  da, 
 Lift  up  your  Hearts.  The  meaning  of  which 
 we  are  told  by  S.  Austin  (I).  What  therefore  is 
 faid  in  the  Sacraments  of  the  Faithful ,  tbat  we 
 jlwuld  life  up  our  Hearts  to  the  Lord,  it  is  a  Gift 
 of  the  Lord.  And  he  explains  it,  That  by  the 
 Divine  Aid  the  Soul  is  helped  to  afcend,  and  fet 
 its  Affections  upon  things  above,  wloere  Chrifl  is 
 fitting  at  God's  right  Hand,  and  not  upon  things  on 
 the  Earth. 
 
 S.  Jeromes  Words  (m)  are  very  emphatical. 
 Let  us,  with  our  Lord,  afcend  the  great  upper 
 Room  prepared  and  made  clean,  and  receive  from 
 him  above  the  Cup  of  the  New  Testament,  a?ul 
 there  celebrating  the  faff  over  with  him  ,  be  inebri- 
 ated by  him  with  the  Wine  of  Sobriety. 
 
 All  you  fee  is  above,  and  our  Prefence  too 
 with  hi  111  there. 
 
 S.  Chryfoshme  (n)  (peaking  how  we  ought 
 to  approach  to  the  tremendous  Sacrifice  with 
 
 Concord 
 
of  the  Ancient  Churchy  relating  to  the  Eucharijl. 
 
 Concord  and  ardent  Charity,  fays,  From  thence  we  become 
 Eagles,  and  fo  fly  to  Heaven  tt  [elf :  For,  where  the  Carcafe 
 is,  thither  will  the  Eagles  come.  He  calls  his 
 Body  the  Carcafe,  because  of  his  Death  \  and  he 
 calls  them  T^g\QS,Jhewing,that  he  who  comes  to  this 
 Body  ought  to  be  fublime,  and  have  nothing  com- 
 mon with  Earthy  nor  be  drawn  downward  and 
 creep,  but  continually  fly  upward,  and  look  to  the 
 
 89 
 
 TlT&fMt  v^\uv  to  oioyx/.  cfrA  rh 
 bo.vcC\oV> —  dijH<;  q  ^Ae?,  cTrtx.- 
 vvs  077  >y  y  4v\9V  e'D  ^  &  <&&' 
 ciovjet  tu>  cmfxajt  t«tw,  iu  fm~ 
 cAiV  <7X{)s  t  yr\v   XjOIVOV  ^XeiV9 
 
 Sun  of  Righteoujnejs,  and  to  have  the.  Eye  of  his    ^^  rtihiovffu&taHruuK  e- 
 Mind  quick-flghted  :  For  this  is  a  Table  for  Eagles^    vory,v^  x)  o^vtyyXs  to  o^.a  «£ 
 
 (0)  Or  at.  28.  contr,  Maxim. 
 
 not  for  Jackdaws, 
 
 Gr.  Naz-ianzen  (0)  fpeaking  of  his  Adverfa- 
 ries,  lays,  Will  they  drive  me  from  the  Altars  ? 
 I  know  another  Altar,  whofe  Types  the  things  now  oJ'tvW  to  vm  fpwAJk 
 feen  are,  upon  which  no  Ax  has  been  lift  up,  no 
 Iron  Tool  or  other  Inftrument  has  been  heard ;  but  is 
 ivholly  a  Work  of  the  Mind,  and  an  Afcent  by 
 Contemplation.  'Before  this  will  I  prefent  my  [elf, 
 en  this  will  I  offer  acceptable  things,  Sacrifice,  Ob; 
 lation,  and  Holccaufls,  fo  much  more  excellent  than 
 the  things  now  offered,  as  Truth  excels  a  Shadow. 
 
 If  ChrifVs  Body  were  corporally  prefent,  it  is  not  concei- 
 vable, what  better  Oblation  than  that  5we  could  prefent,  no 
 more  than  of  what  other  Oblation  this  fhould  be  only  a  Type 
 and  Shadow. 
 
 Oecumenim  (p)  upon  thofe  words,  Let  us  draw 
 near  with  a  true  heart,  in  full  affurance  of  Faith, 
 fays  thus  :  Seeing  there  remains  nothing  vifible, 
 neither  the  Temple,  that  is  Heaven,  nor  the  High 
 Friefl,  that  ts.Chrifi,  nor  the  Sacrifice,  that  is  his 
 Body  ;  it  remains  that  we  have  need  of  Faith. 
 
 I  fhewed  before,  that  the  Fathers  never  make  Chrift's  Bo- 
 dy inviflble,  but  only  from  its  difiance  and  ab fence  :  And  fb  it 
 muft  be  underitood  he*e,  that  he  and  his  Body, the  Prieft  and 
 the  Sacrifice  are  inviflble,  being  both  in  Heaven,  at  that  di- 
 france  which  makes  Heaven  ir  felf  and  its  Inhabitants  invi- 
 flble to  us ;  and  therefore  he  recommends  Faith,  which  can 
 only  make  them  prefent  to  us. 
 
 Author  imperfecli  Opens  in  Matihaum  if) ,  (among  the 
 Works  of  Chryfofiome  in  Latin)  has  this  Saying  :  Tf  therefore 
 
 N  "  n 
 
 Cf)  In  Heb  ro.u  22. 
 
 'EtWcTw  $   \C)l7IX)V  XK  *{&»  0££- 
 
 tqv  kUv,  hire  0  v&fa,  txt^sjv 
 
 0  K££J/0£,  875  0  AfX&petif,  T«- 
 lipV  D  X£lSCf,K7S  t)  %vncL,TU- 
 Ttp  TO  c£(XZ  cuJVS,  /£#'<*-  \£'" 
 573  P  wfefc'*. 
 
 Cq)  Horn.  1 1, 
 Si   erg®   vaia 
 
90  A  full  View  of  the  DoUrines  and  Practices 
 
 fanftificata,   ad    privates  ufus   it  he  fo  dangerous   a  thin*,  to   turn  the  Sanctified 
 
 tranSfvrr  1  IT^rTJt  M'els  to  private  Ufes,  in  which  is  not  the  true 
 in  qmbm   non  ejt  verum  corpus    ■q-",        rv^i    -/l    l  i       i      \j    n  r  i  • 
 
 chrifli,  fed  mjflerium  corporis  Body  of  Chrift,  but  only  the  Myftery  of  his 
 ejus  contimtw,    guanto  magis  Body  as  contained  therein  ;  how  much  more  as 
 vafa  corporis  noftri,  qua?  fibi   to  the  Vejjels  of  our  Body,  -which  God  has  prepared 
 Deus  ad  habkaculum  przpara-  for  htmfdf  t0  JweU  ■      we  ouht  mt  u      •         / 
 vie,  non  debemus  locum  dare  J.      ,     j>  J  .,  ■      a.  •    li  /   *  /     >./     r 
 
 Diaboio  agendi  in    eis   quod    t0  th'  DeVil  t0  a%™  them  ^  at  Joe  plcajes 
 y]i[ti  One  may  trull  an  Adverfary  as  to  his  Opi- 
 
 nion of  what  makes  againft  him  ;  Thefe  Words 
 were  Iook'd  upon  as  fo  confiderable  an  Objection,  that  an 
 Attempt  to  corrupt  them   was  pra&ited  long  ago.     The 
 Learned  Archbifhop  UJher  (in  the  Pi  eface  of  his  Anfwer  to 
 the  Jefiiit's  Challenge)  has  obferv'd ,  That  thofe  words  [in 
 quibm  non  efi  verum  corpus  Chrifii,  fed  myfterium  corporis  ejus 
 cominetur']  were  left  out  wholly,  in  an  Edition  at  Antwerp, 
 1537.  and  at  Tarts,  1543.  and  in  another  at  Paris,  apud  Au- 
 doenum  Parvum,   1 5 57.     Dr.  James  (in  his  Corruption  of 
 True  Fathers,  p.  53.)  fays,  Thofe  words  are  found  in  all 
 the  ancient  Copies  at  Oxford,  as  Archbifhop  Ufier  fays  they 
 were  extant  in  the  ancienter  Editions,  as  in  1487.   And  I 
 my  felf  have  teen  one  Paris  Edition,  even  in  the  Year  1536. 
 (apud  Claud.  CJoevallonium)   where  thofe  words  are  extant. 
 So  that  I  conclude,  That  the  Antwerp  Edition  firft  mentio- 
 ned (apud  Joan.  Steelfium,  1557.^  was  the  firft  that  made  the 
 Alteration.    But  then  I  further  obterve,  That  in  the  large 
 Paris  Edition  in  Latin  of  S.  Chryfoftome,  1588.  which  I  have 
 by  me,  thofe  words  are  inferted  indeed  in  the  Text,  but  in- 
 clofed  within  two  Brakets,  with  this  Note  in  the  Margin, 
 \Hac  in  quibufdam  exemplaribm  defunt,']  which  is  very  fine 
 work,  when  they  themfelves  had  omitted  them  in  the  fore- 
 named  Prints. 
 
 They  have  plaid  the  fame  Prank  with  the  fame  Author, 
 in  another  of  his  Homilies,  (viz,.  Horn.  19.^  whofe  Words 
 were  not  favourable  to  the  Real  Pretence  of  Chrift's  Body 
 in  the  Eucharift.    The  words  are  thete. 
 Sed  forte  dices,  quomodo        Perhaps  thou   wilt  objeel,  How  can  I  fay  that 
 dicere  ilium  poflum,  non  efle    he  is  not  a  Chriftian,  whom  I  fee  confefflng  Chrift, 
 Chriftianum,  quem  video  Chri-    having  an  Altar,  offering  the  Sacrifice  of  Bread 
 ftum  confitentem  akare  haben-        d  w        baptizing,  &C. 
 tern,  Sacnhmm  pams  <&  vim         T        i-r.--r.i--  7^7  -n 
 
 •ftre«re»f,bapcizantcm,eSrc.  In  the  Paris  Edition  ap»d  Audoenam  Parvum, 
 
 An. 
 
nf  the  Ancient  Churchy  relating  to  the  Ettcharijl.  91 
 
 An.  i  557.  as  Dr.  James  Notes,  thole  words,  [Sacrificium  pa- 
 nis  ejr  vim]  are  changed  into  thefe,  [Sacrificium  corporis  ejr 
 fanguims  Chrifiii]  Tho_Pam  Edition  of  1 588.  (before  men- 
 tioned) tho'  it -had  more  Confcience  than  to  infert  this 
 Change  into  the  Text,  yet  lb  far  complied  with  the  Cheat, 
 as  to  put  in  the"Margin  [alias,  Sacrificium  corporis  &  f augur 
 nis  Chrifiii] 
 
 If  this  Trade  had  gone  on  fuccefsfully,  they  might  have 
 had  in  time  a  Confent  of  Fathers  on  their  fide  ;  but  it  can  ne- 
 ver be  without  it. 
 
 I  will  conclude  this  Particular  with  one  Observation 
 more,  of  what  the  Reader  may  find  at  large  difcourfed  of, 
 in  a  late  Learned  Differtation  of  Monfieur 
 
 AUlx  (r),    upon   OCCafion   of  an    Epiftle    of       CO  Dijfert.  de  Sanguine  D. 
 S.  Aufiin  to  Confentim,  who  enquired  of  him,  ^  7/fu  chrifiiad  Epifl.  146. 
 Whet  er  no-,  the  Body  of  Chf  ha,   Bones  and  %fASTSSSSL 
 Blood?  The  very  reading  or  that  146th  Epi-  habeac. 
 file  of  S.  Aufiin,  wherein  he  plainly,  in  his 
 Anfwer  to  that  Qiieltion,  betrays  his  doubting  of  it,  as  well 
 as  in  other  of  his  Works;  his  diftinguifhing  betwixt  Chrift's 
 having  a  true  Body  after  his  Refurreclion,  and  his  having 
 Flefh  and  Blood ;  the  Tefti monies  there  of  other  of  the  An- 
 cients ,  efpecially  of  Origen  and  his  Followers,  that  feem 
 plainly  to  make  both  the  glorified  Body  of  Chrift,  and  alfo 
 of  Believers,  to  be  of  another  Compofition  than  that  of 
 proper  Flefh  and  Blood  ;  thefe,  I  fay,  are  a  Demonftration, 
 that  the  Ancient  Fathers  did  not  believe  any  Prefence  of  true 
 Flefh  and  Blood  to  be  now  in  the  Eucharift. 
 
 Neither  do  I  think  the  Anfwer  given  to  this  Differtation 
 by  Monfieur  Boileau,  Dean  of  Sens  (s)>  to  be  a 
 
 fatisfadtory  one  in  this  Particular.    For  tho'  I    c  C  O   Drfiuifit.  *?«fc-  de 
 ihould  grant  (which  yet  I  fee  not  fufficiently  JESsST*  Chnfil  **  r" 
 cleared  by  hirnj  that  generally  the  Father?, 
 and  S.  Aufiin  alfo,  did  believe,  that  Chrift  had  a  Body,  after 
 the  Refurre&ion,  of  the  lame  Subftance,   tho'  differing  in 
 Qualities,  from  what  he  had  before;  yet  there  are  Three 
 things  that  he  has  by  no  means  faid  any  thing  material  to,  in 
 his  Anfwer. 
 
 1.  That  he  has  given  no  Account  of  S.  Au/tins  ftudious 
 declining  to  determine  any  thing  in  particular  about  th* 
 
 N  1  Blood 
 
92  A  full  View  of  the  Dottrines  and  Pra&ices 
 
 B16od  of  Chrift,  when  he  had  never  fo  fair  an  occafion  to 
 do  it ;  but  waves  this  always,  even  where  he  feems,  as  he  do's 
 in  his  Retractations ,  to  determine  for  his  having  palpable 
 Flelh  and  Bones. 
 
 2.  Why  S.  Auftin  fhould  ever  at  all  doubt  or  hefitate  about 
 this  Matter  of  Chrift's  Blood  after  his  Refurre&ion,  is  un- 
 conceivable, if'  he,  with  the  reft  of  the  Fathers,  had  fuch  a 
 conftant  Belief  of  its  Prefence  in  the  Eucharift,  as  the  Roma- 
 nifis  affirm. 
 
 3.  That  tho'  the  Fathers  ufe  the  Argument  of  the  Eucha- 
 rift  to  prove  the  Truth  of  Chrift's  Body,  yet  none  ever  ur- 
 ged Ongen  or  his  Followers  with  an  Argument  from  thence, 
 to  confute  their  Opinions,  differing  from  the  pretended  com- 
 mon Sentiments  about  the  Body  and  Blood  of  Chrift,  by 
 what  lay  fo  plainly  before  them,  of  his  Body  and  Blood 
 being  in  the  Eucharift,  if  they  had  believed  it.  But  I  re- 
 fer the  Reader  to  Monfieur  AUix  his  Differtation,  before-na- 
 med, wherein  he  may  find  abundant  Satisfaction  in  thefe 
 Matters ;  and  alfb  will  lee  how  fadly  the  Romanifis  are  put 
 to  it,  to  anfwer  the  Difficulties  about  the  Blood  of  Chrift, 
 which  they  pretend  to  fhew  in  ib  many  Churches,  and  is" 
 produced  in  liich  Quantities,  that  may  well  caufe  a  new 
 Doubt,  Whether  if  his  Refurrec-tion-Body  have  any  Blood 
 in  it,  we  muft  not  fuppofe  it  to  be  of  a  new  Creation,  fince 
 what  was  in  his  Body  when  he  died,  cannot  fuffice  to  fur- 
 nifti  more  Blood,  if  fo  much,  as  their  Vials  and  Gaffes  are 
 filled  wichah 
 
 CHAP. 
 
of  the  Ancient  Church)  relating  to  the  Eucharijl.  ^3 
 
 CHAP.    X. 
 The  Tenth  Difference. 
 
 The'  Fathers  affert  po/iti<vely,  that  the  fubftance  of  the  Elements  re* 
 main  after  Confecration  ;  that  Bread  and  Wine  are  taken,  eaten 
 and  drunk  in  the  Sacrament :  which  all  that  believe  Tranfub- 
 fiantiation  muft  deny, 
 
 WE  have  feen  before  that  the  Fathers  fay  plainly,  that 
 it  was  Bread  which  Chrift  called  his  Body  ,  when 
 he  blelfed  it.     Now  we  (hall  fee,  that  the  Fathers 
 are  as  pofitive,  that  after  Confecration,  and  the  change  made 
 by  it,  yet  ftill  the  Bread  and  Wine  remains. 
 
 I  begin  with  that  famous  Teftimony  of  S.  Chryfofiome  a- 
 gainft  the  Afollinarians ;  produced  firft  by  P.  Martyr ;  by 
 ibme  of  our  Adverfaries  charged  upon  him  as  his  Forgery, 
 becaufe  it  was  fb  full  againft  them  ;  by  others  fhifted  off  to 
 another  John  of  Confiantinople ,  and  denied  to  be  S.  Chryfo- 
 ftome\ ;  but  vindicated  for  his,  by  the  Learned 
 
 Bis-otius,  who  had  tranfcribed  it  out  of  the  llo-    ,  sie  4W*  *?  iheMefce  £ 
 &.       V--U  c  c     -a  a    75    A/f        a  i   the  Expofition  of  the  Dottrwe  of 
 
 renttne  Library  of  S.  Mark  s  Monaftery     and  theChurChof  England,  p.  14^ 
 prepared  it  for  the  Preis,  in  his  Edition  of  Pal-  i42,  <frc. 
 ladim  ,  then  fuppreffed  by  fome  Do&ors  of  the 
 Sorbonne,  and  the  printed  leaves  taken  out  of  the  Book  \  but 
 now  lately  recovered  and  publifhed  to  their  fhame.     A  paf 
 fage  of  which  (the  fubjeft  of  this  great  conteft)  I  (hall  here 
 let  down. 
 
 Chrift  is  both  God  and  Man  :  God,  for  that  Deus&  homo  Chrirtus :  De- 
 he  is  impaffible,  Man  for  that  he  fuffered.  »s propter  impaffibmtatcm,Ho- 
 One  Son  ,  one  Lord  ,  he  the  fame  without  T^XSSS^ 
 doubt,  having  one  Dominion ,  one  power  of  fe  proculdubus  unitarum  natu- 
 tvvo  united  natures :  not  that  thefe  (natures)  rarum  unam  dominacionem,  u- 
 are  confubftantial,  feeing  each  of  them  da's  re-  r,am  poteftatem  poffidens,  eti- 
 tain  without  confufion  its  own  properties,  and  ^  *f  conrub^"ales  exi- 
 ,.  .  Lfj'-L:       ■«••/.       "unc,  &  unaquasq-,  in  commix- 
 
 besng  two  are  inconfuled  in  him.  For  as  (in  tam  proprietatis  confervat  ag- 
 the  Eucharift)  before  the  Bread  is  confecrated,  we  nitkmem  ,  propter  hoc  quod 
 tall  it  Bread,  but  vjhen  the  grace  of  God  by  the  Vriefr  inconfufa  func,  [duo]  dico.. 
 has  confecrated  it ,  it  has  no  longer  the  name  of  &'*  ™m  mequam  fanMjicem- 
 J  n       7    Fanny  Punem  nomrutmus,  divin*. 
 
 Jirej$a% 
 
94.  A  fill  View  of  the  DoBrines  and  Pratt  ices 
 
 aut em  ilium  Santlificante  gratis  bread,  hut  *  counted  worthy  to  be  called  the' Lords 
 
 mcdiante  facerdote,   liberate  eft  Body,  altho  the  nature  of  Bread  remains  in  it,  and 
 
 quidem  ajpellatione  pants,  dtgnm  we  do  not  fay  there  are  two  Bodies  ,  but  one  Body 
 
 autem  habitw  eft  domivici  corpo-  0f  the  Sm;    §Q    here?   thc   divjne    nature  bej 
 
 S^tf8T^SK*S  iojned  to  the  £*»)  Body   they  both  toge- 
 
 duo  corpora,  fed  umim  corpus  filii  ther  make  one  Son,  one  Perion  ;  but  yet  they 
 
 pnedkatur.    Sic  &  hie  Divina  muft  be  acknowledged  to  remain  without  con- 
 
 ivifpvozim^  id  eft,  inundante  fufl0n,  and  after  an  indiviflble  manner,  not  in 
 
 corporis  natura,  unum   fihum,  Qne  namre  Qnl       bu(.  jn  tWQ         fea  mtures> 
 unam  perfonam,  utraq,  na?c  tc-  ... 
 
 cerunr.    Agnofccndum  t$nen  inconfufam  &  indivifibilem  rationem ,   non  in  una  folura 
 natura,  fed  in  dnabus  pcrfedis. 
 
 Another  remarkable  Teftimony,  is  in  Theodoret's  Dialogues ; 
 feme  part  of  which  I  hope  the  Reader  will  not  think  it  tedi- 
 ou's  to  be  inlerted  here,  frnce  by  obferving  the  thread  of  his 
 Difcourfe  ,  he  will  lee  his  undoubted  ienie  to  be  ,  that  the 
 fub (lance  of  the  Bread  and  Wine  remain  in  the  Eucharift, 
 and  the  change  is  by  addition  not  annihilation  -,  and  I  will  add 
 his  Greek  where  it  is  needful. 
 VkU  I.  Orthodoxm.  Do  you  not  know  that  God  called  his  Body 
 
 Bread  ?  Eranniftes.  I  know  it.  Orth.  Ellewhere  alfo  he  call- 
 eth  his  Flefh  Wheat.  Eran.  I  know  that  alio.  Unlefs  a  Corn 
 of  Wheat  fall  into  the  ground  and  die,  &c.  Orth.  But  in  the  de- 
 livery of  the  myfteries,  he  called  trie  Bread  his  Body  ,  and 
 that  which  is  mixed  (viz.  Wine  and  Water  in  the  Cup)  Blood. 
 Eran.  He  did  lb  call  them.  Orth.  But  that  which  is  his  Body 
 by  nature  (x?  <p\i<nv  to  cm^)  is  alfo  to  be  called  his  Body, 
 and  his  Blood  f  viz.  by  nature)  Blood.  Eran.  It  is  confeis'd. 
 Orth.  But  our  Saviour  changed  the  names,  and 
 T$  ^  afix&ltTo  to  avp&b-  m  fa  Boj    fo  ir/ip0fed  the  name  of  the  fymbol  (or 
 
 to-n&mv  »•!**$  A  W  fan)  and  on  the  fymbol  he  put  the  name  of  hps  body, 
 ^„  to  to  «*4&.  -^  fo  hav.ng  ^lled  hJ^  a  v.ne^he  can/d 
 
 the  Symbol  Blood.     Eran.  Very  right.     But  I  have  a  mind 
 
 to  know  the  realbn  of  this  change  of  names.     Orth.  The 
 
 fcope  is  manifeft  to  thofe  that  are  initiated  in 
 
 uh  7?  <pvo-ei  W  $x<t™ykvuv  Divine  things.    For  he  would  have  thole  that 
 
 vvaix^SMdMiWho^  participate  the  divine  myfteries,  not  to  attend  to 
 
 U  4  xleilG-  mmvty  f*7tt-  the  nature  ofthoje  things  that  are  feen>  but  upon  the 
 
 j,jfr'  changing  of  the  names  >  to  believe  the  change  that 
 
 is  made  by  grace.     Fof  he  that  called  his  Body  ,   that  is  fo 
 
 by 
 
of  the  Ancient  Church,  relating  to  the  Eucharifi.  95 
 
 by  nature,  Wheat  and  Bread,  and  again  termed  yvj&,  wmM*  cv^oka 
 himfelfa  Vine,  he  honoured  the  vifibl*  Symbols  **  ™  f»H©"  x,  *'f*7<3- 
 with  the  appellation  of  his  Body  and  blood,  not  al-  m  ^A^Kc^Vy  ^^  T^  ^uv 
 tering  nature,  but  to  nature  adding  grace.  T£  \»<rei  w&&b<aK»u 
 
 Proceed  we  now  to  the  next  Dialogue. 
 
 Orth.  Themyftical  Symbols  offered  to  God  by  the  Priefts,  Vial.  2. 
 pray  tell  me  what  are  they  figns  of  ?     Eran.  Of  the  Lords 
 Body  and  Blood.    Orth.  Of  his  Body  truly  or  not  truly  iuch  ? 
 Era.  Of  that  which  is  truly   {his  Body).     Orth.  Very  right. 
 For  there  muft  be  an  original  of  an  Image  0  elyJ>vQ-  *?%cw- 
 mv)  for  Painters  imitate  nature,    and  draw  the  Images  of  vi- 
 fible  things.    Era.  True.    Orth.  If  then  the  divine  myfteries  T»  WO-  *»- 
 are  Antitypes  of  a  true  Body  ,    then  the  Lords  Body  is  a  true  ^7©"  #>v\'nv 
 Body  ftill,  not  changed  into  the  nature  of  the  Deity,  but  'mt 
 filled  with  Divine  Glory.  Era.  You  have  feafonably  brought 
 in  the  Difcourfe  of  the  Divine  Myfteries ;   for  thereby  I  will 
 (hew  that  the  Lords  Body  is  changed  into  another  Nature. 
 Anfwer  therefore  my  Queftion.     Orth.  I  will.    Era.  What 
 call  you  the  Gift  that  is  offered  before  the  Priefts Invocation  ? 
 Orth.  I  may  not  openly  declare  it,  for  perhaps  fome  here 
 prefent  may  not  be  initiated.     Era.  Anfwer  then  /Enigma- 
 tically.    Orth.  I  call  it  the  food  that  is  made  of  a  certain 
 grain.     Era.  How  call  you  the  other  Symbol  ?     Orth.  By  a 
 common  name  that  fignines  a  kind  of  drink.     Era.  But  how 
 do  you  call  it  afterConfecration  ?  Orth.Thz  Body  of  Chrift, 
 and  the  Blood  of  Chrift.     Era.  And  do  you  believe  you 
 partake  the  Body  and  Blood  of  Chrift  ?    Orth.  Yes,  1  believe 
 it.     Era.  As  then  the  Symbols  of  Chrifts  Body  and  Blood 
 are  one  thing  before  the  Priefts  Invocation,  but  after  the  In- 
 vocation, are  changed  and  become  another  thing  ;  fo  the 
 Lords  Body,  after  his  Affumption,  is  changed 
 
 into  a  Divine  Eflence.  Orth.  You  are  caught  °*®  f  fQ  &*7«urp*vj* 
 in  a  Net  of  your  own  weaving.  For  after  fan-  £Tf '^^  "T^fi 
 Bification,  the  myftical  Symbols  do  not  depart  from  *&%&<  ifa§  $  &  ^*]©- 
 their  own  nature  ;  for  they  remain  fill  in  their  for-  }y  7*  eif**,  >y  o&jlaflfy,  *y 
 mer  fubftance,  and  figure  and  form,  and  may  be  *tM,  qia  kj  wMjt&9  Jr.  No«- 
 feen  and  touched  jufi  as  before.  But  they  are  under-  d  «#  *™S  *W*lo  >  ijdgO 
 flood  to  be  that  which  they  are  made  ,  and. are  be-  %^*™ftf  *  **"F*  ^ 
 lieved  and  venerated,  as  being  thofe  things  they  are  '   *\ 
 
 believed  to  be* 
 
 How 
 
5  6  AfnU  View  of  the  DoUrines  and  VraUkes 
 
 How  fhamefully  Mr.  Sclater  has  attempted  to  pervert  thefe 
 laft  words  of  Theodoret,  he  has  been  told  fufficiently  by  his 
 
 Anfwerer. 
 „  _    .   ,  .  .  ^r.       The  next  Teftimony  is  of  Gelajius  (t)  Bifhop 
 
 fio.  Certe  Sacramenta  quz  fu-  °J  *'«'■  ^  Sacraments  of  the  Body  and  Blood 
 mimus ,  corporis  &  fanguinis  of  Chrijt  which  -we  take,  are  jurely  a  divine  thing  ; 
 Chrifti,  divina  res  eft ,  prop-  for  which  reafon  we  become  by  them  partakers  of 
 ter  quod  &  per  eadem  diving  tie  jyiv\m  nature  ;  and  yet  the  fubfiance  or  nature 
 efficimur  confortcs .naturae ■$  &  0fBread  anJWim  do's  not  ceafe  to  be  ;  and  indeed 
 tamen  efle  non  dciinit  lubltan-    J  J 
 
 .tiavel  natura  panis  &  vini  •,  &   the  Image  and  likenejs  of  the  body  and  Blood  of 
 "certe  Imago  &  fimilitudo  cor-  Chrijt  are  celebrated  in  the  action  of  the  myjteries  : 
 poris  &  fanguinis  ChrifH   in   therefore  it  appears  plainly  enough  to  zts  ,  that  we 
 adione  myfleriorum  celebran-         *         hlk    h       r         Uycf    whtch  fr 
 
 tur.  Satis  ergo  nobis  evidenter      *J7J^         ?     J  ■       •    /•  w      r  } V 
 
 oftenditur,  hoc  nobis  in  ipfo  and  celebrate  and  receive  m  his  image  \  that  as  thy 
 Chrifto  Domino  fentiendum,  {viz,,  the  Elements  j  .pafs  into  that  Divine  fub- 
 quod  in  ejus  imagine  profite-  fiance,  the  H.  Spirit  effecting  it  ,  their  nature  (till 
 mur,  celebramus  &  fumimus  •,  rewaininrr  i„  fo  cwn  property  :  Jo  that  principal 
 uc  ficut  in  hanc,  fc.  in  Dmnam         a       &   j  r     rr  ■  i     ■  \   \j  r    ? \     t^ 
 
 tranfeunt  Spiritu  S.  pendente  *Pf*W  wbofe  eJPc"»cJ  ?nd  ™tue  thefe  (the  Ele- 
 fubftantiam,pennanente  tamen  ments)  truly  reprejent  to  us,  remains  one  entire  and 
 in  to  proprietate  nature,  fie  true  Chrijt  ;  thofe  things  of  which  he  is  compounded 
 illud  ipfum  myfterium  pnr.ci-  ^-^  the  two  natures )  rema'mji?  m  their  pre 
 pale  ,  cujus  nobis  efficicntiam   K      .  y  s    ■  r 
 
 Virtutemq^    veraciter   repr£-   r     J  ,  .     .    ,  /;.  .  '      ' 
 
 fentant,  ex  quibus  conftat  pro-  Ephrem  Antiochenus  (u)  treating  of  the  two 
 prie  permanemibus  ,  unum  Natures  f  which  he  calls  palpable  and  impalpa- 
 Chriltum  ,  quia  integrum  ve-  ble,  viiible  and  invilible)  united  in  Chntif&dfy 
 ^^^BitlM.col  PM6^  of  Chriftwhich  ye^ved  by  the 
 229.  W™  £  *&  ffl™<£V  f^hjul,  do  s  net  d.part  from  its  jenfiblc  fubfiance, 
 teugtwbtubvov  ovuxl  Xe<r«,  su  and  yet  remains  unfeparated  from  the  intellectual 
 4  */<&*!  h*  *<ri*t  H  bp&-9>r  *)  grace.  So  Eaptifih  becoming  wholly  fpiritual  and 
 4  wAm  dJicupzlov  fam  ^se'e/-  cn^  -%t  preferqjes  jts  own  Jerfible  Jubjtance  ,  /  mean 
 *>r  ^fo  t*f^%VW£   Water,  and  do's  not  lofe  what  it  is  made  to  be. 
 
 Our  Adverlaries,  to  teftify  the  refped  they  have  for  the 
 Fathers,  when  they  do  not  fpeak  as  they  would  have  them, 
 they  try  to  make  them  fpeak  ib  as  no  Body  (hail  underfrand 
 their  true  fenfe.  And  as  the  Putney  Convert  did  by  Theodoret, 
 ib  the  Jefuit  Andr.  Schottus  (not  icr  want  of  skill ,  but  ho- 
 neftyj  has  dealt  with  this  ol Ephrem,  making  it,  by  his  tran- 
 slation, obfeure,  or  rather  unintelligible  nonlenfc.     For  the 
 
 firft 
 
 V 
 
of  the  Ancknt  Churchy  relating  to  the  Eucharifl.  yj 
 
 firft  words  [f  Jt&fine  wot  *k  V%}*$~]  he  tranflates   [lenfibilis 
 
 eflentias  non  cognofcitur  ,  it  u  not  known  of  a  fenfible  nature  f\ 
 
 and  the  other  expreffion  about  Baptifm   [*)  to  VJW  $  dt&Ws 
 
 *<naiy  tk  vJbfl&  hiyoy  <J)ciaz!>£ei]    he  turns  it  thus.     [Hocq;  fiib- 
 
 itanthe  lenfibilis  proprium  eft  per  aquam,  inquam,lervat.  And 
 
 this  is  the  property  of  fenfible  fubfiance,  it  keeps,  I  fay,  by  TVater.~] 
 
 A  good  Man  cannot  take  more  pains  to  find  out  Truth  than 
 
 this  Man  do's  that  it  may  be  loft. 
 
 The  next  Teftiinony,  is  of  Facundm,  (x)  the      >  \  r .,        , ,  r 
 
 African  Bittiop.    Chriit  vouchfafed  to  receive  <£{  S*g*figg* 
 
 the  Sacrament  or  Adoption,  both  when  he  was  ius  fofcipere  dignatus  eft  chri- 
 
 Circumcifed  and  when  he  was  Baptized :  and  ^h  &  quando  circumcifus  eft 
 
 the   Sacrament  of  Adoption   may   be  called  &  ^do  baFizams  eft:  & 
 
 Adoption,  juft  as  we  call  the  Sacrament  of  the  E?nun^™W°^onfc 
 -01  i 1  t»i       i     c  r^i    -P         7-  7    •   •      7    ^        adoptio  nuncupan,  ficuc  Sacra- 
 
 Body  and  Blood  ol  Chriit >  which  is  in  the  Con-   mentum  corporis  &  fanguinis 
 
 fecrated  Bread  and  Cup,  his  Body  and  Blood.  Not  ejus  quod  eft  in  pane  &  pocuh 
 that  properly  Bread  is  his  Body,  and  the  Cup  confecrato,^  corpus  ejus  &  fa\- 
 his Blood,  butbecaufe  they  contain  in  them  g?S  roSTVus T  qU°d 
 the  myftecy  of  his  Body  and  Blood.  Hence  it  is,  &  poculum  fangdT,  fcdS 
 that  our  Lord  himfelf  called  the  Bread  and  Cup  he  in  fe  myfterium  corporis  fan- 
 Meffed ,  and  gave  to  his  Difciples  ,  his  Body  and  8"in^qi  contineanc.  Hinc  fy 
 Bl0Qil  W  Domtnw  benedittum  panem 
 
 fy  calicem,  quern  difcipulis  tra- 
 Jidit,  corpus  &  fanguwm  fuum  .vocavit. 
 
 Nothing  can  be  more  pofitive  than  thefe  five  Teftimonies, 
 that  the  Bread  and  Wine  remain  in  their  fubftance  after  Con- 
 secration. And  I  cannot  but  here  add  the  remarkable  Con- 
 'feffion  of  an  Adverfary,  concerning  two  of  them. 
 
 For  thus  Card.  Alan  (y  )  lays,  Concerning  thefe 
 'two,  Gelafius  and  Theodoret,  /  readily  perfuade 
 my  felf,  that  they  are  the  only  perfons  in  all  Anti- 
 quity (tho'  I  have  already  produced  three  more 
 of  their  mind,)  who  inclined  to  that ,  rwhich  was 
 -afterwards  a  common  errour  ,  fo  to  defend  the  true 
 '-Converfion  of  Bread  ,  that  they  granted  the  matter 
 of  the  Element  to  remain,  as  they  faw  it  did  in  all 
 •  ether  natural  tranfmutations. 
 
 Xy")  De  Euchar.  Sacram/l.  \. 
 c.  35.  De  duobus ,  Gelafio  & 
 Theodoreto ,  facile  mihi  per- 
 •fuadeo,  eos  folos  elTe  ex  omni 
 Antiquitate,  qui  inclinaverutjc 
 in  communem  poftea  mulco- 
 rum  errorem,  ut  ica  defende- 
 renc  veram  converfionem.pa- 
 nis,  uc  maceriamElementi,  fi- 
 cuc  in  cateris  naruralibus  tranf- 
 
 jjiucacionibus  fieri  videbant,  reli&am  efle  concederenc,  <fyc 
 
 o 
 
 But 
 
^3  A  full  View  of  the  Dotfrhtcs  and  Practices 
 
 But  we  will  try  whether  the  reft  of  the  Fathers  did  not 
 
 alio  fpeak  the  lame  thing. 
 
 Jufiin  Martyr  (z,)  fpeaking  of  the  oblation  of 
 (£  Dial,  cum  Tryph.Tuw®-   fine  plour   for  thofe   tha(.   were  deanfcd  from 
 
 "'  V  *^J%&"?&Ld<  Leprofy,  fays,  It  was  a  type  of  the  Bread  of  the 
 0  we/©-  «/"*?  ;?«pe=ta  wd/-  Eucharist,  which  our  Lord  j.  Chrifr  commanded  us 
 £v.  ^  w#£e  z»  memory  of  his  pajjion.    What  we  make 
 
 fas  was  fhow'd,  cap.  8.  objerv.  7.)  can  be  only 
 Bread,  not  Chrifts  Body  in  a  proper  fenfe. 
 (a)  Apol.  2.     of  ^ww/       Again  (*)  telling  us  of  the  Bifhops  praying 
 M^tefrV*^f*  an(j  giving  thanks  over  the  Elements,  he  adds, 
 
 tGKZpM  &»b  *}  ^®"  -  ™"  ^e  Dmww  £'™  '*  everJ  one  prefent  leave  to 
 
 take  of  the  Bread  and  Wine  of  the  Eucharifi. 
 
 That  this  wras  his  fenfe  appears  further  ,  by 
 another  Character  he  gives  of  it  in  the  fame 
 ir#Mpi)  V%  Si  cSy.a  ^aajYM  place,  when  he  calls  it  Food  by  which  our  Flejh 
 x?  (jJ]*go\Lu  tp'^3  *(£v.      and  2lood  by  a  change  are  nourified. 
 
 (V)  Dial  cum  Trypb.  p.  545-  What  he  fays  in  another  place  (b)  of  Chri- 
 Edit.pan?.i6i$:  Tjwm  dv-  ft ians  remembring  their  Lords  Paffion  by  their 
 ™v  (fops  7*  ^y&u  V   anj  wet  jroo^  can  agree  on^  tQ  greacj  ancj 
 
 Wine,  which  therefore  muft  be  fuppofed  to  re- 
 main. 
 
 (c)  L.  $.ac?v.  h*ref.c.2.  Ex  S.  Innaus  (c)  afferts  with  -Jufiin  ,  that  the 
 quibus ■  augctui ■  &  confiftic  car-  Bread  and  Cup  of  the  Eucharift  is  that,  by 
 ms  noftrx  lubftanna.  7.  ,     r      rin  r  -ni  n  n   j       j 
 
 whiCK)  the  Jitbfiance  of  our  Flejh  ts  nourished  and 
 
 confifis. 
 
 (d)  ibid.  I.  4.  c.34.  Carnem  \n  another  place  (d)  he  not  only  fays,  that 
 qux  a  corpora  Domini  &  fan-  Fjn  ^  neunnjed  y  the  Bod  and  Biood  0f  our 
 euine  ahtur.                                 _      7  J.  .  .  J       , «/  .      „    y ,     ,        •    /•  J       r 
 
 Quemadmoctumquieftater-  ^™>  Dut  ac*ds,  ^^  l?ra*</  r&rfr  ts  from  the 
 ra  panis,  percipiens  invocario-  Earth,  perceiving  the  Lords  Invocation,  is  net  now 
 nem  Domini,  jamnon  commu-  common  Bread,  but  the  Eucharifi,  confifiing  of  two 
 nis  panis  eft,  fed  Euchariftia  r&  an  Earthly  and  an  Heavenly,  &z.    Tho' 
 
 ex  duabus  rebus  conftans.cer-         s    '  „       /  ~       »  0.,,  Jl  r     1/ 
 
 rena  &  ccelefti,  &c  noc  common  Bread,  yet  Bre^d  itill,    became  elie 
 
 it  would  confift  only  of  one  thing,  viz.  Chrifts 
 Body,  and  no  earthly  thing  befides. 
 (j)  Camm.  in  Matth.  15.  v.  Origen  (e).  If  every  thing  that  enters  into  the 
 *?'  P'£-jh  E^\Hm-r^V  mouth  goes  into  the  Belly  and  ts  cafi  into  the  draughty 
 y/^^li^X  k^J^  then  alfo  the  food  that  ts  fanclified  by  the  word  of 
 /&)  to  uijw  us  tUj)  xjrt\i&v  God  and  Prayer  ,  as  to  the  material  part  of  it 
 3*P«,  ^  m  aqsMv*  lv$&K~  (which  can  be  nothing  but  Bread)  gees  into  the 
 A*>  Belly, 
 
of  the  Ancient  Churchy  relating  to  the  Eucharift.  go 
 
 Belly,  &C.  but  in  r  effect  of  the  Prayer  that  is  fuper- 
 
 added-^it  becomes  -profit able,  &c.     Nor  is  it  the  e  }^*',*X,J  fwf  *fl*>  «V 
 
 matter  of  the  Bread,  but  the  word  that  is  faid  over  °JT\  V*#  &l^v&   £°y®" 
 
 u  that  profits  bim  that  cats  if  not  mvmhily  of  *%$£'%%  ^ '"«  r 
 the  Lord. 
 
 Cyprian  (f).  We  have  found  that  it  was  a  mixed       (f)  Epijl.  ad  Cmlium,  I.  2. 
 
 Cup  which  our  Lord  offered,  and  that  it  was  Wine  Sfr  3-  al'^6^.  Invenimus  ca- 
 
 which  he  called  his  Blood,  £g*  ™*  f?iffe.  q««n  Do- 
 
 „.        •       /  n      1     *il-  /•>       7         sr     J  v       j  minus  0iCullc>  &  vinum  fuifle 
 
 Macanm  (g).    In  the  Church  is  offered  Bread  quocl  fanguinem  fuum  dixie. 
 
 and  Wine,  the  Antitype  of  hit  Fleflj  and  Blood,  and  (g)  Homil.  27  •  'Ev  tm  Ih.- 
 they  that  are  partakers  of  the  viftble  Bread  ,  do  fipi-  ***nq.  w&T$,p?)  &f]@-  jgol- 
 .FVfiMrff;  eat  the  Flefi  of  the  Lord.  '        v®^>  ^"jgjj'  f  «pJ*  *t/7* 
 
 ijti^s#M^*  bef?re  #i*s*-  ^rf^.  s^sSk 
 
 quickening  power  is  all  from  the  grace  and  fpi-  ^Z"fJ/?3'  '  ^  ^ 
 ric  or  God  in  it.  * 
 
 S  Ambrofe  (i)  Ipeaking  of  the  Benedidion  (Q  De  BenediU.  Patriarch. 
 of  Affur,  Her  Bread  is  fat,  &c.  fays,  Chrifi  gave  c-  9-  Huncpanera  dedic  Apo- 
 this  Bread  to  the  JpoBles  ,  to  divide  *  among  b,  ^X^X?t^l 
 lievmg people,  and  now  he  gives  it  to  us,  whenas  umj  quum  ipfe  qUOJ:idie  facer- 
 the  Brief  daily  Confecrates  with  his  words.  Wis  dos  confecrac  fuis  verbis.  Hie 
 Bread  is  made  to  be  the  food  of  Saints.  panis  faftuseft  efca  Sandorum, 
 
 S.   Aufiin  (k).    We  only  call  that  the. Body  and      00  L>  ?•  de  Trin.  c.  4.  Cor- 
 
 Blood  of  Chrifi ,    which  heim  taken  from  the  fruits  Pus  ^rlftl  &  fan§uinf  m  d^- 
 
 s  s.7     n      1  i  ^     r      s  11      J   n_-     1  t>  musillud  tantum,quod  ex  fru- 
 
 of  the  Earth  ,  and  Conjecrated  by  myfiical  Prayer,  gibus  tcm  accep?am  &  prece 
 
 we  rightly  receive  to  our  fpiritual  health  in  memory  myftica  confecracum,  rice  fu- 
 
 of  our  Lords  Paffion.     Which,  when  it  is  by  the  mimus  ad  falucem  fpiritualem 
 
 hands  of  men  brought  to  that  vifible  fubfiance,  is  not  ^;m?^S^  .^ucd^^r 
 
 fanfofied  to  become  fo  great  a  Sacrament,  unlefs  the  Ss  hSvL^ad  Ukm  vifi- 
 
 jpirit  of  God  mvifibly  operate.  bilem  fpeciem  perducicur,  non 
 
 Again  (/).    Bread  ?nade  for  this  purpofie  is  con-  fan&ificatur  ut  fie  tarn  magnum 
 
 fumed  in  receiving  the  Sacrament.     But  it  is  nei-  Sacramentum  nifi  operante  in- 
 
 ther  received  nor  coniumed  till  it  be  Confecra-  **$%&?%.  Panis  ad 
 
 ted,  nor  then  but  when  eaten.  hocfaftus  in  accipiendo  Sacra- 
 
 And  again  el  le  where  (m).    The  Eucharift  is  mento  confumkur. 
 
 our  daily  Bread;  but  let  its  fo  receive  it,  that  we  C"0  Serm-  9-dediverf,ca?.>j. 
 
 may  not  only  have  refreshment  for  cur  bellies,   but  £«chanftia  panis  nofter  quoti- 
 
 r                •    7                '    J             J  dianus  eft ;  fed  fie  accipiamus 
 
 for  our  minds.  il]umj  uc  non  folum  ventre  fed 
 
 O  2  Upon  &  mente  reficiamur, 
 
iOQ  A  full  View  of  the  Doctrines  and  Praffke* 
 
 Upon  this  account  it  is,  that  looking  upon  the  Sacrament 
 as  a  refrelhing  food  to  our  Bodies  (as  S.  Auftin  here  Ipeaks) 
 the  Ancients  believed  ,  that  by  partaking  of  the  Eucharift, 
 
 (n)  tib.de  Om.  c.  14.  adfi*  they  ?roke  their  FaP  '  this  aPPgars  beyond  all 
 t\em.  Stationum  diebus  non  pu-  queftion  in  what  Tertullian  (n)  lays;    who  in 
 tant  pleriq*  facrificiorum  ora-  refolving  a  doubt  that  troubled  fbrne  minds 
 tionibusincervcniendum,qu6d  wnat  they  fhould  do,  when  it  happened  that 
 
 M  taM*?  aCCePC°  C°r"  ^  *  Private  vow  they  undertook  a  ftrid  Faft 
 
 ( which  obliged  them  not  to  take  any  refrefh- 
 ment  till  Evening,)  and  this  fell  out  upon  a  ftation  day 
 (which  was  ufually  Wednefdays  and  Fridays)  when  the  Faft 
 was  ended  at  three  a  Clock  by  receiving  the  Communion. 
 Mo  ft  think,  lays  he,  that  on  the  [tat  ion  days  they  ought  not  to  be 
 frefent  at  the  Prayers  of  the  Sacrifices  (when  the  Eucharift  was 
 adminiftred)  becaufe  the  Fafi  was  broken  upon  receiving  the 
 Lords  Body.  Tertullian  excepts  not  againft  this  realbn,  but 
 grants  it,  and  finds  out  fuch  an  expedient  as  would  be  coun- 
 ted ridiculous  in  the  Roman  Church  ("where  this  of  the  Sacra- 
 ments breaking  the  Faft  is  not  believed)  which  is,  to  be  pre- 
 fent,  and  to  take  the  Sacrament,  and  xeferve  it  to  be  eaten 
 at  night. 
 
 By  receiving  the  Lords  Body,  fays  he,  and  re- 
 
 Accepto  corpore  Dominico  ferevm    *    yoth  h  rahej    hoth  the  parta^  0f  the 
 
 &  refervato  ,  ucrumq*  falvum  J„        P     ,  c V     r     1      -n.    •  1  ' 
 
 eft,  &  participatioSacrificii  &  Sacrifice  (/.  e.  of  the  Eucharift  given  at  three  a 
 
 executio  officii.  Clock,)  and  the  execution  of  their  duty  (he  means 
 
 of  falling  till  Evening,  according  to  their  Vow, 
 and  eating  the  Sacrament  then,  and  not  before. )  But  to  pro- 
 ceed with  our  Tefti  monies. 
 
 Hefychius  (0).  God  therefore  commanded  Fleflj  to 
 (7)  InLevit.1.2.  c.8.    Pro-  fa  eatm  witl  Bread ,  that  -we  m'wht  under -ft and ' 
 
 I^K«^tS:  tf  thf  **V&\  the  Eucha^)  T/Hf 
 Hgeremus  illud  ab  eo  myfteri-  °f  h  mm  •>  which  is  both  Bread  and  Flefh ,  as  the 
 urn  did,'  quod  fimul  panis  8c  Body  ofChrifi  the  living  Bread  that  defcended  from 
 caro  eft,  ficuc  Corpus  Chrifti  Heaven.  It  can  be  only  Bread  and  Flefh  in  car 
 pamsvm  qui  dcGoclo  defcen-  ^  for  ^  tnacof  Traniubftandation  it  is  only 
 
 Flefh  and  no  Bread. 
 (p)  Lib.  cont.  tomtifi.  c.  6.       S.  Auftin  Op).    Of  the  very  Bread  Judas  and 
 Deipfo  pane  &  de  ipfc  Domi-  peter  yotb  tock  a  pm    and yet  what  Society,  what 
 mca  manu,  &  Judas  Partem  &  ,      r        ,      r>^„      ■*/  i    1      > 
 
 Pttrw  accept  &  tamen  qua:  ^eement,  what  fart  has  Peter  with  Judas .? 
 
 -Socktas,  qua?  oonfonamia,  qua?  pars  Petri  cum  J  add  £ 
 
 Again 
 
of  the  Ancient  Church)  relating  to  the  Eucharijl.  lot 
 
 Again  M.  The  Fathers  did  eat  the  fame  fpiritual  (q)  Id  Traff.  in  Joan.  26.  Pa- 
 meat  with  us,  but  the  corporal  was  different,  they  Jres  nianducavenmc  fpiritua- 
 '  *,  r  1  7/1  km  una,  eandemfe/tvzwj  nam 
 
 did  eat  Manna  ,    we  another    thing    (he  means  COrporalem  alteram  ,  quia  illi 
 
 Bread)  and  they  Ml  drank  the  fame  fpiritual  Manna,  nos  aliud &  om- 
 
 drink,  they  one  thing,  we  another,  another  as  to  the   nes  eundem  potum  fpirkualem 
 
 vifible  Cub  fiance  ,  btt  in  fpiritual  virtue  fwnifying  biberunt,  aliud  illi,  aliud  nos, 
 
 1     r  1  ■  fe"  fpecie  vifibih  quidem,  ta- 
 
 tbe  fame  thing.  .        ,         men  hoc  idem  figniflcante  vir- 
 
 And  again  elfewhere  (r>  ifcAc///  wto  F*/*0  tuce  fpiricuali. 
 remains  the  fame,  the  figns  are  varied.  There  (in  (V^  /<£  7h*#.  4$.  i/i  Joan, 
 the  Wildernefs )  the  Rock  was  Chrift,  to  m  that  Videte  ergo,  fide  rnanente,  fig- 
 vhtch  placed  on  the  Mar  (.iZ.  Bread)  «C/^;  ZSwiSJSSA 
 And  they  drank  the  Water  that  flowed  from  the  ponitur  -,  &  illi  pro  magno  Sa- 
 Rockfor  a  great  Sacrament  of  the  fame  Chrift ;what  cramento  ejufdem  Chrifti  bi- 
 we  drink  the  faithful  know  ,  (viz.  Wine,)  if  you  be™nt  aquam  profluemem  de 
 retard  the  vifible  Jubftance  it  ts  another  thing,  if  the  P««,  nos  quid  bibamus  no- 
 f$  .  i  r  jr  ■  i  1  7  r  r  r  •  •  1  rune  fideles.  Si  fpeciem  vifi- 
 jpiritual  fignification  they  drank  the  fame  Jpirttual  bilem  intendas  aliud  eft,  fi  inr 
 
 drink.  telligibilem  fignificationem   e- 
 
 Again  in  another  place  (s).  We  have  received  undem  potum  fpirkualem  bi- 
 
 to  day  the  vifible  food ;    but  the  Sacrament  is  one      Wc*      „     ■   .  „ 
 
 7.    J         ,7       .-*       r.T    c  *  •         *;  CO  Tract.  26.  in  Joan,  Nam 
 
 thing,  and  the  virtue  of  the  Sacrament  ts  another.      &  vn/s  hodie  accepfmus  viflbie 
 
 lem  cibum \  fed  aliud  eft  Sacramentum,  aliud  eft  virtus  Sacramenti> 
 
 That  which  he  calls  here  cibm  vifibilis  (the  vifible  foodj  a 
 iittle  after  S.  Auftin  calls  it  vifibile  Sacramentum  (a  vifible  Sa- 
 crament,) where  he  diilinguifhes  this  again  from  the  Virtus 
 Sacramenti  (the  Virtue  of  the  Sacrament)  fo  that  the  vifible 
 food,  and  the  vifible  Sacrament,  with  him  are  the  fame. 
 
 I  have  already  produced  the  Teftimonies  (vid.  chap.  8.  Oh 
 ferv.  5.)  where  the  Fathers  make  what  is  diftributed  in  the 
 -Eucharift  to  be  without  Life  or  lenfe ;  which  can  be  true  of 
 nothing  elfe  but  of  the  Bread  and  Wine.  So  that  unlefs  we 
 make  them  diitribute  what  they  had  not  conlecrated,  the 
 Bread  and  Wine  muft  remain  after  Confecration. 
 
 The  lame  is  alfo  evidently  proved  from  another  common 
 affertion  of  the  Fathers ,  that  Chrift  offered  the  fame  oblation 
 ■with  Melchifedek. 
 
 S.  Cyprian  (t).  Who  was  more  a  Trie  ft  of  the  (r)  Lrb.i.  Epift.  f.Qius  nyzgii 
 -.woft  Hi?h  God ,  than  our  Lord  Jefus, Chrift,  who  facerdosDeifummi,auamf)omt- 
 offered^  Sacnfice  to  God  the  Father  and  offered  S3*S^ 
 Jm  fame  that  Melchueaeck  had  offered,  that  u  talk  hoc  idem  quqdMechifedec; 
 
 Bread 
 
I02  A  full  View  of  the  Docfrb/es  and  VraHkes 
 
 obtulerar,  id  eft  panem-  &  vi-  Bread  and  Wine,  to  wit  his  Body  and  Blood?  Which 
 num,  luum  fciiicec  corpus  &  indeed  the  Wine  and  Bread  was  by  reprefenta- 
 fanguinem.  f/^  ^iit  j|  you  um]erftand  this  of  proper  Fhjh 
 
 and  Blood  offered  in  the  Eticharift,  then  it  is  not  the  lame  ob- 
 lation with  that  of  Mdchifedech. 
 
 Isidore  Teleufiota  (u).     Melchifedeck  performed 
 
 O)  Lib.  i.    Epijl  431.  ad  fa  facrea*  Q^ce  tn  Bread  and  Wine  ,  by  -which  he. 
 
 Pakitd.UiKytnn^fh  *4  r  forefcnified  the  type  of  the  divine  my  far  its. 
 
 pv^vvyiwc'Mi'p:™.  Eufebws  (x).    For  as  he  (Melchifedeck;   being 
 
 (x)  Lib.  5.  Dem.  Evang.  e.g.  a  Friefi    of  the  Gentiles  never  feews  to  have  made 
 
 "ftcrc-ef  kefr^-CMelchifedeck)  ufe  of  Bodily  Sacrifices,  but  blejjed  Abraham  only 
 
 hptv;  Wwv  wytfwi, ,*&-  m  Bread  and  Wine.     After  the  fame  manner  alfo, 
 
 *Z  ?&&^S2S2  W  our  Lord   and  Saviour  himfelf,   then  aU  the 
 
 t> r'A3f^>  Lvtyw,  r  ay-  *™3W  ^  derive  from  him,  performing  in  all  Na- 
 
 tvv  tfisr^mti  &c.    '  ^wj  their  fpiritual  function  according  to  the  Eccle- 
 
 —  oivo>  $  &flu,  nn  <A^'  fiaftical  Sanctions  ,  by  Bread  and  Wine  do  exprefs 
 
 ^«^™™1?ek  *tmf  the  my  fanes  of  his  Body  and  Caving  Blood,  Melchi- 
 
 rf*  Trvivfufli  Set?  ledeck  having  forefeen  thefe  things  by  a  divine  [pi- 
 
 <T£/)s9s0pjj;GOT©- *  %}  ft?  M***  r/^  ^72^  having  ufed  before  thefe  images  of  future 
 
 k'ov\cov   7«7V  tfVicrc  ^dr^^1"   things. 
 
 **•*•  S.  Jerome  (y).    Melchifedeck  by  Bread   and 
 
 (J)  Bptft.adEvagrtum.  Mel-  pprme  ?  ^^  is  a  fimple  and  a  pure  Sacrifice,    did 
 
 Curo  defacnficb   Chrifti  "dedi-  I6*?1  C^  $«<*&»&*> 
 
 casern  Sacramentum!  '  S-  -^»  00-  Melchifedeck,  bringing  forth  the 
 
 (l)  Epifl.  9  5.   Melchifedec  Sacrament   of  the  Lords  Supper  (i.  e.    Bread  and 
 
 prolaco  Sacramento  caenae  Do-  Wine)  knew  how  to  figure  Chrifis  Eternal  Friefthood. 
 
 ™ri£ium%*n™m  e'US  fa"        Again    ^  UP°n  th°fe   W°rdS  '    Thm  aH  * 
 C^\afTi^delivit.  Dn,c.i7.  Triefi  for  ever>  &C«      He  adds>  **»«  »^  there  " 
 
 £X  eo  quod  jam  mifquam  no  where  any  Friefthood  or  Sacrifice  ,    according  to 
 
 eft  Sacerdorium  &  Sacnncium   the  Order  of  Aaron  ;    and  that  is  every  where  of 
 fecundum  ordinem  Aaron,   &  ferej  mjer  c/ma  tfa  prjefi    w]ml0  Melchilodeck 
 
 So^uod^^iSh^  bought  forth  vhen  he  bUJfe d  Abraham, 
 fedec  quando  benedixic  Abraham. 
 
 In  many  other  places  S.  Auftin  fays  the  fame. 
 
 (b)  In  Vfal.  109.  Chriftus  Amobius  (b).  Chrifi  by  the  my  fiery  of  Bread  and 
 per  myfterium  panis  &  vini  fa-  Wine,  is  made  a  Friefi  for  ever. 
 
 tf  us  eft  facerdos  in  xternum.  5.  Chryfofiom  (c).  Why  did  he  fay,  a  Prieft  after 
 
 (c)  Comment,  in  Pfal.iio.vtl  he  Qrder  of  J^elclliledeck  ?  Even  becaufe  of 
 109.  — k.)  diet  ta  uvgy.eiA,  on  .  *  •  ■  1  r  1  ir  1  /  n  j  1 
 ;<ak<hV&%1ov  $  fro,  ^ro'.  ^  myfieries,  becaufe  he  aljo  brought  out  Bread  and 
 
 viyyjk  Tij'Ap&ctyL.  Wine  to  Abraham.  Jfidire 
 
of  the  Ancient  Churchy  relating  to  the  Eucharifl.  105 
 
 Ifidcre  of  Sevil  (d).    Let  us  not  offer  the  Viftims       rj\i,r.r 
 
 /.  L     n    J         ;•  a  11,         n     •         \d)  In  Gene/in  cap.  12.  Non 
 
 of  Beafts  according  to  Aaron  ,    but  let  us  offer  in   fecundum  Aaron  pccudum  Vi- 
 
 Sacrifice  the  oblation  of  Bread  and  Wine,  that  is  the   ftimas,  fed  oblationem  panis  & 
 
 Sacrament  of  Chrift s  Body  and  Blood.  vini5  id  eft,  corporis  &  fangui- 
 
 Bede  (e).  Our  Redeemer  is  therefore  called  a  ^^l^^^  in  Sacri* 
 Trie/,  after  the  Order  of  Melchifedeck,  becaufe  ta-  £,)  //^™^,  h  yJgiL  St 
 king  away  the  legal  Sacrifices,  he  inftituted  the  fame  Jo.  Bapt.  Redempcor  no'fter 
 kind  of  Sacrifice  (viz,.  Bread  and  Wine,)  Jhould  be  ideo  facerdos  efle  dicitur  fc- 
 offered  under  the  N.  Te  (lament ,  for  the  my  fiery  of  cundum  Ordinem  Melchifedec, 
 
 i-    b„X  „„J  pUJ  ^     J   J    quia,  ablatisvi&imis  legalibus, 
 
 bit  Body  and  Blood.  ifkm  (    jfj  .j  geflus  m^^\ 
 
 rium  fui  corporis  &  fanguinis  in  N.  Teftamento  offerendum  infhtuic. 
 
 What  the  Scriptures  acquaint  us  with,  that  after  the  BleP 
 fing  of  the  Bread,  Chrift  brake  it  and  gave  it  to  his  Difciples, 
 is  alfb  infifted  on  by  the  Fathers  as  done  in, the  Eucharift,  in 
 order  to  the  diftributing  of  it  to  the  receivers. 
 
 But  Be liar mine  fays  exprefly   (f).    That  our      (f)  L. t.deMiffa,  c.  27.N0* 
 :  breakin?  is  not  made  for  d i  fir  i  but  ion,  but  to  fwnify  £ra  fra&o  non  fit  ad  diftri- 
 a  certain  «#fe  Tfoefbre  inthe  RomanChurch,  SS^SfaSd^  "* 
 that  which  they  give  in  the  Sacrament  to  the 
 people  is  -whole  ,  and  not  broken  off  from  any  other  thing. 
 Wherein  they  differ  from  the  Fathers  ,    for  their  Eucharirl 
 was  what  the  Apoftles  call  breaking  of  Breads  Aft.  2.  46.   and 
 the  Jefuit  Lorinus  upon  that  place  oblerves,  that  it  was  the 
 manner  of  the  Primitive  Church  ,  to  make  one 
 
 Loaf,  and  when  they  had  confe crated  it,  to  break  it  L^m  in  Att.  2.  v.  46.  Pa- 
 mtofo  many  tarts  as  there  were  Communicants^  as  ££  SKmrn^^Mrcw 
 Chrift  aljo  did  in  his  Supper.  Ana  thus  as  it  is  frangere,  quoc  erant  commu- 
 I  Cor.  10.  17.  There  is  one  Bread,  8tC.  and  vje  nicantes ,  ficut  &  Chriftus  in. 
 being  many  are  one  Bodv,  for  we  all  partake  of  coena  ftpft* 
 one  Bread. 
 
 This  Fra&ion,  tho'  the  Fathers  exprefi  it  as  if  it  were  done 
 to  the  proper  Body  ofChrifi,  yet  they  mean  it  only  of  the  Bread 
 that  represents  it :  and  therefore  that  mult  remain,  for  there 
 is  nothing  elfe  to  be  broken. 
 
 When  therefore  S.Chryfofiome  (g)  lays,  that  (g)  Ifom.  24.  in  iCor.Tom^ 
 upon  the  Crofs  a  Bone  of  him  was  not  bro-  3-  Mf-  Savil.  p.^i.-^A^ 
 ken,  but  what  Chrift  did  not  fuffer  upon  the  Crofs,  %?  %  ***&*  &  n  *"f>, 
 that  hejuffers  in  the  oblation  for  thy  Jake,  and  J  if-  ^  $£$#y$iAKK4$®  h* 
 fers  himjclf  to  be  broken  ,  that  he  may  fill  us  all.   jdLv\ok  \^h.hn; 
 
 This 
 
104  AfitU  View  of  the  Doctrines  and  Practices 
 
 This  cannot  be  meant  of  any  thing  but  what 
 reprefents  his  Body  torn  and  rent,  'vfc*  Bread. 
 ,    Qi)  Epijl.tf.— -Etaddi-       So   S.  AuHin  Cb)  fpeaks  of  that  upon  the 
 ilribucndum  comminuicur.        Lords  Tablc  j    which  js  blcfl*ed  an<J  fructified, 
 
 and  broke  in  [mall  pieces  to  be  difiributed.  Which 
 
 can  be  only  Bread, 
 (i)  Eptjl.  86.  —  Sicut  fran-       And  this    elfe where  (/)  he  expreffes  more 
 gitur  in  Sacramento  Corporis  plainly.  Faul,  %S  he,  broke  Bread  that  night,  as 
 
 St  is  broken  in  the  Sacrament  of  the  Body  of  Chrifi. 
 ,,.       .   -n        .  ■     ,      \.        Again  (k )  S.  AusTin  thus  exhorts.    Let  us  eat 
 
 *  &  t"gtZL^Z£  CY'1 > he, lmes  ty  efen>  ff he  art  th°,Jla'm, 
 
 ftunr,  vivit  manducatus ,  quia  Neither  when  we  eat  him,   do  we  make  J  arts  of 
 furrexit  occifus :    nee  cjuando  him  ;  fo  indeed  we  do  in  the  Sacrament ,    and  the 
 manducamus,  -partesdeUIofa-  faithful  'know  how  they  eat    the  Flefl)   of  Chrifi 
 ffff  ft  fSSSSSti  Wre.)    Every  one  takes  a  fan,  &C. 
 quemadmodum  manducenc  carnemChrifti,  unufquifq-,  accipit. partem,  fyc. 
 
 This  is  a  very  remarkable  Teftimony  ,  becaufe  of  the  di- 
 ftinction  lie  makes  between  Chrift's  proper  Body,  and  that  m 
 the  Eucharlfi,  affirming  quite  different  things  of  them,  as  this 
 'of  taking  and  eating  a  part,  which  is  only  true  of  the  Bread. 
 For  as  for  the  true  Body  of  Ghrift ,  we  are  informed  by 
 another, 
 CI)  Serm.  i$e>.  NOn  poteft        Chryfiologus  (J).  Chrifi  cannot  be  eaten  and  divi- 
 
 ^Chriftus  edi  &  dividi.    Integer   ded.    He  ts  taken  vjhole  of  Believers,  he  is  received 
 
 a  credentibus  fumitur,  integer   whole  in  the  mouth  of  the  heart. 
 
 "in  ore  cordis  recipitur. 
 
 Twill  conclude  this  Chapter  with  the  flyings  of  three  great 
 
 perlbns  among  the  Fathers,  who  pofitively  aifert  what  I  have 
 
 'been  proving,that  theBread  and  Wine  remain  in  theEucharift. 
 
 \m-)Hom.^.tnMatthrnvU       S.  Chryfofiom  (m).    Who  fays  exprefly,  When 
 
 "i&  Tzi  y-vwexci  miiJkMv,  oivov  °ur  Lord  delivered  the  myjhries,  he  delivered  Wine. 
 
 : 7w.fi  Jho-M.  S.  Aujlin  {n).    To  eat  Bread  ,  is  the  Sacrifice  of 
 
 (n)  DeCiv.pet,lib.  17.  cap.$.  Qhriflians  in  the  N.  Te (lament. 
 
 Ssrsf 32S:  j^nt,m (o\ 'Nz ;/f h it riofie 
 
 •  norum.  N.  Ttfiament,  the  Holy  Catholick  Church,  through- 
 
 ■  -(0)  De fide  adPetmm^cap.i^.  out  the  whole  Earth,  dfs-not  ceafe  to  offer  in  Faith 
 
 .  Chrifto  nunc,  id  eft,  tempore  and  Charity  ,    the  Sacrifice  cf  Bread  and  Wine -to 
 
 .  N.  Tcfhmcnti  ,  cum  Patre  &  cy^  b    b    Father      d  R  $   •  ■,         b    b 
 
 Spintu  Sancto,  cum  quious  una  '       .   .  ,  .  ,  7.  r        ? 
 
 'eft  illi  Divinitas,Sacrificium  pa-  one  P™**}  together  with  him. 
 4Jiis  &  vini  in  fide  &  charitate  San&a  Ecdefia  Catholica  per  univerfum  orbem  terra?  oiferre 
 'nenceflat.  CHAP. 
 
of  the  Ancient  Churchy  relating  to  the  Encharifi.  105 
 
 C  H  A  P.    XL 
 
 The  Eleventh  Difference. 
 
 The  Fathers  make  the  Br  cad 'and  Wine  to  he  the  Sacrament,  Sign, 
 Figure,  Type,  Antitype,  Image,  &,C.  ofChrifts  Body  and  Blood. 
 They  of  the  Church  c/'Rome,  make  either  the  Accidents  fubftfi- 
 ing  without  a  Subject,  or  the  Body  of  Chrifi  latent  under  thofe 
 Accidents,  to  he  the  Sacrament,  Sign,  Figure ,  8cc.  and  not  the 
 fubilance  of  Bread  and  Wine,  which  they  jay  is  abolified.  There- 
 fore they  have  no  Sacrament  iuch  as  the  Fathers  affert. 
 
 I  Might  give  in  here  a  very  large  Colledion  out  of  the  Fa- 
 thers, calling  the  Bread  and  Wine  by  all  thofe  names  a- 
 bove  mention'd  ;  but  to  avoid  tedioufneis,  I  (hall  only  felecl 
 fome  &w  of  them  (enow  to  prove  the  Truth  of  what  I  have 
 aiTerted)  under  the  feveral  heads. 
 
 S.  Amhrofe  (p).  It  ts  the  true  Flejlj  of  Chrifi  (p\  De  iif  qui  -wittm\  c.  c. 
 that  was  buried  ;  therefore  it  (viz,,  the  Eucha-  Vera  miqj  caro  Chrifti ,  qii 
 riftj  is  truly  the  Sacrament  cf 'his  flejlj.  crucifixa  eft,  quae  fepulca  eft, 
 
 '  S.  Auftin    (ej).    How  is  the  Bread  his  Body,  and  ytxh  er§°  carniS  lllms  eft  Sa" 
 .      *   J         w/;         7     s>  t  •    v.;     t  •>   cramentum. 
 
 the   Cup  ,    or  what  the  Cup  contains,  his  Blood?       rA   serm.  ad  recen.   Bat  if. 
 
 Thefc,  Brethren,    are  therefore  called  Sacraments,  O^uomodo  eft  panis  corpus  e- 
 
 hecaufe  in  them  we  fee  one  thing,  and  under  ft  and  W$,  &calix,vd  quodhabec  ca- 
 
 another.                                                    '  !ix>  fan8uis  eJus  ■   ^  fratre?, 
 
 Again  (r).  When  the  Lord  came  to  the  Supper  u^S^OmA- 
 
 wherein  he  coynmended  the  Sacrament  of  his  Body  ligicur. 
 
 and  Blood.  (r)  In  Ffal.  62.cor.c.  i.  Cum 
 
 Facundxs   (s).    Chrifts  faithful  ones ,    receiving;  venirec  Dominus   ad  ccenam, 
 
 £  Sacrament  1  bk  Body  *U  Blood     «re  r!gJy  tLS&^JSS" 
 
 Jaid  to  receive  his  Body  and  Blood.    And  lie   had  Qs)    Defenf   2.    capit.    I.  o. 
 
 laid  before,  Not  that  the  Bread  is  properly  bis  Bo-  Chrifti    fweles    Sacramencum 
 
 dy,  and  the  Cup  his  Bloody  but  becaufe  'they  contain  corporis  &  fanguhiis  tj-s  acci- 
 
 in  them  the  my  fiery  of  his  Body  and  Blood.  Ef!^  '  «TC?  &  '^     E   : 
 
 rn       s\rJ\-  c   1      r>       a        1  wt         Chrilfa  rede  diGiintur  accipere. 
 
 .  Ifidore  (t)  fpeaKing  or  the  Bread  and  Wine,   _  non  quod  propria  cor$Ts  e- 
 
 fays,  Thefe  two  are  vlfible  ,  but  being  fanttified  by   jusfic  panis  &  pocir 
 
 the  Holy  Spirit  they  pajs  into  a  Sacrament  of  his  Di-  ^  Q110^  in  fe  rnyfterium  cor- 
 
 vine  Body.  '  .         ^A^}f%  ***&** 
 
 J  (t)  De  Offic.  Ecclej   L  \ .  c.  1 8. 
 
 Hxcduo  funt  vifibUfa,  .".. 
 
 cata  autem  per  Spiritum  Sanftum  in  Sacramencum  Divini  Corporis  cranfeunt. 
 
 P  Orizen 
 
 i 
 
106  A  full  View  of  the  DoSrines  and  Pra&ices 
 
 They  call  them  alfo  Symbols. 
 (Y)  com?n.inMatth.i$.K*i       Origen  (u).  Having  difcourfed  fas  we  heard 
 whmeATimK^cv^hiw   before)  of  the  Eucharift,  concludes  thus.  Tfe 
 <rofc«i/(jr«  much  may  fuffice  concerning  the  Typical  and  fymbo* 
 
 lical  Body.    And.  diftinguifhes  it  from  the  wore! 
 
 that  was  made  Flefh,  which  he  calls  true  food. 
 
 (ac)  Vem.  Evang.  1. 1 .  cap.  i  o.         Eufebius  (x).    Having  received  a  command  to 
 
 T«7*  t  3WI©"  rtw  y.vfalw    celebrate  the  memory  of  this  Sacrifice  upon  the  Table, 
 
 fore^btcflMfoW    y    fhe  s     bol     r  hu  BJ   andrav<    BW    ac. 
 
 ?  *»1»ew  <«>*/©-  x?  S«^if  wraqj  fo  fto  Ordinances  of  the  N.  Tefiament. 
 
 •i  y&ivm  JtaQfans  Ttufei^o-  Theodoret   (y),  not  only  in  the  large  Tefti- 
 
 Tiii  &c  mony  produced  out  of  him  in  the  laft  Chapter, 
 
 0)  cwm.in  i  cor.  13.  'E;  calls  theBrea(j  and  Wine  the  Symbols  ofChrifts 
 
 i^^/fXtT^  Body  and  Blood    but  fays  thus  dfewhere.     In 
 
 <k  dvlbjj  o-tyfjttfla  tUj)  dLvi^L-  the  mofi  H.  Baptifm  we  fee  a  type  oj  the  refurrecikn, 
 
 <nv  'EvlavQet,  7rt  miy$*K&  f  then  w 'e  jhall  fee  the  refurreclion  it  felf.     Now  we 
 
 AwfliK*^tufa*^9-9l-  fee  the  Symbols  of  the  Lords  Body,  there  we  (hall  fee 
 
 Z'SC       °^  the  ^ordhimfelf. 
 
 They  call  them  Signs. 
 (7Q  Contr.  Adimant.  c.  12.        S.  Aufiin  (2s).    Our  Lord  did  not  doubt  to  fay, 
 Non  dubitavic  Dominus  dicere    This  is  my  Body,  when  he  rave  the  fan  of  his 
 hoc  eft  corpus  meum,  cum  da-    g^X 
 
 fC  (^D^iz^Sr.  "'p.  Ante  S-  ^wbr'ofe  (a)  of  the  Bread.  Before  the  Bene- 
 
 benediftionem  verborum  Cce-  diclion  of  the  Heavenly  words  ,  another  /pedes  is 
 
 kfttum  alia  fpecies  nominator,  named,  after  the  Confecration  the  Body  of  Chrifi  is 
 
 port    Confecrationem  Corpus  fmnlfed   ' 
 
 ChW  $ fpCoteft-  videri  fan-  »  Cyfnan  (b).    Nnther  can  the  Wood  of  Chrifi, 
 
 guisejus  quo  redempti  &  vivi-  whereby  we  are  redeemed  and  quickned,   be  feen  to 
 
 ficati  fumus,  effe  in  calice,quum  be  in  the  Cup,  when  Wine  is,  wanting  in  the  Cup, 
 
 vinum  defic  calici,  quo  Chrijli  whereby  the  Blood  of  Chrifi  is  (loown.    Speaking  a- 
 
 S             '  Eplfi-adCam  gainft  thofe  that  ufedonly  Water. 
 
 rc)  l.  1.  adv.  Marcion.  Tertullian   (c).      Neither   did  he   reject  Bread, 
 
 Nee  panem  rcprobavit ,  quo  whereby  he  represents  his  own  Body. 
 
 ipfum  Corpus  fuum  reprefen-  S.  Jerome(d).    Chrift,  fays  he  ,  took  Bread 
 
 uc'                .  that  comforts  mans  heart  ,  and  proceeded  to 
 
 —  Ik  quomoJo  in 'prefigure-  the  true  Sacrament  of  the  Paflbver,  That  like  as 
 
 cione  ejus  Mdchifedec  fummi  Melchifedeck  the  Priefi  of  the  High  God  had  done, 
 
 Deifacerdos  panem  &  vinum  when  he  offered  Bread'  and  Wine  ,  fo  he  alfo  might 
 
 oflercr.sfccerac,iFrequoq^veri-  reprefcnC  tfa  truth  of  his  Body  and  Blood. 
 
 tatem  lui  corporis  8c  unguinia  x                               *               * 
 ceprafentarer,. 
 
 k's 
 
of  the  Artcient  Churchy  relating  to  the  Eucharift.  107 
 
 It's  a  very  trifling  obje&ion  that  ourAdverfories  make  both 
 to  this  and  the  former  Teftimony  in  TtrtuUian,  that  the  word 
 reprafentare  fto  reprefent)  flgnifies  very  often  to  exhibit  a 
 thing,  and  make  it  prefent ;  for  tho'  it  fhould  be  granted,  it 
 would  not  help  their  caufe,  iince  they  both  fay,  that  it  is 
 Bread  that  reprefents  his  Body,  which  therefore  muft  remain, 
 fince  that  which  is  not  cannot  ad  any  thing :  but  then  I  add, 
 that  tho'  in  ibme  Cafes  to  reprefent  is  to  exhibit  ,  yet  never 
 in  the  Cafe  of  Sacraments  and  Signs,  for  their  Effence  conilfts 
 in  fignification,  therefore  their  reprefent  ation  as  Signs,  mull 
 be  to  denote  and  (how  rather  Ibmething  abfent  which  they 
 reprefent,  than  to  make  it  prefent. 
 
 They  call  them  alfo  Types, 
 
 Cyril  of  Jeruf.  (e).     He  bids  us  receive  the      QO  Catecb.  Myftag.  4. 
 Bread  and  Wine  with  all  certainty,  as  the  Body  7-  %*  f^l@-  ^«W,f" 
 and Blood  of Chriff  :  for  in  the  Type  of  the  Bread  w"'XIT*t  •   "*'*     A" 
 his  Body  is  given  to  thee  ,  and  m  the  type  of  Wine-  JiJty  rf  3^ 
 his  Blood. 
 
 Greg.  Nazian&en  (f).  We  Jhall  receive  the  Pafs-  (/)  In  Pafch,  Or  at,  43.  Ed. 
 over  now  in  a  Type  fill,  tho3.  more  clear  than  that  Bafli'  <%•  M~7a Kntyiutoa  0  f 
 of  the  old  Law  {for  the  legal  Vafsover,  I  am  bold  **&"»«&  wwafc  «j,  *rf 
 to  fay  it,  was  an  obfcure  Type  of  a  Type)  but  with-  ^v  U^tjo^S  J  hky£tv* 
 in  a  while  we  jhall  receive  it  more  per  feci  and  more  tvtt©-  h  cl^v^^pQ-')  im- 
 pure. K&V   0    v'&PfV  nKGiUTl^V    £) 
 
 S.  Jerome  (g)  upon  thofe  words  ofjerem.  ji.  /^w^*,w 
 
 They  JJjall  flow  unto  the  goodnefs  of  the  Lord,  for 
 
 Wheat,  and  Wine  ■  and  Oyl,  adds ,    Of  which  is  —  De  quo  conficitur  panis 
 
 made  the  Lords  Bread,  and  the  Type  of  his  Blood  is  Domini ,  &  fanguinis  ejus  im- 
 
 filled,  and  the  Blefflng  of  SanBific  ation  k  (hown.  Plectur  pyPus>  &  bcncdiftio  fan- 
 
 Theodoret  (h)  calls  the  Eucharift  ,  The  vene-  ^ulhft 
 
 rable  and faving  Type  ofChrifls  Body.  _  TST*  roW  «#3r  £  ™\n- 
 
 eiov. 
 
 Another  name  zs  Antitypes,  flgnifying  the  fame  with  the  former. 
 
 Author  Confiitutionum  (i)  under  the  name  of      CO  &&•  $•  caP;  *$• 
 
 Clemens  Roman.  Chrifi  delivered  to  us  the  myfieries  Ua^ftM  t\fiv  t»  dfJU 
 
 -which  are  antitypes  of  hk  precious  Body  and  Blood.  ™™$gf  *  T  V^  ™(^'^ 
 
 P  2  Again  *    ' 
 
io8 
 
 Ck.)  Lib.  7.  c.  26. 
 
 CtyJlTUTTt'  7UV7U,    &hjl\Vjrff)* 
 
 (I)  In  Proverb. 
 Cane.  Nic.  2.  All.  1 
 
 p.  citat.  in 
 Tct  0  pno) 
 
 pU7?«  (JLihCOV. 
 
 fm J  Homil.  27.  *Ev  79  *&t- 
 
 XA«G7£  <B&V$fyi*) i$&  idj  01- 
 
 V®~,   cti'l'lTUTtoV    7s    OVWM    aJUtt 
 
 (/?)  tor.  1 1. 
 
 'E/Ta  77  $J  cifimjTmV  t  77- 
 
 faouuetow,  &c. 
 
 (0;  Cfrfer*.  ^./fyg.  5.   r<£o- 
 
 (p)  Dw/jg.  2.    Ta  cV7<y;  ra- 
 
 Qq)  Recapit- in  fine  Dialog.  3. 
 ■ T«  Jn  #*W  y-(]ct\x,(j.@x.- 
 
 vacn   7^J    d,vjlTV7TZOV  TV    eiofxct- 
 
 (r)  Citante  Bulingero  adv.Ca- 
 faxb.  p.  1 66. 
 
 'Ou</fe  Jl>o  caf/.etjse.idw 
 
 $$    hfkeov    SlctJ)J})^G-   mis 
 
 A  full  View  of  the  DoB Wines  and  Practices 
 
 Again  (k).  O  our  Father,  we  give  thee 
 thinks  for  the  precious  Blood  of  Jfefus  Chriit 
 fhed  for  us,  and  for  his  precious  Body  cf  which  -we 
 celebrate  thefe  Antitypes. 
 
 Eufiathius  cf  Antioch  (/),  expounding  thofe 
 words,  Eat  my  Bread ,  and  Drink  the  Wine  that 
 I  have  mingled,  fays,  He  fpeaks  thefe  things,  by 
 Bread  and  TVine  preaching  the  Antitypes  of  Chrifis 
 Bodily  Members. 
 
 Macarius  (m).  In  the  Church  is  offered  Bread 
 and  Wine,  the  Antitype  of  Chrifis  FleJJj  and  Blcod. 
 
 Greg.  Na&ianzcn  (»)  telling  the  ftory  how 
 his  Sitter  Gcrgonia  was  Cured  of  a  defperate  Ma- 
 lady, by  applying  the  Sacrament  mixed  with 
 tears  to  her  Body,  he  expreffes  it  thus.  Whatfo- 
 cver  of  the  Antitypes  of  the  precious  Body  and  Blood 
 cfChrift  her  hand  had  treafured  up,  &c. 
 
 Cyril  of  Jeruf.  (0).  When  they  tafi,  they  are  not 
 required  to  tafi  Bread  and  Wine  (i.  e.  not  thefe 
 alone  j  but  the  Antitype  of  Chrifis  Body  and  Blood. 
 
 Theodoret  (as  we  heard  before  (p)  )  calls  the 
 Divine  Myfteries,  the  Antitypes  of  the  True  Body 
 ofChrifi. 
 
 And  in  another  place  (cf)  he  fays,  If  the  Lords 
 FleJJj  be  changed  into  the  Nature  of  the  Divinity, 
 wherefore  do  they  receive  the  Antitypes  of  his  Body  for 
 the  Type  is  fuperfluous  (you  fee  Type  and  Antitype 
 fignify  the  fane)  when  the  Truth  is  taken  away. 
 
 The  0  dot  its  of  Antioch  (r)  fays,  As  the  King  him- 
 felf  and  his  Image  are  not  two  Kings  ,  neither  are 
 thefe  two  Bodies,  viz.  The  Body  of  Chrifi  per  fan  ally 
 exiting  in  the  Heavens  ,  and  the  Bread,  the  Anti- 
 type cf  it  ,  which  is  delivered  in  the  Church  by  the 
 Priefis  to  the  Faithful: 
 
 They  call  it  a  Figure. 
 
 (s)  Lib.  5.  adv.  Mansion.         Tert&Uian   (j).  Catting  Bread  his  Body,  that  thcu 
 Panem  corpus  fourri  appellans,  a.  thence  mderfland,  that  he  rave  to  the  Bread 
 
 ris  fui  figuram  pani  dedife  ^     the  Figure  of  his  Body.  ^ 
 
 Again 
 
of  the  Ancient  Churchy  relating  to  the  Eucharift.  109 
 
 A?ain  (t).  The  Bread  which  he  took  and  diftri-  CO  Lib.  4.  adv.  Marcion.  c. 
 
 bated  to  his  Difciples,  he  made  it  his  Body,  faying,  f  ;  Acceptum panem  &  diftri- 
 
 ^,  .    .           V  /       1              t     -^           r         v.    /  bucum  difcipuhs,  corpus  (uum 
 
 This  is  my  Body,  that  is,  the  Figure  of  my  Body.  iIIum  fedlj  vhoc  eJ}  cor^  meum^ 
 
 Ephrem    Syrus    (u).      "Diligently  confider  ,  hew    dicendo,  id  eft  ,  figura  corpo- 
 
 Chrifi  taking  Bread  in  his  hands  ,  bltfjed  and  brake    ns  mei. 
 
 it,  for  a  firure  of  his  immaculate  Body,  and  alfo  fy  Traf'  »«<*  dei  curi^ 
 lifri        1^  7    ^  /•    r.r-  7         r         r     mn  fa'utanda.  Dihcenter  mtue- 
 
 kejjed  and  gave  tbe.Cupto  his  Dtfctfles  ,  for  a  fr    ^  quomodo  in  bmanibus  pa_ 
 
 gure  of  his  precious  Blood.  nem  accipiens ,   benedixic   & 
 
 S.  Auflin  (>;).     He  admitted  Judas  ta  the  Ba?i~    fregit  in   figuram  immaculati 
 
 met,  in  which  he  commended  and  delivered  to  his    corporis  fui,caliccmq;  in  figu* 
 
 Bede  (y)  i\io  hysthoU raz,  Neither  did Cbrifi       rx)   In  Pfai.  ?.     Adhibuit 
 exclude  Judas  from  the  mofi  holy  Suffer,  in  which   (JudamJ  adconvivium,  in  quo- 
 he  delvcred  to  his  Dijciples  the  figure  of  his  mofi   corporis  &  fanguinis  fui  figif-  * 
 holy  Body  and  Bleed.   '  Sa^  C°mmendavk  & 
 
 And  elfewhere  (z>),  Chrift  instead  of  the  Flejh  (j)  in  pfal.  2.  Nee  a  Sacra- 
 cr  pip  d  of  a  Lamb,  (ubfiituting  the  Sacrament  in  tiffima  coena,  in  qua  figuram 
 the  Ft? ute  of  Breed  and  Wine,  fliowed  that  it  was  Sacrcfandi  corporis  fanguinifq*,, 
 he,. to  m  w  the  Lord fw are  ,  Thou  art  a  Priert  ™  *f$^™^  '  ipfum 
 for  e  :  Order  of  Melchifedeck.  ^ iTLTll  %ro  agni 
 
 carne  ve]  (anguine  fua>  carnis  fanguinifq*  Sacramentum  in  panis  &  vini  figura  fubft.tuens, 
 ipfum  fe  etfe  monft*  aret,  cui  juravit  Dominus,  Tu  es  facerdos  in  aternum  fecundkm  Ord'tnem 
 Mdctijedzc.  »    ■ 
 
 The  words  of  the  Ambrofian  Office  are  very  remarkable, 
 as  they  are  let  down  by  the  Author  of  the  Book  of  Sacra- 
 ments under  his  n.ime,  where  he  asks  this  Queftion. 
 
 Qi)  Would fi  thou  know  that  the  Eucharift  is  Con-        '  „ 
 
 Jecratcd by  Heavenly   werdi?    Hear  then  what  the  •*&  L%.£ fij**?  c\*' 
 
 *        7  '     y     rpi     -n  •  n.  r         Ayr  1       \  •      :  i     •  m  mtl°*    Vls  tcire  quia  verbis 
 
 words  are.    The  Prieit  lays,  Make  this  oblation  coeleftibus  confecratur?  Acci- 
 
 to  us  allowable,  rational,  acceptable,  which  is  pe  qua?  fine  verba.  Dick  facer- 
 
 the  Figure  of  the  Bod)  and  Blood  of  our  Lord  J  efts  dos>  Fac  nobis,  inquit,  banc  ob- 
 
 ChriP '    Vr  latiomm  afcriptam,rmonabilem, 
 
 wnjt ,  uu~  acceptabikm ,   quod  eft  Figura. 
 
 corporis  &  fanguinis  Domini  noftri  Jefu  Chrifti,  &c. 
 
 This  Prayer  thus  expreffed  in  this  Office,  fignjnes  more 
 than  all  that  can  be  cited  agamft  us  out  of  theie  Books ;  and 
 indeed  they  were  too  plain  to  be  continued,  when  Trandib- 
 ftantiation  was  believed  in  the  Roman  Church  ,  and  therefore 
 in  the  prefent  Canon  of  the  Mais  they  are  changed,  and  in- 
 ftead  of  Figtira  Corporis,  they  now  read,  Fiat  nobis  Ccrpis,  &c, 
 
 Lafttfc 
 
II0  A  fnll  View  of  the  Do&rims  and  Practices  ' 
 
 Laftly,  The  Fathers  caH  the  Bread  and  Wine  in  the 
 Eucharift,  the  Image  of  Chrift s  Body. 
 
 (Jo)  Lib.  8.  Vernon.  Evang.  Eufebius  (b).    Chrift ,  fays  he ,   delivered  to 
 
 his  Difciples  the  Symbols  of  his  Divine  Oeco- 
 — -  Tlw  uw&  tk  W«  <d>{X(L-  nomy  ,  requiring  them  to  make  an  Image  of  his 
 i&  7ro/«&£  TO^jceA-suo^V©"*    Body. 
 
 r  a  ^  rt  J  j  l,„  at  ♦  i  Gel  a  f us  (c\  Surely  the  Imaq-e  and  fimilitude  of 
 Cerce  Imago  &  Similkudo  cor-  the  Body  and  Blood  of  Chrift  are  celebrated  m  the 
 pons  &  fanguinis  Chrifti  in  ablicn  of  the  wylteries.  It  is  evidently  therefore 
 aftione  myfteriorum  celebran-  ftjown  to  us,  that  we  muff:  think  of  our  Lord  Chrift 
 tur.    Satis  ergo  nobis  eviden-     b    r  ^  rr     cMm    and  take  in 
 
 ter  oftenditur ,   hoc  nobis  in    7  .  \        '  Qr  r  J  J  > 
 
 ipfo  Chrifto  Domino  fenticn-  his  Image,  ^CC. 
 dum,  quod  in  ejus  imagine  profitemur,  celebramus  &  fumimus,  fcc. 
 
 (/)  Comm.  in       Trccopius  cf  Gaz,a  (J)   expounding  thefe  words  fpoken  of 
 
 49  Genef.         Juda,  His  Eyes  Jhall  be  red  with  Wine,  and  his  Teeth  white  with 
 
 Milk  (Gen.  49.  12.)  he  applies  it  to  the  Eucharift,  and  that 
 
 gladneft  which  is  obtain'd  by  the  myftkal  Wine  which  Chrift 
 
 nrft  tailed,  and  bad  his  Difciples  cake  and  drink  ;  and  the 
 
 Milk  may   fignify  the  purity  of  the  myftical 
 
 "TTctpgcAyJte  MKDvct  t«  jA'«  <m-  food,  for  he  gave  the  Image  of  his  own  Body  to  his 
 
 yj?\<&  (4AM&i<KtMix*-n  r&s  vo-  Difciples,  no  longer  requiring  the  bloody  Sacrifices  of 
 
 *"***'%&    °r?™\    ^"1  the  Law,  and  by   the  white  teeth  he   denoted  the 
 
 '&e9<71l/UW{&~*        lo   W/VV    Apia  .  '  J  .  .    . 
 
 •n  wfadv  f  resw  «/>«&  fit  ?»nty  of  the  Bread  by  which  we  are  nourijhed. 
 
 tevvjuv  hJtivlav  \<ttik*)7i.  Author  Dialog,  adv.  Marcionitas  inter  opera  Ori- 
 
 (Y)  Dialog.  3.      ^     ^      f   ginis  (e).    If  Chrift,  as  the  Marcionifts  fay,  was* 
 —  n°h  ?*™>XJ»°?  r'  without  Flefti  and  without  Blood,  of  what  Flejh, 
 
 am,  iviii^io  w*  v*M*«  cr  °f  ™bat  Body or  Blood  dld  he  &ive  the  lm*g*s-> 
 
 r  dvdpvwv  axm  m>i£&$.  and  commanded  his  Difciples  to  make  a  remembrance 
 
 of  him  by  ? 
 CDjnConcU.Ktcen.2.AJf.6.    '    Synoins  Conftantinop.  an.  754.    (f).     The  Fa- 
 -— Tw  «A»e*  r  Xe,r«  ./-   ^  there  caU  ±Q  &&&$  thi  true  Image  of 
 
 J. "oflco  £  Tlw  hkova  v-  Chrift,  and  fay  afterwards Chrift  comman- 
 
 k\juj  V%eupzjov,  nyw  Afh  x<ri&>,    ded  us  to  offer  an  Image  ,  a  chofen  matter,  to  wit, 
 
 <x&<A-T*fyv  Tr&ripipi^,  tm  %>-  the  fubftance  of  Bread,  not  having  an  humane  Fi~ 
 
 ^^x^t^T^'eT.  £ure>  lefi  flatty  fijould  be  introduced. 
 
 nJLJfhv/^^^aflov       And  again.    It  pie  of ed  him  ,   that  the  Bread  cf 
 
 a,4tvJ$i  iiUVA  ?  qvgjkm  c7ao-   the  Eucharisl  ,  being  the  true  Image  of  his  natural 
 
 Flejb 
 
of  the  Ancient  Church,  relating  to  the  Euchariji.  Ill 
 
 Flejh  Jbould  be  made  a  Divine  Body ,  being  fanclifi-  &>  <h&  $  r»  *V*  ^^W©- 
 ed  by  the  coming  of  the  Holy  Ghofi,  the  Priefi  which  ^Jf^j^^9  ffjf 
 makes  the  oblation  intervening  to  make  it  holy, which  $£  T~  SJJJ^S&^ff  ^ 
 before  was  common.  ft  <t*&\  to  aiycvrbjj  dvtt^.9 
 
 He  that  would  have  more  Teftimonies  of  this  kind,  may 
 confult  Monfieur  Blondel,  in  his  Efclairciffements  fur  V  Eucha- 
 riftie,  cap.  4.  prop.  8. 
 
 The  Fathers  alio  make  two  or  three  Remarks,  which  add 
 further  ftrength  to  this  Argument. 
 
 Firft  Remark.  They  not  only  make  Bread  and  Wine  to  be  the 
 Image,  Type,  Figure,  &c.  ofChrifts  "Body  Crucified;  \but  they  alfo 
 affert,  that  an  Image,  Figure,  Sec.  cannot  be  the  thing  it  felf ,  of 
 which  it  is  an  Image  and  Figure, 
 
 Tertullian  (g).  The  Image  cannot  be  every  ways  (g)  cont.  Marcion.  I.  2,  c.p. 
 adequate  to  the  Truth  ;  for  it  is  one  thing  to  b'e  ac~  Imago  veritati  non  ufcpequaq-, 
 cordim  to  Truth,  another  to  be  the  Truth  it  felf .  ada-quabitur,  aliud  enim  eftfe- 
 
 not  that  thing  it  felf  to  which  it  is  like.  (h)  contr.Hyfocr.  Milet.  T0V 
 
 Hilary  (z).  Neither  is  any  one  an  Image  of  him-  ojxaibv  tjvi,  in  l^vdJ\o  on&yo 
 felf.  2  o[mik?)' 
 
 S.  Ambrofe  (k).  None  can  ever  have  been  an  W?6  ®"odis:  Nec*'  lnim 
 t  r  ;•    nr  fibi  ipfi  quifquam  imago  eft. 
 
 Image  of  himfelf.  fa  ^  ^  ,.  I§  Jh  ^  Ne- 
 
 Gr.  Nyjjen  (I).  An  Image  would  be  no  longer  m0  potefi  fibi  ipfi  imago  fuifle. 
 fuch  if  it  were  altogether  the  fame  with  that  of  (0  De  an^a  &  re[wrelt. 
 which- it  is  an  Image.  '°^  &*   $  *£  «* *>V  «  & 
 
 S.  Aufttn  (r»).  Ma  can  before  ahfunl,  than  ^feft^Qoid 
 to  be  called  an  image  with  re  f peel  to  ones  felf.  abfurd-ius  quam  Imaginem  ad 
 
 GaudenUus  (n).  A  Figure  is  not  the  Truth  ,  but    fe  dici  ? 
 an  imitation  of  the  Truth.  W  In  ^xo^  tra&-  2-  Figura 
 
 Theodoret  (0).  An  Image  his  the  Figures  and  non  eft  vericas'  fed  imitacio 
 lines,  mt  the  things  tbemjelves^  w  In  Dan  L  2<  c  2<  «Hf|„ 
 
 Cyril  of  Alex  and,  (p).  A  Type  is  not  the  Truth,  mvym*!*,  «  ^e^aV^. 
 but  rather  imports  the  fmihtude  cf  the  Truth.  (?)  J*  Amcf.  cap.  6.    cO  J% 
 
 Bertram  (»).  A  pledjre  and  animate  are  of  ano-  ^&  *"  ^"ff6'  (Mftveiv  Av 
 ther  thin,  ■  that  f  thy  do  not  look  to  theses,  f$g  fj^SSL* 
 buttojotmtkingelfe.  ^       _  Pignus  &  Imago   alcerius  rei 
 
 funr,  id  eft,  non  ad  fe,  fed  ad  aliud  afpiciunt:. 
 
 This 
 
112  AptU  View  of  the  Do3rit?es  and  VraBkes 
 
 CO  *  Corxil.  Nk.  2.  An.  6.       This  Eviphan'ws  the  Deacon  (r)  in  the  fecond 
 
 Council  of  Nice  confefles,  and  therefore  is  fain- 
 to  deny,  that  the  Eucharift  is  the  Image  or  An- 
 ,  y  jW?  J?  ?f  *7(?~  ^  %^  of  Chrifts  Body  ;    For,    fays  he,    If  (the 
 !^I.  T°  ^    Eucfcirift;    h  an  Image  of  his  Body  ,  it  cannot  be 
 
 the  Divine  Body  it  [elf. 
 
 (s)Ve  Onh         Damafcen  alio  (s)  who  was  one  of  the  firft  Innovators  in 
 
 fide  I.  4.  c.14.    t|ie  niattC;-  of  the  Eucharift,  denies,  that  the  Bread  and  Wine 
 
 are  a- Type  or  Figure  of  Chrifts  Body  and  Blood,  but  the 
 
 •     very  Body  and  Blood  it  felt  ;    and  that  when  the  Antients 
 
 call  them  ttvl'nvTia.  Antitypes,  they  mean.it  is  fb  before  Con- 
 
 iecration  of.  the  Elements  not  after,  which  I  have    jundant- 
 
 ly  mowed,  by  foregoing  Tefti monies  in  this  Ch^er,  to.be 
 
 falfe,  and  it  is  eonielTed  by  fome  of  the  Reman  \Authois  thenv 
 
 felves. 
 
 In  a  word,  the  Fathers  make  a  fign  to  be  inferiour,  and  to 
 fall  fhort  of  the  thing  fignified  \  thus 
 (t)  Norn.  8.  inEpift.ad  Ro-       S.  Chryfcftcm  (t)  fays,  It  is  inferkm  to  it,  and 
 man*  2?o£g^  ctVJtk  KAl&Jlsfi-  Jo  much   the  more ,   as  afign  is  below  the  thmgof 
 C?>fi$7Ti<r*7W,  oW  crn^eiov  tx    which  it  is  a  pan. 
 wepypc&lQ'  %m$  <&  employ. 
 
 So  alio  S.  Jerome  (as  we  heard  before)  puts  the  Body  and 
 Blood  of  Chrifi  in  the  Eucharift,  in  the  lame  rank  as  to  vene- 
 ration with  holy  Chalices,  Veils,  and  other  things  that  relate 
 to  the  Paffion  of  our  Lord 
 
 2  Remark.  The  Fathers  ajjert,  that  an  Image  and  Type  mufi 
 vifibly  demonstrate  that  of  which  it  is  an  Image. 
 
 Origen  (u).    He  that  fees  the  Image  of  a  perfon, 
 (u)  Horn.  1.  in  Genef.    Qui    fees  him  of  whom  it  is  an  I'm  age. 
 videric  imaginem  alicujus ,  vi-  '     Marcellm  Anchyr.  apud  Eutibium  (x\    Images 
 det  eum  cuius  imago  eft.  ?  a       •        r  xi   r    r     1       +1     ■        .      * 
 
 O)  Lib.  1.  cm*  Marcel,  ca.    are  aemcnfiratme  of  thofe  ofwhm  they  are  Images, 
 Ai  vkqvh  tv7zov  uv  %inv  h-    f°  ^M  ty  them  l°e  ^ai  is  abjent  jeems  to  appear. 
 xdw  ^  dm/lav  cPcutjkou  h<nv,        Greg.  Nyfjen  (y).    The  Original  ts  plainly  fe en  in 
 '£&■■*)    r   attovta  JV  dvrV   the  likmefs  of  it. 
 
 fwftfrri'*.  '     ,  Hilary   (z).    It  is  necellary  that  an  Imaae  (IkuU 
 
 00  In  Cant.  Horn.  \<t.  Tom-      t  nJ    K  /■         r      r     • ■  r  6   J 
 
 X%m>P  tvtfj&t  l»  tJ  w&.   demonfiratc  him  of  wocm  it  is  an  Image. 
 
 fxzTj  xaQq$£%.     (•()  be  Synodis,  Eum  cujus  Imago  eft,  necefie  eft  uc  imago  demonftret. 
 
 Which 
 
of  the  Ancient  Churchy  relating  to  the  Eucharift.  113 
 
 Which  plainly  confutes  thofe  mens  fancies  in  the  Church  00  BeSarm. 
 of  Rome  (*),  who  make  Chrift  invfibly  prefent  in  the  Eucha-  £  *,        ^ 
 rift,  to  be  the  fign  of  himfelf  vifibly  [uffering  upon  the  Croft. 
 
 For  as  Gre?.  Nyfltn  (b)  lays.    How  can  a  man       /X'f..         .  ~        „- 
 form  an  Idea  of  a  vifible  thing  from  an  Invifibk*        ^W  ^?k  rf  .^  ^ 
 
 And  Tertullian  laughs  at  it  as  ridiculous,  when   <,£  KA1xV'0vw, 
 he   (ays  ,    (V)    7Vc>  one  that  intends  to  flow  a  man9       (V)  Lib.de  carne  Chrifti  c.  n. 
 brims  m  a  Helmet,    or  a  Vizard.      Which,  we    Nemo  ortendere  volens  homi- 
 know,  hide  him  from  our  fight,  in'oducf    m  ™  P 
 
 Irenam  (d)  fays,  A  Type  is  often  different  from  £q  Lt  2„  afa  hxref.  c  40. 
 the  Truth,  according  to  the  matter  and  fubfance  of  Typus  fecund 5m  maceriam  & 
 the  Type ,  but  according  to  the  habit  and  lineaments,  fubftanciam  aliquoties  a  veri- 
 it  ought  to  keep  likenefs,  and  likew if e  by  things  pre-  tate  diverfus  eft  Secundum 
 r     s  n  t  v     ;  •  ;  r  autem  habitum  &  hneamentum 
 
 [ent,  jiww  thoje  things  that  are  not  prefent.  debet  fervare  fimiiicudinem)& 
 
 fimilicer  oftendere  per  pratfentia,  ea  qua*  non  func  przfentia. 
 
 3.  Remark.  The  Fathers  plainly  make  the  Bread  and  Wine  in 
 
 the  Eucharift,  to  be  Signs  and  Symbols  of  Chrift  as  abfent. 
 
 S.  Ambrofe  •  (e).    Here  is  the  Jhadow,  here  the  I- 
 
 mage,  there  (viz.  in  Heaven)    is  the  Truth.    The    Jf\Jrr\d\0$c'  cf  4*- 
 n    J       ■   ■    1?    t  */    ?  •    +l"  r>'r*l+i      Hlc  umbra>  hie  Imago,  lllic  ve- 
 
 JhadGWv  in  the  Law  ,  the  Image  m  the  Gofpel,  the   ritas#    Umbra  in  L*g^  ^  imagQ 
 
 Truth  in  Heaven.  in  Evangelio,  Veritas  in  Code- 
 
 Again  (f).    Afcend,  O  Man,  into  Heaven,  and  ftibus. 
 
 thou  foalt  fee  thofe  things  ,  of  which  there  was  here  Cft  ln  vf[m  38.    Afcende 
 
 1       n     1          Jr        ^  ergo,homo,in  cos  um,  &  vide- 
 
 only  aJhadoW  or  Image                                         _  bis  ilia  quorum  umbra  rl„ac 
 
 Maximus  (g)  the  Interpreter  or  the  Spurious  vel  Imago. 
 
 Dionyftusjipeakmg  of  the  Bread  and  Wine  which  f/  (g)  incap.i,ffierarch.Ecclcf. 
 
 he  calls  Holy  Gifts,    fays,    They  are  Symbols  of  "fy*  <^£&  ; 
 
 thinr*  above  that  are  more  true.  S» j"/Sote  ftS  *vu  *J  dhvhvfc- 
 
 So  again  (h)  elfewhere  he  fays,  The  things  cf  (h)  in  cap.  3.   Sx/rt  ^ 
 
 the  Old  Law  were  a  foadow  ,  thofe  of  the  New  Te~  *?  tt«\£/aV,  \iymv  $  t£  j  K~t- 
 
 ftament  were  an  Image ,  but  the  fate  of  the  World  ?«*  AMkk,  ak^hcl  jj  »  ffi 
 
 to  come  ts  the  Truth.  p^Wm  k*Us*w. 
 
 Theodoret    (i\    After  lis  comm*  there  will  be  no  ^JV,^'11-2^  ¥l™ 
 
 more  need  of  Symbols  {or  Signs)  when  the  Body  it  ^eict  tff  ay^hav  7*  o*pa.- 
 
 felf  appears.  tQ-,  avtx  tpcuvouiv*  tv  a&ua,- 
 
 I  refer  the  Reader  to  the  Teftimonies  produced  before 
 (Chap.  10.  Pofition  i.jj  out  of  S.  Aufiin,  Sedulius,  Vrimafim, 
 Bede,  5cc. 
 
 d  IwiJl 
 
114  A  full  View  of  the  DoBrbtes  and  VraUices 
 
 I  will  conclude  this  Chapter  v/ith  a  paffage  or  two  out  of 
 
 the  Prayers  after  the  Sacrament  in  the  Old  Liturgy,  ufed  in 
 
 ,t  a  ,/  r,   ,        j       *  v-    Bertram's  time  (k). 
 
 (It)  V.  Bertram  it  corp,  &  I    <  ,    #   .    -  * 
 
 j&/j£.  c^ri/?/  propefinem.  p.  1 12.  ^  ^00  ^"^  ^^  received  the  Fledge  of  Eternal 
 
 Edit.  ult.  Lat.  Engl.  Life,  moH  humbly  befeech  thee  to  grant  ,   (/)  That 
 
 (J)  Ik  quod  in  imagine  con-  we  may  be  manifestly  made  partakers  of  that  which 
 
 tingimusSacramenii,  manifefta  we  htre  receieve  in  the  Imao-e  of  the  Sacrament. 
 
 "•HfSRSTS fi-nc  And  thus  afterwards  V)  in  another  Prayer, 
 
 in  nobis  qusfumus,  Domine,  Let  thy  Sacraments  work  in  m  ,    O  Lord,  we  be- 
 
 tua  Sacramenca    quod  conci-  fescb  thee,  tbofe  things  which  they  contain,  that  we 
 
 nent  s  ut  qua  nunc  ipccie  ge-  may  reajjy  fa  partakers  of  tbofe  things  which  now 
 
 rimus  fc  rerum  vcncatc  capia-  J cekyate  fn  „  j~— ' 
 
 mus 
 
 Bertram  Comments  upon  thefe  Prayers,  in  foch  paffages 
 as  theie.  "  Whence  it  appears,  lays  he,  that  this  Body  and  Blood 
 "  of  Chrifi  are  the  Pledge  and  Image  of  fcmething  to  come,  which 
 "  is  now  only  reprefented  >    but  fhaU  hereafter  be  plainly  exhibited. 
 
 " therefore  it  is  one  thing  which  is  now  celebrated ,  and  ano- 
 
 " ther  which  flmU  hereafter  be  manifefted.  And  afterwards 
 "  (p.  1 1 5.)  The  Vrayer  faj  s  ,  that  thefe  things  are  celebrated  in 
 "  a  Figure,  not  in  Truth,  that  is,  by  way  of  fimilitude  (or  repre- 
 "fentatiori)  net  the  manifestation  of  the  thing  it  [elf .  Now  the 
 "  Figure  and  the  Truth  are  very  different  things  :  Therefore  the 
 "  Body  and  Blood  of  Chrifi,  which  is  celebrated  in  the  Church',  dif- 
 "  frs  from  the  Body  and  Blood  if  Christ  which  is  glorified  fince  the 
 "  RefurreBion,  &C. 
 ft  lll*  u  We  fee  how  vaft  a  difference  there  is  between  the  my  fiery  of 
 
 "  Gbrisfs  Body  and  Blood  which  the  faithful  new  receive  in  the 
 "  Church,  and  that  Body  which  was  bom  of  the  Virgin  Mary, 
 "  which  fiiffered,  rofe  again,  afcended  into  Heaven,  and  fitteth  at 
 "the  right  hand  of  the  Father.  For  this  Body  which  we  celebrate 
 il  in  cur  way  (to  hapfinefs)  mufi  be  fpiritually  received;  for  Faith 
 "  believes  fomewhat  that  it  fees  not  ;  and  it  fpiritually  feeds  the 
 "Soul,  makes  glad  the  heart ,  and  confers  Eternal  Life  and  In- 
 c< corruption,  if  we  attend  not  to  that  which  feeds  the  Body,  which 
 u  is  chewed  with  our  teeth,  and  ground  in  pieces,  but  to  that  which 
 "  is  fpiritually  received  by  Faith.  But  now  that  Body  in  which 
 "  Chrifi  fuffered  and  rofe  again,  was  his  own  proper  Body  which 
 "  be  affumed  of  the  Virgin,  which  might  be  feen  and  felt  after  his 
 u  RefurreBion^  6cc, . 
 
 Ic 
 
of  the  Ancient  Church ,  relating  to  the  Ettcharijt.  1 15 
 
 It  is  very  obfervable  ,  and  a  great  confirmation  of  what 
 has  been  faid  in  this  Chapter ,  That  the  Ancient  Chriftians 
 of  S.  Thomas ,  inhabiting  the  Mountains  of  Malabar  in  the 
 Eaft  Indies ■,  agree  with  the  Ancient  Church  in  denying  our  Sa- 
 viours Corpral  Tre fence  in  the  Sacrament  of  the  Eucharift  ;  as 
 appears  from  their  Vublick  Offices,  and  other  Books,  mention- 
 ed in  a  Synod  which  was  celebrated  amongft  them  by  Dom 
 Aleixo  de  Menez.es  Archbifhop  of  Goa,  in  the  Year  1 5:99. 
 
 In  the  fourteenth  Decree  of  the  third  A&ion  of  the  laid 
 Synod,  in  which  molt  of  their  Church  Offices  and  other  Books 
 are  Condemned,for  containing  Doctrines  contrary  to  the  Ro- 
 man Faith,  there  is  particular  notice  taken  of  their  contra- 
 dicting the  Roman  Faith  in  the  point  of  Tranfubftantia- 
 tion. 
 
 1.  The  Book  of  Timothy  the  "Patriarch  is  condemned,  for 
 afferting  through  three  Chapters,  that  the  true  Body  of  Chrift 
 our  Lord  is  not  in  the  Sacrament  of  the  Altar,  but  only  the 
 Figure  of  his  Body. 
 
 2.  The  Book  of  Homilies  is  condemned  ,  which  teacheth, 
 that  the  H.  Eucharisl  is  only  the  Image  ofChrifi,  as  the  Image 
 of  a  Man  is  diftinguiflied  from  a  real  Man ;  and  that  the 
 Body  of  Chrift  is  not  there,  but  in  Heaven. 
 
 3.  The  Book  of  the  Exposition  of  the  Gofpels  is  condemn'd, 
 which  teacheth,  that  the  Eucharift  is  only  the  Image  of  the 
 Body  of  Chrift,  and  that  his  Body  is  in  Heaven  at  the  right 
 Hand  of  the  Father,  and  not  upon  Earth. 
 
 4.  Their  Breviary,  which  they  call  Iludre  and  Gaza,  is  con- 
 demn'd ;  which  teaches,  that  the  moft  H.  Sacrament  of  the 
 Eucharift  is  not  the  true  Body  of  Chrift. 
 
 Laftly,  The  Office  of  the  Burial  of  Friesls  is  condemn'd, 
 where  it  is  (aid,  that  the  moft  H.  Sacrament  of  the  Altar,  is 
 no  more  but  the  virtue  of  Chrift,  and  not  his  true  Body  and 
 Blood. 
 
 This  Synod  was  Printed  in  the  Univerfity  of  Conimbra, 
 with  the  Licences  of  the  Inquificion  and  Ordinary  in  the 
 Year  1606.  and  is  in  the  Poffeffion  of  a  Learned  Perfon, 
 who  gave  me  this  account  out  of  it. 
 
 CI  i  C  H  A  P. 
 
Il£ 
 
 A  full  View  of  the  Dottrines  and  Prafficet 
 
 CHAP.    XIL 
 
 The  Twelfth  Difference. 
 
 The  Fathers  affert.  That  Chriffs  Body  is  not  eaten  corporally  and 
 carnally ',  but  only  fpiritually.  But  the  Church  of  Rome  teaches 
 a  Corporal  Eating,  a  Defcent  of  Chrifi's  Natural  Body  into  ours 
 and  u'ndtrtfands  the  Eating  of  ChriJFs  Body  literally  and  car- 
 nally. 
 
 J 
 
 F  the  Church  of  Rome  declares  its  own  Faith,  when  it  Shi* 
 poles  the  Profeflion  of  it  upon  another,  and  makes  one 
 abjure  the  contrary  under  pain  of  Anathema  ;  then  lam  fare 
 it  was  once  with  a  witnefs  for  the  eating  of  Chrift's  Body  in 
 the  moil  literal  and  proper  Senfe  ;  when  An.  Dow.  1059.  Pope 
 Nicholas  II.  and  the  General  Council  of  Later  an,  preicribed  a 
 Profeflion  of  it  to  Berenganns,  made  him  fwear  it,  and  ana- 
 thematize the  contrary,  as  it  is  let  down  by 
 (ri)    De    Eucharifti  Sacram.    Lanfrank  (n)  ;  which   becaufe  the  Nubes  Tefri- 
 
 um  (tho'  it  has  let  down  two  other  Forms,) 
 durft  not  gi\Te  us,  I  will  therefore  here  trail* 
 Icribe  out  of  him. 
 
 i"  Berengarius,  unworthy  Deacon,  &c  knevj- 
 ing  the  true  Catholick  and  Apoftolick  Faith,  do 
 anathematize  all  Hertfie,  efpecially  that  for  which 
 I  have  hitherto  been  defamed  ;  which  endeavours 
 nem  Hscrefin,  prsecipueeam  de  to  maintain,  that  the  Bread  and  Wine  placed  on 
 qua  hatfenus  infamatus  fum  j  the  Altar,  after  Confccration,  are  only  a  Sacrament 
 qu*  artruere  conatur  panem  (0f  S;  ,  md  m  fhe  frue  £f  M  g/w  r 
 &  vmum  quae  in  akari  ponun-     T     j  ^t  'r      ^1   -n  1  J  r  1     ■        #. 
 
 tur,   port  confccracioncm  fo-    Lord  J€fe  Chrifi;  and  cannot,  Jave  only  in    the 
 
 Sign,  be  handled  or  broken  by  the  Yrieffs  Hands  y 
 or  be  ground  by  the  Teeth  of  the  Faithful.  But  I 
 agree  with  the  Holy  Roman  Church,  and  the  Apo- 
 fiolick  Seat,  and  do  with  my  Mouth,  and  from  my 
 Heart  prcfefs,  That  I  hold  the  fame  Faith  concern- 
 ing the  Sacraments  of  the  Lords  Table,  which' cur 
 Confemio   autem   S.  Roman*    LorJ  an^  Venerable  Yote  Nicholas  and  this  Holy 
 
 i^\fecorr;icceorfi'  ¥»!>;*  *rgcltcal  ri  ******** 
 
 is  Dominic*  menfe     ^  delivered  to  me   to  aold,  and  cenprmed  to  me, 
 
 adv.  Berengar, 
 
 Ego  Berengarius  indignus 
 Diaconus  Ecclefias  S.  Mauritri 
 Andegavenfis ,  cognofcens  ve- 
 ram  Catholtcam  &  Apoftoli- 
 cam  Fidem,  anarhemattzo  om- 
 
 lummodo  Sacramentum,  &  non 
 verum  corpus  &  fanguinem 
 Dom.  noftri  Jefu  Chrifli  efle  j 
 nee  pofle  fenfualicer ,  nifi  in 
 folo  Sacramento  ,  ma,nibus  Sa- 
 cerdocum  trattari,  vel  frangi, 
 aut.  fidclium    dentibus    atteri. 
 
 ^acramcnus 
 
 VIZ. 
 
of  the  Ancient  Churchy  relating  to  the  Ettcharifl.  117 
 
 viz.  That  the  Bread  and  Wine  ivhich  are  placed  on    ^m  fidem  tenere,  quam  Do 
 
 the  Altar,  after  Confecration,  are  not  only  a  Sacra-  "?"»«  &  Vcnerabihs  Papa  Ni- 
 
 ,  7    Jir      ,   J               ',       r          JT      ,  -/  r  cholaus  &  haec  S.  Synodus  ai> 
 
 mtnt,    but  alfo    the  true   Body   of  our  Lord  fejirs  thorirare  Evangelica.  &  Apofto- 
 
 Chrifi,   and  is  fenfibly,  not  only  in    the   Sign   and  ljca  tenendam  tradidit,   miiii- 
 
 Sacrament,  but   tn   truth,  handled   and  broken  by  quefirmavit:    fcilicer,   Panem 
 
 thePrieHs  Hands,  and  wound  by  the  Teeth  of  the  &  vinu?1  <lu*  in  akari  Ponun* 
 r  ■  *  c  j      c  7  •     /       7     tt  7         j  r     a         tur  port  coniccracioncm,    non 
 
 Fatthful:  Swearing  this  by  the  Holy  and  Co-e^n-    fo,  J  SacramcntIinij  fcd'cciam 
 
 Hal  Trinity,  and  by  the  moH  Holy  Gojpels  ofChrift.  verum  corpus  D.  N.  J.  Chrifti 
 And  as  for  thofe  that  oppofe  this  Faith ,  I  judge  ette,  &  fenfualiter  non  folum 
 them,  with  their  Opinions  and  Followers,  worthy  of  Sacramento,  fed  in  veritace 
 an  enrnd  AnatlJ^  See.  -j[-  SSS«SS 
 
 teri,  jurans  per  S.  &  homoufion  Trinkatem,  &  per  hacc  facrofan&a  Chrifti  Evangelia.  Eos 
 vero  qui  contra  banc  fldem  venerinr  cum  dogmatibus  &.  fectatoribus  fuis  xterr.o  anathe- 
 mate  dignos  efle  pronuncio,  &c. 
 
 This  we  may  look  upon  as  the  Belief  of  that  Church  then,, 
 and  this  to* be  the  manner  of  eating  the  Body       (YveSac  iuchar  I 
 ot  Chrift;  fmce,  as  Bellarmine  well  obkrvQs(o),    Neccoguntu7  ulli 'abju'rare2 &. 
 None  are  compelled  to  abjure  and  anathematize  du~    anathemarizare  fententias  du- 
 bicm  Opinions,  but  only  fuch  as  are  condemned  by    bias,  fed  eas  tantum  qua?  dam- 
 the  Church  as  known  Herepes.  PanCu/  ab  f cclef,a >   wnqwm  , 
 
 But  however  Infallible  this  Tope  and  thatGe-    h*refes  «Plora«- 
 mral  Council  were, this  way  of  eating  ChrifVs  Body, by  tearing^ 
 it  with  the  Teeth,  was  quickly  oppoied,  (as  a  late  Learned 
 Preface   to  the  Determination  of-  J  oh.  Pari  fen fs  fhews  at . 
 large,) 
 
 Peter  Lombard  could  not  digeft   it  (p)l    For 
 tho'  the  Pope  and  Council  defined, That  both  th 
 
 Cv)  Sentent.  lib.  4.  diflc%2, 
 Fraclio  &  partes  qua:  ibi  vi* 
 den:ur  fieri,  in  Sacramento 
 rlunt,  i.  e.  in  vifibili  fpecie* 
 Jdeoque  ilia  Berer.garii  verba 
 ira  diiiinguenda  funt,  ut  fenfu* 
 alicer  ,  non  modo  in  Sacra- 
 mento, fed  in  veritate  clicatur 
 
 handlings  and  alio  the  breaking  and  tearing  with 
 the  Teeth  of  Ch rift's  Body,  were  not  only  in 
 the  Sign  and  Sacrament ,  but  in  Truth  per- 
 formed; he  makes- a  diitindion  ,  and  in  ex- 
 prefs  words  (cited  in  the  Margin)  fays,  That 
 
 Ghrift's   Body    is  handled   indeed,  not  only  in    corpus'  Chrifti    traSari  manh 
 Sacrament,  but  in  Truth  ;  but  that   it   is  broken    out    Saterdotnm  :   Fravgi   vero 
 
 and  torn  with  the  Teeth  truly  indeed,  but  yet  on-    ffteri  dmib^  vcrb  ^Uldem 
 ,      .    „  L   rp.       •     •  J  1  rn    a      •  fed  in  Sacramento  tantumo 
 
 ly  in  Sacrament.   1  hat  is,  in  the  vijwle  Sfeaes,  as 
 
 he  before  explains  that  Phrale.  Directly  con- 
 
 trary  to  Berengar ivs's  Recantation. 
 
 The 
 
i  i'g  A  full  View  of  the  Doffrincs  and  Practices 
 
 The  words  alfo  of  Job.  Semeca,  the  Author 
 
 (cf)  Glojf.  npud  Gratian.  de  of  the  Glofs  upon  the  Canon-Law  (a),  are  very 
 
 Conjccr.  D1JL2.C  Ego  Iserengarm.    bo| j  agA;nft  [t.     Jjnlefs  you  under ftand  the  -words 
 
 SyPttETMS   of  Bercngarius  fa  a  found  fenfe,  (and  there  can 
 
 Haercfin  quam  ipfe  habuit  j  &    be  no  other,  the  words  are  fo  plain,  but  what 
 
 idco  omnia  refcras  ad  fpecies    muft  contradict   itj   you  "will  fall  into  a  greater 
 
 ipfas*,  nam  de  Chrifti  corpore   jjcrefie   than  he  was  guilty  of;  and  therefore  you 
 
 parces  non  facimus.  ^  ^  aU  fQ  the  S^ccieSj  (  ^at's  diredly  Con- 
 
 trary  to  the  Pope  and  Council)  for  we  do  not  make  Farts  of 
 
 ChrisTs  Body. 
 
 In  fine,  all  the  great  Writers,  efpecially  the  J e fats,  have 
 forlaken  this  Definition,  as  not  to  be  maintained,  and  this 
 Eating  in  the  moll  proper  fenfe  is  wholly  dif 
 carded  ;    and  we  are  told  (?)  by  Bellarmine, 
 That  grinding  with   the  Teeth  is  not  necejjarily 
 required  to  Eating  \  but  it  fuffces  that  it  be  taken 
 in,  and  tranfmitted  from  the  Mouth  into  the  Sto- 
 mach by  humane  and  natural  Infiruments,  viz.   the 
 Tongue  and  Palate. 
 This  way,  in  plainer  terms,  is  fw  allowing  the  Body  of  Chrift 
 without  chewing.     And  indeed  without  this  Defcent  of  it  into 
 the  Body,  there  could  no  Account  be  given  of 
 03  Corpus  tuum,  Domine,    that  Prayer  in  the  Roman  MiJJ'al  (j)  :  Lord,  let 
 ^uod  fumpfi,  &  fanguis  quern    th    Bod   whkh  j  ^  uk        and  tJ    Blcod  whjch 
 potavi ,    adhsereat     vifcenbus 
 meis. 
 
 (V)  De  Sacr,  Eucbar.  /.  1  .c.  1 1 . 
 Ad  rationem  manducationis, 
 non  eft  neceflaria  actritio,  fed 
 fatis  eft  fumpcio,  &  tranfmiflio 
 ab  ore  ad  ftomachum  per  in- 
 ftrumema  humana  &  nacuralia, 
 i.  e.  linguam  &  palatum. 
 
 I  have  drunk,  cleave  unto  my  Entrals. 
 
 They  have  alfo  determined  how  long  this 
 Sacred    Body  makes  its  flay  there.    Aquinas 
 (tj  In  i.-part.qutft.  76.  m.   (whom  they  all  now  followj  fays  (t),  The  Body 
 6.  ad  3.  Corpus  Chrifti  rema-    Gf  chrift  remains  in  this  Sacrament,  fo  long  as  the 
 iiet  in  hoc  Sacramento    quouf-    Sacramental  Species  remain:    When  they  ceafeto 
 que  fpecies  facramentaks  ma-  9     n  jl  J*  r*L  -'d         r         1  1    J  i 
 
 nent.    Quibus  ceiTantibus  deft-   b*>  tbe  BcdJ  °J   Chrift  ceajes  to  be  under  them. 
 nit  etfe  corpus  Chrifti  fub  eis.  Thus  alio  Dcmin.  Soto  (*).     We  cught  undoubt- 
 
 ful In  4.dift.\2.qu.i.art.3.    e^J  to   bold,  That  ChrjJFs  Body  defcends  into  the 
 
 Eft    indubie   tenendum   quod    Stomach.  - Since  Digestion  ts  made  in  the  Sto- 
 
 corpus  ffc.  Chrifti)  defcendic    mach,  there    the   Species  ceafe  to  be,  and  fo  alfo 
 
 ?SS&*££fm&  cfts  BoP> and  thref6re  "***  defccnd  mte 
 
 nunt  efie  fpecies,  atque  adeo    t"e  LJraught. 
 corpus,  quare  non  defcendic  in  ventrem. 
 
 But 
 
efthe  Aricknt  Church,  rchting  te  the  Eucharifl.  1 1 g 
 
 But  now  comes  a  fcurvy  Cafe,  that  will  force  out  the 
 whole  Truth.  Suppoie,  by  reafbn  of  any  Difeafe,  the  Spe- 
 cies fhoukl  defcend  further  than  the  Stomach  ;  as  in  a  Flux, 
 when  there  is  no  Digeftion  of  the  Species,  nor  time  to  do  it 
 in  the  Stomach,  but  they  are  prefently  carried  downward 
 whole,  or  elfe  brought  up  immediately,  as  in  cafe  of  Hidden 
 Vomiting.     This  alio  is  Vefoived  by  the  lame  ^  m  Sed  fi  ob  a{.  - 
 
 Principles.  So  the  laft-named  Author  (V).  If  qucmymorbum  rpecies  dcfcen- 
 by  reafon  of  any  Difeafe  the  Species  Jhonld  defcend,  dcrenc,  confequencer  &  ipfum 
 ("into  the  Draught,  he  means)  the  Body  alfo  it    corpus  defcenderet  &  emittere- 
 
 felf  would  defcend  and  be  fent  forth.  For  Shame  tur«  prudor  «"?  non  debet  cik 
 •>   J  .  ,J      n     r     jr     j      •      +r    t>    +1  in  caufa  negandi  ventatem. 
 
 oupht  not  to  be  a  Reajcn  for  denying  the  Truth.  D 
 
 "To   which  S.  Antonintis  (y)  agrees,  (  citing  fyj  part.  3.  tit.  i$.  cap.  6. 
 
 Valudanw  in  the  calej    Therefore  the  Body  and  fell.  3.  Igitur  corpus  Chrifti  & 
 
 Blood  of  Chriji  remains  fo  lew  in  the  Belly  and  fangms  tamdiu  manet  in  ventre 
 
 o           t          ■£.->.                     7          u„          *7    cv  &■  ftomacho  vel  vomitu  &  quc- 
 
 Stomach,  or  Vomit,  or  any  where  elfe    as  the  Spe-  cunque  ^  quamdiu  fp^cle£ 
 
 cies  remain,  jufi  as  the  converted  Siwfiance  (viz.  manent,  ficut  fubftantia  conver- 
 Bread  and  Wine^)  would  have  remained.  And  fa  manfiflec.  Et  fi  fpecies  incor- 
 if  the  Species  are  vomited  up  whole,  or  ?o  forth  rupta?  evomuntur,vel  egrcdiun- 
 (downwards)  there  is  truly  the  Body  of  Christ.         tur' efl  lbi  vere  ™rPus  Oinfti, 
 
 And  he  tells  us  of  S-  Hugo  €luniac.  how  he  commended 
 one  Godtranus,  who  (by  a  ftrange  fervor)  fwallowed  down 
 the  Particles  of  an  Hoft,  which  a  Leper  had  vomited  up 
 with  vile  Spittle,  faying,  That  S.  Laurence,  his  Gridiron  was 
 more  tolerable. 
 
 If  thefe  Gonfequences  feem  horrid  and  deteftable  to  the 
 Reader,  the  Doclrrine,  from  which  they  neceffariiy  flow, 
 ought  to  be  look'd  upon  much  more  lb. 
 
 But  now,  to  return  to  the  Fathers,  and  their  Ssnie  of  Eat- 
 ing the  Body  of  Chriff. 
 
 It  is  evident  to  any  that  will  impartially  confult  their 
 Writings,  that  they  were  perfect  Strangers  to  all  theie  Cafes  - 
 that  are  thus  currently  refolved  in  the  Roman  Church. 
 ■  That  Chrift's  Natural  Body  fhould  enter  into  ours,  is  too 
 grofi  and  carnal  a  Thought,  to  be  attributed  to  them  ;  and 
 fits  only  the  Imaginations  of  a  Carnal  Church,  and  of  thole 
 Capernaites,  who  in  the  Sixth  of  S;  John  ask,  How  can  this v.- 
 Man  give  m  his  Flejh  to  eat  ? 
 
 Chrift  tells  them,  That  the  Words  hefpoke  to  them  were 
 Spirit  and  Life.     And.  lb  the  Fathers  always  underftood  the 
 
 Eating 
 
120  A  full  Vicrv  of  the  DoBrines  and  Practices 
 
 eating  of  Chriffs  Body  and  drinking  his  Blood,not  in  a  literal  and 
 proper,  but  in  a  figurative  and  Spiritual  Senfe  ;  as  I  fhall  now 
 prove  from  their  Writings.  Wherein  it  may  not  be  a  mi  is 
 to  take  notice,  firft,  What  their  Senfe  is  about  underftanding 
 things  carnally  and  fpiritually. 
 
 ,        S.  ChryfoHome  (&)  asking  this  Qiiefiion,  What 
 rO  Mm.  46.  in  Joan.  T,  A    ^  k  tQ  think  /Qr  underftand)   carnally  ?  He  an- 
 
 Jnkfo   &  7«N  *m"fAp*  0-  lwCrS'  SimM  t0  lcok  uPon  the  tomgs  frofoftd^  and 
 
 e£f,  xj   <xm  Tsr^kov  Qdfl&ty&f    to  think  of  no  more. But  we  ought  to  view  all 
 
 Xp«  j  7tuv\cl  pvweui  rtis  My  B  tries  with  cur  inward  Eyes :  for  this  is  fpi- 
 
 'ivfcv    ht^fMK  xcfloTrU'etv  '  rituaUy  t0  v't€W  ^em. 
 
 77^^fe  ,   S-^»W   gives  the  fkme  account     We 
 
 Ciim  figurate  dictum  fie  acci-  have  a  carnal  TaBe,  when  we  take  that  which  u 
 
 pitur,  tanquam  proprie  diftum  figuratively  Jpoken,  as  if  it  were  properly  Jpoken. 
 
 fie,  carnalicer  fapitur.  And  eifewhere  (J?).     Every  figurative  and  al- 
 
 oiS  C-tf .tt^  lrtcal  Reiing "  ^v*"  totndr 
 
 aiovcllocutio,aliudvidcturfo-  thlf7S    carn%  >    and    t0  wfinuate   another    thing 
 
 nare  carnaliter,  aliud  infinuare  fpiritually.  - 
 
 fpiritualirer.  s.  Auftin  (c)  further  gives  a  Rule  when  to 
 
 Si  (c^"Kr^  i^noC'aw  underftand  a  thing  literally,  and  when  to  un- 
 
 flagfciumPtauVta  touT  veras,  derft™d  k  figuratively  and  fpiritually.    If  the 
 
 auc  beneficentiam  jubens,  non  Speech  be  by    way   of  command,  either  forbidding 
 
 eft  figurata.  Si  autem  flagitium  a  Crime  or  heinous  Wickednefs,  or  bidding  a  benefi- 
 
 aut  facinus  videtur  jubere,  auc  c;ai  cr  gQQ^  t^  tQ  ye  j^  it  „  m  fi£Uratitue  : 
 
 But  if  it  feems  to   command  a  Crime  or  htinous 
 Wickednefs ,    or  forbid  an   ufeful  and  beneficial 
 thing,  it  is  figurative.    And  then  he  gives  the 
 Example  of  his  Rule,  in  thofe  words  of  Chrift, 
 Except  ye  eat  the  Flejh  and  drink  the  Blood  of  the 
 Son  of  Alan,  ye  have  no  Life  in  you.     Now  this, 
 dendum  ,   quod  caro  ejus  pro   fiys  he,  feems  to  command  a  Crime  or  horrid  thing  ; 
 nobis  crucifixa  &  vulnerata  eft.    therefore  it  is  a  Figure,  commanding  us  to  commu- 
 nicate in  the  Fafiicn  of  cur  Lord,  and  fweetly  and  profitably  to 
 treafure  up  in  our  Memory,   that  his  FlejJj  was  crucified  and  wound- 
 ed for  us. 
 
 Ori^en  faid  the  very  fame  before  him  (d), 
 (d J *  a>m.  7.  in  Levitic.  Non   and  mVeS  the  fame  Inftance.     Not  only  m  the 
 folum  in  Veteri  Tcftamento  00    ,v  7 -r7 /?  .   ■   r      3  *t r  l-n        r    «      .  +1 
 
 cidens  Litera  deprchenditur,  °\(lr  ^efiammt  ts  found  the  kitting  Letter  there  is 
 eft  &  in  N.  Teftamenco  Litera  alfa  in  the  New  Te (lament  a  Letter  that  kills  him 
 ■qua*  occidic  cum  qui  non  fpi-   who  do's  not  fpiritually  confida  what  is  [aid.    For 
 
 if 
 
 utilitatem  auc  beneficenciam 
 vecarc,  figurata  eft.  Nifi  man- 
 ducaveritis  carnem  filii  hominis, 
 &c.  facinus  vel  flagitium  vide- 
 tur jubere :  Figura  ergo  eft, 
 precipiens  paflioni  Domini  effe 
 communicandum ,  &  fuaviter 
 atque  utiliccr  in  memoriacon 
 
of  the  Ancient  Church,  relating  to  the  Euchariji.  121 
 
 if  thou  follow  this  according  to    the  Letter  which  ritualiter  qua?  dicuntur  adver- 
 
 was  faid,  Unleis  ye  eat  my  Flefli  and  drink  terir'rSi  en,m J*cun9m  Iice; 
 
 W,       ,       ;      r  7  n  ram  fequans  hoc  lpfum  quod 
 
 my  Blood,  this  Letter  Ms.  didum  eft,  W  manducaventu 
 carnem  meam,  &  biberitis  fanguinem  meurn,  occidit  haec  licera. 
 
 And  in  another  place  0).     We  are  not  to  eat  t  feZ  ln  70^^Tomtio.  Ov\ 
 
 the  Fleflj  of  the  Lamb,  as  the  Slaves   of  the  Letter  »J»l  V  *S»*™  r  .  ™?%  « 
 
 do,  &c    To  which  he  oppoles  thole  who  re-  j^^  fa. 
 
 eerie  the  Spirituals  of  the  Word.  — T*  ^vd^tHa,  \gya  ^a* 
 
 Such  as  thofe  whom  S.  Auftin  mentions  (f),  *&t*Chov]is. 
 
 who  pleafed  God  and  died  not  (i.  e.  eternally).    .W  In  7°an-  »*•  2r  ^ui* 
 
 r>         r  -i  J    a.    J  .7        rn     tr     I  /\>f,„«A  vifibilem  cibum  fpiritaliter  in- 
 
 Becaufe  they  under  food  the vfble  Food  (Manna)  telleX€runt)  fpiritaliter  efurie- 
 
 fpintually  ,  they    hungred  fpintually  ,    they    tafied  runt  ?   fpiritaliter  gurtaverunr, 
 
 Jpiritually,  that  they  might  fpiritually  be  fatisfed.  lit  fpiritaliter  fatiarentur. 
 
 Or,  as  he  expreffes  it  a  little  after  (g),  He      fg)  Ibid.  Qui  manducat  in- 
 
 that  eats  inwardly,  not  outwardly  ;  that  eats  in  his  tus  non  foris>  qui  manducat  in 
 
 Heart,  not  he  that  prejfeth  it  with  his  Teeth.     And  corde'  non  ^Ul  Premic  dente' 
 therefore  elfe  where  *  exhorts  them,  Do  not  pre-      *  Serm.  33.  de  Verb.  Dom. 
 
 fare  your  Jaws,  but  your  Heart.  NoHte  parare  fauces,  fed  cor. 
 
 This  is  what  Clemens  Alexandr.  (h)  requires,       (/j)  Strom  /.  r.   K^V^  itv 
 
 when  he  (ays,  That  Chrifi,  when  he  broke  the  *flov  Tr&^-uv  \v&  Jti  <$tiya- 
 
 Bread,  fet  it  before  them,  that  we  may  eat  it  rati-  ^  \9}<m>s* 
 onally,  i.e.  Ipiritually. 
 
 So  S.  Auftin  again  (J).     The  Body   and  Blood       0)  De  Verb.  Apofl.  Serm.  2. 
 
 of  Chrift  will  then  be  Life  to  every  one,  if  what  is  Tu"c  vita  n™«Re,jt  cor- 
 
 J  .rn    [    j       .      1     c      J  7J.  ir    r  •  pus  &  fanguis  Chriih,  fi  quod 
 
 vfbly  tanen  in  the  Sacrament,  be  m  truth  fpmtu-  fn  facrame6nco  vir3bilirer  fumi- 
 
 ally  eaten  and  fpiritually  drunk.   Where  he  makes  cur,  in  ipfa  veritate  fpirituaii- 
 
 this  to  be  eating  in  Truth,  and  the  other  but  Sa-  ter  manducecur ,   fpiritualiter 
 
 cramental.  bibatur- 
 
 So  Macarius   (k)   having  called  the   Bread      (J^)  Homil.  27. 
 and  Wine  the  Antitype  of  Chart's  Flelh  and 
 
 Blood,  he  adds,  They  which  are  Vartakers  of  the  Kj«  «  n£\cL\gL&i'ov\n  Z*, 
 
 vifible  Bread,   do  fpiritually  eat   the  Flefi  of  the  i*9?^*W**?'f't**l*K*< 
 
 Lord.     He  mould   rather  have  faid  orallj,  ac-  T  *****  ™  **«  «*"«• 
 cording  to  the  Doctrine  of  our  Adverfaries. 
 
 S.  Athanafius  Q)  expounding  thofe  words,       f/)  TraU.  in  illud  Evang. 
 
 What  if  ye  fee  the  Son  of  Man  afcending  where  Quicunque  dixeritverbum  con- 
 
 he  was  before  ?  It  is  the  Spirit  that  quickneth,  the  tra  ®mm  hominis. 
 
 Flejh  profiteth  nothing,  &c.  adds,  He  affirmed  both  —«iVA  ^  ^m  ™  ^cuv'o^Jov, 
 
 xf  htmfelf,  the  Flefi  and  Spirit,  and  made  a  diffe-  «'^  ^  7$  db^l&r  w£  m^u- 
 
 R  fence  °fa' 
 
122  A  full  View  of  the  T)o&rhies  and  VraUices 
 
 rence  betwixt  the  Spirit  and  the  Flejli,  that  not  only  believing  that 
 
 of  him  which  was  vifible,   but  what   was  mvipble,  they  might 
 
 learn,  that  thofe  things  v>hich  he  [pake  were  not  carnal,  but  fpi- 
 
 ,         „  -       \    ~       ritual.      For  to  how  many  could  his  Body  have  juf- 
 
 ~S  f,J0  Z%  ff  f"*««,  *«  '<  hfj"  -J**  tb.  Food  of 
 vavjos  TxTo$o$i)}ivi$ ',  *"*  whole  World  {  But    therefore   be  mentions  the 
 
 Son  of  Maifs  Jfcenfwn  into  Heaven,  that  he  might 
 
 f&&  <?  c&p&lr/Sis  lvrA*$    draw  them  from  this  corporal  Conceit ,  and  here- 
 
 *tw$  *?<A*oV».  afUr  m;gbt  [earn,  that  the  Fleflj  he  [pake  of  was 
 
 aleftial  Meat  from  above  ,  and  fpirkual  Nourijlj- 
 ment  to  be  given  by  him,  &c. 
 
 It  will  iuffice  all  the  World,  if  we  follow 
 (m)  De  Refurr.  c.  37.    Quia    Terttdlians  (m)    Advice.     Since   the   Word  was 
 &  lermo  caro  erat  fadus,  pro-    made  Flejh,  he  is  to  be  long  d  for  that  we  may  live, 
 inde  in  caufam  vies  appeten-    u  k  jevourej  yy  Hearing,  to  be  chewed  by  Under- 
 dus,  &  aevorandus  auditu,  Sc    a      ,.  1  r-     a    i  1^-n  -,r 
 
 raminandus  intelledu,  &  fide  fiandmg,  and  digefiedbyFaito. 
 4iperendus.  It  is  an  excellent  Comment  on  this,  which 
 
 (V)  Lib.f  3.  EccL  Theol.  c  1  ?.  Eufebim  gives  us  (n)  upon  thofe  words  of  John  6. 
 ™"?\f  ™^  H  ™&*"P**>  The  Flejh  profits  nothing,  8CC.  Do  not  imagine  that 
 f*ml$j*   tey«v,^Aov   I  fPeak  of  that  Flefol  am  encomPaJJed  ivithai; as 
 
 $  a^fjictlixiy  £^  afcfcr,  <<m-   V  )m  mW  eat  that  J  ncr  thmk  tbat  J  command 
 
 tenGclvsli  fie  <&£9sd7itii>. you  to   drink  jenfible  and  corporeal   Blood:    But 
 
 ?ils«  ojjto.  tp  iu  p{j(j.ctlct   know,  that  the  very  Words  that  I  have  fpoken'to 
 
 ^  7JV)  >&¥*i4»7*  r  4$g  *}  you  are  Spirit  and  Life.     So  that  thefe  very  Words 
 70  *W*  and  Speeches  of  his,  are  his  FleJJj  and  Blood  ;  where- 
 
 of whofo  is  always  Fartaker,  being  nourfoed  as  it 
 7veYe  with  heavenly  Bread,  jhall  be  a  Fartaker  of 
 —TToSj-nt  $  «/sV  v^skh  heavenly  Life.— — Let  not  the  hafiy  hearing  of  thofe 
 ul£»jo{  AKx/tffi*,  to  o  tsv<£\a(L  things  by  me,  of  Flejh  and  Blood,  trouble  you  ;  for 
 %h  to  £ao7nfiv  ustiwApxClf  things  fenfwly  heard  profit  nothing,  but  it  is  the 
 *»;.«*£«?  fw*rtw.  s?int  that  ^icfoai  Xhem  that  can  fpiritually  hear 
 
 them. 
 ^(■0)  In  pfal.  33.  "E57  *$  77        S.  Bafil  (0)  fays  the  fame.     There  is  an  intel- 
 $  ft^fogfari  %v$»  M^-   leftual  Mouth  of 'the  inward  Man,  whereby  he  is 
 1?  ?rJ**r~e"^tf«l   nounjhed  who  receives  the  Word  of  Life,  which  is 
 Ik  tv  i&y*  y&la.€dt*  t"e  Bread  that  aejecnaed  from  Heaven. 
 
 (p)  Lib.  12.  Defenf.  $.capit.        Facnndtts   Hermian.  (/>)  takes  this  of  eating 
 *  *•■  Chrift'sFlefh  to  be  a  Myftery,  and  that  S.Fe- 
 
 ter  when  he  anfwered,  Lord,  whither  jhould  we 
 go?  thou  hafi  the  Words  of  Eternal  Life,  did  net- 
 then 
 
of  the  Ancient  Churchy  relating  to  the  Eucharift.  123 
 
 then  underftand   it.     For,  fays  he,  if  he  had   Quod  fi  myfterium  inteflexif- 
 
 Lord,  there  is  no  reafon  we  jhould  go  away,  Jince  damus  nos  corporis  &  ia;,guinis 
 
 we  believe  we  Jliall  be  faved  by  Faith  in  thy  Body  tui  fide  Ulvandos. 
 1 and  Blood.     He  means  his  Death  and  Paffion, 
 which  is  his  Senfe  of  eating  Chriil's  Body  and 
 Blood. 
 
 Theodoras   Heracleot.  (  q)   refers   this  eating  (f)  Catenain  Joan. 6,^,^1 
 Chriil's  Flefh  to  the  fincere  embracing  the  Oeco- 
 
 ncmy  of  his  Incarnation.     Thefe,  fays  he,  upon  the   . t«  ^  %fuv&  Kayiy.y  Jia. 
 
 reafoning  of  their  Minds,  by  afjenting  to  it,  as  it  $  ffvfs&letStrstos  efaar^  asm- 
 were  tafling  the  DoBrine,  do  rationally  (or  fpiri-  y^^oi  7*J)>ypctl<9-,  >& 
 tually)  m  fe  FJcjb,  and  by  Fattb  fartake  of  Us  fgj^Jfflg  "fc 
 Blood.  l 
 
 S.  Chryfofiom  (r)  upon  thole  words,  It   is  the  (j)  ffom.  4$.  in  Joan.  2«f- 
 
 S  fir  it  that  quickneth  ,   the  Flejh  frofiteth  nothing,  >wx»>  d  t/jj  to  ct[/.<pi<rCi{l£v  7ms 
 
 reckons  up  fome  of  thofe  carnal  Doubts  that  J*  fZfv^M'W^  $  T* 
 
 profit  nothing  ;  as,  It  is  a  carnal  thing,  fays  he,  "?%&  X?*5  <W'  7%& 
 
 to  doubt  how  Chrift  defcended  from  Heaven,   and  J$vau  ^yeiv "    tout*.  Tmfla 
 
 to  imagine  him  to  be  the  Son  of  Jofeph,  and  how  6*fxsi(£,  avfr  'U'i  y.v$iyJSs  w- 
 
 he  can  give  us  his  Flefh  to  eat.     All  thefe  ar<>  car-  «*  *)  W^/*«V,  &c 
 yial',  which  ought  to   be  my  ft  ic  ally  and  ffiritually 
 underfiood. 
 
 Cyril  of  Jerusalem  (s)  lays,  That  the  Jews,  CO  Catech.  Jtyflag.  4. 
 for  want  of  underftanding  fpiritually  Chriil's 
 
 words,  imagined  that  Chrifi  exhorted  them  to  de-  Kojm(ov}z<  %-n  <&?  sk?  j»?«>«<# 
 
 vour  his  Flefi  ;  which  is  hard  to  be  diftinguiflfd  "^  w7f*OT> 
 from  the  Roman  Churches  Oral  Manducation. 
 
 This  carnal  Fancy  might  well  make  them 
 fhrink,  and  cry  out,  This  is  a  hard  Saying,  who 
 
 can  he-ar  it  ?  For,  as  S.  Auftin  (t)  well  obierves,  (0  Cont<  *<twf*  LegU  I.  2. 
 
 It  feems  more  horrible  to  eat  Humane  Fleftj,  than  to  c'  9-  Horribilius  videatur  hu- 
 
 W*}  rttoJrmk  Ma»sBloo<l,  than  to  jbcJ it.  ~per^c? & Z^m 
 
 Ortgens  (u)  words  (for  1  lee  no  good  realon  fanguinem  potare  quam  fun- 
 to  queftion  they  are  his)  are  enough  to  con--  dere. 
 vince  effectually  all  fuch  carnal  Jews  and  Chri-  CUJ  Prol%-  in  Cantic. 
 fiians.  There  is  a  Meat  and  Drink  for  this  ma*  Eft  materialis  hujus  homing 
 tenaland  outward  Man,  as  we  call  htm,  agree-  qui  &  exterior  appellacur.cibus 
 /  /  x  j  •  AT  •  '  7 .  7  t  s  j  r  pocufque  nature  tax  cognatus, 
 able  to  his  Nature,  viz.  this  cor  for  eal  and  earthly  corporcus  ifte,  fc.  &  terVenus. 
 Food.     There  is    likewife  a    f refer  Food  for  the  Similiter   autem  &  fpirituali, 
 
 R  2  ffiritud) 
 
124  A  full  View  of  the  DoUrines  and  Vra&icct 
 
 hominis  ipfius,  qui  &  interior  fpiritual,  or,  as  we  call  it,  inward  Man,  as  that 
 dicicur,  eft  propnuJKjta,  ut  Yiving  Bread  that  came  down  from  Heaven,^*. 
 
 panu  ille  vivHl   qui  de^eh  de~  ^        /     -n  r     ;  •  r         ?  » 
 
 jcendit,  &c. *  Rerum  vero  —~But  the  ?rWrtl  °f  things  *  referved  to  each 
 
 proprietas  unicuique   difcreta  diftinbT ,  and  corruptible   things  are  given  to  that 
 
 fervatur,   &   corrupcibili  cor-  which   ts  corruptible  ,  and  incorruptible  things  are 
 
 rupdbilia  prabentur,  incorrup-  pyepofed  to  that  which  ts  incorruptible. 
 ponuncu"  ™mV***  **       Greg.  NyJ/en  W  alfo  well  express   it  thus. 
 
 {xj  Horn  i.  in  C antic.  "Ava-  There    is    an    Analogy   betwixt    the    Motions   and 
 
 \cycL  77?  '<&  *ms  4V%**K KtVi1'  Operations    of   the  Soul   and  the    Stnfes   of   the 
 
 pa  a  it)  \ft$y*yL*oi  Tr^g*  7U  n  Body,  &C. 
 
 oil^&nWfaa., ire.  Wme  md  Mdk  ^     -jj     r  i      fhe   Tan 
 
 • O  yb  QtV@-  -71  Kj  ya\&  Til      7  j     r        /     •  n    n        /      S    7        -n  J  ,         i 
 
 yA'74  xeh-C'vonffl  3%ffr  hut    theJe    bew&   wtelletfual,    the  Power    of    the 
 
 iv.Avuv,  rotft*  mt/las  *J  >/  *v-   Sail  that  apprehends  them  muft  be  altogether  intel- 
 
 nhwnli?.\\  TX7W  $  4^*   %b   leclual. 
 
 f "»*&*•      .,  .  S.  Chryfoflom  (y)   faid    well,    That    Chrifr 
 
 Cy)   Homil.   26.   in   Mattb.  i-    rir   +  r  r~-+     1    r    a  1 
 
 Jutfbtim%Sf*k>*  %ave  htmW  t0  m  fcr  a  fPintual  Feafi  md 
 
 civ  >i)  Ivoyw  <zruji(j.ctl/x.lw.  banquet. 
 
 Cz.J  Comment,  in  Exod.  Coe-        And    Vrocopim    Gazaws   (z, ).     The  Cehfiial 
 
 leftis  ftu  divinus  Agnus  anima-  and  Divine    Lamb   k  wont   to    be    the  Food  cf 
 
 rum  folet  etfe  cibus.  gQUjs  * 
 
 (a)  Trail.  i.  in  Epift.  Joan.  S.-Aufiin   {a)   indeed  tells  US,  We  cannot  han- 
 
 —  Ipfum  jam  incoelo  feden-  jje  fcm   ^ho   ncu>   rlts    -m  Heaven  :  yet.  fays  he, 
 
 tern  manu  comredare  non  pof-  we                 b  &      ,           ^ 
 
 lurnus,  fed, ride  conungere,  „    f         .       r    J     ..      ,          //x      __r 
 
 OjTra8.26.inEvaniJoan.  For>  ^   he    l<*ys   ellcwhere  (b)  ,   We   run  to 
 
 Non  ad   Chriftum  ambulando  Chrift,  not  by  walkings  but  by  believing  ;  nor  do 
 
 currimus,  fed  credendo :   nee  7i,e  approach  him  by  the  Motion  of  cur  Bodies,  but 
 
 rordVa3imusfed  V°1Umate  h  the  Wl11  °f  cuT  Hearts' 
 
 ^Lscfftangi  voluir,  (ic  tan-       Anci  afterwards. This  he  would  be  touched, 
 
 gitur  ab  eis  a  quibus  bene  ran-  and  thus   he   is    touched  by  all  that  rightly  touch 
 
 gitur,  afcendens  ad  patrem,  ma-  himy  ascending  to  the  Father,  remaining  with  the 
 
 nens  cum  pacre ,  xqualis  pacri.  Fatf7er^  equal  to  the  Fath  r. 
 
 (f)  Idem  Trait,  n- in  Joan.  And  in   the  next  Tractate  (c/upon  thofe 
 
 Quid  eft  hoc?  Hinc folvit iliud  words,  What  if  ye  fee  the  Son  of  Man  afcendjkc. 
 
 quod  non  noverant  —  Ilfi  e-  y/hat   if?$   fa    WW8  f      He  lence  refolves   that 
 
 mm  putabant  eum  eroeaiurum  j  ■  7      7        1   1       ^7                   -^       1       •        ■      1 
 
 corpus  fuum,  ille  autem  dixit,  *™f*  thel  ff*  rf  know —-For  tbtj  imagmed 
 
 feafcenfuruminccelum,utique  that  he  would  beftow  his  Body  upon  them  ;  and  he 
 
 integrum.    Cum  videritis  fili-  told  them,  that  he  would  afcend  into    Heaven  en- 
 
 um  hominis  afcendentem  ubi  tire  ana\    wh0lSt     when  you  (hall  fee    the   Son  cf 
 
 S^r^JS£?S;  Man  afcending   where  he  was   before,  then  furely 
 bitis  quia  non  eo  modo  quo  .,/  r        p     ,     .  ,  ,   n    J   ,  .'        ,  '   r  J 
 
 puta:is  erogac  corpus  fuum,cer-  JM  M»  Jee>  that  he. do  s  not  beftow- his  Body  after 
 "  that. 
 
of  the  Ancient  Churchy  relating  to  the  Eucharifl.  1 1  $ 
 
 that  manner  you  think  he  do's:   Surely  you  will  then  &   vel  tunc  inrelligetis,    quia 
 
 at  Itaft  under (land,  that  his  Grace  is  not  confumed  Sraclr\  e^us    non    confumicaf 
 
 7      /  ■       /   c J  u     ^r      u  \  morfibus. 
 
 by  bites  (of  the  Teeth  )  ,   , 
 
 GJsfim  (J)  therefore  faid  well:  To  Mi*ve  Jj&^^&jfti 
 on  the  Son  of  God,  this  is  to  fee  him,  this  is  to  hear  <}ere,  hoc  eft  audire,  hoc  eftr 
 him,  this  is  to  fmell,  this  is  to  tafe  him,  and  this  odorari,  hoc  eft  guftare,  hoc  eft 
 is  to  handle  him.  concrete  eum.  . 
 
 Thefe  Teftimonies,  one  would  think,  are  fufficient  to  tell 
 us  the  Senfe  of  the  Fathers  in  this  Matter  ;  yet,  with  the 
 Reader's  leave,  I  will  add  a  few  Confiderations  more,  to  put 
 it  out  of  all  doubt. 
 
 I  Confideration.  It  appears  there  is  no  nccejfity  to  under fi and 
 eating  and  drinking  Chriffs  Body  in  the  Eucharist,  of  his 
 natural  Body  received  into  ours  ;  becaufe  the  Fathers  fay, 
 We  eat  and  drink,  and  partake  of  ChriJFs  Body  and  Blood 
 in  Baptifm,  which,  by  the  confejfion  of  all,  can  be  done 
 only  fpiritually  there. 
 
 • 
 Thus  Cyril  of  Alexandria  (e)  lays,  The  Gentiles      QeJ  In  Joan.  p.  & 
 vcuJd  not  have   fliaken  off  their  Blindnefs,  and  con- 
 templated the  Divine   and  H  Light,  that  is,  at- 
 tained the  Knowledge  of  the  Holy  and  Confubftan- 
 
 tial  Trinity,  unlefs  by  Holy  Baptifm  they  had  been    — E'  <"*  y*pvt.  {.Uiv^a,  <r  dyft- 
 '  made  Partakers  of  his  Holy  Flefa,  and  wajlied  away    «j™   f*!™'*  P*'  J)fJ  *  *** 
 theblacknefs  of  their  Sin,  and  fiak'd  off  the  De-  «™^0**'<W^- 
 viPs  Tower. 
 
 And  elfewhere  (/)  fpeaking  of  the  Eunuch.  (D  Glapfyr.  in  Exod.  lib.  2Z 
 He  by  his  Queftiov,.  fays  he,  fiiewed,  that  he  was  Mi-ro^t  h<h  r  pow7*  <nes€*i  *• 
 Partaker  of  the  Spiritual  Lamb  :  for  he  was  pre-  #*  £  $kn\  ft^S^ 
 tenth  thought  wort  toy  of  Bapti  m.  ■  ,  / "     „      ^L  . .      .  > 
 
 AenlsM.  UjWye  cat  the  Fleft  of  j|ftj&*ffi3£fe 
 the  Son  of  Man,  and  drink  his  Blood,  ye  fhall  Hi  hcminis ,  &  biberitis  ejus 
 have  no  Life  in  you.  Which  whofoever  can  cm-  fanguinem,  non  habebicis  vitam 
 Cider,  not  only  according  to  the  Mystery  of  Truth  *n,  vobir5,  ^od  ^uif(iuis  noI» 
 (viz.  in  the  Sacraments)  but  according  to  the  fcfe^JJ^^r 
 Truth  of  the  Myficry,  will  Jee  that  this  u  done  tn  vericatem,  confide  rare,  poceric, 
 the  Laver  of  Holy  Regeneration.  in  ipfo  LavacroS.  Regeneration 
 
 And  again  Q>).     ^Neither  need  any  one  in  the-  nis  hoc  fieri  providebic. 
 
 foft  doubt,   that^very  Believer  x  then  made  Par-  J^-***  ^ec™lqnam  eiTc" 
 y  7  J  ,      aliquacenus  ambigendum ,  tm.e.r 
 
j  26  A  full  View  of  the  Doftrincs  and  Practices 
 
 utiumquemque  fidelium  corpo-  taker  ofChri/Fs  Body  and  Blood,  -when  he  is  made 
 
 ns  ftnguinifque  participem  fie-  m  Baptifm  a  Member  of  CbriJFs  Body. 
 
 ^quandoinbaptilmacemem-  Therefore    S#   Baa  (t)  fays    That   the  Lori 
 
 brum  corporis  Chrilti  ctfacicur.  J      \'r    J  J 
 
 Ci)  In  Eft.  2.  *****  awa)  thrift  jrom  thoje  w"°  having  put  him 
 
 „,  r.          \  on  by  Baptifm,  by  finning  aft erwards  trample  upcrt 
 
 ^uft/^^y^  ^   **  Bod>>  and  C°mt  the  Bloodof  the  Covenant' an 
 
 2  Con  fide  ration.  The  Fathers,  with  reference  to  Eating  and 
 Drinking,  diftinguifli  ChrifFs  True  Body  from  his  Sacra- 
 mental one  ;  which  they  could  not  do,  if  ChriJFs  True  and 
 Natural  Body  and  Blood  were  eat  and  drunk  in  a  proper 
 fenfe  in  the  Sacrament. 
 
 (l^j  In  i  Cor.c.  n.u  29.  S.  Chryfofiome  (k)  expounding  thole  words, 
 
 v£l<mep  $  w  7*apa«*  cwnti  &c>  He  that  eateth  and  drinketh  unworthily,  8CC.  lays, 
 T^  im&l**N«  ri-rte  ^K'  As  Cbrifts  Tre  fence,  which  brought  thofe  treat  and 
 X.^^©-  fc^/a  W-  unfpeakable  Bleffings  to  us,  did  condemn  thofe  the 
 esus  jivt)^)  Toiff  •r«S«fcffl^  7Wr*  ^  ^  ^  r^eii/e  if ;  fo  alfo  the  Myfteries 
 yxn,  make  way  for  greater  Vunijhments  to  thofe  that  un- 
 
 worthily partake  of  them. 
 
 (/}  contr.F<auftuml.2o.c.2i.  S.  Jdttftin  (I)  (whofe  words  I  have  given 
 Hujus  facrificii  caro  &  fanguis,  cbaft  lo^0fit.  2.)  makes  the  Flefh  and  Blood 
 &c.  -in  paffionc  ChriUi jer  f  fa rfft  b  w&i/>f  J  ^  the  Trutb  at  his  Paf- 
 ipfam    veritatem     reddebatur,  ■  „*   . 
 
 pod  afcenfum  ^Chrifti  ]>er  Sa-  Hon,  ana  W  fib  Sacrament  only  the  Memory  of  it 
 cramentum  mrniorU  celebratw.      to  be  celebrated. 
 
 (m)  In  Pfal.  21:  &&  (m)  upon  thofe  words,  The  Tcor  fliall  eat 
 
 — Intelligent  in  pane^  &  vino  and  be  fatisfied,  f, iys,  By  this  Bread  and  Wine, 
 vifibiliter  fibi   propofito ahud   ^/^  arg  ^r^    cjr£rej  u   ^         fh      w$  mfam 
 
 SSS^SSST^  Jtri  arher  ,,miftle  f/n  > viz-  ther  B/dy  ani 
 
 rus  cibus  &  potus  funt,  quo  non  Blood  of  our  Lord ,  which  are  really  Meat  and 
 venter  diftenditur,  fed  mens  Brink,  not  fuch  as  fills  the  Belly,  but  which  nou- 
 faginatur.  rijhes  the  Mind.  ' 
 
 00  in  Ejdram  lib.  2.  cap.  8.  £nd  in  another  place  (»)  fpeaking  of  the 
 Immolatio  Pafcha?  gloriarn  in-  Paffover.  The  Immolation  of  this  VaJJb'ver  repre- 
 finuet  refurreftionis,  ciim  om-  fents  the  Glory  of  our  Refurreclion,  when  all  the 
 nesclcfti  carncagni  immacula-  £/^  n3aIl  eat  t0^ther  the  Flelh  of  the  Immaculate 
 ti,  id  eft,  Dei  &  Domini  noltri,    r„7?  r  i-  1  ^  j       j   t     j 
 
 non  amplius  in  Sacramento  Lamh*  2  mean  °f  hm  *>°°  u  our  ^cd  *™  Lo™* 
 credentes,  fed  in  reipfa  ac  ye-  n0  more  m  Sacrament  as  Believers,  but  in  the  th'wg 
 ritare  videntes,  reficiuntur.         it  felf  and  in  Truth,  as  Spectators. 
 
 Neither 
 
of  the  Ancient  Churchy  relating  to  the  Eucharijl.  1 2  7 
 
 •  Neither  is  that  of  Ifidore  of  Sevil  (0)  to  be  paf       00  &  Officiu  Ecrtcf.L  1  c  1  s« 
 fed  over,  who  mentions  this  Prayer  in  the  Li- 
 
 turev  of  his  Time  ;  That  the  Oblation  which  it   "~Uc  oblatio  qux  Domino  of- 
 IffZ  to  Got Jang  fanned  hy  the  Holy  S?irlt    gjrtaag^Jg 
 may  be  conformed  to  the  Body  and  Blood  of  Chrift.    chrifti  conformetur  (not  confir- 
 Which  very  Phrafe  (hews  a  difference  betwixt  metur,  as  the  laft  Colen  Edici- 
 what  we  receive  in  the  Eucharift,  and  the  true   on  abjurdly  has  printed  it,  Ail,  . 
 Body  and  Blood  of  Chrift  :  Elfe  it  would  not   l6l7-> 
 be  Conformity,  but  Identity,  as  Monfieur  Claude  has  well  obferved. 
 
 5  Confideration.  They  fay,  That  the  Fathers  under  the  Old 
 Teftament  did  eat  the  fame  fpiritual  Meat  with  us  ;  and 
 give  this  as  the  Reason  why  it  is  fpritual  Meat,  Becaufe  it 
 is  not  eaten  corporally,  but  by  Faith.  Therefore  both  they 
 and  we  muft  eat  the  fame  Meat  only  f pint  ually, not  corporally. 
 
 S.Auftinhzs  faid  fo  much  in  this  Argument,  that  I  need  go 
 no  further.  And  I  might  infill  upon  many  PafTages  I  have 
 upon  other  occafions  named  before;  as  that  in  his  Treatife 
 upon  S.John's  Gofpl(p),whQYQ  explaining  that  of        ^  .         _, 
 
 the  fame  fpiritual  Dunk  the  Fathers  Jrank,he  has  Videft, fide  maMntcrfff  va- ■ 
 inch  Expreflions  as  thele.  See  the  Signs  are  vari-  riac3.  ibi  petra  Chriftus,  nobis 
 ed,  Faith  remaining  the  fame.  There  the  Rock  was  Chriftus  quod  in  akari  Dei  po- 
 Ghrifi  (in  Sign)  \  to  us,  that  which  is  laid  on  the  nkur-  Ec  ilH  Pro  ""B"0  s?c»- 
 Altar  tsChnfi,  ana*  they  drank  of  the  Water  that  ^^^de'  t 
 flowed  from  the  Rock,  for  a  great  Sacrament  of  the  tra>  nos  qUid  bibamus  norunc 
 fame  Chrift-  ;  what  we  drink,  the  Faithful  know .  fideles.  Sifpeciemvifibilemin- 
 If  you  regard  the  vifible  Species  or  Nature,  it  is  ano-  tendasaliud  eft  ;  fi  mtelligibi- 
 ther  thing  ;  if  the  fpiritual  or  intelligible  Sigmfca*  Icmfignitot-oncmcundcinpo*- 
 
 j  s   j  J   1     7'r  r         /•■•■•       7tT-7      *   j  turn  fpintuaiem  biberunr. 
 
 tion,  they  drank  the  fame  fpiritual  Drink.  Qqj  Idem  in  FfaL  ??.  Idem  in 
 
 In  another  place  (q).     Their  Meat  and  Drink  myflerio  cibus  &  potus  illorunr 
 was  the  fame  with  curs  in  My  fiery  ;  net  in  Sub-  qui  nofter,   fed  fignificatione 
 
 fiance  for  Species)  the  fame,  but  in  Signify  ion.  I^1*  P°"  ^K  ^uia  ^cfn 
 d        r\j     r        /1    -a.      l  r        f    \i  lpfe  Chriftus  llhs  in  petra  figu* 
 
 Becaufe  the  fame  Cbnft  who  was  figured  to  them  m  £CUSj  nobis  in  carne  ^anifcftai. 
 
 the  Rock,  is  manifefied  to  us  in  the  Fleftu  tus  eft. 
 
 To  add  but  one  place  more,which  fully  com- 
 prehends the  whole  fenfe  of  the  Argument  (r):      (rj  De  Vtilit.  PxmkntUf 
 Where  S.  Auftin  explaining  the  fame  words,  of  cap.  u 
 our  Fathers  eating  the  fame  fpiritual  Meaty  Sec. 
 he-difcourfcs,thu5.,. 
 
 lie. 
 
128  A  fittt  View  of  the  Dotfrines  and  VraUices 
 
 Apoflolus  dicir,  Fatres  no-        The  Affile  fays,  That  our  Father  spot  the  Fathers 
 itros,non  patres  inndehum,non  0f  Unhdievers    mt  the  Fathers  of  the  Wicked \  that 
 patres  impiorum  manducantes  Jr  7  ,   ,. '      ,  1_    -    '     .     "'^"i  "•>«* 
 &  morientes,    fed  patres  no-  did  eat  and  die ',  but  our  Fathers,  the  Fathers  of  the 
 flros,  patres  fldelium,  fpirita-  Faithful,  did  eat  fpiritual  Meat,  and  therefore  the 
 Jem  cibuni  manducafie,  8c  ideo  fame. —  For  there  were  fuch  there,  to  -whom  Chrifi 
 eundem.—  Erant  enim  ibi  wa5  mcre  tafieful  in  tJoeir  Heart    than  M  • 
 quibus  plus  Chriftus  in  corde  .*   .     ,,    t7  J   J  TT/]   r                i    n      i  ~,   •„    .      , 
 quam  Manna  in  ore  fapiebat.  their  Mouth—  Whofoever  undafiood  Chrifi  m  the 
 Quicunque  in  Manna  Chriftum  Manna,   did  eat  the  fame  fpiritual  Meat  we  do. — 
 intellexerunt ,   eundem  quem  So  alfo  the  fame  Drink,  For  the  Rock  wasChrift 
 noscibum  fpiritalem  manduca-  Therefore  they  drank  the  fame  Drink  -we  do,  but 
 po3^Se«iScS^  Tpritual  Drink  that  is,  Drink  which  was  received 
 Eundem  ergo  potumquem  nos,  h  Faith,  not  what  was  [wallowed  down  by  the  Bo- 
 ted  fpiritalem,  id  eft,  qui  fide  dy. They  ate  therefore  the  fame  Meat,  the  fame 
 
 <capiebamr,non  qui  corpora  hau-  to  thofe  that  underfiand  and  believe  ;  but  to  them 
 
 ff  Sd  teffi^TcS:  fat/%T  mdfand^  wai  °i  tht  yar>  z 
 
 dentibus  ;  non  intelligentibus  \  that  Water,  &c  #  Here  you  fee,  S.  Aufiin  calls 
 autem,  illud  folum  Manna,  ilia  that  Spiritual  Drink  which  Faith  receives,  not 
 Tola  aqua,  &c  which  the  Body  takes  down.     And  thus  whether 
 
 Chrift  be  come,  or  be  to  come,itys  all  one  fas  he  fays  a  little  after,  Venturus  & 
 venit  diver  fa  verba  funt  fed  idem  Chriftus)  becaufe  Faith  can  apprehend 
 what  (hall  be,  as  well  as  what  is.  But  if  our  Eating  be  Chrift's  natural  Body 
 fwallowed  down  our  Bodies,  then  their  Meat  and  ours  were  not  the  fame. 
 For  Chrift  could  not  be  thus  their  Meat,  becaufe  then  he  had  not  taken 
 Flefti  upon  him  ;  therefore  thofe  old  Fathers  could  not  take  it  down  in 
 the  oral  Senfe. 
 
 4  Confideration.  The  Body  and  Blood  are  to  be  eaten  and  drunk,  and  to  he 
 received,  as  thty  are  reprefented  and  fet  before  us  in  the  Sacrament.  But 
 there  the  Body  of  Chrifi  (according  to  the  Fathers  as  well  as  the  Scriptures) 
 is  fet  before  us  as  broken  and  dead, and  his  Blood  as  poured  out  of  his  Veins, 
 Therefore  it  can  be  eaten  and  drunk  by  us  only  figuratively  and  fpiritually. 
 
 If  the  Reader  look  back  to  Chap.  io.  Fofit.  4.  he  will  find  a  great  many 
 Teltimonies,  efpecially  out  of  S.  Chryfoftome,to  prove  that  the  Fathers  con- 
 sidered Chrift's  Bodyin  the  Sacrament  as  (lain  and  dead,  and  his  Blood 
 poured  out  of  his  Veins,  and  feparated  from  his  Body :  And  how  S.  Chry 
 foftome,  at  the  lame  time  when  he  tells  us  that  Chrift  has  given  us  leave  to 
 
 be  filled  with  his  Holy  Flejh  (j),  he  has  fropofed  and 
 O)  &om.  $  1.  h  Mattk ;        fa  himfeif  before  m  as  naiflu 
 
 iSSSSZ^^t  ,  ™\»  ftaU  n0W  give  a  further  account  of, 
 7vp  mt'ifrYJi  ntotW*.  feeing  the  Fathers  ipeak  nothing  more  plainly 
 
 and  fully  than  this,  S.  Auftin 
 
efthe  Ancient  Church ,  relating  to  the  Eucharijl.  129 
 
 S.  Auftin{t)  not  only  tells  us  in  general/That  CO  *«  Pfil.  100.   Nos  de 
 
 swo-t   /W  from  our  Lord's  Crofs,  became  we  eat  cruce  Domini  pafcimur  •,   quia 
 
 ,  .  „    fJ   ,    J                       n    r       /    \  rr-i      ^1   -n  corpus  lpfius  manducamus. 
 
 his  Body  ;  but  more  exprefly  lays  (v),  That  Chrift  fa  geym>  p>  de  40#  ediu  k 
 
 offered  himfelf  a  Sacrifice  for  as  to  God  the  Father,  Sirmondo.  —  Qui  fe  pro  nobis  in 
 on  the  Table  of  the  Crofs,  giving  to  his  Catholick   menfa  cruris  obculic  facrificium 
 
 Church  a  vital  Banquet,  viz.   by  fatiatmg-  us  with  2couPa.cri»  d°na?S  Ecck{}*(u* 
 
 ,  .  n    ;          »  .     ,   .  J  .    '          .  //.  p/    ]     r%   ^     ii  Catholicae    vitale    convivium, 
 
 his  Body,  and  inebriating  us  with  his  Blood.    But  all  Corporefuo  nos  videlicet  fati- 
 
 this,  by  looking  upon  him  on  the  Table  of  the  ans,&  inebrians  fanguine. 
 Crofs,  facri  freed  and  flain. 
 
 This  made  Gr.  Nyffen  (x)  fay,  That  the  Body  (>J  Orat.  i.  in  Refurr.  Dom. 
 
 of  the  Vittim  (fpeaking  of  Chrift)  is  not  fit  for  ?&  $  H.^'f^  'i^*,*?' 
 
 \-         r  v  J       7  iAi/dv  fiftn^mv  el<&>  iu-ltj- 
 
 eating,ifitbeahve.  ■  ^  «rw- 
 
 And  S.  Cyprian  (y).  Neither  fhould  we  be  able       fy)  Lib.  2.  Ep.  3.  Nee  nos 
 to  drink   the  Blood  of  Chrift,  unlefs  it  were  fir  ft   fanguinem  Chrifti  poflemus  bi- 
 trodden  and  prejjed.     Alluding  to  Grapes  in  a   bere»  «nfi  prius  calcacus  fuiflet 
 Wine-prefs  i  and  that  Chrift's  Blood  muft  be  &  Preffus* 
 out  of  his  Veins  when  we  drink  it,  and  fo  confidered  by  us. 
 
 But  none  of  the  Ancients  has  given  a  fuller  Account  of  this 
 
 than  Hefychius  (z,),  who  fays,  That  Christ  made       (^)  com.  in  Lev.  1. 1 Car- 
 
 his  Flejh  fit  to  be  eaten  after  his  Tafficn,  which  was  nem  ejus,  quae  ad  comedendum 
 not  fit  to  be  eaten  before  his  Pajfion  :  For  if  he  had  inePta  erat  a"te  paflionem— 
 not  been  crucified,  we  could  by  no  means  eat  the  Sa-  ^jm  no^J^cTurifix^; 
 crifice  of  his  Body.  But  now  we  eat  Food,  receiving  facrificium  corporis  ejus  mini- 
 the  Memory  of  his  Vajfion.  me  comederemus.    Comedimus 
 
 And  again  (a),  he  compares  the  Crofs  to  a  autem  nunc  cibumj  fomemes 
 Gridiron,  which 'when  our  Lord's  Flefi,  is  put  upon    e^  ^onam  pa (Tioms 
 
 t  r        1    «    i    r-»*       t.  J      7  v*  •    f    /       00  #>./•  2.  Sarcaginem,Do- 
 
 it,  makes  it  fit  to  be  Food  of  Men :  For  unlejs  it  had   mini  crucem,—  accipi  oporter, 
 
 been  laid  thus  upon  the  Crofs,  we  could  in  no  wife  quae  eciam  fuperimpoiicam  Do- 
 myfiically  have  received  Chriffs  Body.  minicam  carnem  ,  efibilem  ho- 
 
 And  hecaufe  this  Food,  which  is  thus  myfti-  minibus  'eddl-d^  Nifl  enimfu" 
 7/  .-  1  ,     '      ,      r-    t-       i  c  J         perimpofita  fuiflet  cruci,   nos 
 
 caUytobeeaten,   could  not  be  fit  Food  for  us,    corpus  Chrifti  nequaquam  rny- 
 unleisChriit  was  crucified  and  flain;  therefore  ftice  pcrcepiflemus. 
 in  feveral  places  he  fpeaks  of  Chrift  as  flaying 
 himfelf  in  the  Eucharift   (  which  cannot    be    underftood 
 properly)  before  he  was  flain  upon  the  Crofs.     Thus  he 
 fays(£J,  Chrift, by  way  of  anticipation,  (lew  (or  fa-       (b)  lb.  1. 1.  Praeveniens,  fe- 
 crificed)  himfelf  in  the  Supper  of  the  Apo slles, which  ipfum  *n  c2na  Apoftolorum  im- 
 they  know  that  perceive  the  Virtue  of  the  My/leries.   molavit,  quod  fciunt  qui  my- 
 
 \~  *~  r  \     ,*      t     j  r  a  f       J  ,     r        lteriorum  virtutem  percipiunt. 
 
 Again  (c).    Our  Lord  firft  Juppmg  upon  the  figu-       ^  Ibt  L  2.  Prius  figwatam 
 
 rative  Lamb  with  the  Apo files, did  afterwards  offer   ovemcumApoftoIiscaenans  Do- 
 
 his  Sacrifice,  and  a  fecond  time,  as  a  Lamb,  (lew   i™nus  poftea  (bum  obtulit  facri- 
 
 himfdf.     .  S  And   ficium>  &  kcundo  fat  overa 
 
 J  J  fcipfum  occidk. 
 
I  jo  A  full  View  of  the  Do&rines  and  VraUices 
 
 And  now  after  all  thefe  Teftimonies  and  Confiderations, 
 which,  put  together,  demonftratively  conclude  againft  any 
 eating  of  ChriiVs  Body,  or  drinking  his  Blood,  but  what  is 
 for  it  nd  and  figurative  ;  I'll  put  an  end  to  this  Chapter  with 
 two  remarkable  Sayings  of  S.  Aufiin. 
 (<T)ln  Pf  98.       The  firft  is  upon  the  98  Pfalm  (d),  where  he  confutes  thofe 
 who,  when  our  Saviour  fpake  of  eating  his  Fhjb,  and  drinking 
 his  Blood,  were  offended  at  this,  as  an  hard  Saying ;  and  then 
 expounding  that  whichChrift  added,7/6<?  words  I  [peak  are  Spi- 
 rit and  Life,  he  makes  our  Lord  fpeak  thus  to 
 Spiritualicer  intelligice  quod   them  :  Undtrfiand  ffiritually  what  I  have  fpoken. 
 locutus  fum.    Non  hoc  corpus  x.u  are  not  to  eat  this  Body  which  you  fee,  nor  to 
 
 quod  videctt  ""**«"^  drink  that  Blood  which  they  frail  (lied  that  will  cru- 
 &    bibmiri    ilium    languinem  J  J        3  . 
 
 quem  fufuri  func  qui  me  cru-  cine  me.  I  have  commended  a  cert-am  Sacrament  to 
 cifigenr.  Sacramcntuma\[c{\iodyou,whichif(~p'.ritually  understood,  will  give  Life 
 vobis  commendavi,  fpirkuali-  t0  „(U  .   an'j  tf  jt  ye  mcefiary  this  Sacrament  fliould 
 
 f»>^5^^3^KJ  bevifibly  celebrated,  yet  it  mufi  be  mvifibly  (i.e. 
 &  fi  necetfe  eft  lllud  viiibihcer       .  .J    J  »  J  '  J    s  £ 
 
 celebrari.  oporcec  tamen  invi-  lpinrually)  underftood  by  you.  No  Proteitant 
 fibiliter  intelligi.  could  chute  Words  to  exprefs  his  Mind  more 
 
 fully  by,  in  this  Matter. 
 
 His  other  Saying  is  againft  the  Manichees,  who  fanfied  a 
 
 latent  Christ  in  the  Fruits  of  Trees,  and  Ears  of  Corn,  and  pro- 
 
 feffed  to  eat  him  that  was  paffible  with  their 
 
 ("a  C^'^&t20^  Mouths-     S-  Aufiin  thus  fercaftically  derides 
 
 Irac'Su^rtanqu^m'opTi"   ^m  (')  \  *»  expett  with  open  Mouth   who  Jhould 
 
 mx  fepukurae,  faucibus  veftris.  bring  in  Chrifi  into  your  jaws,  as  the  beft  Sevulcoer 
 
 for  him. 
 If  S.  Aufiin  had  been  for  Oral  Manducation  of  Chrift's  Bo- 
 dy in  the  Eucha  rift,  he  could  not  have  had  the  confidence  to 
 have  objected  this,  ~5  a  Reproach  to  the  Manichees,  which 
 might  fo  eafily  have  been  returned  with  fhame  upon  himfelf. 
 1  conclude  therefore,  that  the  Trent  Fathers,  when  they  cal- 
 led' the  Sacramental  and  Oral  Manducation,  real  eating,  to*  di- 
 CfJ  Conc.Trid.Sejf.13.Can  8.  ftinguifh  it  from  the  fpiritual  eating  ;  and  made 
 Si  quis  dixerk  Chriftum  inEa-   that  Canon  (f),  If  any  fli all  fay,  That  Chrifi  cxhi- 
 chariftia  exhibitum,  fpirituali-   faeJ  in  tfa  Euchanfl,  is  only  fpiricually  eaten,  and 
 ter  tantum  manducan,   &  non       +    jr   r  *  11        j    aji„    7  *  i-      l     a 
 
 etiam  facramemaliter  at  reali-   nf  alf°  f^amentajly  and  really,  Ut  himbe  Ava- 
 ter  anathema  fie.  thema :  that  herein  they  were  10  rar  irom  dj- 
 
 figning  to  teftirie  their  Ccnftnt  with  the  Fathers 
 ('who,  as  you  have  heard,  generally  lay  the  contrary,)  that 
 they  feem  rather  to  have  had  a  Confpiracy  againft  them. 
 
 CHAR 
 
of  the  Ancient  Churchy  relating  to  the  Eucharifl. 
 
 CHAP.    XIII. 
 
 The  Thirteenth  Difference. 
 
 The  Fathers  ajfert  ,  That  the  Faithful  only  eat  Chrifis  Body,  and 
 drink  his  Blood  in  the  Eucharisl,  not  the  wicked.  Whereas  they 
 of  the  prefent  Roman  Church  extend  it  to  both. 
 
 THIS  Affertion  ,  being  a  neceifory  confequence  of  the 
 foregoing  one ,  will  make  my  work  the  fhorter  for  its 
 proof. 
 
 What  the  Church  of  Rome  holds  in  this  matter,  cannot 
 bequeftioned.  The  Trent  Catechifm  fpeaking  of  fuch  a  Per- 
 ibn  that  makes  no  diftin&ion  betwixt  the  Sacrament  and 
 
 other  common  food,  expreffes  it  thus  (V). 
 
 Who  impurely  taking  the  Body  of  the  Lord,  which 
 
 lies  hid  in  the  Eucharifi there  it  is  hid,  they 
 
 mean  ,    under  the  fpecies ,  and  the  wicked 
 take  it. 
 
 *3i 
 
 Therefore  Bom.  Soto  (who  was  one  of  the 
 Council  of  Trent)  fays  (h)  ;  We  mufi  undoubtedly 
 hold,  that  the  Body  of  Chrijl  defcends  into  the  fio- 
 mach,  tho  a  wicked  man  takes  it. 
 
 So  Aquinas  (i).  Seeing  the  Body  of  Chrifi  al- 
 ways remains  in  the  Sacrament ,  till  the  Sacramen- 
 
 (g)  Catechif.  adParoch.  Part* 
 
 2.  n.  27.  Qui  impure  fu- 
 
 mens  corpus  Domini ,  quod  in 
 Euchariftia  occuke  latec  — 
 
 (b)  In  4.^/?.  1 2.  qu.  i.art.^. 
 —  Eft  indubie  tenendum  quod 
 corpus  (fc.  Chrifti)  defcendic 
 in  Stomachum,  etiamfi  ab  ini- 
 quo  fumatur. 
 
 (z)  Part.  3.  qudtft.Bo.  art.  5. 
 concluf.  Cum  corpus  Chrifti  in 
 Sacramento  Temper  permaneat, 
 
 /donee    fpecies    Sacramentales 
 Species  are  corrupted \it  follows,  that  even  wicked   corrumpantur  ,  etiam  injuftos 
 men  do  eat  the  Body  ofChrisl.  hominesChrifti  corpus  mandu- 
 
 Alenfis  (k)  taking  notice  of  the  opinion  of  care  confequitur. 
 fome  that  thought  that  as  foon  as  the  Body  of  2<  g£  *«£  *  «?•  »•  mad. 
 Chrift  was  touched  by  a  Sinners  lips ,  it  with-  muj  fcntire  erroneutn 
 
 drew  it  felf,  fays ,  This  is  en  err  our  ,  and  mani-  eft  &  manifefte  contra  fan&os: 
 fifth  aga'wfl  the  Saints  ; ,  and  therefore  it  is  held  &  i<*eo  communiter  tenetur 
 commonly,  that  in  this  there  is  no  difference  betwixt  ' 
 thejufi  and  unjufi,  for  both  of  them  receive  the  very 
 Body  of  Chrifi  m  the  Sacrament. 
 
 And  a  little  after.  It  mufi  be  granted,  that  the 
 wicked  receive  the  thing  which  the  Sacrament 
 is  a  fign  of,  which  is  Chrifis  true  Body,  born  of  the 
 Virgin ,  &c. 
 
 s  % 
 
 inter  juftum  &  injuftum,  quia 
 titerq;  ipfum  verum  corpus 
 Chrifti  fumit  in  Sacramento,^. 
 
 Unde    concedendum, 
 
 quod  mali  fumunt  rem  Sacra- 
 menu,  quod  eft  corpus  Chrifti 
 verum,  quod  natum  eft  de  Yir- 
 gine,  fee. 
 
 This 
 
i%2 
 
 AfitU  View  of  the  DoUrines  and  Pra&kei 
 
 This  ought  not  to  feem  a  ftrange  Doctrine  to  be  held  by 
 thofe,  who  fey  that  brute  Creatures  may  devour  Chrifts  Bo- 
 dy.   Which  is  the  current  opinion. 
 
 (T)  Loc.  chat.  adTertium.Vi-        So  Aquinas  (1).  We  muft  fay, that  ah  bo'  a  Moufe 
 cendum,  quod  etiamfi  mus  vel    or  a  Dog  fhould  eat  a  confecated  Hoft  ,  yet  the  fub- 
 canis     hoftiam     confecratam  fiance  of  Chrifts   Body  do's  not  ceafe  to  be  under  the 
 manducec,  fubftancia  corporis    rpecks    r0  /_  M  t/3e  fpeaes  remain. 
 Chrifti  nondefinic  eflefubfpe-   ,£     .,    >   ,   \  .  rs  A        i  _^  „  _i  •        w* 
 
 ciebus.quamdm  fpecies  iliac  ma-  Al™fli  0»>  ls  „as  P?^  and  more  plain.  #" 
 nent.  *  Dog  or  #  Hog  Jhould  Jwaliow  a  whole   confecra- 
 
 (#0  Ibid,  fee.  i.  loco  chat.  Si  /W  fib/?  ,  J  /ee  #o/-  why  nor  how  the  Body  of  our 
 canis  vel  porcus  deglutirec  ho-  Lor^  WQU\^  not  together  with  the  Species,  be  con- 
 ^iZ^l^S  -e^ntothe  Belly  of  that  DoS  or  Ho^ 
 Corpus  Domini  non  fimul  cum  .  It  is  alio  remarkable  ,  that  among  three  Ar- 
 fpecie  trajiceretur  in  vencrem  tides  which  P.  Gregory  XL  an.  I  57  r.  prohibi- 
 ts vel  porci.  ted  to  be  taught  (n)  under  pain  ofExcommu- 
 
 MSeePref.to  the/eterm.  nicatiori  (which  was  alfo  repeated  by  P.  Cle- 
 cf  Jo.  Panf.  p.  32.    Si  hoftia  iUhl  c   .  K.       Tr     r>     r 
 
 Gonfccrata  a  mure  corrodacur,  ™f  VI.)  one  of  them  was  this,  if  a  Confecra- 
 feu  a  bruto  fumicur,  quod  re-  tea  Hop  Jhould  be  gnawed  by  a  Moufe,  or  taken  by 
 manentibus  fpeciebus ,  fub  iis  a  Brute,  that  then  the  fpecies  remaining,  the  Body 
 definite  efle  Corpus  Chrifti,  &  0f  Chrift  ceafes  to  be  under  them,  and  the  fub  fiance 
 Kdu  fubftancia  Pams.  ^  Jf  ^  JBrJretmjm 
 
 This  he  would  not  let  pafs  for  good  Divinity. 
 
 Nor  canit  at  this  Day,when  this  is  one  of  the  Cautions  to  be 
 
 obferved  in  the  Celebrating  of  the  Mafs. 
 
 r  -\  n  r*  c  a.  .  vr    r  (°)  That  if  a  Fly  ,   or  any  fuch  animal  fall  into 
 
 n.  f^twA^n.  '£  *  ChaUce  after  ConfecraUon,  tf  the  Tries!  naufeats 
 
 port  confecrationem  ceciderit  tf>  ™en  he  muft  take  it  out  and  waft  it  with  Wine, 
 
 mufca,  auc  aliquid  ejufmodi,  &  and  burn  it  when  Mafs  is  ended,  and  the  afhes  and 
 
 fiat  naufea  Sacerdoti ,  extra-  the  waft  be  thrown  into  the  H.  Repofitory.  But  if  he 
 
 ftioac  lotiohujufmodi  in  Sacra-  let  htm  take  lt  down  ™ith  the  Mood. 
 
 rium  projiciatur.    Si  autem  non  fuerit  naufea,  nee  ullum  periculum  timeat ,  fumat  cum 
 
 fanguine. 
 
 What  is  all  this  for,  but  to  tell  us,  that  they  look  upon  it 
 ftill  to  be  Chrifts  Blood,  and  that  its  better  it  fhould  be  in  the 
 Belly  of  a  Prieft  than  of  a  Brute  ? 
 
 So  alfo  they  give  us  another  Cafe,  (p)  If  a 
 Trie  ft  jhould  vomit  up  the  Eucharifi,  and  the  fpecies 
 appear  entire ,  they  muft  be  taken  down  reverently, 
 unlefs  naufeated  ;    but  in  that  cafe  the  Confecrated 
 
 Species 
 
 0)  Ibid.  n.  14.  Si  Sacerdos 
 evomat  Euchariftiam,  fi  fpecies 
 integra?  appareanc,  reverenter 
 furnantur,nifi  naufea  fiat ;  tunc 
 
of  the  Ancient  Churchy  relating  to  the  Eucharift.  T%  % 
 
 Species  mttfi  be  cautioufly  feparatcd,  and  pit  in  fame  enim  fpecies  confecrata?  cautc 
 
 H.  Place  ,  till  they  are  corrupted,  &c.  feparentur,  &  in  aliquo  loco  fa- 
 
 r  £  cro  reponantur,  donee  corrum- 
 
 pantur,  &c. 
 
 But  I  beg  the  Readers  Pardon  for  preferring  him  with 
 fiich  naufeous  ftufF;  God  grant  that  they  who  thus  unwor- 
 thily reprefent  their  Saviour,  may  have  grace  to  repent,  that 
 the  thoughts  of  their  hearts  may  be  forgiven  them. 
 
 As  for  the  Fathers,  if  by  their  plain  words  we  can  under- 
 ftand  their  fenfe,  they  affert,  that  only  the  Faithful,  and  not 
 the  wicked,  eat  the  Body  of  Chrift,  and  drink  his  Blood  in 
 a  proper  fenje 
 
 S.  Jerome  (q)  calls  the  Flefh  of  Chrift  the      Qq)  in  ofeam  c  s c#- 
 
 food  of  Believers.  J"*rca™  dh™  credemnm  eft. 
 
 And  Ifidore  ofSevil  M  that  it  is  the  meat  of  e^^^i|USS 
 the  Saints.    And  he  adds  (which  makes  it  their    fi  qujs manducaverit,  non mo- 
 food,  and  of  none  elfe)  -which  if  any  one  eat,  he    rietur  in  sternum. 
 (hall not  die  eternally.     They  therefore  often  call      .(0  In  ?/*!>  "8-  Sem.  18. 
 
 it  the  Bread  of  Life,-  and  Life  it  [elf.  Hlceft  Panis  v.it2J  :  <3ui  mandu. 
 
 c      .    j     rJ/.Jrlr-     ■     7    r>       j I    r  T  -r       i      cat  vitam  mormon  poteftj  quo- 
 .    S.  Ambroje  (s).   This  is  the  Bread  of  Life  :   /^modoenim  morietur,  cuicibus 
 that  eateth  Life  cannot  die  ',  for  how  Jhould  he  die    yita  eft  ? 
 whofe  Food  is  Life  ?  (0  Serm*  &*  verb*  EvangeL 
 
 S.  Auflin  fays  the  fame  (t\  When  Chri/l  is  ea-   Ta l-Sedam  ™lCor'lo-.<^™do 
 
 T  r    •       i  TTTi      7     ■  j       r   n  Chriltus  manducatur}vita  man* 
 
 ten,  Life  is  eaten  -  When  he  is  eaten  herefrejhes       ducatur  _        do  raanducatur 
 
 Again  in  another  place  (u)  diiiinguiihing  the   reflcit, 
 
 Portion  of  Saints  and  Sinners ,   he  makes  the       («)  Sem.  44.  de  Diverfis. 
 
 true  Sons  of  the  Church  to  partake  both  of  the  Dew    FiliiEcclefizhabent  a  rore  cceli 
 
 of  Heaven,  and  the  fatnefs  of  the  Earth.  This  fat-  fcfcnU,?frS  *''„„, 
 
 J  r     c  x     x^      l  u  1   •  1-       n     -m    r,  a  rertihtate  terra?  on> 
 
 nels  of  the  Earth  he  explains  to  be  allvifible  Sa-  nia  vifibilia  Sacramenta.  vifibi- 
 
 craments,  for  they  pertain  to  the  Earth.     All  tbefe,  le  enim  Sacramentum  ad  ter- 
 
 he  fays,  the  good  and  bad  in  the  Church  have  to-  ra«?  pertinet.  Ha?c  omnia con> 
 
 common.    For  the, bad  have  and  partake  of  the  Sa-    mun*  haJfnt  jn-  Efc^  bonQl 
 
 -j       7   *  .7     -n  ■  7/7   77^  &mah.   Nam&ipfi  habent,  & 
 
 craments,    and  what  the  Faithful  know  made  of  participant  Sacramentis,&  quod 
 
 Bread-Corn,  and ^  Wine.  norunt  fideles  a  tririco  &  vino. 
 
 If  then  the  vifible  Sacrament,  and  that  which  has  its  ori- 
 ginal from  Earth,  be  all  that  evil  men  partak'e  of,  to  be  Hire 
 they  have  nothing  to  do  with  Chrift.,  the  Heavenly  Bread, 
 or  his  Body,  which  (to' ufe  his  Phrafe)  do's  not  pertain  to 
 Earth  at  all,  but  is  a  Divine  Food. 
 
 Which  none  has  more  admirably  and  fully  fpoke  to  than 
 
 Origen 
 
tfjyTS  ietixGI 
 
 q,ljj  ^  tynnv  ^  trim*  71&&  t«* 
 
 (zj  In  c.  66.  Efati.  Dum 
 non  funt  fanfti  corpore  &  fpi- 
 ritu,  nee  comedunt  carnem  je- 
 fu,  neq-,  bibunt  fanguinem  e- 
 jus,  .de  quo  ipfe  loquitur ;  Qui 
 cvmedit  carnem  meam  &  bib'it 
 fanguinem  meum,  habit  vitam  a- 
 ternam. 
 
 (4)  Contra  Donatift.  pofl  col- 
 lar, c.  6.  De  ipfopane  &  deip- 
 fa  Dominica  manu,  &  Judas  par- 
 tem &  Petrw  accepit. 
 
 (b)  TraU,  59.  in  Joan.  E- 
 vangt  I  Hi  manducabanc  Panem 
 Vominum,  ille  PanemDomim  con- 
 tra Dominum  ,  illi  vicam,  ilk 
 poenam. 
 
 134  A  foil  View  of  the  DoBrines  and  Pra&ices 
 
 (^x)  In  Mattb.c.  i$.v.i$.  Origen  (x).  Who  having  faid  a  great  deal 
 P.2&&.  Huet.  Km  t*ji*  aDout  Chrifts  Typical  and  Symbolical  Body  (which 
 S^=^r|^  S.  Aufiin  called  Ure  thci#/,  W«;  he 
 ewVS  Kiy>i\o  <&  h!oy*  atykfovt  goes  on  thus.  Many  things  alfo  might  be  faid 
 <7ap5  ^9  dknM  fyaat,  n*  m*  concerning  that  word  which  was  made  Flejlj  ,  and 
 0  <p*^av  otM»*  Innf)  A*t  t  /£<>  f  r#e  FW,  2**fed&  whomever  eats  flail  fttrely  live 
 «£,*  «£w  W^«^a«   yror  ^^^J  Men  hi™  capable  <feati»jr  it. 
 
 %v  <p<ww  tdvovla.  \Sneiv  <r  y*r  *or  V  **  were  tojjible,  that  a  wicked  man,  contmu- 
 vofjfyov  <m.^S"i  **o}0vopla)$ap-  ingfuch,  jhould  eat  him  that  was  made  Flejh,  feeing 
 7vv  (\oov\a, ,  k*  av  iyiy&w\°  he  is  the  Word,  and  the  living  Bread,  it  would  not 
 f?  ™<j9*>yiv**flw'#'rt'    have  been  written  ,    That  whofoever  eats  this 
 
 {>mj  «<  r  MM.  Bread  ^jj  Hve  for  even 
 
 />;  flta"/.  14.  This  is  that  which  Macarim  (y)  difcourfes  of 
 
 fb  largely  and  pioufly.     Telling  us,  that  as  a 
 great  rich  Man,  having  both  Servants  and  Sons, 
 
 "K>M>j&<pfo^Sl&>(ri   gives  one  fort  of  meat  to  the  Servants  ,  and  another 
 
 to  the  Sons  that  he  begot ,  who  being  Heirs  to  their 
 Father,  do  eat  with  him. — — -  So,  lays  he,  Chrifi 
 the  true  Lord,  himjelf  created  all,  and  nourifloes  the 
 evil  and  unthankful  \  but  the  Children  begotten  by 
 him,  who  are  partakers  of  his  grace,  and  in  whom 
 the  Lord  is  formed  ;  he  feeds  them  with  a  peculiar 
 refeclion,  and  Food,  and  Meat  and  Drink,  above 
 and  befdes  other  men  ,  and  gives  himfelf  to  them 
 that  have  Converfation  with  their  Father  ,  as  the 
 Lord  fays  ,  He  that  eateth  my  Flejh,  and  drinketh 
 my  Blood,  abides  in  me,  and  1  in  him  ,  and  Jhall 
 not  fee  death. 
 
 With  whom  S.  Jerome  (z,)  agrees,  fpeaking 
 of  voluptuous  men  ;  Not  being  holy  in  Body  and 
 Spirit,  they  neither  eat  the  Flejh  ofjefus,  nor  dtink 
 his  Blood  ;  concerning  which  he  fays  ;  He  that  eat- 
 eth my  Flefh  ,  and  drinketh  my  Blood  ,  hath 
 Eternal  Life. 
 
 S.  Aufiin  alio  (a)  lays.  Of  that  Bread,  and 
 from  our  Lords  own  Hand ,  both  Judas  and  Peter 
 took  a  part. 
 
 But  then  he  (b)  makes  the  diftin&ion  him- 
 felf, that  Judas  received  only  the  Bread  of  the 
 Lord)  when  the  other  Difciples  receiv'd  the 
 
 Bread 
 
of  the  Ancient  Church,  relating  to  the  Eucharift.  1 5  5: 
 
 'Bread  that  was  the  Lord.  Which  is  dire&ly  contrary  to  Tran- 
 fiibftantiation  ;  for  according  to  that,  even  fuch  a  one  as 
 Judas,  mult  eat  the  Lord,  and  no  Bread  ,  when  this  Father 
 fays,  that  he  ate  the  Bread  and  no  Lord. 
 
 Neither  is  S.  Auftin  lingular  in  this  Phrale  of  the  Bread  of 
 the  Lord,  to  fignifie  the  real  fubftancs  of  that  Element  that  is 
 eaten  in  the  Sacrament,  and  not  the  proper  Body  of  Chrift. 
 
 For  fo  S.  Jerome  ufes  it  (c).  When  he  fpeaks  *c)  Jn  -^  ,/_  Conflu, 
 of  Corn,  of  which  the  Bread  of  the  Lord  is  ent  ad  bona  Domini  fuper  fru- 
 made.  memo,  dc  quoconficitur  Paim 
 
 Domini, 
 
 It  is.  alio  very  obfervable,  that  as  the  Council  of  Trent  (z% 
 we  heard  before)  makes  eating  Chrift  Sacrament  ally  and  re- 
 ally  to  be  the  fame,  and  fpiritual  eating  to  be  of  another  fort, 
 not  real,  but  one  would  think  ,  rather  imaginary.  On  the 
 quite  contrary,  the  Fathers  diitihguifh  the  facramental  eating 
 from,  the  real,  and  make  the  fpritual  and  real  eating  to  be 
 the  fame ;  and  they  will  grant  that  a  bad  Man  may  eat 
 Chrift  Sacramentally  (that  is,  in  fign)  but  not  really  \  for  fa 
 none  but  the  faithful  can  do  it. 
 
 For  thus  S.  Auftin  (d).  Then  will  this  be,  that       fdj  Serm.  2.  deverb.  dpofc- 
 is,  the  Body  and  Blood  of  Chrift  will  be  Life  to  every    Tunc  autem  hoc  erit'  id  c^ 
 
 one,  if that  which  is  vtfibly  taken  in  the  Sacrament,  SMSSB  TfVtn^ 
 
 ,     \      j    ^      1  ■    net  ■         v  ir-  fanguis  Chriiu,  11,  quod  in  Sa- 
 
 bem  the  Truth  it  felj  JpintuaUy  eaten ,  and  jpmtw  cramenco  vifibiliter  fumitur,  in 
 
 ally  drank.  ipfa  veritate  fyiritualiter  man- 
 
 Which  in  another  place  (e )  he  exprefles  by  ducetur  ,    fpiritualicer  biba- 
 
 the  vifible  Sacrament ,   and  the  virtue  of  the  Sa-    cur;  ,  _.  n    A  .    -       _..* ' 
 *  »  J  (e)  Tratt.  16.  in  Joan.  O^ucd 
 
 crament.  pertinecadvirtuteraSacramen- 
 
 Again  molt  exprefly  (f).    Chrift  faying,   He  ti,  non  quod  perrinec  ad  vifi- 
 
 that  eateth  my  Flelh  and  drinketh  my  Blood,  bile  Sacramentum. 
 
 dweileth  in  me,  and  I  in  him  ,  (Ijows  what  it  is,  :  £&  ^civit.pei 1 21.C.25. 
 
 nor  facramentaily     bf  really  and  in  truth,  to  E^'fjgfty* 
 
 tat  Chrijts  Body,  and  drink  his  Blood.      .         f  meum  jn  me  manet  &  ego  ineo, 
 
 And  therefore  in  the  fame  Chapter^  fpeak-  oftendic  quid  fit ,  non  Sacra- 
 
 ing  of  wicked  men,  he  fays.      Neither  can  they  men*°  tenus,  kd  revera  Corpus 
 
 befaidto  eat  the  Body  of  Chnft,  fmce  they  are  not  Giinft!  ™nduc2re  &  fa^- 
 
 J,                   ,  s.   .nJ  J       .  **'             J  nem  ejus  bihere. 
 
 to  be  accounted  Chrift s  Mtmbers.  rg)  md.  Neqjenim  irti  cfi- 
 
 S.  Auftin  again  diftinguifhes  the  Sacramentum  cendi  func  manducare  Corpus 
 
 *ei  (the  Sacrament  of  the  thing)  from  the  res  Chrifti,  quoniam  nee  in  mem- 
 
 SacramentijhQ  thing  of  which  it  is  a  Sacrament.  bns  computandi  Tunc  chnftu 
 
l%6  A  full  View  of  the  DoBrines  and  Pra&kef 
 
 ChJ  Tratt.  26.  in  Joan.  Hu-  (h)    The  Sacrament  of  thts  thing is  prepared 
 
 ;us  ret  Saeramntum  --  in  Do-  on  tfa  LorJs  Ja^e      anj  rece^JeJ  from  ^     £    j 
 
 mimca  Mcnfa  prxparatur  &  de  „->,-/      .     ,        .     T  f  j  *     *;  /  n     „. 
 
 Dominica  Menfa  fumitur,  qui-  ™>  t0    ome  t0  ffiranf  \°  cthers  t0  ^ftruclion. 
 
 bufdamadvitanr,quibufdamad  But  the  thing  it  J  elf  of  which  it  is  a  Sacrament,  is 
 
 exkium.ilej  vero  ipfa  cujus  &Sa-  for  Life  to  every  one  that  partakes  of  it,  and  to  none 
 
 cramentum  eft,omni  homini  ad  for  de/lruction 
 
 vitam  ,  rmlli  ad  exitium  qui-        p      as  &  Chr^tm  (A  phrafes  ;      R    h 
 cunq;  ejusparticeps  fuenc.  7  .  „       VJ  '   .„  ,v  '  ,Y        ,  .     '*     '*""  T* 
 
 (i)  Catena  in  Job.  6.  49.  ceieves  tbps  Bread,  will  be  above  dying  ? 
 
 I  will  conclude  this  Chapter  with  two  remarkable  places  of 
 St.  Auftm. 
 
 The  firft  is  cited  by  Frofper  (k)  who  has  ea- 
 CU  *&  ■£?*»'.  ex  ^«jr.   thered    S#  AufHrfs  Sentences.     He  receives  the 
 
 tispoculumbibit,quiin  Chrifto  *w*«  *»  thrift ,  and  in  whom  Chrift  inhabits.  For 
 manet  &  cujus  Chriftus  habita-  he  that  difagrees  with  Chrift  ,  neither  eats  his  Flefh 
 tor  eft.   Nam  qui  difcordat  a    nor  drinks  his  Blood ;     altho  he  takes  indifferently 
 
 tt£$&2V&  yv  ** lhe  *&*" offogreat  a  th% t0  * 
 
 etiamfi  tantaerei  Sacramentum  Condemnation  of  his  preemption. 
 ad  judicium  fuse prafumptionis       The  other  place  is,  upon  the  fixth  Chapter 
 
 quotidieindifferenteraccipiat.  Gf  S.  John  (I).      Chrift,  fays  he,  expounded  the 
 CO  Kfh%;  tn7oan.inm-  ne^  0jr  ]m  ajflgnment  and  gift,  how  he  *ave  his 
 
 no*  Expofuic  (Chnjliuj  modum  „,  n        J       r  JJ.  6     „     ,    ^ s  J  ' .  r^         J™ 
 
 attributions  hujus  &  doni  fui,  f¥> t0  eat>  fa)mgi  He  that  eateth  my  Flefh  and 
 
 quomodo  daret  carnem  fuam  drinketh  my  Blood ,  dwelleth  in  me  and  I  in 
 
 manducare,  dicens,    Qjti  man-  him.     The  fign  that  he  eateth  and  drinketh  is  this 
 
 ducat  carnem  meam,fybibit  fan-  if  he  abides  in  Chrift  and  Chrift  in  him,  if  he  dwells 
 
 guinemmeum,  in  me manet  <& ego  ■    j-  j  ■    ■  7    1+  j  7    7  -r  r      »  J  ,. 
 
 in  illo.    Signum  quia  manducac  '»  him  and  f  ™hafoted  by  him,  if  he  cleaves  to  him 
 
 &  bibit,  hoc  eft,  ft  manet  &  fi  as  not  to  beforfaken  by  him. 
 manetur,  fi  habitat  &  inhabi-       And  he  concludes  with  thisExhortation  (m). 
 
 tatur,  fi  haeret  ut  non  defera-  jjt  aft  t^at  has  been  faid  ,  Beloved,  prevail  thus 
 
 tUC»0  Ibid,  propefinem.    Hoc  '&*&*>  %i*  ™  "V  ™*  «*  ^brifis  Flefi  and 
 
 ergo  totumadhoc  nobis  valeat  Blood  m  Sacrament  (or  iign)  only  ,  but  may  eat 
 
 dileAiflimi,  ut  carnem  Chrifti  and  drink  as  far  .as  to  the  participation  of  the  Spi- 
 
 &  fanguinem  Chrifti  non  eda-  rfy  tbatr  we  may  remain  as  Members  in  our  Lords 
 
 Tod  Tnwkimaf  TktS\    B°d^  that  We  may  be  enlivened  h  his  fPrh>  &c- 
 ad  Spiritus  participationem  manducemus  &  bibamus,  ut  in  Domini  corpore  tanquam  mem- 
 bra maneamu^  wt  ejus  fpiritu  vegetemur,  ^rc 
 
 CHAP. 
 
of  the  Ancient  Church,  relating  to  the  Encharifi.  137 
 
 CHAP.    XIV. 
 
 The  Fourteenth  Difference. 
 
 Several  Vfages  and  Practices  of  the  Fathers  relating  to  the  Eu- 
 charift,  declare,  That  they  did  not  believe  Tranfubftantiation, 
 or  the  Prefence  of  ChrifPs  Natural  Body  there  ;  whofe  con- 
 trary practices  or  forbearance  of  them,  in  the  Roman  Churchy 
 are  the  Confequences  of  that  belief.  As  alfo  fume  things  the 
 prefent  Roman  Church  praUifes,  becaufe  they  believe  Tranfub- 
 fiantiation,  and  the  Corporal  Prefence,  and  dare  not  neglett  to 
 praftife,  fo  believing  ;  which  yet  the  Ancient  Church  did  for- 
 bear the  prattice  of,  not  knowing  any  obligation  thereto  ;  which 
 plainly  argues  their  different  Sentiments  about  the  Eucharift  in 
 thofe  Points. 
 
 IT  is  poflible  this  Argument  may  have  as  good  an  effect  to 
 open  Mens  Eyes,  as  any  I  have  urged  before,  tho%  I  think, 
 I  have  urged  very  cogent  ones.  For  tho*  fome  Men  have  a 
 Faculty  eternally  to  wrangle  about  the  Words  and  Sayings  of 
 others,  and  to  fhift  off  an  Argument  of  that  kind,  yet  they 
 cannot  fo  eafily  get  rid  of  an  Objection  from  Matter  of  Fact, 
 and  a  plain  Practice.  I  fhall  therefore  try,  by  feveral  Inftan- 
 ces  of  Ufages  and  Forbearances,  in  the  cafes  above-named, 
 whether  we  may  not  fee  as  clearly  as  if  we  had  a  Window 
 into  their  Breafts,  that  the  Ancient  Church,  and  the  prefent 
 Church  of  Rome,  were  of  different  Minds  and  Opinions  in 
 this  Matter. 
 1.  Inftance. 
 
 It  was  a  part  of  the  Difcipline  of  the  Ancient  Churchy  to  ex- 
 clude the  uninitiated,  (Catechumens)  the  Energumeni,  (  acted 
 by  evil  Spirits)  and  Penitents,  from  being  prefent  at  the  Myfteries^ 
 and  to  enjoin  all  that  were  prefent  to  communicate. 
 
 It  is  fo  known  a  Cafe,  that  the  Deacons  in  the  Churches 
 cried  aloud  to  bid  fuch  depart,  as  I  before  named,  when 
 they  went  to  the  Prayers  of  the  Mafs,  (which  was  fo  called 
 from  this  difmiffion  of  Catechumens,  Penitents,  &c.)  that  I 
 
 T  ihall 
 
j  ^g  A  full  View  of  the  Doffrines  and  Practices 
 
 fhall  not  flay  to  prove  it.  (  See  the  Conftittitions  attributed 
 to  Clemens,  1.8.  cap.  6,7,9,  T  2-  and  S.Chryfofom,  Horn.  3. 
 in  Ep.  adEphef.) 
 
 the  fame  Laws  of  the  Church,  thofe  that  remained, 
 
 after  the  exclufion  of  the  reft,  were  all  to  communicate  •, 
 
 horn  the  Author  of  the  Ecclefiaftical  Hierarchy, 
 
 (n~)  flUrartb.  Ecclef.  c.  5.     under  the   naine  of  Diony fins  the  Are  of. trite  (n) 
 
 Merun   0  cl  <f  ft?  fele*  *-     ca|is    perfotts  worthy  to  behold  the  Divine  Myfleries, 
 
 ™\i«  $  mv*m  *Zw         andt0  commmjcntet 
 
 ForthU  (becaufe  it  i,  not  fo  univerfally  acknowledged  as 
 the  former  )  I  (hall  refer  the  Reader  to  the  Second  Canon 
 of  the  Council  of  Antioch  (0),  which  fays,  That 
 they  which  enter  into  the  Church  of  God,  and  hear 
 the  Holy  Scriptures,  and  do  not  communicate  in 
 Tracers  with  the  People,  or  turn  away  from  receiv- 
 ing the  Eucharift  through  any  diforderlmefs,  are  to 
 becaft  out  of  the  Church,  till  they  confefs  their  Sin 
 and  repent,  &c 
 
 Which  is  the  fame  in  fenfe  with  that  Canon  (p) 
 
 which  is  very  ancient,  ( tho'  not  Apoftolkal,  as 
 
 it  pretends )  That  all  the  Faithful  that  enter,  and 
 
 vyiflviun  vow/*  %r*      h      th   Scriptures,  and  do  not  continue  at  Prayer, 
 
 and  aljo  at  the  Holy  Communion,  are  to  be  Jeparar 
 ted,  as  thofe  that  bring  di [order  into  the  Church. 
 
 S.  Chryfoftom  difcharges  a  great  deal  of  his 
 Zeal  as  well  as  Eloquence,  againit  thofe  Perfons 
 that  were  prefent  at  the  Eucharilr,  and  did  not 
 communicate  (q).  In  vain,  he  tells  them,  do's  the 
 Prieft  ftand  at  the  Altar  when  none  participates  -,  in 
 
 vain  is  the  daily  Sacrifice. He  minds  them, 
 
 that  the  Cryer  had  fajd  indeed,  That  thofe  th/it 
 
 were  in  penitence  (or  penance)  jloculd  depart 
 
 but  thou,  fays  he,  art  1  not  of  that  number,  but  of 
 thofe  that  may  participate  (1.  e.  not  being  hindred 
 by  any  Chnrch-Cenftres  as  Penitents  were)  and 
 rcgardsft  it  not.  He  fays,  That  the  King  at 
 the  Marriage-Supper,  did  not  ask,  Why  didj}  thou 
 ft  down?  I;.  idft   thou    enter?    And  adds, 
 
 f;£S     That  gfafrwr  (being  prefent )  dots  not  recehe 
 the    Myjteries ,  ft  anas  there  too  boldly  ana  impu- 
 
 dently. 
 
 (0)  Cm.  2.  Co>:cU.  Antioch. 
 
 Q>)  Canon.  Apoflol.  9.  n*J^ 
 Teas  t*4  driovr&s  tik^s   fy  r 
 
 QH£  cCTTihZ-i 
 
 7©V     <h 
 
 •'j  *  <PO',"r' 
 
 & 
 
of  the  Ancient  Churchy  relating  to  the  Eucharifi. 
 
 Jenffy.     The  reft  is  well  worthy  the -reading  in  that  Ho 
 mily. 
 
 Gregory  the  Gnat  alio  tells  us,  (r)  it  was  the 
 cuftom  in  his  Time,  for  a  Deacon  to  cry  aloud, 
 If  any  do  not  Communicate,  let  him  depart.  There 
 mult  be  no  Spectators,  that  is,  unlefs  they  were 
 Communicants.  For  as  Juftin  Martyr  (s)  acquaints 
 us,  it  was  the  ufage  of  his  Time,  That  the 
 the  Deacons  reach  to  every  one  prefent  of  the  con- 
 fecrated  Bread,  and  Wine,  and  Water,  that  they 
 may  communicate. 
 
 if  we  now  look  upon  the  practice  of  the  Roman  Church, 
 we  fhall  find  all  quite  contrary.  There  they  may  have  as 
 many  Spectators  as  pleafe  to  come,  when  there  is  but  one  alone 
 that  receives  the  Encharift,  I  mean  the  Trieft.  Any  one  that 
 knew  nothing  of  the  Matter,  would  conclude,  when  he  faw 
 their  Mafles,  that  they  came  thither  about  another  Bufinefs 
 ordinarily,  than  to  eat  and  drinks  in  remembrance  of  their 
 Saviour  ;  which  was  the  only  ufe  that  the  Ancients  underftood 
 of  it.  They  confidered  it  as  a  Sacrament,  by  Inftitution  de- 
 ligned  to  reprefent  ChriJFs  Papon  and  Crucifixion  ;  thefe  confl- 
 der  the  prefence  of  his  Glorified  Body  and  his  Divinity  there, 
 and  are  taken  up  with  adoration  more  than  any  thing  elfe. 
 That  they  will  not  abate,  every  day  you  are  prefent,  when 
 the  Hoft  is  fhown  for  that  end  :  But  as  for  the  other,  the  re- 
 ceiving of  the  Euchariil,  they  are  fatisfied  if  it  be  done  but 
 once  a  Tear.  The  Ancients  look'd  upon  it  as  an  Invitation  to 
 a  Table,  where  the  Sacrament  was  to  bs  their  Meal  \  but 
 here  you  are  called  to  look  upon  the  King  prefent,  and  fitting 
 in  ft  ate  •,  and  chiefly  to  take  care  that,  upon  the  Sign  given, 
 all  may  fall  down  together  and  tvorfhip  him. 
 
 S.  Chryfoftom  (7)  calls  it,  a  contumely  againft 
 him  that  invites  one  to  Feafl,  to  be  prefent  and 
 not  to  partake  of  it ;  and  askc,  Whether  it  had 
 not  been  better  for  fuch  a  one  to  have  been  abfent  ? 
 
 But  the  Council  of  Trent  was  of  another  mind, 
 and  their  Opinion  is  (u),  That  thofe  Maftes  in 
 which  the  Trieft  communicates  facramentally  alone, 
 are  not  to  be  condemned  as  private  and  unlawful,  but 
 to  be  approved  and  commended. 
 *  T  2  And 
 
 w 
 
 (_r~)  Didoj.  I.  2.  cap.  2%. 
 Si  quis  non  comraunicac,  dec 
 locum. 
 
 (  S  )   AjH)l0g.  2.       0/    eftctJM- 
 
 gfVTcov    pb$ctket@eiir  b.rrro'   ff5 
 
 ( t )  Loc.  cltut.    'Ou  /S4x- 
 
 TiCV    <T    TO&TOf    AMICUS   JJtt££* 
 
 (//")  Co^c.TiilStff.  22.  c.6. 
 Non  propterca  Miflas  illas  in 
 quibus  folus  facerdos  Sacra- 
 mentaliter  comniunica::,  ur 
 privatas  &  illicitas  darnr.are, 
 led  probare,  atq?  adco  com- 
 mendare, 
 
1 40  J  full  View  of  the  Doctrines  and  Practices 
 
 O}  Md.  can.  s.    Siqois         And  not  content  with  this,  they  thunder  out 
 dixeric  Miifcs,  in  quibus  fo-     an  Jnathema  (x)  againft  thofc  that  fav    (  and 
 
 ^rs1*  i«s.c/^Jis>k  to  himfdfj  i(;;i 
 
 adeoqj  abrogandas,  anathe-     Mafjes  are  unlawful  and  to  be  abrogated. 
 mafic. 
 
 At  thefe  MafTes  the  Novices  and  Catechumens  may  be  pre- 
 fent,  and  no  Deacon  cries  out  to  them  to  withdraw  ;  for  tho' 
 indeed  they  may  not  eat,  yet  they  may  worflrip :  And  the  Pe- 
 nitents that  were  excluded,  while  their  Penance  lafted,  from 
 fomnch  as  feeing  the  Sacrament  in  the  Ancient  Church  •  in 
 this  Church,  the  oftner  they  come  for  this  purpofe,  the  more 
 welcome  ;  and  by  direction,  when  fublick^  Penance  has  been 
 enjoined,  the  Holy  Altar  has  been  the  place  chofen  before 
 ^y^AdAn  wn*cn  t0  Perf°rm  lt  5  as  tneir  Annals  (y)  tells  us  of  one 
 pon.a  ,  s*gmmt9  a  noted  Courtier  in  J*/*»,  that  for  the  expiation 
 of  a  Crime,  came  and  fell  down  at  the  Altar,  in  the  Church 
 of  the  Royal  City,  and  there  before  the  Holy  Sacrament,  clawM 
 his  Back  with  Scourges  fo  lor.g,  asoneof  the  Seven  Peniten- 
 tial  Pfalms  was  recited. 
 
 Thefe  Practices,  the'  fo  contrary  to  one  another,  are  yet 
 natural  enough,   and  well-fuited  to  the  Principles  of  each 
 Church  *,  but  then,  it  is  plain,  their  Principles  and  Opinions 
 concerning  the  Sacrament,  were  widely  different ;  and  that 
 fuch  things  were  never  practifed  of  old,    was  not  becaufe 
 Chriftians  then  wanted  their  Devotion^  but  their  Faith. 
 2.  Inftance. 
 A  fecond  practice  of  the  Chriflian  Church  of  old    was 
 giving  the  Communion  in  both  kinds  ;  the  Cup,  that  is    as  well- 
 as  the  Bread;  tho'  now,  by  a  Law  of  the  Reman  Church 
 (  in  the  Council  of  Conftance  and  Trent)  abolifhed. 
 
 That  the  ancient  Practice  was  to  deliver  it  in  both  Kinds 
 has  been  often  proved  by  Learned  Men  on  our  fide,  and  parti^ 
 cularly  by  an  excellent  late  Bicourfe  againft  the 
 O)  Difcourfe  of  the  Comma-     Bifhop  of  Meaux  (x)  upon  this  Subject  •  and 
 
 £*£  91£*fnZ    h3S  been  alf°  acknowledg'd  by  the  Learned  Men 
 theBtlbop  of  Meaux  s  Tn*     q{  ^  Roma„  Communion,  fuch  as  Caffander,  Wi- 
 
 celitu,  Petavins,  &c     Which  makes  it  needlefs 
 to  infill  further  upon  the  proof  of  it. 
 We  are  fure  it  continued  thus  even  to  the  Age  when  Trail- 
 fubflaation  was  eltablilhed  by  the  Later  m  Council,  fince  we 
 
 find 
 
of  the  Ancient  Church,  relating  to  the  Eucharift 
 
 find  a  whole  Army  of  Charles  King  of  Sicily^  (as 
 theHiftoiian  (a)  tells  us)  juft  before  they  went 
 to  the  Fight  againft  Manfred,  Ann.  1265.  (or 
 1266,  as  other  Hiftorians  will  have  it )  all  re- 
 ceived the  Body  and  Blood  of  Chrift.  Aquinas  a* 
 grees,That  it  was  the  ancient  Cuftom  of  the  Church. 
 That  all  that  communicated  of  the  Body}  communi- 
 cated alfo  of  the  Blood  (b).  But  for  to  prevent 
 f filling  the  Blood,  he  fays,  in  fome  Churches  the 
 practice  is-,  that  the  Brie  ft  alone  communicates  in  the 
 Blood,  and  the  reft  in  the  Body  of  Chrift-. 
 
 We  fee  then  about  what  time  this  grand  Sa~ 
 crilege,  as  T.Gelafivu  calls  it  (c)  of  dividing  one 
 and  the  fame  Myftery,  made  a  more  pub!ick  en- 
 try into  the  Church  ;  it  was,  when  Tranfubftan- 
 tiation  had  been  newly  made  an  Article  of  Faith  ; 
 and  it  was  very  natural,  that  this  pr -all ice  fhould, 
 within  a  while,  by  eafy  fteps,  be  a  Confequent 
 of  that.  For  Tranfubflantiation  makes  Chrifi's 
 Flefh  and  Blood  (the  fame  which  he  took  of  the 
 Virgin,  and  which  he  had  when  he  was  crucified) 
 to  be  actually  and  corporally  prefent  in  the  Eu- 
 charift, and  that  in  a  glorified  State,  to  which  Divine  Ado^ 
 ration  is  due;  this  is  apt  to  beget  a  profound  Veneration, 
 and  a  mighty  Concern,  left  any  thing  contumelious  fhould 
 happen  to  that  which  Men  jaftly  account  fo  very  precious. 
 Now  it  being  certain,  that  the  Blood  which ,  is  under  the  Spe- 
 cies of  Wine,  is  fubject  to  thofe  Cafualties,  by  reafon  of  its 
 fluidity,  which  the  other  Species  is  not  fo  liable  to-,  and  that 
 in  the  glorified  State,  the  Body  and  Blood  are.  infeparable  y 
 and  therefore  that  one  Species  fW^.that  of  the  Bread.)  contains 
 under  it  both  the  Body  and  Blood  together  •,  what  could  be. 
 more  agreeable  to  fuch  Sentiments  as  thefe,  than  that  Men 
 fhould  willingly  part  with  their  Right,  in  a  Matter  wherein 
 they  feem  not  to  be  much  wrong'd  (being  only  deprived  of 
 a  few  Accidents  of  Wine,  when  the  Blcod  was  fecured  to 
 them  )  to  fecure  the  Honour  of  their  Saviour.  It  is  true  in- 
 deed, that  the  Stream  of  the  contrary  Cuftom,  made  it  dif- 
 ficult to  remove  that  at  once,  notwithftanding  this  danger 
 of  effulbn  of  the  Blood,  which  they  had  been  wont  in  all 
 
 preceding.. 
 
 141 
 
 (a)  Apud  D'4  Chefii.  Tom.  5. 
 Hijl.  Franc,  p.  840.  cttanti 
 Dali£oy  de  cidtlb.  Latin,  lib.  5. 
 c.  12.  Cum  exercitus  erfec 
 in  procinftu,  Dtcanum  Afelden- 
 fem,  atfociatis  fibi  Monachis, 
 corpus  &  fanguinem  Chrifti 
 regiis  milicibus  dedifle. 
 
 (/>}  In  Joan.  6. 
 Propter  periculum  effufio- 
 nis. 
 
 (V)  Spending  of  fome  Pnfins 
 thai  tal^iig  the  Body,  abftabud 
 frm the  Cup  of  the  Holy' Blood, 
 fays,  Auc  integra  Sacramen- 
 ta  percipianc,  auc  ab  integri? 
 arceantur,  quiadivifio  umus 
 ejufdemq;  myfkrii  fine  gran  - 
 di  Sacrilegio  non  potcft  per- 
 venire.  Apud  Gratian.  decret. 
 3.  part.  2.  dijk 
 
142 
 
 A  full  View  of  the  'Doctrines  and  Practices 
 
 (  i  ) 
 
 Non  parva  altercauo  in  prin- 
 mutationis  illius  prio- 
 
 : ramen  univerlalis 
 
 (ia,   quia  ira    tcmpori 
 
 uebat,   populum    cum 
 
 3   pane  communique 
 
 CO  £-'  •  d 
 
 --:-'.  1 1 1 3 . 
 
 preceding  Ages  to  receive ;  therefore  "he  Wks  of  Men  being 
 fet  on  work  by  a  new  Tranfubftantiating  Do&rine,  found 
 out  fome  new  Devices,  practifed  firft  in  the  Cells  of  the 
 Monks;  but  afterwards,  about  the  time  of  Berenganus, 
 brought  into  the  Churches  to  fecure  that  dreadful  Danger, 
 and  vet  rot  deprive  the  People  of  communicating  in  the 
 Blocd  of  Chfift. 
 
 :e  was  the  Device  of  Tntw&hn,  or  fteeping  the  Bread  in 
 the  Wi  ie,    a::d  thus  g  both  at  once, 
 
 Card.Ctfjfe;;;  informs  us  (d)  tho'  it 
 went  not  down  without  great  contention  at  the 
 firir  charge  from  the  old  Practice,  yet  the  Uni- 
 verfal  Church,  complying  with  the  Times,  per- 
 mitted it. 
 
 But  it  was  not  long  it  was  thus  fuffered,  for 
 by  a  Decree  of  Pope  Vtban  2.  in  the  Council  of 
 CUrmom^  and  by  an  enforcement  of  it  by  his 
 SucceHbr  P.  Pafchal  2.  (whofe  Epiftle  to  Pontius 
 Abbot  of  Cluny  concerning  this  Matter,  Baronins 
 
 *  Cm  pontiftx  Corfk: 
 Efifapa  C. 
 potrigit  ti  ::  Mi  Pip 
 
 Calict  11  wwabus Dia- 
 .  &  Sanguinis  par- 
 tem figit.  Sacrarum  Ceri- 
 mcn.  lib.  2.  cap.  de  MiiTa 
 Majori,  Papa  perfocalker  ce- 
 lebrance. 
 
 has  given  us  (e)  )   this  practice  was  abroga- 
 ted. 
 
 A  fecond  Device  alfo,  about  the  fame  time,  was  brought 
 into  play,  € f 'fucking  the  Confecrated  Wine  through  little  Pipes 
 or  Canes  (called  Pugillarcs )  like  Quills  •,  concerning  which 
 Caffander  (dc  communionc  fub  utraq;)  gives  us  an  account,  and 
 that  fome  of  them  were  to  be  feen  in  his  Time-  And  indeed, 
 this  feems  to  be  a  fufneient  fecurity  to  the  danger  of  Effiifion, 
 and  alfo  prevents  that  great  Offence  of  any  drops  of  Blood 
 fticking  to  the  Beards  of  People  when  they  drank  out  of  the 
 Cup  :  and  yet  even  this  would  not  fathfy,  nor  any  thing 
 elfe  be  a  fufficient  Caution  againfl  the  prophanation  of  the 
 Blocd,  but  only  debarring  the  People  wholly  of 
 it.  Yet  this  way  is  frill  ufed  by  the  Pope  him- 
 felf,  (and  1  think  he  has  the  fole  privilege  to 
 do  it)  who  in  that  which  is  called  the  Miff* 
 Papalis,  when  he  himfelf  celebrates  and  commu- 
 nicates, he  fucks  part  of  the  Blood  through  a  gol- 
 
 den Qmll  *. 
 
 But 
 
of  the  Ancient  Church,  relating  to  the  Eucharifl.  1 4  > 
 
 But  neither  do's  he  always  thus  communicate,  for  their 
 Book  of  Sacred  Ceremonies  acquaints  us,  (  *  *  ) 
 
 That    when    He  celebrates   perfonally   on  the     **  •*  IhkL  caP-  Sl  paPa «" 
 Night  Of  the  Nativity  of  our  /W,that  all  things     ™E?"mnt™  perfenaliter 
 are  pbferved,   that  are  defcriDed  in  the  Papal    mmcum  cdtmjed  more7om- 
 Mafs,  except  that  he  communicates  at  the  Alear     mmi% 
 alone,  and  not  in  his  eminent  and   high  Scat, 
 and  do^s   not  fuck^the  Blood  with  a  Qull,  bat  takes   it  after  the 
 common  manner,. 
 
 But  now,  after  all,  what  account  can  we  g've  of  the  An- 
 cient Fathers  I  they  apprehended  it  neceliary  to  receive  i:i  both 
 Kinds  in  all  their  Publicise  ummunions^  and  (o  they  pra&ifed. 
 Mud  we  not  then  accufe  their,  either  cf  great  Dulnefs,  or 
 lndevotion?  either  that  they  wanted  Sagacity,,  in  not  appre- 
 hending the  imminent  danger  they  in  their  way  expofed  the 
 Blood  of  Chriitto  ;  or  that  they  were  guilty  of  a  itrange 
 carelefnefs  and  indifferency,  in  not  preventing  it  by   any  of 
 thofe  Methods  which  the  Roman  Church  hath  found  out  to 
 do  it  ?     Truly,  for  my  part,  I  am  inclined  to  have  a>  great, 
 if  not  a  greater  opinion  of  them,  in  both  refpects,  (efpecial- 
 ly  for  their  Devotion)  than  I  can  have  of  the  Roman  Church  •■> 
 and  I  am  the  more  perfwaded  hereto,  becaufe  the  Apoflles 
 themfel.es  mult  come  in  to  the  fide  of  the  Ancient  Churchy 
 their  practice  bein    the  fame  :  not  to  infill  upon  the  Deference 
 that  ought  to  be  paid  to  that  Holy  Spirit  that  we  are  fure  acted 
 them  ;  who  if  there  had  been  any  fuch  real  danger  of  propha- 
 nuion,  by  receiving  in  both  kinds,  or  ever  was  likely  toxbe 
 any  fuch,  would  not  have  failed  to  have  given  directions  to 
 them  how  they  mould  avoid  it  •,  and  we  cannot  think  the  Apo- 
 ftles  would  not  have  fetdown  thofe  Directions  to  ut  in  fome 
 of  their  Writings.     But  they  have  not  done  it ;  no  not  the 
 Zealous  St.  Tatd^  who  yet  fays  fo  much  to  the  carelefs  Corin- 
 thians about  this  Argument,  and  tells  them,  that  they  came 
 together,  not  for  the  better,  but  the  worfe-,  charges  them  with 
 unworthy  receiving,  and  being  thereby  guilty  of  the  Body  and 
 Blood  of  the  Lord,  (  1  Cor.  II.  )  and  that  for  th'f  canfe  many 
 roere  weak^  and  fick^  among  them,  and  were  judged  of  the  Lord 
 forth  :  nations,  &c  But  this  is  none  of  the  Charges 
 
 againftthem,  nor  does  he  direct  them  to  any  of  the  wife 
 Method  .  Roman  Church  for  preventing  this  Danger  -, 
 
 tho' 
 
144  -^  fuM  ^l€W  °f  rfje  Doffrincs  and  Practices 
 
 tho'  he  fays,  Wh.u  he  received  of  the  Lord  he  delivered  to 
 them. 
 
 There  is  nothing  then  remains,  but  that  we  aflign  the 
 true  Caufe  of  this  different  Practice  \  which  can  be  none 
 other,  but  the  Roman  Churches  innovating  in  their  Faith  a- 
 bout  the  Sacrament,  and  altering  fo  their  Opinions  about 
 the  Body  and  Blood  of  Chrift  in  the  Eucharift,  that  they  re- 
 quire a  different  Conduct  for  their  Devotion  \  fo  that  neither 
 the  Practice  of  the  Primitive  Fathers^  nor  the  Rules  of  the 
 jlpoftles,  will  fuit  and  agree  with  their  Perfwafions  and  Ap- 
 prehensions. But  now  the  Faith  of  the  Ancient  Church  in 
 this  Matter  was  fiich,  as  neither  requires  nor  can  admit  of 
 any  Alteration  like  what  the  Church  of  Rome  has  made  in 
 communicating  the  People  only  in  one  Kind.  For,  as  I  have 
 before  proved,  they  look'd  upon  this  Sacrament,  not  as  an 
 actual  Exhibition  and  Prefentation  of  the  Natural  and  Glo- 
 rified Body  of  our  Saviour,  which  they  believed  to  be  ab- 
 fent  and  contained  in  trie  Heavens,  but  as  a  Reprefentation 
 cf  his  Crucified  Body,  where  his  Blood  was  feparated  from 
 his  Body,  and  poured  out  of  his  Veins-,  and  that  not  only 
 the  Elements,  but  the  Sacramental  Actions  of  breaking  the 
 Bread,  and  pouring  out  the  Wine,  and  our  eating  and  drink- 
 ing were  inftituted  to  mew  forth  this  painful  Death  of  our 
 Lord,  and  the  fhedding  of  his  molt  precious  Blood  for  the 
 RemilTion  of  Sins. 
 
 By  the  prefence  of  his  glorified  Body  there,  fas  the  Roman 
 Church  believes )  this  cannot  be  done,  no  breaking,  nor  no 
 parts  to  be  made  of  that,  nor  no  Reparation  of  Blood, 
 as  out  of  the  Body.  But  all  can  be  done  in  the  Reprefentative 
 Body  of  Chrift,  w7hich  is  the  Eucharift,  all  the  Ends  of  the 
 Inftitution  can  be  there  fully  effected,  and  the  Sacrifice  on  the 
 Crofs,  in  this  Image  of  it,  made  prefent  to  our  Faith,  and 
 to  our  Minds,  and  fet  livelily  before  us  i  and  by  the  Effects  of 
 this  upon  our  Hearts,  while  we  partake  of  the  Elements, 
 through  the  powerful  Grace  of  God's  Holy  Spirit,  we  may 
 be  prepared  to  receive  all  the  BlelTed  Fruits  and  Benefits  of 
 his  Paflion. 
 
 According  to  thefe  Perfwafions,  it's  plain,  there  can  be  no 
 
 abatement  of  communicating  in  the  Cup ;  becaufe,  without 
 
 that,  there  is  no  reprefentation  of  a  Crucified  Body  j  for  the 
 
 *  diitinct 
 
of  the  Ancient  Churchy  r elating  to  the  Encharifl.  145 
 
 diftinft  partaking  of  the  B'ood,  (  not  as  fuppofcd  to  be  con- 
 tained and  received  in  the  other  Species )  is  that  which  alone 
 (hows  (  as  I  faid  before  )  the  feparation  that  was  then  made 
 of  his  Body  and  Blood. 
 3.  Initance. 
 Another  Practice  of  the  Roman  Church  diiFerjng  from  the 
 
 Ancient^  is,  The  Elevation  of  the  Eucharift,  that       *  n.         , ,     .... 
 
 1,   ^     r  j        •*       c        -U         u         *  touts  celebr.  Mflam  cap.9. 
 
 all  prefent  may   at  once  adore  it      For  thus   the     frck,  hoc 'eft  enmcLts  mem, 
 
 Miflal   (  *  )   directs,    That  when  the'  Pried     Quibus  prolans ,  cekbrans 
 
 comes  to  the  words  of  Confecration,  and  has    Hoftiam  tcnens  inter  polli- 
 
 Hid,    This  is  my  Body;     then  holding  the~  Hofi,     c"  &  indices genuflexus 
 
 (as    he  is  directed )     he    kneels   down    and    a-     ""!  adorat*    Tunc  *cri- 
 j         .        rr,  r       1  *    rir         /•  /  /  gens,  quantum  commode  po- 
 
 dores  it.     Then  raifing   himfelf  as   high  as  he  is     teftj  |levat  in  aItum  Hofc_ 
 
 able,  he  lifts  up  the  Hofi  on  high,  and  fixing  his     am,  &  intends  in  cam  oculis 
 
 Eyes  upon  it,  (which  he  do's  alfojnthe  Eleva-     (quod  in  Elevacione  Calicis 
 
 tion  of  the  Cup  )  he   flows  the  Hofi  reverently  to     f*ci0  populo  reverenter  0- 
 
 the  People  to  be  adored.  ftendlc  ad^and^- 
 
 This  is  the  prefent  Practice  ;  which  the  Conn-  CjJ  Sejf.  13.  c  $.  Nullus 
 cil  of  Trent  (f)  endeavours  to  countenance,  by  d"bitandi  ,ocus,  relinquicur, 
 telling  us,  7W  .here  UM  but  rhat  all  Cbn-  ff^Jg  g&  jgg 
 Jtians,  according  to  the  Cufiom  always  received  in  jjca  femper  recepto  latriac 
 the  Catholic!^  Church,  ought  to  give  the  W or  flip  of  cultum  qui  vero  Deo  debe- 
 Latria  (which  is  fupreme  Worfhip)  tothemofi  tur,  huic  fanftijftmo  Sacramento 
 Holy  Sacrament  in  their  worflip  of  it.    '  m  veneratione  adhibeant. 
 
 By  which  Sacrament  (  as  their  belt  Interpi*eters  explain  it ) 
 is  meant,  Totum  vifibile  Sacr amentum,  all  that  is  vifible  therey 
 ( together  with  Chrilt )  and  is  one  entire  Object,  confiding 
 of  Chrifl  and  the  Species,  and  muft  be  together  adored-  But 
 whatfoever,  befidesChrift  who  is  invisible,  is  vifible  there, 
 call  it  what  you  pleafe,  is  a  Creature  -,  and  I  am  fure  the  An- 
 cient Church  never  pradtifed  the  adoration  of  any  fuch  i  and 
 it  is  Grange  impudence  to  talk  of  the  Cuftoni  of  the  Catho- 
 lick,  Church  in  this  Matter.  Neither  can  it  be  fliown,  by  any 
 good  Teftimonies  of  the  Ancients,  that  this  their  Elevation, 
 in  order  to  Adoration,  was  ever  ufed  by  them  :  Mo  not  fo 
 much  as  any  Elevation  for  any  purpofe,  is  mentioned  by  thofe 
 Fathers,  who  on  fet  purpofe  have  given  an  account  of  the 
 Rites  of  communicating  in  the  firfl  Ages  of  the  Church,  nei- 
 ther by  Jnftin  Martyr,  nor  the  Author  of  the  Conftitutions  cal- 
 led Apoftolical',    nor  Cyril  of  Jerufalem,  nor  the  pretended 
 
 V  Denis 
 
i  ^6  A  full  View  of  the  Doctrines  and  Practices 
 
 Denis  the   Areopagite,   or  any  other  before  the  Sixth  Cen* 
 tury. 
 (Y)Dallaeusde      A  dilligent  Searcher  of  Antiquity,  tells  us  (g),  That  he 
 relig,  cult,  ob-  cannot  find,  among  all  the  Interpreters  of  Ecclefiaftical  Of- 
 jea.  1.2.  c.$.    £ces  jn  t^e  Latin  Church,  the  mention   of  any  fort  of  Eleva- 
 tion before  the  Eleventh  Century,  ( that  is,,  the  Age  of  /«- 
 novation  in  the  Faith  about  the  Eucharift). 
 
 As  for  the  Greeks  of  later  date,  in  them  we  may  meet  in- 
 deed with  an  Elevation  of  the  Eucharift,  but  for  quite  other 
 purpofes  than  Adoration.     One  of  the  Ends  of 
 Qi)  In  Tm.2.Bibl.Pat.Gr.Lat.     tylY  Elevation,  is  mentioned  by  Germanus  Patri- 
 —-TU  Mnjivs*  fl^nr,  hof  confiantinople  (h),  which  wot,  to  repre- 
 
 t^v  tM  dvAww.  fent  Chrtfi  hfted  "t  *t*n  the  Crofi,  ""d  his  Death 
 
 upon  it,  and  the  Refurrettion  it  felf 
 
 Another  reafon  they  give  is,  by  the  fhowing 
 of  this  Food  of  the  Saints,   to  invite  and  call 
 them  to  partake  of  it.    Which  Nic.  Cabafda* 
 (i}  in  Expof.  titwg.  'apd    gives  a  full  account  of  (i)t  faying,  That  after 
 EibL  Pat.  Gr.  Lat.^  Tom.  2.         t%e  prjeft  fjaS  yeen  partaker  of  the  fanftified  Things, 
 '°3  &**  P***$l  ^4£j     he  turns  to  the  People,  and  (horvinjr  them  the  Holy 
 SS^rSV^4?-    »***  tU  the  Bread  and  Wine)  calls  thofe 
 ya,  ^a«  t*s  pn*<%iv  /8.«-     that  are  willing  to  communicate.     Or,  as  he  ftill 
 tofcW.  more  fully  explains  it,  The  Life-giving  Bread  be- 
 
 ing received  (  by  the  Priefb )  and  jhown,  he   calls 
 thofe  that  are  likely  to  receive  it  worthily,  faying, 
 *Te£  £?4A  7oit  elyioif.         Holy  Things  are  for  the  Holy  *.     Behold  the  Bread* 
 
 of  Life  which  ye  fee.     Run  therefore  you  that  are 
 u  partake  of  it ;  but  it  is  not  for  all,  but  for  him 
 that  is  Holy,  &c. 
 It  is  certain  then,  that  the  Roman  Practice  (when  for  Ado- 
 ration they  elevate  and  fhow  the  Hoft)  is  an  Innovation  >  and. 
 that  it  proceeded  from  the  Novel  Doctrines  then  fet  on  foot 
 in  the  church,  is  higly  probable  -,  not  only  becaufe  they  com- 
 menced about  the  fame  time  -,  but  alfo  becaufe  their  practice 
 fuits  fo  exactly  with,  and  fprings  fo  freely  from  thofe  Do- 
 &rines,it  being  fo  natural  when  fuch  a  glorious  Body  as  our  Sa- 
 viour's is  believed  to  be  made  prcfent  where  it  was  not  before, 
 to  be  wholly  taken  up  with  thoughts  of  Adoiationand  Wor- 
 fhip  above  any  thing  elfe  -,  as  it  is  notorioufly  true  in  this 
 Church,  where  the  main  End  of  the  Eucharift,  viz.:  com- 
 municating- 
 
of  the  Ancient  Church,  relating  to  the  Eucharift.  147 
 
 municating  in  the  Body  and  Blood  of  Chrift  Lftrangely  neg- 
 lected :,and  they  are  more  concerned,in  carrying  the  Sacrament 
 in  Proceffions,  in  praying  to  it  before  their  Altars,  in  prepa- 
 ring fplerdid  Tabernacles  where  it  may  repofe,  decking  and  a- 
 dorning  the  places  of  its  Refidence,  and  the  like,  than  in 
 engaging  Men  to  receive  it  -7  which  was  the  main  thing  the 
 Ancient  Church  defigned,  that  they  might  worthily  partake  of 
 it  j  and  when  this  was  not  defigned,  their  way  was  wholly  to 
 conceal  it. 
 
 4.  Inflance. 
 
 Another  Practice  of  the  Roman  Church,  different  from  that 
 of  the  Ancient  Church,  is,  that  now  the  Communicants  Hands 
 are  unimfloyed  in  receiving  the  Eucharifi  ;  and  all  is  put  by  the 
 Prieft  into  their  months. 
 
 Their  Hands  indeed  may  bear  a  part  in  theic-*Adoration 
 and  fhowing  fome  Signs  of  that,  but  othenviffthsy  areufe- 
 lefs.  For  now  fince  Chad's  Body  is  believed  to  lie  hid  un- 
 der the  Species  of  Bread  and  Wine,  that  is  thought  too  facred 
 to  be  touched  by  the  Hands  of  any,  but  the  Priefts.  We 
 may  therefore  conclude  fairly,  that  if  the  Fathers  had  not 
 this  care  to  forbid  this  touching  by  the  Peoples  Hands,  they 
 had  notthis  Faith  of  the  Roman  Church,  that  the  Natural  Bo- 
 dy of  Chrift  is  in  the  Eucharift  :  fince  if  this  had  been  their 
 Opinion,  in  all  probability  their  practice  would  have  been  the 
 fame,  Since  that  they  had  an  equal  concern  for  their  Saviour's 
 Honour,  cannot  well  be  doubted  of. 
 
 Now  that  they  gave  the  Sacrament  into  the  Peoples  Hands, 
 for  the  fpace  of  eight  hundred  Years  or  more,  is  clear  by 
 their  Teftimonies.  Of  which  I'll  mention  only  three  or  four 
 out  of  an  hundred  that  might  be  given. 
 
 Clemens  of  Alexandria  (  k^)  fays,  That  when  CO  Stromat.  lib.  u 
 
 the    Priefts   have   divided   the  Euchaiiir,   they  "Ewv  n  a**  ko£hv  tW 
 
 permit  every  one   of  the  People   to  take  a  portion  *"'&*  <**r $**«"• 
 of  it. 
 
 ferWlian  ( I  )  reproaches  the  Christian  Sta-  (0  Lib.  dt  Idol.  Cap.  7. 
 
 tuaries,  That  they  reached  thofe  hands  to  the  Lord's  — &«  manus  admoyere  Cor- 
 
 Bedy,  nhtch  had  iadeJod.es  for  BevUs.  1^X1  *" 
 
 V  2  St. 
 
148 
 
 (m )  Apud  Theodoret.  Hift. 
 Eccfefiaft.  Lib.  <.c.  19. 
 
 (»)  C^if.  Ca».  3/.  Lib.  7. 
 Flacuit  utomnesqui  Sacram 
 acceperint  Euchariftam,  & 
 non  fiimpferint,  uc  facrilegi 
 repcllantur. 
 
 (ja)  Ldb.de  pudldt.  c.'jy&  10. 
 Procedanc  ipfe  piclura?  cali- 
 cum  veftrorum,  fi  vel  in  il- 
 lis  pcrlucebic  inter  pretatio 
 pecudis  illius,  ucrumne  Chri- 
 ftiano  an  Echnico  peccatori 
 de  reftitutione  conlinier. 
 
 Cap.  1  o. — At  ego  ejus  Pafto- 
 ris  Scripturas  haurio,  qui  non 
 poteftfrangi. 
 
 (p^Epift.^.ad  Ruftiaim.  Ni- 
 hil illo  dicius,  qui  Cor  pus  Do- 
 mini caniftro  vimineo,  fan- 
 guinem  portat  in  vitro. 
 
 A  full  View  of  the  Doctrines  and  Practices 
 
 St.  Ambrofe  (m)  Story  is  a  known  one,  hovr 
 he  repelled  Theodofm  from  the  Holy  Table,  af- 
 ter the  flaughter  he  had  made  at  Ihejfalomca, 
 with  thefe  words  •,  How  wilt  thou  extend  thy  hands, 
 yet  dropping  with  the  Blood  of  an  unjuft  (laughter  ? 
 How  with  thofe  hands  wilt  thou  receive  the  Lord's 
 weft  Holy  Body  ? 
 He  that  will  confult  Cyril  of  Jerufalem\  yh  Myftagogical 
 Catechifm,  will  find  him  there  directing  the  Communicant 
 how  to  order  his  Hands  and  Fingers  in  taking  the  Sacrament 
 into  them.  Which  a  Roman  .Matter  of  the  Ceremonies 
 would  not  have  faid  a  word  about,  being  only  concerned 
 about  the  Mouth. 
 
 That  this  manner  of  receiving  was  ufed  in  the  9th  Cen- 
 tury,   appears  by  the    Capitulary    of   Carolns 
 Mag.  (n)  who  ordered,  That  all  that  received 
 the  Eacharift    (  acceperint^    that  is ,    into  their 
 Hands)  and  did  not  tafy  it  (fiimpferint,  that  is5 
 into  their  Mouths  )  ftmdd  be  kept  back^  as  facrtle- 
 giotis  Perfons.     If  they  had  received  it  by  their 
 Mouths  only,   this  diiHoction  could  not  have 
 been  made. 
 5.  Inftance. 
 Another  Practice,   very  unagreeable   with  the   belief  of 
 Tranfubftantiation,  is  this,  That  the  Ancient  Church  was  not 
 afraid  to  admtnifier  the  Eucharifttcal  Wine   in   Glafs  Veffels  and 
 Cups ;  tho>  now  it  would  be  a  great  Crime  in  the  Church  of 
 Rome  to  do  fo. 
 
 For  that  Ancient  Pra:lice?  I  might  urge  that  of 
 Tertullian  (0),  who  reflecting  upon  the  Church's 
 Indulgence  to  Sinners,  mentions  the  Picture  of 
 the  Shepherd  carrying  the  Lott  Sheep  on  his 
 Back,  drawn  on  the  Chalices,  which  might  be 
 feenbyall,  being  pellucid. 
 
 To  which  he  oppofes,  afterwards,  the  Scri- 
 ptures of  that  Shepherd  that  could  not  be  bro- 
 ken. 
 
 Asalfothatof  St.  Jerom  (p),  where  fpeaking 
 of  S.  Exupcrim^  he  fays,  Nothing  is  richer  than  he 
 who  carries  the  Lord^s  Body  in  a  wicker  Basket,  and 
 his  BUodm  a  Glafs.  But 
 
of  the  Ancient  Churchy  relating  to  the  Eucharifl.  1 49 
 
 But  it  is  needlefs  to  add  more  Teftimonies,  becaufe  the 
 thing  is  confefted  by  Barotites  (q)9  in  his  Notes 
 upon  the  Ads  of  S.  Donatus,    who  confeifes,     .0)  *otis  ad  Mmtynl  Rom. 
 
 That  Glafs  Chalices  feem  to  have  been  in  ufe  from     ™  Aligur-  \ 
 
 .     Z*.      J    r      1        i    fit  aj/-  A  temponbus  Apouolorum 
 
 the  Times  of    the    Apoftles.      And    fays  a  great     vitreus  Calix    in  ufu  fuifle 
 deal  more  than  I  have  mentioned,  to  confirm    videtur. 
 it. 
 
 And  that  this  Cuftom  continued  long  in  the  Church,  may 
 be  concluded  from  hence,  That  Barotitis  can  find  no  earlier 
 prohibition  of  it,  than  that  of  the  Council  of  R  hemes,  which 
 he  fays  was  held  in  the  Days  of  Charles  the  Great.  I  have  no- 
 thing to  do  with  the  Commendation  he  adds  of  this  Prohi- 
 bition, (  being  concerned  only  in  the  Matter  of  Fad  )  faying, 
 That  it  was  very  laudable  ;  but  I  do  not  think  it  was  fo  meer- 
 ly  for  his  Reafon,  [_  oh  periculum  quod  immineret  materia  fra- 
 gili~\  becaufe  of  the  imminent  danger  in  fuch  brittle  Matter. 
 For  if  the  Cuftom  was  as  ancient  as  the  Apoftles,  how  came 
 they  to  want  that  quick.  Senfe  the  Roman  Church  now  has  to 
 prevent  that  Dagger  ?  But  we  may  be  certain,  that  they,  and 
 the  Church  after  them,  that  ufed  fuch  GlafTes,  had  not  the 
 prefent  Perfwafions  of  this  Church,  about  a  hidden  Deity, 
 and  the  latent  glorified  Flejh  and  Blood  of  Chrift  in  the  Eucha- 
 rift,  elfe  they  would  have  had  both  the  Difcretion  and  Devo- 
 tion to  have  provided  him  a  better  place  of  reception. 
 '  Now  they  have  done  it  in  the  Canon  Law  (r), 
 
 enjoining,  that  the  Cup  and  Patent  be,  if  not      (0  Can.  nt  Calix.  difi.uae 
 of  Gold,    at  leaft  of  Silver,  (  allowing  only     etificW. 
 
 Pewter  in  cafe  of  great  Poverty)  but  in  no  wife    rj*  f e  aut  awichako  non 
 
 j     ^  at      mr        •-»  ~  1        •  .       r    i        natCalix,  quia  ob  vim  vir- 
 
 •  the  Cup  mujl  be  ofBrafs  or  Copper,  the  virtue  of  the     tutem  xru|inem  parkj  qua. 
 
 Wine  caufing  a  ruft  that  procures  Vomitings  (which     vomitum  provocat.    NuIIus 
 yet  one  would  think  the  Blood  of  Chrifr,  where    autem  de  ligneo,  aut  vitreo 
 there  is  no  Wine,  fhould  not  caufe)  but  over  a     calicc  pr*fomac  miffam  can- 
 Wooden  or  a  Glafs  Cup,  none  may  prefume  to  fay 
 Mafs.     All  is  very  agreeable  to  their  feveral  Per- 
 fwafions. 
 
 6.  Inftance. 
 
 To  this  let  me  add  another  Inftance,  more  difficult  ftill  to 
 
 be  reconciled  with  the  belief  of  Tranfubflentiation,  viz.  The 
 
 mixing  the  Blood  of  Chrift  with  Ink^,  for   writing  things  of  mo- 
 
 'went.    So  I  call  the  confecrated  Wine,  according  to  the  ufual 
 
 Language 
 
1 50  A  full  View  of  the  Doctrines  and  Practices 
 
 Language  of  the  Fathers,giving  it  the  name  of  Chrifij  Bloody 
 but  it's  not  pottible  to  believe  that  they  who  thus  11  fed  it, 
 thought  it  to  be  fo,  any  otherwife  than  by  reprefentation  : 
 iince  you  can  hardly  think  of  a  higher  profanation,  by  any 
 mixture,  than  this,  of  blending  the  true  Blood  of  Chrift  with 
 Ink,  unlefs  I  except  the  cafe  of  mixing  it  with  Poifon,  for  the 
 deftruction  of  Perfons^and  thus  PVittor  2.  and  V Victor  3. and 
 Henry  7.  Emperor,  all  died  by  receiving  Poifon  in  the  Sacra- 
 ment? as  is  attelled  by  numerous  and  credible  Hiftorians. 
 
 Taking  it  therefore  for  granted,  that  no  Body  will  have  the 
 confidence  to  aiTert,  that  they  who  thus  mixed  it  with  Ink, 
 did  believe  TranfubP.antiation,  I  fliall  now  fet  down  three  re- 
 markable Inftances  of  a  Pope,  a  General  Council,  and  a  King, 
 that  thus  ufed  it. 
 
 The  firit  is  of  Pope  'theodorta,  who  as  Theophanes  (  whole 
 
 (J)  Ad  an.D.  worc|s  Baronim  ( s )  has  given  us)  relates,  when  Pyrrhm  the 
 
 648.  iS^.j.4.   jtffMtfhgiitc  departed  from  Romey  and  was  come  to  Ravenna^ 
 
 and  returned  like  a  Dog  to  his  Vomit  *,  and  when  th^  was 
 
 found  out,  P.  Iheo&orw  Calling  a  full  Congregation  ef  the  Churchy 
 
 came  to  the  Sepulchre  of  the  Head  of  the  Apofiles,  and  asking 
 
 for  the  Divine  Cup,  he  dropped  fome  of  the  Life-giving  Blood  into 
 
 the  Jnk^\  and  fo,  with  his  own  hand,  made  the  depofition  of  ex*> 
 
 communicated  Pyrrhits.     Thus  Theophanes.. 
 
 The  next  Inftance,  is,  the  doing  of  the  fame  in  the  Con- 
 demnation and  Depofition  of  Photius  Patriarch  of  Conftantino- 
 fle,  by  the  Fathers  of  the  4th  Council  of  Conftantinople  (which 
 the  Romanifts  call  the  Sth  General  Council)  which 
 ( t  )  Apud  Concil.  Labbc.     is  thus  related  by  Nicetas  in  the  Life  of '  Jgnatins(ty. 
 Tom.  8.  pag.  1231.     ;  j^e  Bifhops  fubfcribid  his  Depofition,  not  with  bare 
 
 'Ou  ^£Tt^'7£%£     Ink,  but,   which  may  make  one  tremble  Us  I  have 
 
 ^&TS*^  heard  lt  attefied  h  th°fi that  b?™  **)  dining thg 
 
 (LwucL  J)A&$*i<iyMavi  x}  Pen  in  the  very  Blood  of  our  Saviour ;  thus  they  con- 
 ar  bbutbJ  to  gmt}?®-  tw  «/-  demned  and  exattthorizjd  Photius,  and  with  him,  all 
 (tew  gajwrjarra  4-  xd**uQV>     tijat  yac[  yeen  ordained  by  him.     All  this  was  Anno 
 
 »7W*    'J^M^M   $»770V9     «-        jy0ffJ    r>6 
 70>S    ttvriv    y&7i<PiKgJtoLV,    X^  e    ,    ,    ^        y' 
 
 The  laft  Example  is,  of  a  Peace  or  Agreement  flruck  up 
 between  Charles  the  Bald,  and  Bernard  count  of  Barcelona,  in 
 in  the  ftme  Age,  related  by  Odo  Aribert  \  (  whofe  Fragment 
 
 BdmjHS 
 
of  the  Ancient  Churchy  relating  to  the  Eucharifi.  151 
 
 SdmJmJ^s  given  us)  (u)  who  tells  us,  That  Agreement  at  00  ^otis  ad 
 Jholoufe,  was  confirmed  and  flgned  between  the  King  and  the  fabatdm) 
 Count,  Sanguine  Euchariftico,  with  the  Blood  of  the  Eucharift.  P,I29» 
 Tho*  notwithftanding  this  Charles  ftabb'd  Bernard  with  his 
 own  hand. 
 
 7.  Inftance. 
 
 The  next  Inftance  (hall  be,  The  different  Practices  of  the 
 Ancient  Church  and  the  Prefent  Roman,  with  reference  to  the 
 Refervation  of  the  Eucharift,  after  the  Communion  was  ended, 
 and  what  they  did  with  the  Remains  not  received. 
 
 Concerning  which,  for  methods  fake,  I  fliall  refer  all  to 
 three  remarkable  differences. 
 
 1 .  Difference.]  What  was  not  received  in  the  Eucharift  by 
 the  Communicants-,  the  Ancient  Church  too\  no  care  to  reserve  it  ; 
 But  the  new  Roman  Church  refervcs  all  fublichly  that  is  unre* 
 ceived,  and  pits  little  of  it  to  any  ufes  that  are  Sacramental, 
 
 I  will  not  fay  that  there  was  no  refervation  of  the  Re- 
 mains, after  the  Eucharift  was  over,  of  what  had  been  con- 
 fecrated,  and  not  received,  even  before  the  Innovations  took 
 place,  which  were  introduced  by  the  Roman  Church,  becaufe 
 there  may  perhaps  be  fome  Inftances  given  of  communicating 
 the  Sick  out  of  fuch  Remains-,  and  among  the  Greeks  there 
 was  alfo  communicating,  ex  fr^fanclificatis,  of  what  had  been 
 confecrated  before  ;  but  thefe,  I  fay,  were  but  later  Cuftoms 
 of  the  6th  and  -jth  Centuries,  and  both  before  and  after  the 
 contrary  Cuftom  did  prevail  \  and  where  thefe  Refervations 
 were,  they  employed  them  to  the  ends  of  the  Sacrament/or  to 
 be  eaten  and  not  to  be  adored. 
 
 But  as  to  the  moll  Ancient  Cuftom  of  the  Church,  it  is 
 truly  given  by  the  Author  of  the  Commentary  up- 
 on S.  Paul's  EpifileSyZmong  S.Jeromrs  Works  (*).       (?)  Tom.  p.  Edit.  Frobtn.  in 
 Who  on  thofe  words  of  S.  Paul  (  1  Qor.   11.)     *  c?r-  «•    «  Jcdefci  con- 
 
 Meeting  in  the  Church,  they  feparately  made  their  nem  qUa>cunq;  eis  defacrifi- 
 
 Oblations,     and   after    the     Communion ,     what-  ciis  fuperfuiflent,  illic  in  Eo 
 
 foever    remained    of   the    Sacrifices  there  in  the  clefiacommunemcoenamco- 
 
 Church,    eating  a  common  Suffer,  they  con  fumed  ™nf  mcs  paricer  confumer 
 them  together. 
 
 But 
 
I52 
 
 (~yj  Lib.  2,'m  LcJt.  ap.2. 
 Quod  nunc  videmus  in  Ec- 
 clefia  fenfibi liter  fieri,  igniqj 
 cradi  quacunque  remanere 
 contigeric  inconfumpta. 
 
 £0  Hiflor.  Lib.  4.  c.  $6. 
 *£.$©-  rzthciiov or.  etV 
 
 tav*Ia  s<S»W. 
 
 (j)  Lib.  17.  Hi  he  2$ 
 
 (b)  Condi.  Matifcon.  Can.  6. 
 apudTom.$.Conc.Labb.  p.9^2. 
 Quzcunque  reliquiae  Sacrifi- 
 ciorum,  poft  pera&am  Mif- 
 fam  in  Sacrario  fuperfede- 
 rint,  quarta  &  fexta  feria  in- 
 nocences, ab  illo  cujus  inte- 
 refr,  ad  Ecclefiam  adducan- 
 tur  &  indido  eis  jejunioeaf- 
 dem  reliquias  confperfas  vi- 
 no percipiant. ' 
 
 A  full  View  of  the  Doctrines  and  Practices 
 
 But  when  thefe  common  Meals  ceafed,  and  this  way  ofcon- 
 fuirption  with  them  >  The  Ancient  Church  had  other  ways 
 to  do  it.  \\ 'itnefs  the  Practice  mentioned  by  He- 
 fychim  (y)7  who  explaining  that  place  of  the 
 Law,  which  required,  That  whatfoever  of  the 
 Flefl)  and  Bread  remained,  fhonld  be  burnt  with  fire  : 
 adds,  vrhich  xoc  fee  alfo  new  fenfbly  done  in  the 
 Church  ;  that  what  foe  ver  happens  to  remain  ( of 
 the  Euchariif. )  uncon fumed,  ubttrnt. 
 
 Evagerim  (  z.  )  mentions  another  different 
 nfage,  but  with  the  fame  effecl:,  ax.  Con  front  ino- 
 ple,  where,  he  fays,  It  was  an  old  Cufiom,  that 
 when  a  great  deal  of  the  Holy  Pans  of  the  Imma- 
 culate 'body  of  Chnfr  our  God  remained,  they  fent 
 for  fome  Touths  that  went  to  School,  of  an  unripe 
 Age,  who  eat  them  up. 
 
 KicephormCallifrm  fays,  That  this  continued 
 fo  to  his  Time,  and  that  he  himfelf  had  been 
 one  ofthofe  Youths  that  ate  up  thofe  Particles  O). 
 Neither  was  this  a  Practice  of  the  Eaftern 
 Church  only,  but  alfo  of  the  Western,  as  ap- 
 pears by  a  Canon  of  a  Synod  of  Mafcon  (b),  An. 
 5>5«  Whatfoever  Reliques  of  the  Sacrifices  jl] all 
 remain  in  the  Repofitory  after  Mafs  is  ended^  on 
 Wednefdays  and  Fridays  the  Officer  jhall  bring  little 
 Children  to  Church,  and  appointing  them  to  Fafl, 
 they  fiall  receive  the  faid  Remains  fprinkUdwith  a 
 little  Wine. 
 
 If  Tranfubftantiation  had  been  their  Belief, 
 thefe  had  been  lewd  Prophanations  of  the  Lord's 
 Body. 
 
 The  Roman  Church  therefore  bavin z  this  Belief,  have  or- 
 dered Matters  quite  otherwife,  all  is  referred  that  remains ; 
 the  Pretence  I  know  is,  that  they  may  have  the  Sacrament  al- 
 ways in  readinefs  to  communicate  the  Sick  withal  •,  but  they 
 have  been  often  told,  that  this  is  altogether  needlefs,  when 
 the  Priefts  with  their  portable  Altars,  have  leave,  upon  lefs 
 Occafions,  to  celebrate  Mafs  privately  ;  and  when  fo  many 
 hundred  MafTes  in  the  great  Churches  are  daily  celebrated, 
 how  cafily  may  the  Sacrament  immediately  (without  being 
 
 referved  ; 
 
of  the  Ancient  Churchy  relating  to  the  Eucharijf.  15$ 
 
 referved)  be  conveyed  from  one  of  their  Altars  to  fuch  lick 
 
 Perfons. 
 
 But  whatfoever  is  pretended,    they  intend  other  things 
 
 more  fuitable  to  that  Prefence,  which  they  fuppofe  to  be  there 
 
 included ;  (lately  Tabernacles  they  prepare  upon  the  Altars 
 
 for  hisrepofe,  with  lighted  Torches  burning  pay  and  Night 
 
 before  it  >  they  come  thither,  even  out  of  the  Times  of  the 
 
 Atfemblies,  to  make  their  Proflratlons  y  for  fo      ^  Dt cult* SanSL  1.  i.e.  a. 
 
 Card.  Eeliarmme  ( c  ),   among  the  Encourage-     s.Uukta.  ratio. 
 
 ments  to  make  private  Prayers  in  Temples, gives     C^uia  in  Templis  ordinarie 
 
 this  as  one  Reafon,  becaufe  ordinarily  in  them,  be-     prater  Dei  prafentiam,  qua? 
 
 fides  the  Pre  fence  of  God  which  U  every  where,  there     f  ^^  eft  S"a™  Prae" 
 J-     ir    1     -n     r         r  r*i    -a  ha  j-  .  //       fentia  Mediators  Chrifti  cor- 
 
 u  alfo  the  Pre  fence  of  Chrifl  cur  Mediator  corporally     poraliter  in  Eucharifla,  qu* 
 
 ip  the  'Eucharifla  which  increafcs  the  Hope  and  Trufl     certe  auget  fpem  &  fiduciam 
 
 of  him  that  frays.  orantis. 
 
 This  isa  new  way  of  increailng  Faith  and  Hope,  which 
 the  Ancients  were  not  acquainted  with  ;  they  waited  indeed 
 at  the  Altar  for  that  end,  when  the  Eucharilt  was  admini- 
 ftred,  and  the  evident  reprefentation  and  fetting  forth  of 
 Chrifl  before  their  Eyes  as  crucified,  was  very  proper  to  increafe 
 their  Faith  and  Hope :  And  there  in  a  Sacramental  Senfe, 
 while  they  thus  received,  in  the  Phrafe  of  Op- 
 
 tatm  (d),  the  Body  and  Blood  ofChrift  did  inha-       C<0  Lib.  6.  adv.  Di 
 bit  for  certain  Moments.     But  thefe  certain  Mo-     Q**d  vos   offenderat  » 
 ments  will  not  do  the  Bufgiefs  of  this  Church,    ^^  imf  f  cm[ 
 which  requires  a  more  ccnflant  and  fixed  Refi-     tabat?C°rpUS      a"§U1S 
 dence.     They  do  not  think  their  very  Temples 
 holy  and  venerable  enough  without  it  ;  for  among  the  things 
 that  make  a  Temple  fo,  and  moreover  endue  it  with  a  kind 
 of  a  Divine  Virtue,  the  forenamed  Cardinal  (e)  reckons  the  (e)ibid.car 
 prejence  of  the  Body  of  Chrifl  in  the  Euchartfl.     So  that  it  feems  lec*  T^'ti0  I 
 by  their  Opinions  and  Practice,  the  referved  parts  of  the  Sa-  batltr' 
 crament,  at  e  as  necellary  as  thofe  that  are  received. 
 
 Efpecially  if  you  remember  that  thefe  referved  Parts  are  de- 
 flgned,  not  only  to  receive  their  Adorations,  when  they  come 
 to  fay  their  Prayers  before  it  in  the  Churches,  but  alfo  when  it 
 travels  abroad,  as  it  do's  upon  many  occa(;ons,  when  none 
 have  occafion  to  receive  it,  nor  think  of  faying  their  Pray- 
 ers, being  engaged  iri  the  Streets  about  their  Secular  Affairs  -, 
 
 x  '  yet 
 
j  54  J  full  View  of  the  Dottrwes  and  Practices 
 
 yet  even  there,  when  they  happen  to  meet  the  Fucharift  go- 
 ing in  a  folemn  Proceflion,  they  mull  kneel  and  adore  it.  We 
 know  alfo  that  there  is  a  peculiar  Feaft  inftituted  (tho'  of  a 
 late  Date,  An.  1264.)  on  Corfus-Chrifti  Day,  on  which,, 
 with  the  greateft  pomp  and  ftate  imaginable,  it  is  carried 
 about  the  Streets  and  publick  Places  to  be  feen  and  worfhip- 
 ped.  Not  to  mention  fome  extraordinary  contingences*  fu<  h 
 as  the  breaking  out  of  a  great  Fire  fuddenly,  occa zoning  I  ; 
 drawing  it  out  of  its  Retirement,  to  oppofe  againft  and  llop 
 its  fury. 
 
 Befides,  the  Pope  himfelf  has  often  need  of  the  referved 
 Hofiy  not  to  Take  and  eat  (  according  to  the  Inltituticn  )  but  to 
 take  along  with  him  when  he,  in  his  Pontificals,  rides  to  r.ny 
 Church,  or  takes  a  Journey  to  a  City,  this  always  accompa^ 
 nies  him  *,  and  the  Book^of  Sacred  Ceremonies,  will  give  you  an 
 account  of  the  Horfe,  and  the  colour  of  it,  upon  which  it  is 
 fet,  with  the  Bell  about  his  Neck,  and  the  pompous  1  rain, 
 the  Canopy  carried  over  it,  and  lighted  Torches  before 
 it,  £tc. 
 
 Let  me  only  add  farther,  That  in  that  cafe  which  is  pre- 
 tended to  be  the  great  occafion  for  the  refervation  of  the  Eu- 
 charift,  I  mean,  to  be  in  readinefs  for  fick  Perfons,  yet  even 
 here  the  Proceflion,  and  the  Pomp,  and  the  Magnificence  in 
 the  conveying  it  to  fuch  Places,  and  the  Receiving  the  Ado- 
 rations of  all  it  meets,  feems  toJ>e  as  much  defigned,  as  the 
 communicating  thofe  fick  Perfons  •,  which  they  will  be  con- 
 tented as  foon  to  let  alone,as  to  abate  thofe  attending  Ceremo- 
 nies. 
 
 The  Ancient  Church  had  very  homely  fratlices  ,  they  ufed  and 
 fuffered,  in  cafes  of  great  neceflity,  things  that  this  Church 
 would,  account  incongruous  if  not  profane.    Such  as  that 
 which  Dionyfim  of  Alexandria  (f)  relates  concerning  oil  Sera- 
 CD  A^  J'  pion,  who  when  he  lay  a-dying,  fent  a  young  Grand-child  of 
 fib.Hijt.       «/•  j^  tQ  cai|  Qne  Qf  ^  pres(jyters  of  Alexandria  to  give  him  the 
 
 :'44'  Sacrament  :  Who  by  reafon  of  llnefs,  not  being  able  to 
 go  along  with  him,  he  made  no  more  ado,  but  took  a  little 
 portion  of  the  Euchariir,  and  gave  it  into  the  Youth's  Hand, 
 and  directed  him  to  moiften  it,  and  fo  to  infufe  it  into  his 
 Mouth  •,  which  he  did,  and  immediately  upon  the  fwallow- 
 
 ing 
 
of  the  Ancient  Churchy  relating  to  the  Eucharift.  155 
 
 ing  it,  the  old  Man  expired  :  I  Qjieftion,  whether  the  Gen- 
 tlemen of  the  Roman  Church  will  allow  this  to  be  a  true  Com- 
 munion •,  but  I  believe,  with  their  perfwafions,  they  would  not 
 follow  it  for  a  World. 
 
 We  may  more  than  guefs  fo,  by  a  remarkable  Story  Nic. 
 Trigautms  tells  us  of  what  was  refolved  upon  by  the  skilful 
 Jefmts,  in  a  Cafe  exa&ly  like  the  former  (g)9 
 at  Pe kin  in  China  *,  One  Fabm  who  had  been  con-      (j)  tfk.  Trigautil  ixped  api 
 
 verted  and  baptized,  being  above  Eighty  Years    s'inas>l>  '$•  c:l-h  5°3«    .   . 
 ii     fun    }     r~\  „+u      „*A   v.™;™  k™  ~«„       Neque  domi  loco  convemen- 
 old,  fell  lick  to  Death-,  and  having  been  con-    t[  ^^  t    n 
 
 fefs  d  of  his  Sins,  with  great  earnefcnefs,  defi-     pro  majeftace  per  vicos  de- 
 red  to  receive  the  Sacrament  for  his  Fiaticum  ;     ferri:  folabancur  igicur  ilium 
 but  there  being  no  convenient  place  at  his  Houfe     ^cn  necefiaria  peccatorum 
 to  cek  brate  it  in,  nor  liberty  to  carry  it  through     confeffione  perfiinaum, jpoffe 
 the  Streets  in  Pomp  and  require    State    thty    Jj^fi  ^ 
 comforted  him  with  the   conlideration  or    his    ret,  coeleftem  gioriam  in- 
 having  made  confeflion  of  his  Sins,  which  was    troirc. 
 neceiTary  *,  and  told  him  that  he  might,  without 
 taking  the  Sacrament,  when  he  was  lawfully  hindred,  go  to 
 Heaven  ;  and  fo  they  left  him-     Thefe  admirable   Cafuifb, 
 you  fee,  determine  againft  communicating  the  dying  Perfon, 
 when  it  could  not  be  performed  with  the  majeftick^  Ceremonies 
 they  defrred. 
 
 The  Pried  of  Alexandria,  and  the  Fathers  in  China,  differ 
 very  widely  in  their  Pradtice,and  you  may  be  fure  their  Perfwa- 
 fions in  this  matter  were  as  different ;  the  Man  himfelf  indeed, 
 he  tells  us,  found  a  way  to  get  the  Communion  at  lafr,  by 
 throwing  himfelf  into  their  Houfe,  but  it  was  not  till  they 
 had  made  a  little  Proceflion  within  doors  •,  till  the  Tapeftry 
 was  fpread  on  the  Floors,  and  the  Tapers  lighted,  nothing 
 could  be  done. 
 
 In  a  word,  to  perfwade  People  of  the  neceflity  of  thefe 
 Pomps  and  Solemnities  in  conveying  the  Sacrament  to  the  Sick, 
 they  produce  feveral  Miracles*,  hew  when  the  Prieits  have  *  See  the  School 
 carried  the  Eucharift   through    Fields  without  attendance,  4&* Euchartfr, 
 Troops  of  AITes  and  Mares  ha\  e  run  to  fupply  this  defect,  and  tuu>  Afis*?d 
 having  nrfc  fallen  down  on  their  Knees  to  worfhip  the  Deity  mm^c' 
 he  carried,  they  ha.e  accompanied  him  to  the  Place,  waited 
 at  the  ilck  Man's  Door  till  all  was  over,  and  then  marched 
 back  again  in  good  order  with  him  0  God  mowing,  by  thefe 
 
 X  2  refpects 
 
1 56  A  full  View  of  the  Doctrines  and  Practices 
 
 refpeds  paid  to  it  by  Beaits,  what  he  cxpefted  much  more 
 from  Men. 
 
 2.  Difference,  relates  to  what  was  received  in  the  Eucha- 
 rift  •,  wherein  we  alfo  fee  a  plain  difagreement  in  the  ufages 
 of  the  Primitive,  and  the  prefent  Roman  Chrrch.  Which  is 
 this  *,  The  Ancient  Church  allowed  great  Liberty  privately  to  re- 
 ferve  what  had  been  publicity  received  in  the  Eucharifl  :  Which 
 would  be  now  a  great  Crime  in  the  Roman  Church  j  fo  far  from 
 being  allowed. 
 
 It  is  undeniable,  that  anciently  thh  was  allowed,  (whether 
 they  did  well  or  ill  in  it  is  not  at  all  the  question,  but  concern- 
 (h")Efift.  289.  ing  the  Matter  of  Fad.)     5.  Bafil  (h)  thinks  that  the  Cu- 
 ftom  took  its  rife  from  Times  of  Perfecution,  when  Christians 
 were  forced  to  flee  into  Defarts,  and  live  in  folitude,  ha- 
 ving not  the  prefenceof  aPrieft  to  communicate  them,  they 
 had   the  Sacrament  referved  by  them,    and  communicated 
 themfelves.     But  he  fays  (  even  when  this  Reafon  ceafed ) 
 this  became  afterwards  an  inveterate  Cuftom.    And  in  Alex- 
 andria and  Egypt,  the  Laicks  commonly  had  the  Sa~ 
 (j)Ibld.  Kcti  <ffi  hv  hajp  n~     crament  by  them  in  their  own  Houfes  (i)\  and,  he 
 a«j'V>  ®V  &"  ™  **■£ s*J    fays  exprefly,  this  wThich  they  fo  referved  uat 
 ^.mmm  b  tdJ  *w     i^oiruKTm'w,  with  all  liberty  (ashisPhrafe  is) 
 ^U'  r?  Uuturtt  0  U?iv\     was  a  Particle  received  from  the  Triers  Hand  in 
 gfoMoffi  rlw  (jLzeiJk,  &c.         the  Church. 
 
 (O  Orat.  1 1.  ^         So  Naz.ianz.en  (1^)  fays  of  his  Sifter  Gorgonia  j 
 
 K«m«w-^^*WWto     Whatfoever    of  the  Antitypes    of  the  precious  Bo- 
 
 i$r&&££r    dy  md  Blood  ef  cknft  her  Hand  had  trea^red 
 
 A    5  Up,    &C. 
 
 Which  very  phrafe  intimates,  that  at  feveral 
 
 times  fhe  had  referved  and  made  a  collection  of 
 
 the  Confecrated  Elements. 
 
 (J)  Lib.  2.  tod  Vxor.  Tertutlian  fuppofes  it  a  common  practice  in  his 
 
 Nonfcietmaritusquidfecre-      time^  when  he  fays  ( I ),  Thy  Husband  will  not 
 
 to  ante  omaem  cibum  guiles,     ^  ^  .(  .%$  ^  ^  ^^  y^  ^  ^ 
 
 Meat,  &c. 
 
 It  is  true  indeed  that  in  the  Councils  of  Saragofa  and  Toledo 
 
 in  Spain,  this  was  prohibited  in  the  4th  Century  ,upon  occafion 
 
 of  the  Prifiilliamfts,  who  did  receive  the  communion  as  others 
 
 did,  and  referved  it,  and  fo  could  not  be  difcovered,  tho' 
 
 f 
 
of  the  Ancient  Churchy  relating  to  the  Eucharift.  157 
 
 they  never  took  it  ;  againft  whom  Learned  Men  think  thofe 
 Councils  made  thofe  Canons,  which  anathematized  thofe  that 
 rec  ived,  but  did  nt  take  it  down,  but  ref-rved  it.     How- 
 ever the  forefaid  Cuftom  frill  prevailed  in  other  Places,  as 
 might  be  (hewn,  if  it  were  needful,  as  far  as  the  1  ith  Centu- 
 ry- As  for  the  pre  fen  t  Church  this  i^  wholly  a  Stranger  to  them ; 
 they  will  have  no  Remains  kept  any  where  but  upon  the  pub- 
 lick  Altars,  where  no  Hand  mud:  touch  them  but  the  Prieft's. 
 The  Council  of  Trent  (m)  will  net  allow  the  Santlimomales,  (**)  SelJ-  25. 
 the  very  Nuns  in  their  Quires,  or  in  any  places  within  their  ca?' I0* 
 Cloifter  (intra  chorum  vel  fepta  Monjfierii)  to  keep  it  by  them, 
 but  only  in  publico-  Ecclefia,  notwithstanding  any     r  % 
 
 former  Grants  and  Privileges.  And  a  Great  W  r!ta™  *'  P*nit.Ly.7m 
 Man  M  fpeak.ngof  the  former  Ufages,  fays  J^J^^ff 
 J f  any  Lay -man  now  Jhoula  dare  to  do  Jo,  he  would  cenferetur  gravi  poena  exr 
 be  accounted  guilty  of  a  Crime  to  be  expiated  by  a  andi  criminis  reus,  veluti 
 grievous  punijhment,  as  a  profane  Violator  of  the  ^an<^i^imi  Sacramenci  pro- 
 moft  Holy  Sacrament.  \  fanus  temera^r. 
 
 But  if  it  be  fo  great  a  Crime  with  them  to  referve  it  when 
 they  have  received  it  •,  What  will  they  fay  to  the  next  Dif- 
 ference I  mail  now  mention  ? 
 
 3.  Difference.  That  among  the  Ancients,  what  was  fo  pri- 
 vately referve d,  was  put  to  fitch  ufes  as  the  prefent  Roman  Church 
 muft  abhor,  becaufe  they  are  dirett  Affronts  to  the  belief  of  Tran- 
 fubflantiation,  and  the  corporal  Prefence. 
 
 It  appears  by  S.  Cyprian,  (libr.  de  Lapps)  that  the  very  Wo- 
 men in  his  Time  had  liberty  to  take  the  Eucharift  home  with 
 them,  and  difpofe  of  it  as  they  pleafed  •,  and  the  Woman  he 
 there  fpeaks  of,  that  locked  it  up  in  her  Chefty  had  not  the  Ro- 
 man Opinion  of  a  Latent  Deity,  which  fuch  ufage  ill  agrees 
 with,  or  rather  affronts. 
 
 Neither  had  Cyril  of  Jerufalem  (0)  their  Per- 
 fwafions,    when  he  advifes   his  Communicant,    4^nM^fg'  * 
 whilfi  his  Lips  were  wet  and  dewy,  with  what  he     W^atf  ?I         &"V*™  7° 
 had  drank  in  the  Cup,  with  his  Hands  to  touch 
 l}is  Eyes  and  Forehead,  and  the  reft  of  the  Organs  of  his 
 Senfes  for  their  S  a  notification. 
 
 But  what  Gorgonia,Naz,ianz,enh  Siller,  did  with  the  Remains 
 of  the  Antitypes  of  Chrift'&  Body  and  Blood,  exceeds  it  ♦, 
 
 when. 
 
i*8 
 
 A  full  View  of  the  Doctrines  mi  Practices 
 
 CfJ  Orac.  II.    ^AP.y^' 
 
 (q")  lib.  3.  feamdiop.  adv. 
 Jul   ' 
 
 Neq;  hoc  permififle  religio- 
 fam  matrem  fuam,  Ted  id 
 effecifle  ex  EuchmftU  cata- 
 plafmate. 
 
 when  as  he  reports  of  her,  to  her  commenda- 
 tion (f),  flie  mixed  them  with  her  Tear?,  and 
 anointed  her  whole  Body  with  it,  for  the  reco- 
 very out  of  a  grievous  Difeafe. 
 
 A  like  Story  to  which,  S.  Aajlin  gives  us  (q) 
 of  the  Mother  of  one  Ac  at  ins,  who  was  born 
 with  clofed  Eyes,  which  a  Phyfician  ad\ifed 
 fliould  be  opened  with  an  Inftrument  of  Iron ; 
 but  (he  refufed,  and  cured  him  with  a  Cataflafm, 
 or  Plafier  made  of  the  Eucharift. 
 In  honour  to  our  Saviour,  we  find  a  Woman  anointing  his 
 Body ;  but  to  make  his  Body  an  Ointment  for  hers,  or  to 
 make  it  into  a  Medicine,  is  but  courfe  ufage  of  it,  and  fuch  as 
 none  would  adventure  upon  that  was  perfwaded  it  wTas  a  dei- 
 fied Body. 
 
 The  old  Cuilom  which  Eufebim  mentions  (r) 
 (f)  Lib. 5.  Hift.Ecclef.  c.24.     0f  fending  the  Sacrament  from  one  Bifhop  to  a- 
 
 nother,  as  a  Token  of  Peace  and  Communion, 
 
 feems  to  argue  but  little  good  Manners,  f  with 
 
 the  Church  of  Rome\  Opinions  concerning  it  )  ; 
 
 for  tho'  Gcd  fent  his  Son  on  a  blefled  Errand  and 
 
 Embafly,  it  looks  too  faucy  for  us  to  fend  him 
 
 on  ours. 
 
 What  Indecencies  would  th'4  Church  juftly  fear  the  Body 
 
 of  Chrift  would  be  fubjecl  to,  if  there  were  that  permilTion 
 
 that  was  granted  of  old  to  carry  the  Euch  riit  along  with 
 
 them  in  their  Voyages  at  Sea  ?   Yet  this  P.  Gregory  the  Great 
 
 tells  us  was  pra&ifed  by  Maximianm  and  his  Companions  re- 
 
 turning  from  Conftantinople  to  Rome -^  and  being 
 in  a  Temped  in  the  Adriatic!^  Sea  (s).  They 
 gave  one  another  the  Pax*  received  the  Body  and 
 Blood  of  their  Redeemer,  recommending  every  one 
 him fc If  to  Cod. 
 
 But  that  which  S.  s'mhrofe- informs  us  (t)  of 
 his  Brother. Satyrm,  was  (till  jnore  bold-,  Who 
 
 (J)  Vial.l.^e^6 — Sibimet 
 pacem  dedifle,  corpus  &  fan- 
 guinem  Redemptoris  acce- 
 pifle  j  Deo  fe  fingulos  com- 
 mendantes. 
 
 ft)  Crat.  de  obitn  futtis. 
 Triufquamperfedioribus  eflet 
 inidatus  myfteriis,  in  naufra- 
 gio  conftitutus ne  va- 
 cuus myfterii  exirct  e  vita, 
 quos  initiates  die  cognovc- 
 rat,  ab  his  Divinum  illud  hdelium  facramencum  popofc% — hgari  fecic  in  oraru,  &  orarium 
 invelvic  in  colio,  atqa  ita  fe  dejecit  in  mare.  . 
 
 him 
 
 being  Shiprr racked  at  Sea,  and  not  yet  having  I 
 baptiz.ea,  left  he  fliould  die  without  the  Myftefy  he 
 begged  of  fame  of  thofe  that  were  baptized,  to  let 
 
of  the  Ancient  Churchy  relating  to  the  Euchariji.  159 
 
 him  have  that  Divine  Sacrament  of  the  Faithful,  (  the  Cuflom 
 then  being  to  have  it  refer ved  about  them  )  which  they  grant- 
 ing^ he  put  it  up  in  his  Handkerchief  which  he  then  tied  about  his 
 Neck^,  and  fo  threw  him f elf  into  the  Sea, 
 
 Whatfbever  Conceits  Satyrm  might  have  when  he  borrowed 
 it,  yet  thofe  that  beftowed  it,  could  never  think  fit  (  with  the 
 forefaid  belief )  to  deliver  it  into  the  Hands  of  one  not  yet 
 a  perfect  Chriilian,  nor  to  be  tied  about  his  Neck  in  a  cloth 
 that  I  fuppofe  was  no  Corporal  (  as  they  call  it )  to  be  expo- 
 fed  to  the  dafhing  of  Sea- waves,  like  a  Bladder  or  a  Cork  to 
 keep  him  from  drowning. 
 
 But  there  is  a  more  irreconcileable  Practice  of  the  Ancients 
 with  the  prefent  Belief,  with  which  1  (hall  end  this  Particular 
 about  refervation  of  the  Sacrament.     It  U  the  Cuftom  of  bury- 
 ing the  referved  parts  of  it  with  their  dead  Bo- 
 dies.    The  Author  of  the  Life  otS.Bafil  (u),      (V)  Vita  Baffl.  c.  6: 
 tells  US,  That  he  kept  a  Particle  of  the  Eucharift  to     T^    Ai  C  peeiS*  )  •  «<pu~ 
 be  buried  with  him  ;  and  left  it  fo  to  be  by  his  laft    ^iV  ***&£*  Av7^' 
 Will. 
 
 St.  Gregory  (x)  tells  a  flrange  Story  of  a 
 Youth  that   was  a  Monk,    who  going  out  of    Sombutlif Dt\' m^'iua 
 S.  Beneth  Monafiery  without  his  Benediction,    pro^^Ldio^iV 
 fuddenly  was  found  dead  :,  and  being  buried,  the     minici  corporis  dedk,dicens, 
 next  day  was  forced  out  of  his  Grave,  and  a    ice  atq-,  hoc  Dominieum  cor- 
 fecond  Time  was  found  fo  after  Buiial :  Where-     pus  fuperpeftus  ejus  ponice, 
 upon,  fays  he,  they  ran  weeping  to  S.  Bene,,    ^JSSSS^S^ 
 praying  him  to  bellow  his  Blefling  upon  him.     ccpcum  corpus  ejus  terra  te-- 
 To  whom  that  Man  of  God  gave  the  Commu-    nuit,  nee  ultra' projeck. 
 nion  of  the  Lord's  Body,  faying,  Go  and  lay 
 this  Body  of  our  Lord  upon' his  Breaft,  and  fo  bury  him. 
 They  did  fo,  and  then  he  kept  in  his  Grave,  and  the  Earth 
 threw  him  out  no  more. 
 
 I  know  that  there  are  feveral  Canons  of  Councils,  made 
 againft  this  Practice,  (as  the  20th  Canon  of  the  Council  of 
 Carthage,  and  the  83  Canon  of  the  6th  General  Council  at  Con- 
 ftantinople  in  Trullo)  ;  upon  which  laft  Canon,  Z  on  or  as  obferves, 
 £5(Gr  ^5  TnxXaiov,  &c.  That  it  was  an  ancient  Cuftom  to  deliver 
 the  Lord's  Body  to  Dead  Bodies. 
 
 But  then  methinks  it*s  very  obfervable,  that  the  reafon  why 
 the  Fathers  prohibit  it,  is  not  fach  a  one  as  would  be  given 
 
 in. 
 
jg0  4  full  View  of  the  Dottrines  and  Practices 
 
 in  the  Roman  Church-,  from  the  horrible  Profanation  and  con- 
 tumely in  thus  ufing  the  Lord's  Body  (as  it  would  be  if  it 
 were  truly  and  properly  there,  and  no  Bread  remaining;  : 
 But  their  Reafon  is  from  hence,  Becaufe  it  is  written,  Take  and 
 eat •   But  dead  Carcafes  can  neither  take  nor  eat. 
 
 But  notwithstanding  all  thefe  Prohibitions,  the  old  Cuftom 
 continued  afterwards  :,    for  thofe  that  write  the  Lives  of 
 Saints,  and  tell  us  of  the  tranilating  of  their  Bodies  from 
 one  place  to  another,  inform  us  that  they  have  found  pie- 
 ces of  the  Eucharifl;  uncorrupted  lying  in  their 
 CyJ  Smut  vk.  Otbmar.  ad     Grave  :    As  Sarins  ( y  )  tells  us  in  the  Life  of 
 Nev.  16.  Othmarus,  That  when  he  came  to  betranflated 
 
 -*  venerabilicer    affumens     fome  Years  after  he  was  buried,  they  found  un- 
 o  corpon  appofuic.  ^  ^ .  Read)  and  about  h[s  ^^  j.^  ^^ 
 
 of  Bread,  which  were  with  much  reverence  laid 
 
 by  his  Body  again. 
 
 ro  Daiv.offic.L4.c41.        The  like  do's  Amalarim  fa)  report,  (citing 
 
 Oblata  fuper  peftus  Sanaum    Bede  for  it)  that  the  fame  was  pradtifed  when 
 
 pofica,  veftimento  Sacerdo-     5#  Cutberd  was  buried,  his  Head  bound  with  a  Nap- 
 
 cali  indutum,  &c.  j^  tfa  Eucharifl  laid  upon  his  Holy  Breajt^  with 
 
 his  Sacerdotal  Habit  upon  him,  &C- 
 It  is  little  lefsthan  a  Demon  fixation^  that  they  that  thus 
 treated  the  Sacrament,  did  not  believe  it  contained  a  hidden 
 Deity  under  the  fpecies  of  Bread  and  Wine  >,    for  fere  they 
 would  not  then  have  thus  ufed  the  Lord  of  Life  and  Glory, 
 to  imprifon.him,  as  it  were,  and  fuller  him  to  lie  buried 
 with  the  putrid  Carcafes  of  the  Dead. 
 8.  Inftance. 
 The  laft  Inftance  of  differing  Practices  in  the  two  Churches, 
 (ball  be,  In  their  ovtr-foUicitoufnefs  to  prevent  any  Accidents  that 
 might  happen  in  the  Adminiflration  of  the  Eucharifl  ;  their  E rights 
 when  any  fuch  thing  do7s  happen,  and  the  Expiations  required  for 
 ■nealiaence  to  purge  fuch  Crimes  ;  fuch  as  we  have  no  foot-fleps  of 
 many  of  thofe  cafes,  in  the  Ancient  Church. 
 
 As  to  the  firft  of  thofe  Cafes,  1  have  fomewhat  prevented 
 my  felf,  in  what  1  before  have  fhown,  of  their  Devices  cf 
 Intinllion,  fucking  the  Sacrament  through  Ptpes;  and,  which 
 is  word:  of  all  (out  of  this  abundant  caution)  denying  the 
 People  the  Cup.  Here  therefore  1  Ihall  mention  other  Cautions-, 
 fuch  as  thofe  which  tend  to  prevent  any  Fragments  falling  off 
 
 from 
 
of  the  Ancient  Church ',  relating  to  the  Eucharift.  161 
 
 from  the  Bread  of  the  Eucharift,  that  no  Crumbs  may  have  any 
 difhonour  done  to  them,  by  being  left  unregarded,  but  either 
 '  may  be  received  or  refer ved. 
 
 To  this  end,  they  have  altered  the  Ancient  Cuftom  of  pro- 
 viding common  Breads  fuch  as  is  of  ordinary  ufe,  for  the  Sa- 
 crament, and  required  that  it  be  unleavened,  becaufe  this  is 
 lefs  apt  to  break  into  Crumbs,  and  cleaves  better  together  in 
 its  Part?.    And  tho1  they  do  not  fay  that  there  is  no  Sacra- 
 mtnt  where  leavened  Bread  is  ufed,  yet  the  Mffal  (a)  affirms,  00  Dt  defetti- 
 That  he  that  con fecr  axes  inthis,  do's  grievou/ly  Sin ;  and  here-  r^i^'*'  ? 
 in  they  have  raifed  ( fince  the  days  that  Tranfubftantiation  graviter  pec- 
 was  forming  into  a  Doftrine  of  Faith)  and  maintained  a  great  car. 
 Controverfy  with  the  Greek  Church,  which  do's  not  ufe  their 
 Azymsy  no  more  than  the  Ancient  Church  did.     They  have 
 alfo  invented,  about  the  fame  Time,  and  ftill  ufe,  thofe  lit- 
 tle round  Wafers  (  as  they  are  commonly  called  )  which  is  that 
 which  they  confec-ate  for  the  Bread  cf  the  Sacrament,  and 
 take  care  hereby  to  prevent  breaking  into  Crumbs  ♦,  for  they 
 never  break  them  for  diftribution,  but  put  them  whole  into 
 the  Communicants  Mouths  i  whereas  the  Ancient  Pra&icc  was, 
 to  provide  one  whole  Loaf  of  Subftantial  Bread,  and  to  di- 
 vide this  into  parts,  and  break  it  for  to  be  diftributed  among 
 them  all.     But  thefe  HofttoU,  little  Hofts,   are  brought  to 
 fuch  a  tenuity,  that  they  are  the  next  door  to  what  they 
 call  fpecies,  having  fcarce  any  fubftance,  and  deferve  not  pro- 
 perty the  name  of  Bread,  as  a  learned  Man  (b)  has  fhown.  Cb)  Vojfwin 
 The  very  Miffal  (Loc.  citat.  n.  7. )  fuppofes,  that  they  may  ^f.  tUqI. 
 ealily  disappear,  and  that  a  Wind  may  carry  them  away,  for  5^*  l2'd?s'' 
 that  is  one  of  the  cafes  it  mentions,  (aut  vento,  aut  miraculo,    xn*  *m  ' 
 vel  ab  aliquo  animali  accept  a. ) 
 
 It  iseafyto  fhow,  that  all  this  caution  to  prevent  falling 
 Crumbs,  is  perfect  nonfenfe,  according  to  their  principles, 
 fince  the  True  Body  of  Chrift  cannot  be  broken  or  crumbled 
 into  Bits,  which  is  the  only  fubftance  remaining  ^  the  reft, 
 which  they  call  Species,  being  Mathematical  Lines  and  Colours 
 only,  and  no  matter  under  them  •,  a  whole  World  of  them  can 
 never  make  up  a  Crumb  of  Bread,  or  any  Fragment.  And 
 yet  thefe  are  they  about  which  fuch  fup^rabufidaB^  Caution  is 
 ufed  *,  which  are  mentioned  in  the  MiJfaL 
 
 Y  To 
 
!  02  A  full  View  of  the  Doctrines  And  Practices 
 
 To  name  a  few.     When  die  Priefl:  that  celebrates  do's  com- 
 municate himfelf,  it  is  then  only  that  he  breaks  the  Holt  into 
 three  parts,  one  of  which  he  puts  into  the  dip  ■>  and  after 
 he  has  taken  the  other  two  which  are  upon  the  ?atin,  he  U 
 tftMiffdlJtJM*  directed  (c)  to  take  the  Pat  in,  to  view  the  Cor  ford,  (or  Cloth 
 rUus  ttUbr.       fpread  under  it  )  to  gather  up  the  Fragments  with  the  Patin,    if 
 Mi(].im,  c  io.    tjoere  ye  arJy  on  lt^  aridwith  his  Thumb  and  Fore -finger  of  his  right 
 Sect.  4.  Hand,  to  wipe  the  Pat  in  carefully  over  the  Chalice,  andalfo  his  Fin- 
 
 ger S,  left  any  Fragments  remain  on  them. 
 
 Then  for  the  Hofts  that  are  refer  ved  to  another  time,  after 
 
 the  Priefl  has  taken  them  off  from  the  Corporal,  and  put 
 
 them  into  the  Veflel  appointed  for  them,  he  is  directed  to  mind 
 
 CPi  Ibid.  Sift,  carefully  (d)r  left  any  Fragment,  the  left  imaginable,  remain  up- 
 
 i<.  on  the  Corporal',  and  if  there  be  any,  carefully  to  put  them  into  the 
 
 Chalice, 
 
 When  he  has  taken  the  Cup,  with  the  3^  Particle  of  the 
 (f)lbid.Seft+$»  Holt  put  into  it  (e),  he  muft  purify  himfelf,  drinking  fome  wine 
 poured  into  the  Cup  by  the  Mimfter  that  attends  *,  then  with  Wine 
 and  Water  waft  wajh  his  Thumbs  and  Fore-fingers  over  the  Cup, 
 and  muft  wipe  them  with  the  Purificatory  ;  then  he  muft  drinks  off 
 the  Oblation  (wherein  he  wafhed  )  and  wipe  his  Mouth  and  the 
 Chalice,  with  the  Purificatory. 
 
 Such-like  alfo  are  the  Cautions  given  when  the  People  have 
 *  Juki  Stf.6.    communicated  *.     //  the  Hofts  were  laid  upon  the  Corporal,  the 
 Pricft.  wipes  it  (  or  fweeps  it )  with  the  Pat  in  -,  and  if  there  were 
 any  Fragments  on  it,  he  puts  them  into  the  Chalice.     The  Mimfter 
 alfo  folding  in  his  right  Hand  a  Veffel  with   Wine  and  Water  in  - 
 ity  and  in  his  left  a  little  Napkin  (  Mappulam  ),  do^s  reach  the 
 Purification  ( to  wafh  their  Mouths  )  to  them,  a  little  after  the 
 Priefl,  and  the  little  Napkin  to  wipe  their  Mouths, 
 ffj  Stt  tk        The  Communicants  alfo  are  directed  (f),  after  receiving, 
 Km*  ?&todi  de  not  prefently  to  go  out  of  the  Church,  or  talk^,  or  look  about  care- 
 S.-EHcburift'      lefly;  nor  to  fpvt,  n<rr  read  aloud  Prayers  out  of  a  Book,  left  the 
 Species  of  the  Sacrament  Jhould  fall  out  of  their  Mouths, 
 
 All  this  is  preventing  Care  :  But  now  when  Accidents  do 
 happen,  they  feem,  by  their  ordering  Matters,  to  be  in  a 
 frightful  Concern  •,  and  ftrange  things  are  to  be  done,  if  poffi- 
 ble,  to  make  an  honorable  amends. 
 
of  the  Ancient  Churchy  relating  to  the  Eucharifi.  163 
 
 In  the  laft  Chapter  I  have  given  the  Reader  feme  Inftances 
 of  thofe  ftrange  Things,  and  will  here  only  add  two  Cafes 
 which  the  Roman  Miilal  provides  for. 
 
 The  firft  is,  //  a  Confccrated  Hoft,  or  any  part  of  it,  flwuld 
 fall  to  the  Ground,  the  direction  is  (g),  That  it  be  reverently  t a-  ^yJ^M^^T' 
 ken  up,  and  the  place  where  it  fell  muft  be  cleanfed,  and  a  little  c>  y^* settle 
 /craped  away,  and  fuch  duft  or  fcr apings  muft  be  put  in  the  Holy 
 Repofitory.  If  it  fell  without  the  Corporal  upon  the  Napkin 
 (  Mappam  )  or  any  ways  upon  any  Linen  Cloth^  fuch  Napkin,  or 
 Linen,  muft  be  carefully  wafied,  and  that  Water  pouted  out  into 
 the  Holy  Repofltory. 
 
 The  fecond  Cafe  is,  When  by  negligence  (h)  any  thing  of  the  QOMd.c.  10. 
 Blood  is  Spilt.  If  it  fell  upon  the  Earth,  or  upon  a  Board,  it  muft  S^' l2' 
 be  licked  up  with  the  Tongue,  and  the  place  fcr  aped  fuffciently,  and 
 fuch  fcr  aping  be  burfit^  and  the  Aftes  laid  up  in  the  Repofitory, 
 But  if  it  fell  upon  the  Altar-ftone,  the  Prieft  mufi  fup  up  the 
 Drop,  and  the  place  be  well  wafted,  and  that  water  cafi  into  the  Re- 
 pofltory.  If  tt  fell  upon  the  Altar-  Cloths,  and  the  Drop  funk^  as 
 far  as  the  fecond  or  third  Cloth,  thofe  Cloths  mufi  be  thrice  wa- 
 f)ed  where  the  Drop  felt,  putting  the  Cup  underneath  to  receive 
 the  Water,  and  that  Water  thrown  into  the  forefaid  plact.  And 
 ib  it  directs  to  fuch  wafhing  when  it  falls  upon  the  Corporal 
 alone,  or  the  Prieft's  Garments,  &c. 
 
 I  cannot  but  here  annex  alfo  the  Conftitution  which  the 
 Reader  may  find  in  the  Appendix  to  the  Hiftory  of  the  Church 
 of  Peterburgh,  Pag.  344.  (being  the  firft  of  two  there  fet 
 down )  directing  what  is  to  be  done,  when  any  negligence 
 happens  about  the  Lord's  Body  and  Blood,  and  how  to  expi- 
 ate the  Crime. 
 
 w  When  there  is  fo  great  negligence  about  the  Lord's  Body 
 "and  Blood,  that  it  happens  to  fall  downward,  or  into  any 
 <(p  place  where  it  cannot  be  fully  perceived,  whether  it  fell, 
 "  and  whether  any  of  it  came  to  the  Ground  -,  Let  the  Mat- 
 ct  ter  be  difcovered  as  foon  as  may  be  to  the  Abbot  or  Prior, 
 iL  who  taking  fome  of  the  Friars  with  him,  let  him  come  to 
 4C  the  place  where  this  has  happened  -,  And  if  the  Body  fhall 
 tchave  fallen,  or  the  Blood  have  been  fpilt  upon  Stone,  or 
 tc  Earth,  or  Wood,  or  Mat,  or  Tapeftry,  or  fuch  like,  let 
 "  the  dull:  of  the  Earth  be  gathered,  part  of  that  Stone  be 
 '"■fcraped,  part  of  that  Wood,  Mat,  Tapeftrv,  or  the  like, 
 
 Y  2  be 
 
1 64  A  full  View  of  the  Doctrines  and  Practices 
 
 Ll  be  cut  away  and  call  into  the  Holy  Repofitory.     But  if  the 
 
 a  place  where  it  fell  cannot  be  plainly  difcovered,  and  yet  it 
 
 "  appear  that  it  fell  downwards,  in  that  place,  and  about  the 
 
 4t  place  where  it  is  thought  chiefly  to  have  fallen,  let  there  be 
 
 ct  the  like  gathering,  Scraping,  cutting  away,  and  calling  in- 
 
 tC  to  the  Holy  Repofitory.     Then  they  by  whofe  negligence 
 
 tc  this  has  happened  in  the  next  Chapter  fhall  humbly  declare 
 
 Cc  their  Fault*  and  on  their  naked  Bodies  receive  Judgment 
 
 4t  (judicium  nudi  fufcifiant)  and  Penance  be  enjoined  them, 
 
 ct  either  of  Fading,  or  Whipping,   or  Rehearfing  fo  many 
 
 "Pfalms,  orfuchlike.     Which  Perfons  going  back  to  their 
 
 u  places,,  from  their  Punifhment  (de  judicio)  all  the  prieds 
 
 u  then  prefent  fhall  rife  up,  and  with  all  devotion  offer  them- 
 
 <c  felves  to  receive  Punifhment.     Then  he   that  holds   the 
 
 M  Chapter,  fhall  detain  feven  of  them,  which  he  pleafes.  to 
 
 tC  chufe,  to  receive  the  Judgment  (of  whiffing)  and  command 
 
 w  the  red  to  go  away.    The  Chapter  being  ended,  all  pro- 
 
 "drating  themfelves  together,  fhall  fay  feven  Penitential 
 
 M  Pfalms  in  the  Monadery,  beginning  to  fing  them  as  they  go 
 
 u  out  from  the  Chapter.     Then  fhall  follow  after  the  Pfalms, 
 
 tC  the  Pater  Noficr,  with  thefe  Chapters  and  Collects.     Let 
 
 u  thy  Mercy,  O  Lord}  be  upon  us.     Remember  not  our  Iniquities. 
 
 "  The  Lord  be  with  you.     Let  us  pray.     Hear,  O  Lord,  cur 
 
 tc  Prayers,  and  Spare  the  Sins  of  thoje  that  confefs  themfelves  to 
 
 lC  thee  •■>  that  they  whofe  guilty  Confciences  do  accufe  them,  thy  wer- 
 
 u  cifod  Pardon  may  abfolve  them.   Or  that  other  Collect.   O  God 
 
 u  whofe  froferty  is  always  to  have  Mercy  -,  or  fuch   other  collect: 
 
 "  forSir.s. 
 
 tC  But  if  the  Blood  fell  upon  the  Corporal,  er  upon  any 
 c- clean  Cloth,  and  it  be  certain  whether  it  fell,  let  that  part 
 cC  of  the  Cloth  be  wafh:d  in  Ibme  Chalice,  and  the  firft  Wa- 
 rt  ter  it  was  wafh'd  in  be  drunk  off  by  the  Friars;  the  other  two 
 u  warnings  be  cad  into  the  Repofitory.  The  faid  Fault 
 u  mud  be  difcovered  in  the  firft  Chapter,  but  they  alone,  by 
 "  whofe  negligence  this  has  happened,  fhall  receive  the  fore- 
 ,  ct  faid  Difcipline,  but  all  the  Friars  fhall  fay  over  in  the  Mona- 
 u  dery  all  the  feven  Pfalms,  with  the  Chapters  and  Collects 
 <cas  was  faid  before-  If  that  day,  the  fhort  one  for  the  Dead 
 ftc  fhall  be  read  in  the  Chapter,  let  them  fird  flng  my  words 
 *  going  into  the  Church  :  After  that  the  feven  Pfalms,  as 
 
 aforefaid. 
 
of  the  Ancient  Church,  relating  to  the  Euchari/l.  165 
 
 cC  aforefaid.  But  if  in  any  other  manner  a  lighter  negli- 
 c  gence  (hall  happen  relating  to  this  Sacrament,  the  Friar, 
 "  by  whofe  Fault  it  happened,  (hall  be  punilhed  with  aligh- 
 uter  Revenge  at  thedifcretion  of  the  Abbot  or  Prior. 
 
 Thus  I  have  given  a  fufiicient  Specimen  of  the  flrange  Cau- 
 tion and  Fears  the- Roman  Church  are  under,  left  any  thing 
 fhould  happen,  even  to  the  very  leafl  Particle  or  Drop  of  the 
 Sacrament,  that  is  difhonourable  :  And  indeed,  their  Caution 
 is  very  agreeable  to  their  Perfwaflons,  as  I  have  before  often 
 hinted. 
 
 But  now  if  we  turn  our  Eyes  upon  the  Ancient  Churchy 
 tho'  we  cannot  queftion,  either  their  Devotion  or  reverent 
 Behaviour  in  all  Acts  of  Religious  Worlhip,  and  particularly 
 in  this  great  One  ;  yet  there  is  not  to  be  found  any  fuch 
 fcrupulopties  about  minute  things  \  ror  fuch  frightful  apprehen- 
 fions  in  the  cafe  of  unforefeen  Accidents,  nor  fuch  Expiations 
 as  we  have  before  heard  of.  They  did  not  forbear  to  life  the 
 Common  Bread  (as  1  faid  before)  tho'  it  might  be  more  lia- 
 ble to  crumble  *,  they  took  their  Share  from  cne  Common  Loafs 
 they  received  the  Wine  without  intinttion,  or  fucking  it  through 
 pipes,  Sec.  Which  are  all  later  Inventions,  fincc  the  Faith 
 was  innovated  concerning  the  Eucharifr. 
 
 But  becaufe  this  is  only  a  Negative  Argument,  I  will  there- 
 fore add  a  Pofitive  one,  to  demonftrate  that  the  Ancients 
 were  far  from  thefe  Scrupulofities ;  and  alfo  that  they  came 
 into  the  Church  with  Tranfubftantiation,  and  not  before  y 
 viz..  The  Tr attic e  of  Communicating  Infants.  It  is  not  my  Bufi- 
 nefs  here  to  prove,  that  this  was  the  common  Ufage  in  the 
 Church,  from  the  Times  of  S-  Cyprian  at  lead,  even  to  later 
 Ages,  which  has  been  done  effectually  by  0- 
 thers  (VJ,  and  is  acknowledged  by  our  Adver-      CO  s" Mr-  chillihgwortirt 
 
 /*    •  s  Additional  Ireatifes,  in  qto. 
 
 Maldonate  (k)  the  Jefuit  owns,  thai  it  con-      QQComm.in  Joan.  6.$^ 
 tinued  in  the  Church  for  fix  hundred  Years. 
 
 And  Card. Perron  (I)  grants,  That  the  Primitive     CO  ®* ioc*  Att£ufi,  e.  10. 
 Church  gave  the  Bucharifl  to  Infants  as  foon  as  they 
 were  baptized :  And  that  Charles  the  Great ,  and  Lewis  the  Pious, 
 both  teftify  that  this  Cufiom  remained  in  the  Weft  in  their  Age, 
 that  is,  in  the  9th  Century  in  which  they  lived.     But  it  went 
 down  lower,  even  to  two  Ages  after  Charles  the  Great.  .  For 
 
 that 
 
-l  66  ^A  full  View  of  the  Doctrines  and  Practices 
 
 that  Epiflle  of  P.  Fafchali,  (which  I  mentioned  in  another 
 Chapter)  given  us  by  Baromu*,  at  the  end  of  his  I  aft  Tome, 
 (Ad  Ann.  1 1 18.  when  that  Pope  died  )  wherein  he  forbids 
 Iminttion  of  the  Bread  in  the  Wine,  and  requires  that  the 
 Bread  and  Wine  mould  be  takgn  feparately  ;  gives  us  alfo  this 
 exception,  (pr£ter  in  parvulis  ac  omnino  infirmis  qui  panem  ab- 
 forbere  non  poffunt)  that  it  may  be  allowed  to  little  Children^  and 
 thofc  extreamly  weak-,  that  cannot  get  down  the  Bread:  Which 
 had  been  a  needlefs  provifion  for  them,  if  Infants  had  not 
 then  received  the  Sacrament. 
 
 This  being  then  a  certain  and  confefled  thing,  that  Infants 
 received  the  Eucharift,  I  refer  it  to  the  Conscience  of  any 
 Eomanift^  whether  he  can  think  the  Ancients  had  any  of  their 
 aforefaid  Fears,  and  nice  Scrupulosities,  about  the  Accidents 
 .that  might  happen  to  the  coniecrated  Elements,  which  in  that 
 Practice  could  not  be  prevented  ;  it  being  impoffible,  where 
 fucking  Children  receive  either  Bread  or  Wine,  to  hinder  the 
 happening  of  fomething  which  the  Church  of   Rome   will 
 call  highly  difhonourable  to  the  Sacrament.     For  to  inftance 
 %m)  Lib.  de      in  a  Cafe  which  S.  Cyprian  (m)  mentions,  of  a  Chriftian  lit- 
 '.lapfis.  tie  Girl,that  by  her  Nurfes  Wickednefs  had  receiv'd  polluted 
 
 Bread  in  an  Idol's  Temple,and  afterwards  was  brought  by  the 
 Mother,knowing  nothing,into  the  Church  to  receive  the  Com- 
 munion.    He  relates  how  the  Child,  when  its  turn  came  to 
 ,-*,.,     ~  1  ■  *-  receive  the  Cup-  turned  away  its  Face,  fhut  its 
 
 Jg&3S£L  Lips  and  ref^vfed  the  Cup.  *Z**~& 
 cramento  Calicis  infudic.  prffted,  and  though  it  ftrove  againft  it,  did  wfife 
 Tunc  fequitur  fingultus  &  vo-  into  it  of  the  Sacrament  of  the  Cup.  Then  followed 
 mitus ;  in  Corpore  acq}  ore  fighing  and  vomiting  \  the  Eucharift  could  not  re? 
 violate  Euchariftia  pcrma-  mam  in  a  Boj  and  Mmh  t^at  yad  ysen  pro, 
 ^renonpotmc.  -^ 
 
 How  would  a  Romanift  ftart  at  the  thoughts  of  pouring 
 the  Sacrament,  as  this  Deacon  did  (who  fure  was  a  Zuing- 
 lian)  into  the  Mouth  of  a  ftrugling  Child  ?  But  here  is  no 
 mention  of  any  concern  about  that,  or  what  happened  upon 
 it  j  from  whence  it  is  natural  to  conclude,  that  the  Ancums 
 in  this  common  Cafe  having  none  of  th(s  Church's  Scrupl.s 
 and  Fears,  that  they  had  none  of  their  Faith  -,  for  they  mulr 
 have  had  more  Caution,  if  they  had  had  their  Opinion  about 
 
 the  Eucharift. 
 
 It 
 
of  the  Ancient  Church,  relating  to  the  Eucharift.  167 
 
 It  is  alfo  very  obfervable,  to  confirm  what  I  have  faid, 
 that  though  we  can  trace  the  Ciiilom  of  Communicating  Infant s, 
 as  far  as  to  the  Age  when  the  Tranfubltantiating  Doclrine 
 was  fet  on  foot,  and  ready  to  be  formed  into  an  Article  of 
 Faith  ;  yet  here  we  are  at  a  full  Hop,  and  can  go  no  further, 
 for  this  begat  fuch  Scruples  and  Fears,  that  made  this  quickly 
 give  place  and  vanifh,  which  had  fo  many  Hazards  attending 
 it,  and  we  hear  no  more  of  it  fince  that  in  the  Latin  Church  ; 
 but  other  great  Churches,  that  have  not  made  This  an  Arti- 
 cle of  their  Faith,  frill  retain  the  old  Cuftom  (though  they 
 err  therein)  of  Communicating  Infants.  As  the  Greeks 
 Churches,  the  Mufcovites,  Armenians,  Habaffins,  Jacobites,  &c. 
 concerning  which  fee  Bailee  de  Cultib.  Latin.  1.  5.  c.  4.  Thomas 
 k  Jefa  de  Convey f.  gentium,  1.  7.  c.  5.  &  C  18.  Lttdolfi 
 Hiftor.  zAZthiop.  1. 3.  c.  6.  Sect.  37,  38.  Hiflor.  Jacobitarnm, 
 Oxon.  cap.  9.  See  alfo  Father  Simons  Critical  Hiftory  of  Re- 
 ligions, concerning  the  Georgians,  cap.  5.  p.  67,  71.  Ne- 
 fimans7p,  1 01.     Cofhties,  p.  1 14.,    Armenians,  c.  12.  p.  I2§, 
 
 G  HAP, 
 
i68 
 
 A  full  View  of  the  Doctrines  and  Practices 
 
 CHAP.     XV. 
 
 The  Fifteenth  Difference. 
 
 77tf  Old  Prayers  in  the  Canon  of  the  Alafs  concerning  the  Sacra- 
 ment, agree  not  witjo  the  prefent  Faith  of  the  Roman  Church  : 
 And  their  New  Prayers  to  the  Sacrament  have  no  countenance 
 from  the  Ancient  Church. 
 
 i 
 
 ignotum 
 
 (j°)  De  rtb.  Ec- 
 defiaft.  cap.  22. 
 Qms  primus 
 ordinaverit    nobis 
 eft. 
 
 Aaaum  tamen  fuifTe,  noti 
 femel  fad  fa?pius  ex  parcibus 
 additis  intelligimus. 
 
 (f)  Berno  Ab.  Augienf.  de  re- 
 bus ad  Mifjam  fpeflant.  c.  i. 
 Atcamen  ipfum  Canonem  non 
 unus  folus  compofuic  totum, 
 fed  per  tempora  aliud  alius 
 interpofuit  vel  adjecit. 
 
 Tis  tonopurpofe  to  enquire,  who  was  the  Author  of  the 
 
 Qf)  Lib.  4.  deSacram.  cap.$. 
 Fac  nobis  hanc  Oblationem 
 adferiptam,  rationabilem,ac- 
 ceptabilem,  Quod  eft  Fignra 
 corporis  &  fanguinis  Domini 
 noftri  Jefu  Cbrifti. 
 
 C^uam  Oblationem  tu  Deus 
 in  omnibus  quaefumus  bene- 
 diftam,.  adferiptam,  &c.  fa- 
 Vt  nobis  cor- 
 
 Canon  of  the  Mafs,  when  Wallafridus  Strabo  (  0 )  (  who 
 lived  in  the  middle  of  the  $th  Century  )  tells  us, 
 It  was  a  thing  to  him  unknown.  Seeing  alio  he 
 adds,  That  it  had  been  enlarged,  not  only  once  but 
 often  •,  it  is  as  vain  to  ask  after  its  Age. 
 
 The  fame  alfo  the  Abbot  Berno  (p)  fays,  It 
 was  not  one  Man  that  compofed  the  Canon  all  of  ity 
 but  at  fever al  times  another  interpofed  and  added 
 another  thing. 
 
 And  as  they  added,  fo  alfo  I  doubt  not  but 
 they  altered  many  things,  as  we  may  guefs  by 
 that  remarkable  Difference,  betwixt  what  the 
 Author  of  the  Book  of  Sacraments,  under  the 
 name  of  S.  Ambrofe  (q)9  cites  as  the  Prayer  in 
 his  Time,  and  what  we  now  find  in  it.  (  fpeak- 
 ing  of  the  Oblation  )  it  was,  then,  Make  this 
 Oblation  to  us  allowable,  rational,  acceptable, 
 Which  is  the  Figure  of  the  Body  and  Blcod  of  Chrtfi 
 our  Lord :  Which  now  is  turned  into  this  Prayer, 
 That  the  Oblation  may  be  made  to  us  the  Body  and 
 Blood  of  thy  dear  Son  our  Lord. 
 
 eere  dignens, 
 
 pits  &  fangkis  fiat  dileftifitfi  ttd  Filii  D.  N.  J.  Cbn{ti 
 
 But  yet  to  take  the  Canonvs  now  it  is,  we  fhall  find  the 
 Prayers  of  it,  not  capable  of  being  reconciled  with  the  pre* 
 fent  Faith  of  the  Roman  Church,  and  with  Tranfubftantia- 
 tion.  To 
 
of  the  Ancient  Church >,  relating  to  the  Euchariji.  i6f 
 
 To  give  fome  Inftances. 
 
 Thus  they  pray  in  th^  Canon,  immediately  af- 
 ter the  words  of  Confecration. 
 
 Wherefore  we,  O  Lord,  thy  Servants,  and  yet 
 thy  Holy  People,  being  mindful,  as  well  of  the  Blef- 
 fed  Pajfion,  as  alfo  of  the  Re  fur  reft  ion  from  the 
 Dead ,  and  of  the  glorious  Afcenfion  into  Heaven^ 
 of  the  fame  thy  Son  our  Lord  Jefus  Chrift  ;  do  of- 
 fer to  thy  moft  excellent  Majefty,  out  of  thy  own  Do- 
 nations and  Gifts,  a  pure  Sacrifice,  an  Immaculate 
 Sacrifice,  the  Holy  Bread  of  Eternal  Life,  and  the 
 Cup  of  Everlafting  Salvation. 
 
 Vpon  which  (Gifts)  vouch fafe  to  look^,  with  a 
 
 propitioM  and  ferene  AfpeEt :  and  to  accept  them, 
 
 as  thou  didft  vouchfafe  to  accept  the  Gifts  of  thy 
 
 ~iij    i     n-  i  au  i         j    i     c       £       r     J     accePt*  habere  dignatus  es 
 
 Child,  the  Righteotu  Abel,  and  the  Sacrifice  of  our     munera  pueri  tui  jSuAbeJ 
 
 Patriarch  Abraham  ;  and  the  Holy  Sacrifice,  the     &  facrificium  Patriarch*  no' 
 
 immaculate  Hoftie,  which  thy  High  Prieft  Melchi- 
 
 fedeck  did  offer  to  thee. 
 
 CanMJf.  Unde  &  memores, 
 Domine,  nos  fervi  tui,  fed  fe 
 plebs  tua  Panda  ejufdf  CYAi 
 Fiiii  tui  D.N.  tarn  beats  paffi- 
 onis,  necnon  &  ab  ii.feris  re- 
 furredionis,  fed  &  in  ca-los 
 gioriofr  afcenfionis;  Offeri- 
 mus  pr£Clo)£  tfujtjlati  tug.  it 
 tm  donis  ac  datis,  Hojliam  pa- 
 ram,  hoftim  immicuUtam,  Pi- 
 mm fanttum  vit£  atern<ey  & 
 Calicmfalutis  perpttu*. 
 
 Supra  qua:  propitio  ac  fe- 
 renovultu  refpicere  digne- 
 ris :  &  accepta  habere,  ficuti 
 
 Almighty  God,  we  humbly  be  fetch  thee,  command 
 the fe  things  to  be  carried  by  the  Hands  of  thy  Holy 
 Angel  to  thy  High  Altar,  before  thy  Majefly,  that 
 as  many  of  us,  as  by  this  partaking  of  the  Altar, 
 have  received  the  moft  holy  Body  and  Blood  of  thy 
 Son,  may  be  filled  with  all  Heavenly  Benedict  ion  and 
 Grace,  by  the  fame  Jefus  Chrift  our  Lord. 
 
 Vouchfafe  alfo  to  beftow  on  ui  Sinners fome 
 
 part  and  fociety  with  thy  Holy  Apoftles,  &C. 
 
 into  whofe  fociety  we  intreat  thee  to  admit  w,  not 
 weighing  our  Merit,  but  beftowing  Pardon  on  m. 
 Through  Chrift  our  Lord. 
 
 By  whom,  0  Lord,  thou  doft  always  create,  fan- 
 tlify,  quicken,  blefs,  and  beftow  on  us  all  thefe  good 
 things. 
 
 2  Im- 
 
 ftri  Abrahae,  &  quod  tibi  ob- 
 tulit  fummus  Sacerdos  tuus 
 Melchifedeck,  fandum  Sacri- 
 ficium,immaculatamHoftiam. 
 
 Supplices  tc  rogamus,  omni- 
 potens  Deusjube  hacc  perfer- 
 ri  per  manus  fandi  Angeli 
 tui  in  fublime  Altare  tuum,in 
 confpedu  Majeftatis  tua?,  ut 
 quotquot  ex  hac  altaris  par- 
 ticipatione  Sacrofandum  Fi- 
 iii tui  corpus  &  fanguinem 
 fumpferimusjomni  benedidi* 
 one  coeleiti  &  gratia  replea- 
 mur.Per  eundem  T.  ChriAum 
 D.N. 
 
 Nobis  quoque  peccatori- 
 bus—  partem  aliquam  &  fo- 
 cietatem  donare  digneriscum 
 tuis  fandis  Apoftolis  —  intra 
 quorum  nos  confortium,  non 
 eftimator  meriti  {Qd  vcu's, 
 quatfumus,  Iargitor  admittc 
 Per  Cliriftum  D.  N. 
 
 Per  quern  ha?c  omnia,  Do« 
 mine,f€mper  bona  creas,  fan- 
 dificas,  viviflcas,  benedicis  & 
 praftas  nobis. 
 
170 
 
 Quod  ere  fampfimus,  Domi- 
 nc,  pura  mente  capiamu6  : 
 &  de  munere  temporal  i  flac 
 nobis  re  medium  fempiter- 
 num. 
 
 Corpus  tuum,Domine,  quod 
 fumpfi,  &  fanguis  quern  po- 
 tavi,  adhereat  vifceribus  me- 
 is :  &  prxfta  ut  in  me  non 
 remaneat  fcelerum  macula, 
 quern  pura  &  fan&a  refeoe- 
 rurc  Sacramenta. 
 
 Qui  vivis,  &c. 
 
 full  View  of  the  Doctrines  and  P  raff  ices 
 
 Immediately  after  all    have    communicated, 
 this  follows. 
 
 What  we  have  taken  with  our  Afouth,  O  Lord 
 may  we  receive  with  a  pare  Heart :  and  of  a  tem- 
 poral Gift,  may  it  be  made  to  us  an  Eternal  Re- 
 medy. 
 While  the  Prieft  is  warning  his  Thumbs  and 
 
 Fore-fingers  over  the  Cup,  with  Wine  and 
 
 Water,  and  wiping  of  them,   he  h  bid  to 
 
 fay, 
 Let  thy  Body,  0  Lord,  which  J  have  taken ,  and  thy 
 Blood  which  I  have  drunks,  cleave  to  my  Entrals, 
 and  grant  that  the  ftain  of  my  Crimes  may  mt  re- 
 main in  me,  whom  pure  and  Holy  Sacraments  have 
 refrefijcd. 
 
 Wholiveft,  &c. 
 
 *  SuppHces  rogamus  ac  pe- 
 «mus  uti  accepta  habeas  & 
 benedicas,  hacc  dona,  haec 
 munera,  haec  facto  &crificia 
 i&baca. 
 
 All  thefe  Prayers  I  have  cited,  the  Reader  muft  remember 
 are  after  Confecration  -,  upon  which  immediately, according  to 
 the  prefent  Faith  of  the  Roman  Church,  the  Subflance  of 
 Bread  and  Wine  is  deftroyed,  and  nothing  but  the  Species 
 and  Shadows  of  them  remain  ;  and  now  Chrift,  inflead  of 
 them,  becomes  prefent  there  in  his  Body,  and  Soul,  and  Di- 
 vinity.   This  is  their  Faith.    But  it  is  impoffible  to  reconcile 
 this  to  thofe  foregoing  Prayers.     For  at  the  be- 
 ginning of  the  Canon,  they  pray,  *  That  God 
 would  accept  and  blefs  thefe  Donations  and  Gifts, 
 thefe  holy  undefiled  Sacrifices  >  that  is,  the  Oblati- 
 ons of  Bread  and  Wine,  which  are  no  more  than 
 fo,  till  th3  words  of  Confecration. 
 After  this  (as  you  heard)  they  pray,  That  this  Oblation 
 may  be  made  to  us,  the  Body  and  Blood  of  thy  dear  Son  Jefui 
 Chrift.     Which  do  not  imply  a  change  of  Subftances  \  for 
 thofe  words  (fiat  nobis)  be  made  to  us,  may  very  well  confift 
 with  the  Oblations  remaining  in  SubHance  what  they  were 
 before,  only  beging  the  Communication  of  the  Virtue  and 
 Efficacy  of  Chrift's  Paffion  to  themfelves. 
 
 And  that  this  is  the  fenfe  of  the  Canon,  appears  by  thofe 
 words  after  Confecration,  when  they  fay,  We  offer  to  thy  Ma* 
 ftfiy  a  pnre  Sacrifice  of  thy  Donations  and  Gifts.     Which  words 
 
 plainly 
 
ef  the  Ancient  Churchy  relating  to  the  Eucharift.  171 
 
 plainly  fuppofe,  that  they  are  in  Nature  what  they  were* 
 God^s  Creatures  ftill,  not  the  appearance  and  fhadow  of  them 
 only.  But  they  call  theoi  now  the  Bread  of  Eternal  Life,  and 
 the  Cup  of  Salvation  ;  becaufe,  after  they  are  blefled  and  made 
 Sacraments,  they  are  not  now  to  be  look'd  upon  as  bodily 
 Food,  but  as  the  Food  of  our  Souls,  as  reprefenting  that  Bo- 
 dy of  Chrift,  and  his  Paffion,  which  is  the  Bread  of  Eter- 
 nal Life. 
 
 If  they  had  underflood  nothing  to  remain  row  after  con- 
 fecration,  but  Chiift's  Natural  Body,  they  would  not  have 
 called  this  thy  Gifts  in  the  Plural  Number,  but  expreiled  it  in 
 the  Singular,  thy  Gift.  Neither  can  they  refer  to  the  remain- 
 ing Accidents,  becaufe  they  are  no  real  Things,  and  rather 
 tell  us  what  God  has  taken  away,  (the  whole  Subflance  of 
 them)  than  what  he  has  given. 
 
 But  then  what  follows,   puts  it  out  of  all 
 doubt  *  *,  Vfon  which  (ftill  in  the  Plural)  look^pro-      *  Supra  qua*  propkio  ac  fe- 
 fitionjly.     If  it  had  been,  Loo\  ufon  w  profit  ionf-     reno  vuku  refpicere  digne- 
 ly  for  the  fake  of  Chnjl^  it  had  been  well  enough.    rls* 
 Or,  to  defire  of  God  to  look  ufon  thefe  things  fro- 
 pitioujly  which  they  offer  -,  if  they  mean  (  as  he  that  made  the 
 Prayer  did  )  that  God  would  accept  this  Oblation  of  Bread 
 and  Wine,  as  he  did  of  Abel  and  Melchifedeck,  ( which  lat- 
 ter was  indeed  Bread  and  Wine)  this  had  been  very  proper. 
 But  to  make  that  which  we  offer  to  be  Chrifl  himfelf,  ( as 
 they  thas  believe  Tranfubftantiation  muft  expound  it )  and 
 to  defire  God  to  look  propitioufly  and  benignly  upon  him^ 
 when  there  can  be  no  fear  that  he  fhould  ever  be  unaccepta- 
 ble to  his  Father,  nor  none  can  be  fo  foolijh  as  to  think  that 
 Chrifl  Hands  in  need  of  our  recommendation  to  God  for  ac- 
 ceptance, this  fenfe  can  never  be  agreeable  to  the  Prayer. 
 Therefore  the  moft  Ancient  of  all  the  fpuriom 
 
 Liturgies,  I  mean,  that  attributed  to  Clemens  in      CO  Vb-^  c* I2#     ,    J 
 his  ConftitHtiofis  (r),  has  given  us  the  true  fenfe    "£> 217 s  %'ImZ  ST 
 
 of  it  •,  We  offer  to  thee  this  Bread  and  this  Cup T0. ^  a'g&e^  n,  %vmi 
 
 and  we  befeech  thee  to  look^,  favourably  upon  thefe  dtiufyas  ZhChi^s  6*1  rtt 
 Gifts  fet  before  thee,  O  G&d^  who  flandefi  in  need  <o&KivfyA  £op$  tmt*  h 
 ef  nothing- :  and  be  well  f  leafed  with  them  for  the  ho-  '»"»**  iji*M<e&'  *J 
 my.r  of  thy  Cbnfl,  &c.  ^  ^  w  ,,,  &c, 
 
 Z  2  Would 
 
172  A  full  View  of  the  Doctrines  and  Practices 
 
 Would  it  not  run  finely,  to  pray  that  God  would  be  well 
 pleafed  with  Chrift,  for  the  honour  of  his  Chrift  ? 
 
 But  befides  the  Petition,  that  God  would  look  propitioufly 
 upon  them,  it  follows  in  the  Canon,  That  God  would  accept 
 them,  as  he  did  the  Gifts  of  Abel,  and  Abraham,  and  Melchi- 
 fedeck.  How  unagreeable  is  this  ( if  Chrift  himfelf  be  un- 
 derftood  here  )  to  make  the  Comparifon  for  acceptance  be- 
 twixt a  Lamb  and  a  Calf,  or  Bread  and  Wine,  and  Chrift 
 the  Son  of  God,  with  whom  he  was  always  highly  plea- 
 fed. 
 
 But  then  what  follows  ftill  entangles  Matters   more  in 
 
 the  Church  of  Rome's  Senfe.    The  Prayer,  That  God  would 
 
 command  the fe  things  to  be  carried  by  the  hands  of  his  Holy  Anvel 
 
 to  the  High  Altar  above.    For  haw  can  the  Body  of  Chrift 
 
 be  carried  by  Angels  to  Heaven,  which  never  left  it  fince  his 
 
 Afcenfion,  but  is  always  there  ?  Befides  the  High  Altar  above, 
 
 in  the  Senfe  of  the  Ancients,  is  Chrift  himfelf! 
 
 (O  Be  celebrat.  Miff*  in     And  Remigim  of  Auxerre  tells  us  (s)     That 
 
 BibLjat.  2d*  Edit.  Tom.  6.     S.  Gregory's  Opinion  of  the  Sacrament  was,  That 
 
 In  Codo  rapicur  mimrterio     *?**  fetched  into  Heaven  by  Angels^  to  be  join- 
 
 Angeiorum  confoewndwn.        ed  t0  the  BodJ>  °J   chrft  there.     But  then  in  the 
 
 corpori  Chrifti.  fenfe  of  Tranfubftantiation,  what  abfurd  fluff 
 
 is  here  to  pray,  that  Chrift's  Body  may  be  join- 
 ed to  his  own  Bcdy  ?     So  that-  there  can  be  no 
 .    fenfe  in  the  Prayer,  but  ours,  to  underftand  it 
 of  the  Elements  offered  devoutly,  firft  at  this 
 Altar  below,  which  by   being  btefled    become 
 (0  Lib.  8.  0.13.  in  initio.     Chrift's  Representative  Body,  and  obtain  accep- 
 As«S»^TO  es»^  TOXe*-    tance  above  through  his  Interceffion  there     And 
 iSA"£  21    ^.us  it  is  fully  explained,  by  the  Author  of  the 
 0«»-    tim<  0  ctya^-Qik     Gonfittuttom  (t)  ;.    Let  us   entreat  God,    through 
 ^<rM&]At  avri  Mf  ps-     his  Chrift,  for  the  Gift   offered  to  the  Lord  God, 
 ffiTHcy  n  XiT«  «&oVS  «V  to  €-     that  the  good  God,  by  the  mediation  of  his  Chrift 
 n&vw  oslfbtoetarfuov  eU     would  receive  it  to  hU  Ccelefttal  Ahar,  for  a   fwiet 
 *j4»CvflJ>«.  fmellwg  Savour.  \J         J 
 
 To  put  the  Matter  further  out  of  all  doubt,  it  is  obferva- 
 ble,  that  the  Liturgies  that  go  under  the  name  of  S.  James, 
 and  S.  Markj,  do  both  of  them  mention  the  acceptance  of 
 the  Gifts  of  Abel  and  Abraham,  and  the  admit. ing  them  to 
 ihzCdeftial  Altar ,  before  the  reciting  the  words  of  the  ln- 
 
 ftttutkriy 
 
of  the  Ancient  Churchy  relating  to  the  Eucharifi.  17  3 
 
 ftitution,  or  Confecration^  (  as  the  Roman  Church  calls  them, 
 by  which  they  fay  the  Change  is  made).  That  the  Liturgy 
 of  S.  Ckryfoftom  prays,  That  God  would  receive  the  Oblations 
 propofed  to  his  Superceleftial  Altar,  almoft  in  the  fame  words, 
 both  before  and  after  Confecratio'n  ;  and  that  he  lookM  uport 
 them  to  be  the  fame  in  fubftance  that  they  were  before,  plain- 
 ly appears  by  an  expreliion  after  all,  where  he 
 
 prays  (n),  That  the  Lord  would  make  an  equal      CO,  ^   **  <^W©7*  **» 
 divificn  of  the  propofed  Gifts  to  every  one  for  good,     <^"<**  *?""  »**«>  f ; 
 according  to  every  Mans  particular  need.     Which     f^V*  i<&£wf/a* 
 cannot  be  underftood  of  Chrift's  proper  Body, 
 (but  of  the  conlecrated  Bread  and  Wine)  which  cannot 
 admit  of  (hares  or  Pprtions,  equal  or  unequal. 
 
 Laftly,  ThatS.  BafiPs  Liturgy  alfo,  before  the  Confecration, 
 prays,  That  the  Oblations  may  be  carried  unto  the  fupercele- 
 ftial  Altar,  and  be  accepted  as  the  Gifts  of  Abel,  Noah,  A- 
 braham,  &c.  And  to  fhew  that  even  after  the  words  of  In- 
 ftitution,  he  did  not  believe  them  to  be  other  things  than 
 they  were  before,  he  ftill  calls  them  the  Anti-  /^:w,v V  ^  '  - 
 types  (*)  of  the  Body  *rd  Blood  of  Chr.fi  •  and     M^WZife  T± 
 
 prays,  That  the  Spirit  way  come  upon  us  and  upon     $$&*&  x^r«. 4a0«V 
 
 the  Gifts  propofed,  to  blefs  and  fanUify  them,  and  to  ™  imvu*  <r*  70  efytov  ttf  w- 
 make  this  Bread  the  venerable  Body  of  our  Lord  God  "**  $  5*  **&  ^khu^a 
 and  Saviour  Jeftu  Chrifl,  and  this  Cup  his  Blood,  f&  ™™>  \  a*™**/ 
 the  Sfmt  working  the  change  J^'feL'A 
 
 And  afterwards  the  Pneft  prays  (y),  That  by    ^vmua,  &c 
 reafon  of  his  Sins,  he  would  not  divert  the  Grace  of      fyj  M»  Jid  toV  iua<  ti- 
 kis Holy  Sprit  from  the  propofed  Gifts.     A  need-     <<W%  *aHim<  rki  &e# 
 lefs  fear,  if  the  Gifts  were   already  Chrift's    ««»"'?  "Wg-1©-,  W. 
 Body,  that  the  Spirit  (hould  be  hindred  frora    ^^*"^'  *f- 
 coming  upon  that,  whefe  all  the  Fulnefs  of  the  God-head 
 dwells  bodily,  by  any  Man's  Sins. 
 
 The  next  PalTage  of  the  Canon  increafes  ftill  the  difficulty 
 to  them  that  believe  Tranfubftantiation.  When  it  fays, 
 Through  J efus  Chrift  our  Lord,  bywhomy  O  Lord,  thou  dofl  al- 
 ways create,  fanllify,  quicken,  blefs  and  beftow  all  thefe  good 
 things  on  n*.  If  there  be  no  good  thing  remaining  in  the  Eu- 
 charifi befides  Chrift,  when  thefe  words  are  faid,  What 
 Senfe  or  Truth  is  there  in  them  ?  Can  Chrift,  or  his  Body 
 that  already  exifts,  be  created  anew,  and  be  always  created  ?  - 
 
 Gaa.i 
 
•174  A  full  View  of  the  Doflrines  md  Practices 
 
 Can  that  be  always  fanttified,  that  was  never  common?  Or> 
 is  he  to  beraifedand  quickned  anew  daily,  that  once  being 
 fo  raifed,  can  die  no  more  ?  &c.  But  that  which  makes 
 the  Abfurdity  of  this  Interpretation  the  greater,  is,  that  they 
 fay  that  all  this  is  done  to  Chrift  by  Chrifl  himfelf  5  as  if  God 
 by  Chrifl  did  create  Chrifl  •,  and  by  Chrifl ,did  blefs^znd  quicken* 
 and  fanttify  Chrifl  ;  which  none  but  he  that  is  forfaken  of 
 common  Senfe  can  affirm. 
 
 f  O  In  Blbl-  Pjttr-  tm%  6-  T^e    ^  lnterPreters  °^  l^e  Canon  made  other 
 
 p.  116$.   Per  Chriftum  Deus  work  of  it,  and  fuppofed  that  the  Creatures  of- 
 
 Pater  hax  omnia  non  folum  fered  to  God,  remained  Creatures  frill  ^  for  thus 
 
 in  exordio  crcavit  condendo,  the  forecited  Remigins  U)  comments  upon  them. 
 
 rCandoT  fS^HZ     G*'*  F^[  *  4^J*&**  <*"**  ** 
 
 qaia  omnia  a  Deo  creata  val-     theie  things  by  u  hrift,  but  alfo  always  creates  themy 
 
 de  bona :  creata  &  fuis  con-  by  preparing  and  ref  airing  them.     Good,  becaufe  all 
 
 fpedibus  oblata  fanftificat,  ut  things  created  by  Good  are  very  good.     He  fancti- 
 
 qu*  erant  (implex  creatura,  fi       yr    ^         r   creaudand  0%ered  in  fa  r  yt 
 fiant  Sacramenta:    vnificat,         .       /.      ,  A     '  ,  r ,JJ  ,  J  *    > 
 
 ut  fintmyfteria  via;  Bm-  when  the  *W&  that  mre  a  MU  Creature^  are 
 
 dicit,  c-uiaomnibenediftione  made  Sacraments  :  he  quickens  them,  fo  that  they 
 
 ccelefti  &  gratia   accumulat.  become  Myfleries  of  Life :    He  bleiles  them,  be- 
 
 Prtflat  nobis,  per  eundem  fe-  caHfe  fo  fa>aps  a#  Celejiial  Benedithon  and  Grace 
 
 croT^Tfa^'uin^fuo  on  them'  He  beftows  them  °n  us,  by  the  fame 
 noKm  fclubremdedit  re-  thrift  fancying  them  with  hi?n,  who  has  given  to 
 fe&ionem.  w  fo  wholfom  a  repafl  from  his  Body  and  Blood. 
 
 What  can  be  alfo  more  plain  than  the  words  of  the  next 
 Prayer  I  mentioned,  That  what  we  have  taken  with  our  Mouthy 
 may  of  a  Temporal  Gift  be  made  an  Eternal  Remedy  ?  Did  ever 
 any  one  call  Chrift  a  Temporal  Gift,  in  diftin&ion  from  an 
 Eternal  Remedy  ?  Is  it  not  certain  that  the  Ohlata,  the  things 
 offered,  are  the  Temporal  Gift,  which  by  our  due  receiving 
 them,  become  eternally  beneficial  to  us  ? 
 
 The  lait  Prayer  alfo,  which  begc,  That  the  Body  and  Blood 
 *f  Chrifl  may  cleave  to  their  Bowels  or  Entrals,  cannot  be  inter- 
 preted of  his  proper  and  natural  Body  ;  fince:  as  the  Romanics 
 confefs,  this  Body  can  neither  touch  us,  nor  be  touched  by  us, 
 asitexifts  in  the  Sacrament,  much  lefs  can  ileave  or  flit!^  to 
 our  Bodies.  But  the  rcprefentative  Body  pf  Chrift  may  :>  and 
 he  that  made  this  Petition  firft,  feems  to  tell  us  his  own  Senfe, 
 ftho'novery  wife  one.)  that  he  would  not  have  this  Holy 
 Food  to  pafs  through  him,  as  other  Meats  did  (and  which 
 
 many 
 
of  the  Ancient  Church,  relating  to  the  Eucharifi.  I 7.5 " 
 
 many  of  the  Ancients  thought  thisalfo  did)  but  might  re- 
 main and  be  confumed  (  as  S.  Chryfoftomh  phrafe  is  )  with 
 the  Subftance  of  his  Body. 
 
 Thus  I  think  I  have  demonftrated  fufficiently  the  firft  thing 
 I  aflerted  at  the  beginning  of  this  Chapter,  That  the  old  Prayers 
 in  the  Canon  of  the  Mafs,  concerning  the  Sacrament,  agree  not 
 with  the  prefent  Faith  of  the  Roman  Church* 
 
 I  proceed  now  to  fhew  the  other  thing,  That  their  New 
 Prayers  and  Devotions  to  the  Sacrament,  have  no  countenance  from 
 the  Ancient  Church. 
 
 I  told  the  Reader  before  of  their  New  Feftival,  which  the 
 Mijfal  calls  the  Feafi  and  Solemnity  of  the  Body  of  Chrifl.  They 
 havefuited  all  things  anfwerably  to  it>  New  Prayers,  New 
 Hymns  ;  and  their  allowed  Books  of  Devotion,  have  an  Office 
 of  the  Blejfed  Sacrament,  for  one  day  of  the  Week,  and  a 
 New  Litany,  &c.  Which  I  fhall  give  now  fome  account  ofv 
 and  tho'  all  of  them  are  not  direct  Prayers  to  it,  yet  they  are 
 fuch  drains  concerning  it,  and  in  fuch  a  new  Stile,  as  has  no 
 old  Example. 
 
 Mflhl.  Rom.  in  Solemn.  corpsrU 
 Thus  tranjtated  in  the  Manual  of  Godly  Prayers.        Chrifti. 
 
 Oratio, 
 
 0  God,  which  under  the  Admirable  Sacrament,  ^^^^T^ 
 y  air  '  ,  ,/  r  1  -n  rr  to  mirabili  pafhoms  tua>  me- 
 haft  left  unto  us  the  Memory  of  thy  Papon:  grant,  moriamreIiquifti:tribue,qu*~ 
 W€  befeech  thee,  that  we  may  fo  worjhip  the  Sacred  fumus,ka  nos  corporis  &  fan- 
 Myfteries  of  thy  Body  and  Blood,  that  continually  gwnis  tui  facra  Myfteria  ve- 
 st may  feel  in  m  the  fruit  of  thy  Redemption.  ?er*ri>  Hc  ^dcmptionis  tux 
 
 Who  lived:    be     f™^  in  nobis  jugiter  fen- 
 wnouvejt,  <xc.    tiaraus#       Qw  vivis,  &c. , 
 
 1  believe  the  Ancient  Church  never  thus  prayed,  that  by  the 
 worjhip  of  the  Sacred  Myfteries,    they  might  feel  the  Fruit   of 
 ChriJPs  Redemption  ■•>  but  that  they  might  fo  receive  the  Sacred  My- 
 fieries,  &c.  for  they  laid  the  ftrefs  upon  worthy  receiving,  as ; 
 this  Church  do's  upon  worjhip fing. 
 
 »» 
 
176 
 
 A  full  View  of  the  Do&rines  and  Pratt  ices 
 
 In  an  Office  of  the  Venerable  Sacrament,  printed  at  Colen,  1 59  r 
 they  are  ftill  more  particular. 
 
 fbU.  p.  7  2.  dd  completer. 
 Deus  qui  gloriofbm  corporis 
 &  fanguinis  tui  myfterium 
 nobifcum  manere  voluitii  : 
 praefta,qu£fumus,ita  hos  cor- 
 porakm  prsefentiam  tuam 
 venerari  in  terris,  utejusvi- 
 fione  gaudere  mereamur  in  coelb 
 
 0  God9  who  wottldfl  have  the  glorious  Myfitry  of 
 thy  Body  and  Blood  to  remain  with  m  ;  grant  we 
 fray  thee,  that  we  may  fo  worjhip  thy  corporal  Pre- 
 fence  on  Earth,  that  we  may  be  worthy  to  enjoy  the 
 Vifion  of  it  in  Heaven.         Who  liveft,  &c. 
 
 Qui  vivis,  &c. 
 
 Ibid.  p.  44.  ad  primm€ 
 Deus  qui  in  paflionis  tux  me- 
 moriam  panem  &  vinum  in 
 corpus  &  fanguinem  tuum 
 mirabiliter  tranrmutafti ;  con- 
 cede propitius,  ut  qui  in  ve- 
 nerabili  Sacramento  tuam 
 prxfentiam  corporalem  cre- 
 «dimus,  ad  contenuolandam 
 Tpeciem  tusc  celfitudinis  per- 
 ducamur.    Qui  vivis,  &c. 
 
 Again  thus  ; 
 O  God,  who  in  memory  of  thy  Paffion  didsl  won- 
 derfully change  Bread  and  Wine  into  thy  Body  and 
 Blood  \  mercifully  grant,  that  we  who  believe  thy 
 Corporal  Prefence  in  the  Venerable  Sacrament,  may 
 be  brought  to  the  beholding  of  the  appearance  of  thy 
 Highnefs. 
 
 Who  liveft^  &C. 
 
 Rithmus  S.  Thomae  ad  Sacram  Euchariftiam ;  OraRithmtf 
 Tho.  Aquinas  to  the  Holy  Eucharift. 
 
 InAfijfd.  Kom.adfnmOrat.  poftMiffam. 
 Adoro  te  devote  latens  Deitas, 
 Qua?  fub  his  figuris  vere  Iatitas. 
 Tibi  fe  cor  meum  totum  fubjicit, 
 Quia  te  contemplans  totum  deficit. 
 Vifus,  ta&us,  guftus  in  te  fallitur, 
 Sed  auditu  folo  tutocreditur. 
 Credo  quicquid  dixit  Dei  Fiiius. 
 Nil  hoc  verbo  veritatis  verius. 
 In  cruce  latebat  fola  Deitas, 
 At  hie  latet  fimul  &  humanitas  : 
 Ambo  tamen  credens  atque  confltens, 
 Peto  quod  petivit  Latro  penitens. 
 Plagas,  ficut  Thomas,  non  intueor, 
 Deum  tamen  meum  te  confiteor. 
 Fac  me  tibi  Temper  magis  credere, 
 In  te  fpem  habere,  te  diligere. 
 O  Memoriale  Mortis  Domini, 
 Pjnis  vivus,  yitam  prxftaos  homini 
 
 Przfta 
 
 I  devoutly  adore  thee,  0  Utent  Deity, 
 Who  under  thefe  Figures  truly  lieft  hid. 
 My  Heart  fubmits  it  felf  wholly  to  thee,  (me. 
 For  when  it  contemplates  thee,  ic  wholly  fails 
 Sight,  tad,  and  touch,  is  deceived  in  thee, 
 Hearing  alone  a  Man  may  fafely  truft. 
 Whatfoe^ertheSonofGod  faid,  I  believe. 
 Nothing  is  truer  than  this  Word  of  Truth. 
 The  Deity  only  on  die  Crofs  was  hid, 
 Hece  the  Humanity  alfo  is  conceal'd : 
 But  both  believing  and  confe  I  ng  both, 
 I  ask  what  the  Repenting  Thief  defirU 
 I  do  not  fee,  as  Thomas  did,  thy  Wounds, 
 Yet  I  acknowledg  thee  to  be  my  God. 
 O  make  me  ftill  more  to  believe  in  thee, 
 On  thee  to  place  my  Hope,  and  tlieeto  love. 
 O  thou  Memorial  of  my  dyi.ig  Lord, 
 Thou  living  Bread,  and  giving  Life  to  Men, 
 
 Grant 
 
of  the  Ancient  Church \  relating  to  the  TLucharifi.  177 
 
 Praefta  meac  menti  de  tc  vivcre, 
 Et  te  illi  femper  dulce  fapere,  &c. 
 
 Grant  that  my  Soul  on  thee  may  ever  live, 
 And  thou  to  it  mayft  always  fweetly  taft,  &c. 
 
 Another  Sequence  of  Tho.  Aquinas,  Which  begins, 
 Lauda  Sion  Salvatorem. 
 
 In  Miffat.  Rom.  in  feflo  Corp.  Cbrifti. 
 Dotti  Sacris  inftitutis, 
 Panem  vinum  in  falutis 
 
 Confecramus  hoftiam. 
 Dogma  datur  Chriftianis, 
 Quod  incarnem  tranfit  panis 
 
 Et  vinum  in  fanguinem. 
 Quod  non  capis,  quod  non  vides, 
 Animofa  firmat  fides 
 
 Prater  rerum  ordinem. 
 Sub  diverfis  fpeciebus, 
 Signis  tantum  &  non  rebus 
 
 Latent  res  eximia?. 
 Caro  cibus,  fanguis  potus ; 
 Manet  tamen  Chriftus  totus 
 
 Sub  utraqj  fpecie. 
 A  fumente  non  concifus, 
 Non  confra&us,  non  divifus, 
 
 Integer  accipitur. 
 Sumit  unus,  fumunt  mille, 
 Quantum  ifti,  tantum  ille  j 
 
 Nee  fumptus  confumitur. 
 Sumunt  boni,  fumunt  mali  5 
 Sorte  tamen  inequali 
 
 Vitae  vel  interitus. 
 Mors  eft  malis,  vita  bonis ; 
 Vide  paris  fumptionis 
 
 Quam  fit  difpar  exitus. 
 Fra&o  demum  Sacramento, 
 Ne  vacilles,  fed  memento, 
 Tantum  effe  fub  fragmento, 
 Quantum  toto  tegitur. 
 Nulla  rei  fit  fciflura, 
 Signi  tantum  fit  fracWa  *, 
 Qua  nee  ftatus,  nee  ftatura 
 Signati  minuitur,  &c. 
 
 Being  taught  by  holy  Leflbns,  we  confecrace 
 Bread  and  Wine  for  a  faving  Hoft. 
 
 It's  a  Maxim  to  Chriftians,  that  Bread  is 
 changed  into  Flefh,  and  Wine  into  Blood. 
 
 What  thou  doft  not  comprehend,  or  fee,  a 
 ftrong  Faith  confirms  it,  befides  the  order 
 of  Nature. 
 
 Precious  Things  lie  hid  under  different  Spe- 
 cies, which  are  Signs  only,  not  Things. 
 
 The  Flefh  is  Meat,  and  the  Blood  Drink,  yec 
 Chrift  remains  whole  under  each  Kind. 
 
 Uncut,  unbroken,  undivided,  he  is  received 
 whole  by  him  that  takes  him. 
 
 When  a  thoufand  take  him,  one  takes  as 
 much  as  they  j  nor  is  he  confumed  in 
 taking. 
 
 The  Good  and  Bad  both  take  him,  but  their 
 Lot  is  unequal  in  Life  and  Death. 
 
 He  is  Death  to  the  Bad,and  Life  to  the  Good* 
 behold  an  unlike  end  of  a  like  taking. 
 
 When  the  Sacrament  is  broken, 
 Be  not  ftagger'd,  but  remember,. 
 There  is  as  much  in  a  Particle 
 
 As  the  whole  covers. 
 Here  is  no  divifion  of  the  thing, 
 Only  a  breaking  of  the  Sign  j 
 Whereby  neither  the  State  nor  Stature  of 
 
 the  thing  fignified  is  diminifhed,  &c» 
 
 Aa 
 
 Another 
 
178 
 
 A  full  View  of  the  DtZlrines  and  Pratt  jeer 
 
 Another  Hymn  of  the  fame  Author,  which  begins, 
 Tange  lingua  gloriojl. 
 
 In  Breviar,  Roih.  in 
 fefio Corf,  Chrifti. 
 
 In  fuprema?  no&e  ccenac 
 Recumbens  cum  fratribus, 
 Obfervata  lege  plene 
 Cibis  inlegalibus  ; 
 Cibum  turbse  duodena* 
 Se  dat  fuis  manibus. 
 Verbumcaro,  panemverum 
 Verba  carnem  efficit, 
 Fitq^  fanguis  Chrifti  merum, 
 Et  \\  fenfus  deficit 
 Ad  firraandumcor  fincerum 
 Sola  fides  fufficit. . 
 
 Tantum  ergo  Sacramcntum 
 Veneremur  cemui : 
 
 Ec  antiquum  documentum 
 Novo  ccdat  ritui : 
 
 Brxftet  fides  fupplementum 
 Senfuum  defectui,  &c 
 
 thus  translated  in  the  Manual  of 
 Godly  Prayers, 
 At  his  laft  Supper  made  by  Night, 
 He  with  his  Brethren  takes  his  Seat, 
 And  having  kept  the  Ancient  rite 
 Ufing  the  Laws  prefcribed  Meat ; 
 His  twelve  Difciples  doth  invite, 
 From  his  own  Hands  hirafelf  to  eat. 
 The  Word  made  Flefb,  to  words  imparts 
 Such  ftrength,  that  Bread  his  Flefh  is  made> 
 He  Wine  into  his  Blood  converts ; 
 And  if  our  Senfe  here  fail  and  fade, 
 To  fatisfy  Religious  Hearts, 
 Faith  only  can  the  Truth  perfwade. 
 
 Then  to  this  Sacrament  fo  high, 
 Low  rev'rence  let  us  now  direel, 
 
 Old  Rites  muft  yield  in  dignity 
 
 To  this,  with  fuch  great  Graces  deckc  : 
 
 And  Faith  will  all  thofe  Wants  fupply, 
 Wherein  the  Senfes  feel  defeel,  &c . 
 
 In  another  Hymn  of  Th.  Aquinas,  which  begins,  Verbum  fupernum  prodiens, 
 they  pray  thus  to  the  Sacrament, 
 
 fy  Brrviar.Rom.in  Fefto  Corp.Chrifti. 
 O  falutaris  Hoftia, 
 Qua?  Ccelipandis  oftium: 
 Bella  premunt  hoftilia, 
 Da  robur,  fer  auxilium. 
 
 O  Paving  Hoft,  that  openeft  Heaven's  Door, 
 .Th'  Arms  of  our  Foes,  do  us  enclofe  : 
 Thy  ftrength  we  need ;  O  help  with  fpeed, 
 We  humbly  thee  implore. 
 
 There  was  publifhed  at  Paris,  with  the  approbration  of 
 three  Dotiors  of  the  Faculty  there,  An.  1669.  a  little  Book  in 
 French,  called,  PraElique  pour  Adorer  Ic  tres  Saint  Sacrament 
 de  I"  Autel :  Or,  A  Form  for  the  Adoration  of  the  mofl  Holy  Sa- 
 crament of  the  Altar.     Which  begins  thus  : 
 
 Praifed  and  adored  be  the  mofl  Holy  Sacrament  of  the  Altar. 
 And  then  adds  \ 
 
 Whofbevcr  (hall  fay  thefe  Holy  Words,  \Praifed  be  the 
 nwft  Holy  Sacrament  of  the. Altar}  (hall  gain  an  hundred   days 
 
 of 
 
of  the  Ancient  Church,  relating  td  the  Eacharift. 
 
 of  Indulgences ;  and  he  that  do's  reverence,  hearing  them  re- 
 peated, as  much.  He  that,  being  confefTed  and  communica- 
 ted, lhall  fay  the  above-faid  words,  fhall  gain  a  Plenary  In- 
 dulgence •,  and  the  firft  five  times  that  he  (hall  fay  them,  af- 
 ter his  having  been  ConfefTed  and  Communicated,  he  fhall  de- 
 liver five  of  bis  Friends-fouls,  whom  he  pleafes,  out  of  Pur- 
 gatory. 
 
 Then  follows  the  Form  for  honouring  the  Holy  Sacrament^ 
 confuting  of  two  Prayers,  as  follows,  (which  I  fhall  fet  down 
 in  Latin  and  Englifh,  becaufe  I  find  them  in  the  Hours  of 
 Sarnm^  Fol.  66.  and  in  the  S.  LitanU  varU^  p.  44.  printed  at 
 Colen,  1643.  The  firft  of  them  has  this  Rubrick  before  it  in 
 the  Hours  of  Salisbury.  Our  Holy  Father  the  Pope,  John  xxii. 
 hath  granted  to  all  them  that  devoutly  fay  this  Prayer  after  the 
 Elevation  of  our  Lord  Jefu  Chrifl  ,  three  thou f and  days  of 
 Far  don  for  deadly  Sins). 
 
 Anima  Chrifti  fan&ifica  me. 
 
 Corpus  Chrifli  falva  me. 
 
 Sanguis  Chrifli  iriebria  me. 
 
 Aqua  lateris  Chrifti  lava  me. 
 (  Hor.  Sar.  Splendor  vuitus chrifli  illnmina  me.') 
 
 PafGo  Chrifti  conforca  me. 
 (H.Szr. Sudor  vultits  Chrifti  virtitoftffme  fanx  mi.') 
 
 O  bone  Jefu  exaudi  me. 
 
 Intra  vulnera  tua  abfeonde  me* 
 
 Ne  permittas  me  feparari  a  ce. 
 
 Ab  hofte  maligno  defende  me. 
 
 In  hora  mortis  mea?  voca  me, 
 
 Et  jube  me  venire  ad  te  5 
 
 lit  cum  fan&is  tuis  laudem  te 
 In  farcula  foeculorum.    Amen. 
 
 IT? 
 
 Soul  of  Chrifl:,  fanftify  me. ' 
 Body  of  Chrifl,  fave  me. 
 Blood  of  Chrifl,  inebriate  me. 
 Water  of  Chrift's  Side,  wafhme. 
 
 Paffion  of  Chrifl,  comfort  me. 
 
 O  good  Jefus  hear  me. 
 Within  thy  Wounds  hide  me. 
 Suffer  me  not  to  be  feparated  from  thee 
 From  the  malicious  Enemy  defend  me. 
 In  the  Hour  of  my  Death  call  me, 
 And  command  me  to  come  to  thee, 
 That  with  thy  SahatsI  may  praifethec, 
 For  evermore.    Amm. 
 
 At  the  Elevation  of  the  Mafs< 
 
 Mr.  fie.  nf.  Sar.  Ibid. 
 
 Ave  verum  corpus  natum 
 
 De  Maria  Virgine  -y 
 -Vere  paflum,  immolatum 
 
 In  cruce  pro  homine  : 
 Cujuslatus  perforatum 
 
 Unda  flux  it  fanguine. 
 Eflo  nobis  praguftatum 
 
 Mortis  in  examine. 
 Q  Clemens,  Opie, 
 
 •Odulcis  FiUMariat 
 
 Thus  tranflatedin  the  Manual  oj  Godly  Prayrs. 
 All  hail  true  Body,  born  of 
 
 the  Blefled  Virgin  Mary  i, 
 Truly  fuftered  and  offered  upon  the 
 
 Crofs  for  Mankind  : 
 Whofe  Side,  pierced  with  a  Spear, 
 
 yielded  Water  and  Blood. 
 Vouchfafe  to  be  received  of  us 
 
 in  the  Hour  of  Death. 
 Ogood,  O  jefu,  Son  of  the  Eleffed 
 
 Virgin,  have  mercy  on  me. 
 A  a  2  After 
 
i& 
 
 A  full  View  of  the  Doctrines  and  Practices 
 
 After  this,  the  French  Form  adds  what  follows. 
 
 tc  Thefe  two  good  Prayers  were  found  in  the  Sepulchre  of 
 u  our  Lord  Jefus  Chrift  in  Jerufalem  •,  and  whofoever  carries 
 cc  them  about  him  with  Devotion,  and  in  Honour  of  our 
 cc  Lord  Jefus  Chriil,  fhall  be  delivered  from  the  Devil,  and 
 "  from  fuddain  Death,  and  fhall  not  die  of  an  ill  Death.  He 
 Cc  fhall  be  preferved  from  Peftilence,  and  all  infectious  Dif- 
 "eafes.  No  Sorcerer,  nor  Sorcery,  fhall  be  able  to  hurt 
 "him  or  her,  that  has  thefe  two  good  Prayers  about  them. 
 "  The  Fire  from  Heaven  fhall  not  fall  upon  the  Houfe  where 
 tc  thefe  Prayers  are  rehearfed  with  devotion.  A  Woman 
 cC  with  Child,  faying  them  devoutly,  fhall  be  brought  to 
 cc  Bed,  without  any  danger  of  her  own,  or  her  Child's 
 "  Death.  Lightnings  and  Thunders  fhall  not  fall  upon  the 
 "  Houfes  where  thefe  Prayers  are  rehearfed  with  Devotion. 
 ct  Such  a  one  fhall  not  die  without  Confeffion,  and  God  will 
 "  give  him  Grace  to  repent  of  his  Sins. 
 
 Now  I  will  add  a  Specimen  of  Litanies 
 of  the  Sacrament. 
 
 LitanU  de  Sacramento: 
 
 S.Iitani* 
 
 . Panis  vivusqui  de  Coelo  defcen- 
 
 difti  _  
 
 Deus  abfconditus  &  Salvacor    
 
 Frumentum  Eleftorum        — ■      
 
 Vinum  germinans  Virgines     — .    — . 
 Panis  pinguis  &  delicise  Regum       ■ — 
 
 Juge  Sacrificium  — 
 
 Oblatio  munda  • 
 
 Agnus  abfq}  macula  - 
 
 The  Litany  of  the  Sacrament  in 
 the  Manual  aforefaid. 
 
 Living  Bread  that  didft  defcend"^ 
 from  Heaven 
 
 God  hidden,  and  my  Saviour- 
 Bread-Corn  of  the  Eled 
 
 Menfa  purifllma  — 
 
 Angelorum  Efca  —         — 
 
 Manna  abfconditum  — 
 
 Memoria  mirabilium  Dei    — 
 
 Panis  Superfubftantialis        — ■        — 
 Verbum  caro  feftum  habitans  in  nobis 
 Hoftia  Sanfta  —  — 
 
 Calix  Eenedi&ionis  
 
 Myfterimn 
 
 K 
 
 3     • 
 I 
 
 Wine  budding  forth  Virgins 
 
 Fat  Bread,  and  the  delight  of  Kings  — -. 
 
 Continual  Sacrifice        .         . 
 
 Pure  Oblation        ,  - 
 
 Lamb  without  fpot        < — ,     — , 
 
 ("Manual  adds)  table  of  Proportion f  § 
 
 Mod  pure  Table  
 
 Food  of  Angels  — ,  . . 
 
 Hidden  Manna.        —  _ 
 
 Memorial  of  God's  wonderful  Works 
 Superfubftantial  Bread  » — 
 
 Word  made  Fltfh  and  dwelling  in  us 
 
 Holy  tfoft 
 
 Chalice  of  Benediction        — 
 
 Myitery 
 
of  the  Ancient  Church,  relating  to  the  Eucharifi. 
 
 8 
 
 Myfterium  fidei  — 
 
 Prxcelfum  &  venerabile  Sacra mentum 
 
 Sacrificium  omnium  Sanftiflimum  
 
 Vere  propitiacorium  pro  vivis  &  de- 
 
 fun&is        
 
 Coelefte  Antidotum,  quo  a  peccatis  prx- 
 fervamur        —        — ■        — 
 Stupendum  fupra  omnia  miraculum  — 
 Sacratiflima  Dominies  paflionis  com- 
 
 memoratio       ■ 
 
 Donum  tranfeendens  omnem  plenitudi- 
 
 nem        
 
 Memoriale  pracipuum  divini  amoris  — 
 
 Divina?  affluentia  largitatis        
 
 Sacrofandum   &  auguftiflimum  myfte- 
 rium       « 
 
 Pharmacum  immortalitatis        -= — . 
 Tremendum  ac  viviflcum  Sacramentum 
 Panis  omnipocentia  verbi  caro  fa&us 
 
 Incruencum  Sacrificium        « 
 
 Cibus  &  conviva        
 
 Dulciflimum  convivium,  cui  afliftunt  An- 
 
 geli  miniftrantes        
 
 Sacramentum  Pietatis        — -        — - 
 
 Vinculum  Charicatis  
 
 Offerens  Sc  Oblatio  ■ — 
 
 Spiricualis  dulcedo  in  proprio  fonte  de- 
 
 guftata  
 
 Refe&io  animarum  Sanftarum    
 
 Viaticum  in  Domino  morientiun:- 
 
 Pignus  future  gloria?,  &c.        
 
 161 
 
 Myftery  of  Faith 
 
 Moft  high  and  venerable  Sacrament  — , 
 
 Sacrifice  of  all  other  mod  Holy  . 
 
 Truly  propitiatory  for  the  Quick  and 
 
 Dead  -^  _ 
 
 Heavenly  Antidote,  whereby    we  are 
 
 prefer ved  from  Sin  ■ 
 
 Miracle  above  all  other  aftonifhing    —, 
 Moft   facred    Commemoration  of  our 
 
 Lord's  Death          . — —          ^_ 
 Gift  furpafling  all  Fulnefs 
 
 Chief  Memorial  of  Divine  Love 
 
 Abundance  of  Divine  Bounty 
 
 Holy  and  moft  Majeftical  Myftery    — * 
 
 Medicine  of  Immortality  . 
 
 Dreadful  and  Life-giving  Sacrament  ~ 
 Bread  by  the  Word's  Omnipotence  made 
 
 Flefli        2_        _ 
 
 Unbloody  Sacrifice        . , 
 
 Meat  and  Gueft  (  Manual  omits) 
 
 Moft  fweet  Banquet,  whereat  the  Mi- 
 nifying Angels  attend 
 
 Sacrament  of  Piety        — .        . 
 
 Bond  of  Charity        __ 
 
 Offerer  and  Oblation         —        _ 
 Spiritual  fweetnefs  tafted  in  its  proper 
 
 Fountain  . , 
 
 Refedion  of  Holy  Souls  _ 
 
 Viaticum  of  thofe  who  die  in  cur  Lord 
 Pledge  of  future  Glory, .  &c.     —    — . 
 
 This  is  enough  to  fhow  into  what  flrains  of  Devotion  the 
 prefent  Roman  Church  now  runs,  fi nee  Tranfubftantiation  is  an 
 Article  of  its  Faith.  I  deny  not  that  thefe  Prayers  are  very 
 natural  if  that  Doctrine  were  true  ;  and  I  would  fain  have  a 
 good  Reafon  affigned,  why,  if  this  Do&rine  was  believed  of 
 old,  this  was  not  the  way  of  the  Primitive  Devotion :  If  they 
 affirm  that  it  was,  it  lies  upon  them  to  produce  the  evidence. 
 But  then  let  me  tell  them  before-hand,  that  we  will  not  be 
 fhamm'd  off  with  a  Rhetorical  ProfopopceU  of  an  Author,  un- 
 der the  name  of  S.  Denis  the  Areopagite  (which  has  been  the 
 only  thing  I  have  feen  alledged,  and  as  often  anfwered  )  whofe 
 Authority  neither  cannot  be  confiderable  to  us^  who  remem- 
 ber that  he  was  firft  produced  and  fhown  to  the  World  by  He- 
 reticks,  and  rejected  by  the  Orthodox.  CHAP. 
 
iS  2  A  full  View  of  the  Doftrines  And  Practices 
 
 CHAP.    XVI. 
 
 The  Sixteenth  Difference. 
 
 Oht  Ancient  Roman-Saxon  Church  differred  from  the  frefen:  Ro- 
 man Church,  in  the  Article  of  Tranfnbflantiation  and  Corporal 
 Prefence. 
 
 T 
 
 His  is  the  Laft  Difference  I  fhall  mention,  tho*  not  the 
 leaftr,  but  a  very  material  confirmation  of  what  I  have 
 been  all  along  proving,  That  there  is  no  confent  of  the  An- 
 cient Church  with  the  prefent  Roman  Church,  in  their  Faith 
 and  Opinions  about  the  Eucharilt-,  when  we  fhall  find,  that 
 even  our  own  Old  EngUjh  Church,  that  had  received  moil  of 
 its  Inductions  in  Chriltianity  from  the  Roman,  and  in  many 
 other  things  agreed  with  what  know  profefTes,  yet  in  this 
 widely  differ 5d  from  it. 
 
 This  plainly  argues  one  of  thefe  two  things,  either  that 
 the  then  Roman  Church,  had  not  the  Opinions  of  the  prefent 
 Church  in  thefe  Matters  and  fo  did  not  propagate  them  to  us ; 
 (which  cannot  be  faid,  when  we  remember  the  bufy  Difputes 
 about  thefe  Matters  in  the  9th  Century,  tho'  they  were  net 
 yet  come  to  a  determination  )  •,  or  elfe,  that  when  the  Roman 
 Church  warped,  and  generally  efpoufed  a  New  Doctrine 
 which  the  Ancient  Fathers  were  ftrangers  to,  we  ftiil  kept 
 our  Ground,  and  did  not  fuffer  our  felves  to  be  perverted, 
 but  held  to  the  Ancient  Belief. 
 
 This  is  the  Truth  of  our  Cafe,  as  appears  by  a  noble  Re- 
 main of  an  Eafler  Sermon  (  about  700  Years  old  )  in  the  Sax- 
 on Tongue,  among  other  Catholick  Homilies  that  were  to  be 
 read  yearly  in  the  Church,  It  wa<  produced  in  the  laft  Age 
 in  the  Saxon  wTith  a  Tranilation  in  our  Englifh  Tongue*,  (prin- 
 ted by  John  Bay)  it  was  fince  put,  with  the  fame  Tranilati- 
 *  K0/.2.P.380.  or],  by  Mr.  Fox  into  his  Martyroiogy  *,  and  ha«  been  fet 
 kf  Edition.  forth  wirh  a  Latjn  TrsnQation  by  the  Learned  Abr.  Wheloc^ 
 in  his  Saxon  E&tiofrdl  Bcdfs  Ecclefaftical  Hiftcry,  p.  462. 
 
 printed 
 
of  the  Ancient  Church,  relating  to  the  Eucharift.  183 
 
 printed  at  Cambridg  1 644.  out  of  which  I  fhall  tranfcribe  as 
 much  as  will  ferve  to  prove  our  Algernon,  foftning  the  harfh- 
 nefsof  the  Phrafesof  the  laft  Age,  and  exprefling  the  fenfe 
 in  words  more  eafily  understood. 
 
 The  Eafter  Sermon  begins  thus : 
 
 U  \A  ^^  Beloved,  you  have  been  often  difcourfed  to, 
 <c  1VJL  concerning  our  Saviour's  Refurrettion,  how  he,after 
 <c  his  Paflion  on  this  Day,  rofe  powerfully  from  the  Dead. 
 u  Now  we  fhall,  by  God's  Grace  explain  fomething  to  you 
 u  about  the  Holy  Eucharift,  which  this  day  we  are  bound  to 
 *  frequent,  and  inftruct  your  underftanding  about  this  My- 
 "  fiery,  both  according  to  the  Old  and  New  Teftament,  that 
 u  no  doubting  may  difturb  you  concerning  this  Life-giving 
 cC  Banquet. 
 
 The  Sermon  goes  on  with  an  account  of  the  Jewifh  Pailbver, 
 and  the  Application  of  thofe  things  to  the  Eucharift, 
 which  I  omit  5 
 
 a 
 
 — . — Chrift,  before  his  fuffering,  confecrated  Bread,  p-  469> 
 cc  and  diftributed  it  to  his  Difciples,  faying  thus,  Eat  this 
 cc  Bread,  it  is  my  Body,  and  do  this  in  remembrance  of  me  :  Alfb 
 *  he  Confecrated  Wine  in  a  Gup,  and  faid,  Drinks  ye  all  of 
 0  this,  This  is  my  Blood  which  is  fled  for  many  for  the  Remijfion  of 
 tc  Sins.     The  Apoftles  did,  as  Chrift  commanded,  they  con- 
 "  fecrated  Bread  and  Wine  for  the  Eucharift.     And  to  his 
 "  memory  alfo  afterward  every  one  of  their  SuccefTors,  and 
 ct  all  Chrift's  Priefts,  According  to  Chrift's  Command,  by  the 
 cC  A poftolical  Benediction,  did  confecrate  Bread  and  Wine 
 "  in  his  Name.     Now  Men  have  often  difputed,  and  do  it  p«47o*- 
 <l  ftill,  How  that  Bread  which  is  prepared  of  Corn,  and  is  ba- 
 L'  ked  by  the  heat  of  Fire,  can  be  changed  into  Chrift's  Body  ; 
 u  and  how  that  Wine  which  is  prelTed  out  of  many  Grapes, 
 64  by  any  bleffing  of  it,  can  be  changed  into  our  Lord's  Blood  ? 
 cc  Now  to  fuch  Men,  I  anfwer,  that  fome  things  are  fpoken 
 cC  of  Chrift  by  fignif cation,  fome  others  by  a  known  thing  :  It 
 cc  is  a  true  thing,  and  known,  that  Chrift  was  born  of  a  Vir- 
 cc  gin,  and  voluntarily  fufTered  Death,  and  was  burkd,  and  . 
 
 tbk 
 
184  4  full  View  of  the  Dotfrirtes  and  Practices 
 
 tc  this  Day  rofe  from  the  Dead.  He  is  called  Bread,  and  a 
 "  Lamb,  and  a  Lien,  and  other  wife,  by  fignification.  He  is 
 "  called  Bread,  becaufe  he  is  our  Life,  and  the  Life  of  Angels. 
 "He  is  called  a  Lamb,  for  his  lnnocency.  A  Lion,  for  his 
 w  Strength,  whereby  he  overcame  the  ftrong  Devil.  Yet 
 cC  notwithstanding,  according  to  true  Nature,  Chrift  isnei- 
 4t  ther  Bread,  nor  a  Lamb,  nor  a  Lion.  Wherefore  then  is 
 *  that  Holy  Eucharift  called  Chrift' 's  Body,  or  hU  Blood,  if  it 
 cC  be  not  truly  what  it  is  called  ?  Truly  the  Bread  and  Wine, 
 ct  which  are  confecrated  by  theMafsof  the  Priefts,  fhowone 
 u  thing  outwardly  to  Mens  Senfes,  and  another  thing  they  de- 
 cc  clare  inwardly  to  believing  Minds.  Outwardly,  Bread  and 
 u  Wine  are  feen  both  in  appearance,  and  in  taft  -,  yet  they 
 u  are  truly  after  Confecration  Chrift's  Body  and  Bipod, 
 u  by  a  Spiritual  Sacrament,  An  Heathen  Child  is  Baptized, 
 a  yet  he  altereth  not  his  outward  fhape,  though  he  be  chan- 
 u  ged  within.  He  is  brought  to  the  Font  full  of  Sin  through 
 u  Adams  Difobedience,  but  he  is  warned  from  all  his  Sins  in- 
 u  wardly,  tho3  he  has  not  changed  his  outward  Shape.  So  al- 
 "  fothat  Holy  Font-Water,  which  is  called  the  Well-fpring 
 u  of  Life,  is  like  in  Nature  (in  fpecie)  to  other  Waters,  and 
 tc  is  fubjedfc  to  corruption  *,  but  the  Power  of  the  Holy  Ghoft, 
 fcc  by  the  Prieft's  Bleffing,  comes  upon  that  corruptible  Wa- 
 "  ter  \  and  after  that,  it  can  wafh  both  Body  and  Soul  from 
 p.  47 1 .  "  all  Sins,  by  fpiritual  Power.     We  fee  now  in  this  one  Crea- 
 
 <c  ture  two  things :  that,  whereby,  according  to  true  Nature, 
 cC  it  is  corruptible  Water,  and  that  whereby,  according  to 
 "  the  Spiritual  Myftery,  it  has  a  faving  Power.  So  alfo,  if 
 Cc  we  look  upon  that  Holy  Eucharift  according  to  a  corporeal 
 u  Senfe,  then  we  fee  that  it  is  a  Creature  corruptible  and 
 tc  changeable  *,  but  if  we  own  a  fpiritual  Power  there,  then 
 <c  we  underftand  that  Life  is  in  it,  and  that  it  confers  Im- 
 tc  mortality  on  thofe  that  taft  it  by  Faith.  There  is  <a  great 
 cc  difference  betwixt  the  infible  Vertue  (and  Power)  of  this 
 u  Holy  Eucharift,  and  the  vifible  appearance  of  its  proper 
 "  Nature.  By  its  Nature  it  is  corruptible  Bread,  and  corrup- 
 ct  tible  Wine  •,  and  by  the  Virtue  of  the  Divine  Word,  it 
 u  is  truly  the  Body  and  Blood  of  Chrift  -,  yet  not  corf  orally  fo, 
 4c  but  fpiritually.  There  is  much  difFerencce  betwixt  that  Bo- 
 tCdy  which  Chrift  fufferM  in,  and  that  Body  which  is  con- 
 fecrated 
 
of  the  Ancient  Churchy  relating  to  the  Eucharift.  185 
 
 "fecrated  for  the  Eucharift.  The  Body  that  Chrift  fuffer'd 
 ct  in,  was  Born  of  the  Flefli  of  Mary,  with  Blood  and  Bones, 
 "  with  Skin  and  Nerves  •,  animated  by  a  rational  Spirit  in  hu- 
 tc  mane  Members :  but  his  Spiritual  Body,  which  we  call  the 
 cC  Eucharift,  is  collected  from  many  grains  of  Corn,  without 
 u Blood  and  Bone,  without  Member  or  Soul:  wherefore 
 Cc  there  is  nothing  in  it  to  be  underftood  Corporeally,  but  all 
 40  is  to  be  underftood  Spiritually.  Whatfoever  is  in  that  Eu- 
 "  charift  which  re  (tores  Life  to  us,  this  is  from  Spiritual  Vir- 
 "  tue,  and  from  inviiible  Operation.  Therefore  that  Holy 
 ct  Eucharift  is  called  a  Sacrament,  becaufe  one  thing  is  there 
 c;  feen,  and  another  thing  underftood  :  that  which  is  there  ictn 
 u  has  a  bodily  Nature,  that  which  we  underftand  in  it  has  a 
 *•<-  fpir it ual  Virtue.  The  Body  of  Chrift,  that  fufferecl  Death,  p.  472. 
 cc  and  rofe  from  the  Dead,  henceforth  dies  no  more,  but  is 
 u  eternal  and  impartible.  That  Eucharift  is  Temporary,  not 
 <c  Eternal  ;  it  is  corruptible,  and  capable  of  divilion  into  mi- 
 cc  hute  Parts  ;  it  is -chewed  with  the  Teeth,  and  fent  into  the 
 L<-  draught,:  yet  it  will  be  true,  that  according  to  fpiritual  Fir- 
 cc  tue,  it  is' whole  in  every  part :  Many  receive  that  Holy  Bo- 
 tcdy,  ygtiaccording  to  the  fpiritual  Myftery,  it  will  be  whole 
 cc  in  every  part.  Tho'  fome  receive  a  leffer  part  of  it,  yet 
 cc  there  will  not  be  more  virtue  in  the  greater  part  than  in  the 
 "letter,  becaufe  it  will  be  whole  in  all  Men  according  to  the 
 <c  inviftble  virtue.  This  Sacrament  is  a  Pledg,  and  a  Type/,  the 
 ,cBody  of  Chrift  is  the  Truth:  We  keep  this  Pledg  Sacia- 
 tc  mentally,  till  we  come  to  the  Truth  it  feif ;  and  then  is 
 tc  the  Pledg  at  an  end.  It  is  -indeed, as  we-  faid  before,  Chrift  s 
 cc  Body  and  his  Blood,  but  not  Corporally,  but  Spiritually.  Do 
 cc  not difpute,  how  this  can  be  effected,  but  believe  it  firmly, 
 tc  that  fo  it  is. 
 
 Here  follow  [$me  idle  Vifwns,  which  that  credulous  Age  were 
 fond  of  but  are  nothing  to  the  purpofe,  and  therefore  I  omit 
 them. 
 
 cc Paul  the  Apoftle  fpeaketh  of  the  old  Ifraelites  p  4;? 
 
 c  writing  thus  in  his  Epiitle  to  the  Faithful.  All  our  Fore-fa- 
 u  thers  were  baptised  in  the  Cloud  and  in  the  Sea  •,  and  all  ate  the 
 u  fame  fpir it uM  Meat,  and  all  drank  the  fame  fpiritnal  Drinks 
 
 B  b  "fir 
 
1 8  (5  A  full  View  of  the  Doctrines  and  Practices 
 
 u  for  they  drank^  of  that  fpiritual  Rock ,    and  that    Rocl^  was    • 
 "Chrift.    That  Rock,  from  whence  the  Water  then  flowed, 
 tc  was  not  Chrift  in  a  Corporal  Senfe,  but  it  fignified  Chrift, 
 Ct  who  declared  thus  to  the  Faithful,  Whofoever  thirfteth,  let  him 
 •?  come  to  me  andd/mk^,  and  from  his  belly  frail  flow  living  Wa- 
 ct  t e r.      Th'A  he  faid  of  the  Holy  Ghofl,  which  they  that  Believed 
 "  on  him,  ftwuld  receive.     The  Apoftle  Paul  faid,that  the  Peo- 
 tc  pie  of  Jfrael  ate  the  fame  fpiritual  Meat,  anddrankjhe  fame  Spi- 
 cL  ritual  Drinks,  becaufe  the  heavenly  Food  that  fed  them  for 
 tc  forty  Years,  and  that  Water  that  flowed  from  the  Rock, 
 tc  fign'fad  Chrift  s  Body  and  Blocd,  which  are  now  dayly  of- 
 fered in  the  Church  of  God.     It  was  the  fame  which  we 
 "offer  today,  not  corporally,  but  fpirhnally.     We  told  you 
 CL  before,  that  Chrift  confecrated  Bread  and  Wine  for  the 
 u  Eucharift  before  his  Paflion,  and  faid,  This  is  my  Body,  and 
 £  my  Blood  :  he  had  not  yet  fufrered,  and  yet  he  changed* 
 "  by  his  invifible  Power,  that  Bread  kito  his  Body,  and  that; 
 cc  Wine  into  his  Blood  ;  as  he  did  before  in  the  Wildernefs, 
 ct  before  he  was  born  Man,  when  he  turned  the  heavenly  F66d 
 ct  into  his  Flefb,and  that  Water  flowing  from  the  Rock  into  his 
 P.  474.  "  Blood  .Many  Perfons  ate  of  the  Heavenly  Food  in  the  Defart, 
 
 H  and  drank  of  the  Spiritual  Drink,  and  yet,  as  Chrift  laid,  are 
 4t  dead.    Chrift  meant  not  that  Death  which  no  Man  can  avoid, 
 a  but  he  underftood  eternal  Death,  which  feveral  of  that  Peo- 
 u  pie,  for  their  Unbelief,  had  deferred.  Mofes  and.  Aar  on  }znd 
 w  feveral  others  of  the  People  that  pleafed  God,  ate  that  hea- 
 • a  venly  Bread,  and  did  not  die  that  everlafting  Death,  tho5 
 u  they  died  the  common  Death.  They  faw  that  the  heavenly 
 w  Food  was  vifible  and  Corruptible  *,   but  they  underftood 
 "  that  vifible  thing  ffiritually,  and  they  tafted  it  ffiritually. 
 cc  Jefus  faid,   Whofo  eateth  my  Flejh,    and  drinketh  my  Bloody 
 <c  hath  Eternal  Life  :  He  did  not  command  them  to  eat  that 
 tc  Body  which  he  had  aflumed,  nor  to  drink  that  Blood  which 
 H  he  fhed  for  us  •,  but  by  that  Speech,  he  meant  the  Holy  Eu- 
 ' a  charift,which  is  Spiritually  his  Body,and  his  Blood  -,and  who- 
 "foever  tafteththis,  with  a  believing  Heart,  lhall  have  that 
 u  Eternal  Life.    Under  the  old  Law,  the  Faithful  offered  di- 
 uvers  Sacrifices  to  God,    which  had  a  future  fignification 
 u  of  the  Body  of  Chrift,  which  he  hath  offered  in  Sacrifice 
 ct  to  his  heavenly  Father  for  our  Sins.    This  Eucharift  which 
 
 <cis 
 
of  the  Ancient  Church,  relating  to  the  Eucharift.  187 
 
 tc  is  now  confecrated  at  God's  Altar,  is  a  Commemoration  of 
 Cc  the  Body  of  Chrift  which  he  offered  for  us,  and  of  his 
 "  Blood  which  he  filed  for  us :  As  he  himfelf  commanded, 
 <c  Do  this  in  remembrance  of  me.  Chrift  once  fuffered  by  him- 
 u  felf  •,  but  yet  his  Paffion  by  the  Sacrament  of  this  Holy  Eu- 
 "  charift,  is  daily  renewed  at  the  Holy  Mafs.  Wherefore 
 "  the  Holy  Mafs  is  profitable  very  much  both  for  the  Living, 
 tc  and  alfo  for  the  Dead,  as  it  hath  been  often  declared,  &c. 
 
 The  reft  of  the  Sermon  being  of  a  moral  and  allegorical  Nat are , 
 /  omit. 
 
 Befides  this  Sermon  in  Publick,  we  have  alfo 
 
 two  other  Remains  of  itfriki  the  Abbot  in  the  *  Published -at  the  end  of  the 
 
 Saxon  Tongue*,  which  fpeak  the  very  fame  M^  Sermon,  printed  by  ]ohn 
 
 Senfe,  and  deferve  to  be  inferted  as  far  as  they  ^&&%££ 
 
 concern  this  Argument  of  the  Eucharift,  and  the  334,               r  ? 
 change  made  in  it. 
 
 The  firft  is  an  Epiftle  to  Wulffine  Biftwp  of 
 Shyrburn,  in  which  is  this  Paflage. 
 
 The  Eucharift  is  not  the  Body  of  Chrift  corpo- 
 rally, but  fpiritnally  :  not  the  Body  in  which  he  fuffered, 
 lc  but  that  Body  when  he  confecrated  Bread  and  Wine  for  the 
 4C  Eucharift,  the  night  before  his  Paffion,  and  faid  of  the 
 "  Bread  he  BlefTed,  This  vi  my  Body ;  and  again  of  the  Wine 
 u  he  blefled,  This  is  my  Blood,  which  is  Jhed  for  many  for  the 
 tc  Remiffion  of  Sins.  Now  then  underftand,  that  the  Lord, 
 <c  who  was  able  to  change  that  Bread  before  his  Paffion  into 
 ct  his  Body,  and  that  Wine  into  his  Blood,  Spiritually  -0  that 
 u  the  fame  (Lord)  by  the  Hands  of  the  Priefts,  daily  confe- 
 "  crates  Bread  and  Wine  for  his  Spiritual  Body,  and  for  his 
 tc  Spiritual  Blood. 
 
 B  b  2  The 
 
1 8  8  A  full  View  of  the  Doctrines  and  Practices 
 
 The  fecond,  an  E fifth  ofElfric\e  to  Wnlfftans  Arch-Bifiiop 
 of  York, ,  in  which,  among  other  things  ( againft  too 
 long  referring  the  Eucharift,)  he  fays  thus : 
 
 vidp.334.  <c  Chrift  himfelf  confecrated  the  Eucharift  before  his  Pa  f- 
 Hift.Ecclef.  ctf]on  j|  he  blefTed  Bread,  and  brake  it,  faying  thus  to  his 
 Sax.Lat.Bok.  cc  Apoilles,  Eat  this  Bread,  it  U  my  Body  :  and  aga:n  he  blefTed 
 "  the  Cup,  filled  with  Wine,  and  fpakc  thus  to  them,  Drink^ 
 ic  ye  all  of  t%is,  it  is  my  Blood  of  the  Neva  left  anient,  which  ts 
 Hfhed  for  many  for  the  Remijfion  of  Sins.  Our  Lord,  who  con- 
 tc  fecrated  the  Eucharift  before  his  Padion,  and  fa  id  •,  that 
 "  Bread  was  his  Body,  and  Wine  truly  his  Blood,  he  alfo 
 ct  daily  confecrates,  by  the  Priefts  hand. .,  Bread  for  his  Body, 
 cc  and  Wine  for  his  Blood,  in  a  Spiritual  Myftery,  as  we  read 
 "in  Books.  [Tet  notwithftanding  that  Lively  Bread  is  not 
 "  the  fame  Body  in  which  Chrifl  fuffered,  nor  that  Holy 
 u  Wine  the  Blood  of  our  Saviour  (which  was  ihed  for  us) 
 c'  in  bodily  thing  (or  fence,  in  re  corporalij  but  in  a  Spiritual 
 "  fence  (in  ratione  Spiritual}.)  That  Bread  indeed  wras  his 
 "  Body,  and  alfo  that  Wine  his  Blood,  juft  as  that  heavenly 
 tc  Bread  which  we  call  Manna  (which  fed  God's  People  forty 
 u  Years)  viz,,  was  his  Body,  and  that  clear  Water  was  his 
 u  Blood  that  then  flowed  from  the  Rock  in  the  Wiidernefs.] 
 "  As  Paul  writes  in  his  Epiftle,  They  all  ate  the  fame  fpiri- 
 "tualMeac  and  drank  the  fame  fpiritual  Drink,  &c.  The 
 *c  ApohTe  that  frys,  what  you  have  heard,  They  all  ate  &c. 
 tw  he  do's  not  fay,  corporally,  but  fpiritually.  Chrifl  was  not 
 *c  as  yet  born,  nor  hL  Blood  fhed  :  then  it  was  the  People  of 
 "  Ifrael  did  eat  that  Spiritual  Meat,  and  drank  of  that  Rock  • 
 "  neither  was  that  Rock  Chrift  Corporeally  tho'  he  fpake  fo.' 
 u  The  Sacraments  of  the  Old  Law  were  the  fame,  and  did 
 "fpiritually  flgnify  that  Sacrament  (or  Eucharift)  of  our 
 "  Saviour's  Body,  which  we  now  confecrate. 
 
 This  Laft  Epiftle  Elfricke  wrote  fir  ft  in  the.  Latin  Tongue 
 to  Wnlf(tane,  containing,  tho"*  not  word  for  word,  yet  the 
 whole  Sence  of  the  Englifh  Epiftie  \  and  that  Paragraph  of 
 it  which  I  have  inclofed  between  two  Brackets,  was  look'd 
 upon  as  fo  difagreeable  to  the  prefent  Faith  of  the  Roman 
 
 Church, 
 
ef  the  Ancient  Church,  relating  to  the  Eucharift.  fSty 
 
 Church,  that  fome  had  rafed  them  out  of  the  Worccfer  Beck  \ 
 but  the  fame  Latin  Epulis  bang  found  m  Excetcr  Church, 
 
 it  was  reftored.  v'\}.        ^.     . 
 
 I  was  once  about  to  have  added  lome  Citations  here  out  of 
 Bertram's  Book,  (de  corf  ore  &  fangmne  JPtumiw)  out  of 
 which  many  pailages  in  the  Saxon  Sermon  foregoing,  were 
 taken}.  But  they  are  fo  many,  that  I  mufl  have  tranferibed, 
 and \h:  Book  it  felf  is  fmall,  and  fo  wdi;  worth  the  readings 
 efpecially  with  the  late  Tranilation  of  it  into  Ergliih,  and 
 a  Learned  Hiftorical  DilTertaticn  before  it,  giving  a  large  ac- 
 count of  the  Difference  b:twixt  his  Opinion,  and  that  of 
 Tranfubftantiation  C printed  An  \6%6  j  that  I  (hall  rather  re- 
 fer the  Reader  to  it,  where  he  may  abundantly  fat':sfy  him- 
 felf.  _ 
 
 *  Inftead  of  it,  I  will  only  add  one  l  edrnony  more  cut  of 
 Rabanm  Arch-bifhop  of  Ment^  in  an  Epiltle  to  H&imM*  *.  *  Epifc  adfkv 
 Which  we  are  beholden  to  the  Learned  BaihtM  for  giving  ^charift' 
 it  us  entire,  (in  Apjwdice  ad  Regimnem,  p. 5 id.  )  a  Pallage 
 having  been  rafed  out  of  the  Manufcnptr  out  of  which  it  was 
 firft  publilhed.     Thus  he  fays  ; 
 
 As  for  the  Question  you  put,  Whe-         Quod  autem  interrogans,  utrum  Eucha- 
 
 thcr  the    EmhZift,  after    it  is   con-  rinja  poftquam  confumitur  &  in  feceflum 
 
 tuu    hjc    m^         j  ,    j  emittitur,    more  aliorum  cihorum,  iterum 
 
 fumed  and  Jem  into  the   Draught   as  redeat  in  naturam  priflinam  quamhabuerac, 
 
 other  Meats   are,    do^s   return  again  antequam  in  Akari  confecraretur,  fuperflua 
 
 into  its  former  Nature,  which  it   had  eft  hujufmodi  Qu^ftio,   cum  ipfe  Saivator 
 
 before  it  was  confecrated  on  the  Altar  •  dixerit  in  Evangelic,  Omt  quod  Utrat  koj, 
 
 ~~J,  .     _      rt.      J.    r        Q  „uQ„  in  ventrem  vadit,  &  in  [wflim  emtntHr*    Sa- 
 
 This  Qiieltion  is  feperfirons,  when  cramcnram  Co;poris  £  &nguinis  cx  rebus 
 
 our  Saviour  himfelr  has  laid  m  trie  vifibilibus  &  corporalibus  conficimr,  fedm- 
 
 Gofpel,     Every   thing    that     entreth  vifibilem  tarn  corporis  quam  animse  efficit 
 
 into  the  Mouth,  voeth  into  the  Belly,  and  fen&ificationem.      Quae  eft  enim  ratio,   uc-; 
 
 is  call  out  into  the  Draught.     The  Sa-  huc  <luod  ftoniacho  digentur,  &  in  ieceifuni 
 
 HVKjtvn**  &  emittitur,   lccrum  in  ftatum  priilmum    re- 
 
 crament  of  the  Body  and  biooa,  is  deatj  cum  nullus  hoc  unquam  ficri  a,rerue. 
 
 made  up  of.  tilings  Vifible  and  Cor-  ric  ?  Nam  quidam  nuper  de  ipfo  Sacramen-; 
 
 poreal,  but  effects  the  Invihble  San-  to  corporis  &  fanguinis    Domini  noil  rice 
 
 ftification  both  of  Body  and  Soul,  fentientes   dixerunt,   hoc  ipfem  corpus  &-. 
 
 a    j       u«*    ^r^n    ic    tW<-      thsr  ftnguinem  Domini  quod  de  Maria  Viru:  e 
 
 And  what  reafon  is  there,  that  ^^eft?  &inqu0]pfei)0miRusp-airusbefl 
 what  is  Oigeited  in  the  btomacn,  inCruce,  &  refurrexit  de  fepnlchro,  [idtm 
 effe  quod  fmnitur  de  alt  art]  cui  errcri  quantum  potuimus,  ad  Egilemm  Mbettp  feribenus,  de. 
 corpore  ipfo  quid  vere  credendum  fie,  aperuimus, 
 
 and. 
 
I  go  A  full  View  of  the  Doctrines  and  Practices 
 
 and  fent  into  the  Draught,  fhou'd  return  into  its  prifline 
 State,  feeing  none  has  ever  afterted  that  this  was  done  ? 
 Some  indeed  of  late,  not  thinking  rightly  of  the  Sacrament 
 ot  our  Lord's  Body  and  Blood  have  laid  (which  are  the  very 
 words  of  Pafchafius,  whom  he  oppofes)  th2t  the  very  Body  and 
 Blood  of  our  Lord,  which  was  born  of  the  Virgin  Mary^  and 
 in  which  our  Lord  fufFered  on  the  Crofs,  and  rofe  again  out 
 of  the  Grave,  £  is  the  fame  that  is  taken  from  the  Altar  ~\  ; 
 which  Error  we  having  oppofed  as  we  were  able,  writing  to 
 the  Abbot  Egilo^  and  declared  what  ought  truly  to  be  be- 
 lieved concerning  the  Body  it  felf. 
 
 That  which  he  calls  here  an  Error,  is  an  Article  now  of 
 the  Romifi  Faith,  which  fome  Zealom  Afonk^  meeting  withal, 
 and  not  enduring  it  fhould  be  condemned  as  an  Error,  that 
 the  fame  Body  which  was  born  of  the  Virgin,  &c.  is  the  fame 
 that  we  receive  at  the  Altar,  fcraped  out  thofe  words  which 
 I  have  inclofed  between  the  Brackets  •,  and  we  may  fecurely 
 truft  our  Adverfaries  in  this  Matter,  who  have  skill  enough 
 to  know  what  AiTertions  make  for  them,  and  what  againft 
 them. 
 
 CHAP. 
 
of  the  Ancient  Church \9  relating  to  the  Eucharift.  191 
 
 CHAP.    XVII. 
 The  CONCLUSION. 
 
 That  the  Dotlrine  of  Tranfubftantiation  has  given  a  new  occafion 
 to  the  Enemies  of  Chriftian  Religion  to  blaffheme.  It  is  fo 
 great  a  fiumbling-block^  to  the  Jews^  that  their  Converfion  is 
 hopelefs,  whilft  this  is  believed  by  them  to  be  the  Common  Faith 
 ofChriftians.  That  tho  the  Church  of  Rome  will  not  hearken  to 
 us-)  yet  they  may  be  provoked  to  emulation  by  the  Jews  themfelves7 
 who  have  given  a  better  account  of  ChrijPs  Words  of  Inftitu- 
 tion,  and  more  agreeable  to  the  Fathers,  than  this  Church  has^ 
 and  raifed  unanfeverable  Objections  againji  its  Dollrine. 
 
 HAving  confldered,  in  the  foregoing  Chapters,  the  Senfe 
 of  the  Ancient  Church  about  Matters  relating  to  the 
 Eucharift,  and  Tranfubftantiation,  from  their  own  Wri* 
 tings  -,  and  found  that  their  Affertions  are  inconfiftent  with 
 the  Belief  of  the  prefent  Roman  Church  ,  and  that  their  Pra- 
 ctices are  not  to  be  reconciled  thereunto.  Having  alfo  made 
 an  Enquiry  into  the  Ancient  forms  of  Devotion,  relating  to 
 the  Eucharift,  remaining  ftill  in  this  Church,  and  found 
 them  to  fpeak  a  Language,  which  has  a  Sence  agreeing  indeed 
 with  that  of  the  Aacients,  but  no  Sence  at  all,  when  the  Do- 
 ctrine of  Tranfubftantiation  is  fuppofed,  and  thofe  Prayers 
 to  be  interpreted  by  it,  &c. 
 
 I  fhall  now,  for  a  Conclufion,  take  a  view  alio  of  the 
 principal  Enemies  of  the  Chriftian  Faith  *,  which  will  afford 
 a  convincing  Evidence,  that  the  Roman  Doctrine  is  Novel, 
 and  a  ftranger  to  the  Ancient  Chriftians. 
 
 It  is  fufficiently  known,  that  the  Adverfaries  of  Chrifti- 
 anity  took  all  the  occafions  poffible,  and  whatfoever  gave  them 
 any  colour  to  reproach  the  Faith  and  Worjhip  of  Chriftians, 
 and  to  make  their  Names  odious.  Nothing  that  looked 
 ftrangeandabfurdin  either,  efcaped,  being  taken  notice  of 
 by  fuch  as  Celfw  and  Porphyry^  Lncian  and  Julian-,  among  the 
 
 Heathens^ 
 
!  o2  A  full  View  cf  the  Doctrines  and  Practices 
 
 Heathens,  and  fuch  as  irypho  among  the  Jews.  They  curi- 
 onily  examined  and  fnrvcyed  what  they  taught  and  practifed, 
 and  whatfoever  they  thought  to  be  foolilh  and  incredible, 
 they,  with  all  their  wit  and  cunning,endeavoured  to  expofe  it. 
 So,  they  did  with  the  Doctrines  of  the  Trinity,  the  Eternal  Ge- 
 ■  aeration  of  the  Son  of  God,  his  Incarnation,  his  Crucifixion  c- 
 fpecially,  and  oar  Refnrrellion.  Neither  were  they  lefs  praying 
 into  the  Chriitian  My'tenes  and  Worfinp,  which  they  could  not 
 be  ignorant  of,  there  being  fo  many  Deferters  and  Apoftates 
 in  thofe  Times  of  Perfecution,  who  were  well  acquainted 
 with  them  ;  and  by  threatnings  and  fear  of  torment  if  there 
 were  any  thing  fecrec  were  likely  to  betray  them.  Not  to 
 iniift  upon  this,  that  the  great  Traducer  of  Chriftians,  I 
 mean  Jatian,  was  himfelf  once  initiated  in  their  Myfteries, 
 and  fo  could  not  be  Ignorant  of  what  any  of  them  were ; 
 and  has  in  particular  laught  at  their  P^ptifm,  that  Chriftians 
 fhould  fanfy  a  purgation  thereby  from  Great  Crimes. 
 
 Yet,  after  all  this,  they  took  no  occafion  from  the  Eucharift 
 to   traduce  them;  tho,    if  Chriftians  then, had  given  that 
 adoration  to  it,  that  is  now  paid  in  the  Roman  Church,  and 
 if  they  had  declared,  either  for  a  Corporal  Pre fence,  or  an 
 ■oral  Manducation  of  him  that  was  their  God,  they  had  the 
 fruitfulleft  Subject  in  the  World  given  them,  both  to  turn  off 
 all  the  Objections  of  the  Chriftians  againft  themfelves,  for 
 worihipping  fenfelefs  and  inanimate  things ;  and  alfo  to  lay 
 themoft  plaufible  Charge  of  folly  and  madnefs 
 *  cicero,l.$.de  Na.Dcornm.     againft  them,  which  their  great  Orator  *  had 
 Ecquem  tarn  amemem  efle    pronounced,  before  Chriftianity  was  a  Religion 
 putas,  qui  illud  quo  vefca-     j    th    World.     Can  any  Man  be  fappofed  fo  mad, 
 tur,  Deum  credat  die  ?  ...         ,      -    ,        nJ  y    ,  ■  i  ,  J  rr  >       J  t 
 
 '  to  believe  that  to  be  a  God  which  he  eats  f 
 
 f  Rigaltius  notls  ad  Tml.        A  Learned  Romanift  f  affirms,  of  the  Ancient 
 lib.  2.c.  5.  adVxorem.  Chriftians,    That  they  did  teftify  their  eating  the 
 
 Se  id  fae'ere  in  Eucharifticis     flcfr,  and  drinlzing  the  Blood  of  their  Lord  God  in 
 uusteftarencur.  ^  jxjfitfn  0f  the  Eachanft.     Which  is  true 
 
 indeed,  taking  this  eating  and  drinking  in  the 
 Sacramental  Sehce  we  do  *,  and  fo  their  Adverfa- 
 ries  muft  needs  underiland  their  meaning.  O- 
 thcrwifc  (without  a  Miracle  to  hinder  it) 
 what  he  acknowledges  in  the  fame  place,  could 
 
 never 
 
'bf  the  Ancient  Churchy  relating  to  the  Euchxrijl. 
 
 never  be  true,  (a)  That  among  Jo  many  Reproa- 
 ches of  thofe  that  accufed  Chriftians  of  Impiety,  for 
 not  having  Altars  nor  Sacrifices,  and  among  fo  ma- 
 ny  falfe  Brethren  that  were  Turn- coats ,  yet  there 
 were  none  that  made  this  an  Accufation  againft  them^ 
 that  they  ate  the  Flejl)  of  their  God  and  Lordy  and 
 drank^his  Blood. 
 
 We  have  this  ingenuous  confeffion  of  Bellar- 
 mine  himfelf  f  *J?  That  we  might  be  accounted  tru- 
 ly Foohy  if  without  the  Word  of  God,  we  believed 
 the  true  Flefi)  of  Chrift  to  be  eaten  with  the  Mouth  of 
 our  Bodies.  But  whether  with  or  without  the  Word 
 of  God  they  believed  fuch  a  corporal  eating  of 
 Chaffs  Flefli,  had  been  all  one  to  the  Heathens, 
 if  they  knew,  that  this  was  their  Belief,  and  it 
 would  rather  have  ftrengthned  their  Reproach, 
 if  they  knew  that  they  were  bound  thus  to  be- 
 lieve. But  then  what  he  adds  is  very  remarka- 
 ble, That  Infidels  always  counted  this  a  moji  foolifii 
 Paradoxy  as  appears  from  Averroes  and  others. 
 I  believe  indeed,  that  they  mud  always  count 
 this  a  foolifli  Paradox,  which  Averroes  charged 
 Chriftians  withal,  in  that  known  Saying  of 
 his  (b).     That  he  found  no  SeU  worfe,    or  more 
 
 m 
 
 (/)  Ibid.  Obfervandurn  ve- 
 ro,  inter  cot  probra  &  con- 
 vitia  accufantium  Chrifliano6 
 impietatis,  eo  quod  neq \  aras 
 haberent  neq}  facrificarenc, 
 interq}  tot  fratrum  perfido- 
 rum  transfugia,  non  extkiffe 
 qui  Chriflianos  criminarcn- 
 tur,  quod  Dei  ac  Domini  fui 
 carnes  ederent,  fanguinem 
 potarent. 
 
 (f)  De  Eucharifl.  1.2.  c.  12. 
 Vere  ftulti  haberi  poflemus, 
 fi  abfqj  Verbo  Dei  credere- 
 mus  veram  Chrifti  carnem 
 ore  corporali  manducari. 
 
 Nam  id  Temper  infideles 
 frultiiTimTjm  paradoxum  xfti- 
 marunt,  ut  notum  eft*  de  A- 
 verroe  &  aliis. 
 
 foolijhy  than  the  Chrifiiansy    who  tear   with    their 
 
 Teeth,    and  devmr    that  God  whom  thy  worfhip. 
 
 But  why  was  not  this  caft  always  in  the  Teeth  of 
 
 Chrifiians,    if  this  was  always  their  profefled 
 
 Doctrine  ?    Was  Cdfus,  or  Julian,  or  Luciari, 
 
 lefs  fagacious,  or  lefs  malicious  than  Averroes ,  that  not  a 
 
 word  of  this  foolijh  Paradox  was  ever  fb  much  as  hinted  by 
 
 them  to  the  reproach  of  Chriftians  then  ? 
 
 But  the  Cardiml  has  inftanced  the  mod  unluckily  in  the 
 World,  in  naming  only  Averroes  for  this  Calumny,  when  ail 
 ackri owledg  that  this  PhiiofopherySc  P. Innocent  3  .(who  eftabliuYd 
 Tranfubftantiation)Xivz&  in  the  fame  Age  •,  and  fome  very  lear- 
 ned Men  prove,from  the  Arabian  Accounts,that  thofe  two  were 
 Contemporaries.  And  as  for  his  [&  alits~]  other Sy  I  ihould  be  glad 
 
 Cc  to 
 
 0)  Se  Se&im  Chriftkna 
 deteriorem  auc  ineptiorem 
 nullam  reperire,  quam  qui 
 fequuntur,  ii  qucm  colunt 
 Deum  dentibus  ipfi  fuisdif- 
 cerpuntacdevoranc. 
 
194  <A  full  View  of  the  Doctrines  and  Practices 
 
 to  fee  any  named,  that  urged  what  Averroes  did  to  the  Chri- 
 ftians  reproach,  before  the  days  of  Berengarim. 
 
 After  that  indeed,  we  can  meet  with  a  Fol- 
 lower of  Mahomet;  who  (as  a  Learned  Man 
 (c)  gives  us  his  word)  fays  thus,  1'hofe  words 
 of  Chrift,  He  that  eateth  my  Flefh,  and  drink- 
 eth  my  Blood,  he  is  in  me,  and  I  in  him  &c. 
 Chrijlians  under fi  and  them  literally'^  and  fo  Chri- 
 ftians  are  more  crttel  dgairtjt  Chnft,  than  Jews  ; 
 for  they  left  Chrifl  when  they  had  Jlain  him,  but 
 thefe  eat  his  Flejlj,  and  dnnk^  his  Blood,  which  as 
 experience  teftifes,  is  more  favage. 
 
 (  c ")  Honker  in  Euchmfia 
 ,  /.  Se&.  14.  p.  220. 
 Anrmd  ten  Edris  ica  fcribit, 
 verba  autem  Ifa  (  fie  Arabes 
 Chriftum  vocanc ")  fuper  quo 
 pax,  Qgi  edit  carmm  miam  & 
 bibit  finguiwa$LC.  Chriftiani 
 liceralicer  intelligunt.  Atq; 
 fie  Chriftiani  atrociores  funt 
 in  Chriftum  quam  Judsei. 
 Illi  enim  Chriftum  occifum 
 
 reliquerunt  *,  hi  carnem  ejus 
 
 edunc  &  fangumem  bibunc,  quod  ipfo  tefte  experientia,  truculentius  eft. 
 
 After   the    Roman  Church's  declaring  for 
 Cd")  ibid.   Jofeph.Mode    Tranfubftantiation,   (though  not  before)   we 
 Mwi*  lib.  3. .cap.  25.  meet  wjth  thc  Oppofitions  of  Jews,  certifying 
 
 SSJTSlS  ?«  their  abhorrency  (d)  of  a  Dodrrine,  which  talk] 
 Jefu  quod  eft  in  Caelis,  ve-  of  a  Sacrifice,  and  makes  Bread  to  be  the  Body  of 
 nire  in  Alcare  &  veftiri  pane     their  God7  (whicH  he  means  in  the  fence  of  Tran- 
 
 fubftantiation, by  being  turned  into  it,  andcloa- 
 thed  with  its  Accidents )  whofe  Body  that  is  in 
 Heaven,  comes  upon  the  Altar ;  and  upon  the  pro. 
 nouncing  thefe  words,  For  this  is  my  Body,  by  the 
 Priefi,  whether  good  or  wicked  is  all  one,  all  things 
 are  made  one  Body  with  the  Body  of  the  Meffias,  5cc 
 Which  things  are  all  repugnant  to  the  firfl  Prin- 
 ciples of  Reafon,  and  to  our  very  Senfcs  themfelves. 
 As  he  afterwards  fhows  in  feveral  Inftances. 
 A  nd  now  we  are  told    that   it  is  a  common  Bye-word  to 
 repr         a    Cftrfftiaii  by  among  the  Turks,   to  call   him 
 Mange  Dim. 
 
 thefe  took  'neir  rife  plainly  from  Tranfubftamiatiort, 
 antj  i  1  from  the  Faith  of  the  Ancient  Church: 
 i  or  i  one  of  it  (e)  may  fpeak  for  the  reft,  the 
 OldCbriflians  agreed  in  the  Abhorrence,  and  cal- 
 led it,  the  extreamefi  fiupidityta  worfiip  that  which 
 U  eaten* 
 
 And 
 
 &  vino,  poft  pronunciata 
 verba,  Hoc  enim  eft  Coy  pus 
 muto}  a  facrificulo,  qualifcun- 
 que  ilie  demum  fueric,  five 
 pius  five  impius,  &  omnia 
 fieri  Corpus  uuum  cum  cor- 
 pore  Media?,  &c. 
 
 Repugnant  hie  omnia 
 
 Intelligibilibus  primis,&  ipfis 
 etiam  fenfibus. 
 
 XO  Iheodoret.  imrrog.  §<. 
 in  Gentf. 
 
of  the  Ancient  Church,  relating  to  the  Eutharift.  1 9  5 
 
 And  again  j  Ll  qa.  11.  in  Levtt.   ^      ^ 
 
 How  can  any  one  of  a  found  Mind     call  that,  a  Ua>'^  *£  7  °*9&vyr'- 
 
 God,  which  being  offered  to  the  True  uod,  is  after  ^  0g£  ^^^Vw,  *) 
 
 RWtffr  ev^/z  &y  /w/« .?  .  *»£*  aura  I^j'o^op  ', 
 
 But  now,  after  all,  the  faddeft  Confederation  is,  that  the 
 Prejudices  are  fo  great  againft  this,  ( and  another  Tmn- 
 Doclrine  of  the  Roman  Church,  about  the  worjliip  of  Images) 
 that  a  perpetual  Stumbling-block  feems  to  be  laid  before  the 
 Jews ;  and  it  may  be  look'd  upon  as  the  Td  wTiyov,  that 
 which  will  always  hinder  and  obftrud  their  Converfion, 
 whilft  it  is  believed  by  them  to  be  the  common  Sence  and 
 Faith  of  Chriftians  5  and  they  have  too  great  a  Temptation^ 
 to  believe  fo,  when  they  have  feen  this  Church,  which  has 
 got  the  molt  worldly  Power  into  its  hands,  perfecuting  not 
 only  Jews,  but  Hereticks  (  as  they  call  all  other  Chriftians 
 that  deny  this  Doctrine  )  to  the  Death  for  gainfaying  it  \ 
 and  when  that  Work  will  ceafe,  God  only  knows.  The 
 Jews  can  never  be  fuppofed  to  get  over  this  hard  Chapter, 
 whilft  they  who  call  themfelves  the  only  Catholick  Chrifti- 
 ans, hold  fuch  things  about  the  Body  of  Chrift, 
 
 (and  remember  that   it  is   about  a    Body)      Cfjm.    Kb  talk  fW 
 which  as  the  forenamed  JofAlbo  ( f)  fpeaks,    qua;  mens  non  poteft  conci- 
 JSlo  Man  s  Mind  can  conceive,  nor  7 "ongue  utter ,  nor     pere,  neqj  os  eloqui5  ncq*, 
 any  Ear  can  hear.     He  means,  by  reafon  of  their  '  awrisaudire. 
 abfurdity. 
 
 So  that  the  Cafe  of  the  Jews,  and  their  Converfion,  feems 
 to  be  hopelefs  and  defperate,  according  to  all  humane  guefles, 
 till  there  be  a  change  wrought  (not  in  the  fubftance  of  the 
 Bread  and  Wine  this  Church  dreams  of,  but )  in  the  Roma- 
 nifFs  Belief  And  though  this  alfo  may  feem,  upon  many  ac- 
 counts, to  be  as  hopelefs  as  the  former,  yet,  for  a  Conclufi- 
 on,  I  will  try,  whether,  as  once  the  Great  Apoftle  thought  it  a 
 wife  method  (Rom.  11.  14. )  by  the  Example  of  the  Gentiles, 
 <z$£frlv\K6.ijTt^  to  provoke  the  Jews  to  Emulation  ♦,  fo  it  may 
 not  be  as  proper,  to  propofe  the  Example  of  the  Jews 
 themfelves  to  the  Romanics,  to  provoke  their  Emulation,  whom 
 they  may  fee  better  explaining  ( as  blind  as  they  are)  Chrift's 
 
 Cc  2  words 
 
1 96  A  full  View  of  the  Doctrines  and  Pratficet 
 
 words  of  Infticution  ^  and  agreeing  better  with  the  Ancient 
 Church  in  the  matter  of  the  Eucharift,  than  themfelves  j  and 
 railing  fuch  Arguments  and  Objections  againft  the  Tranfub- 
 ftantiating  Dodtrine,  as  can  never,  to  any  purpofe,  be  an- 
 fwered. 
 
 The  Inftances  of  this  are  very  remarkable,  in  a  Book  called 
 
 Bortalitmm  Fidcp  contra  Judeos-,  &C.   printed   An.  1494.   but 
 
 written,  as  the  Author  himfelf  tells  us  (fol.  6\.)  in  the  Year 
 
 1458.    where  he  gives  us  the  Arguments  of  a  Jew  againft 
 
 Tranfubftantiation  ^  fome  of  whkh  I  mail  out  of  himiaitb- 
 
 fully  tranflate. 
 
 0)  Vil  l.  3.      The  Jew  (&  )  begins  with  Chrift's  words  of  Inftitution,  and 
 
 eonfed.6.fol.i$o  fhows,  that  they  cannot  be  interpreted  otherwife  than  flgura- 
 
 mpofibl.10.      tively,  and  figniiicatiyely,  as  the  Fathers,  we  have  heard,  have 
 
 aliened. 
 
 44  r.  Vos  Chriftiani  dicitis,  &s.    Ye  Chriftians  fay  in  that 
 "Sacrament  (of  the  Enchartft)  there  is  really  the  Body  and 
 ct  Blood  of  Chrift.     This  is  impoflible.    Becaufe.  when  your 
 41  Chrift,  mowing  the  Bread,  faid.  This  is  my  Body,  he  fpake 
 "  fignificativelyi  and  not  really  ;  as  if  he  had  faid,  this  is  the 
 4c  Sign  or  Figure  of  my  Body..    After  which  way  of  fpea- 
 *cking,  Paul  fbidr  1  Cor.  10.     The  Rock^  was  Chrift  -r  that  is, 
 44  a  Figure  of  Chrift.    And  it  appears  evidently,  that  this 
 44  was  the  Intention  of  your  Chrift,  becaufe  when  he  had  dif- 
 <4courfed  about  the.  eating  his  Body,  and  drinking  his  Blood 
 44  to  lay  the  offence  that  rofe  upon  it  among  the  Difciples,  he 
 "fays,  as  it  were,  expounding  himfelf,  The  words,  that  I  have 
 44  ffoken  to  yon  are  S  fir  it  and  Life:  denoting,  that  what  he 
 44  had  faid,  was  to  be  underftood,  not  according  to  the  Let- 
 *4  ter,  but  according  to  the  Spiritual  Sence.    And  when  Chrift 
 41  faid,  This  U  my  Body^   holding  Bread  in  his  Hands,  he 
 44  meant,  that  that  Bread  was  his  Body  (in  fotentia  frofin- 
 44  <\na)  in  a  near  poffibility,  vi*.  after  he  had  eaten  it^  for 
 u  then  it  would  be  turned  into  his  Body,  or  into  his  Flefh  * 
 44  and  fo  likewife  the  Wine.    And  after  this  manner  we  Jews 
 "do,  on  the  day  of  Unleavened  Bread  y  for  we.  take  unlea- 
 44  vened  Bread  in  memory  of  that  time,  when  our  Fathers 
 4i  were  brought  out  of  the  Land  of  Egyytt  and  were  not  per- 
 
 44  mitted 
 
of  the  Ancient  Churchy  relating  to  the  Eucharift.  i  <)J 
 
 u  mitted  to  flay  fo  long  there,  as  whilft  the  Bread  might  be 
 u  leavened,  that  was  the  Bread  of  the  Paflbver ;  and  we  fay, 
 44 This  u  the  Bread  which  onr  Fathers  ate,  though  that  be  not 
 "prefent,  finceit  is  paft  and  gone  j  and  fo  this  unleavened 
 4C  Bread,  minds  us  of  the  Bread  of  Egypt-,  and  this  Bread  is 
 tC  not  that  •,  fo  is  that  Bread  of  which  the  Sacrifice  of  the  AJ- 
 <c  tar  is  made.  It  is  fufficieht  for  Chriftians  to  fay,  that  it  is 
 "  in  memory  of  that  Bread  of  Chrift,  though  this  Bread  be 
 tc  not  that.  And  becaufe  it  was  impoflible  that  one  Bit  of  his 
 4C  Flelh  fi-ould  be  preferved  in  memory  of  him,  he  command- 
 cc  ed,  that  that  Bread  mould  be  made,  and  that  Wine,  which 
 4C  was  his  Flefh  and  Blood  in  the  next  remove  to  come  into 
 t:  ad;  5  we  Jews  do,  (and  Chrifl  lor,  owed  his  Phrafes  and 
 t£  the  Elements  from  their  Suffer)  at  the  Paflbver  with  the  un- 
 shaven ed  Bread,  as  we  faid  before.  When  therefore  your 
 "  Chrift  at  the  Table  took  Bread,- and  the  Cup,  and  gave 
 "them  to  his  Difciples,  he  did  not  bid  them  believe  that  the 
 44  bread  and  Wine  were  turned  into  his  Body  and  Blood,  but 
 44  that  as  often  as  they  did  that,  they  fhould  do  it  in  femem- 
 4C  brance  of  him,  wfo.  in  memory  of  that  pad  Bread :  and 
 ccif  you  Chriftians  did  underftand  it  fo,  no  impofQbility 
 4C  would  follow  ;  but  to  fay  the  contrary,  as  you  affert,  is 
 ct  to  fay  an  impoflible  thing,  and  againft  the  intention  of  your 
 "  Chrift,  as  we  have  fhow"d. 
 
 This  is  what  the  Jew  urges  with  great  reafon.  But  the 
 Gatholick  Author  makes  a  poor  Anfwer  to  it,  and  has  no- 
 thing to  fay,  in  effect,  but  this,  That  the  Tradition  of  the  Ca* 
 tholick,  Chnrch  concerning  this  Sacrament  is  true.  viz.  That  in 
 this  Sacrament  there  is  really,  and  not  by  way  of  Signification,  the 
 Trm  Body  and  True  filood  of  Chrift. 
 
 2.  Whereas  the  Roman  Church*  fties  to  Miracles  in  this  cafe 
 of  Tranfubftantiation,  the  Jew  encounters  that  next  of  all, 
 thus. 
 
 tt  Yoa  Chriflians  fay  that  the  Body  and  Blood  of  Chrift  *£**• lm* 
 4<isinthe  Sacrament  of  the  Altar  by  a  Miracle ;  thislprove  H*-fcJ3l* 
 4C  to  be  impoflible.    Becaufe  if  there  were  any  Miracle  in  the 
 tc  cafe,  it  would  appear  to  the  Eye  \  as  when  Mofis  turned 
 il  the  Rod  into  a  Serpent  7  that  was  performed  evidently  to 
 
 the 
 
1 98  A  full  View  of  the  Doctrines  tnd  Practices 
 
 "  the  Eye,  though  Men  knew  not  how  it  was  done.  So  alfo 
 tC  in  the  cafe  of  the  Ark  of  the  Covenant  of  Old,  mighty 
 "  Miracles  were  wrought :,  and  thofe  not  only  fenfible  Mira- 
 cles, but  alfo  pufolick,  and  apparent  to  all  the  People  *9  (in- 
 cC  foniuch  that  Infidels  were  terrify ed  at  the  very  report  of 
 "fuch  Miracles)  Men  feeing  before  their  Eyes  the  Divine 
 lt  Power  b.ightly  fhining  in  Reverence  of  the  Ark  of  his 
 ct  Covenant,  as  appears  in  his  Dividing  the  Waters  of  Jor- 
 "  dan,  while  the  People  of  Ifrael  palled  over  dry-ihod,  the 
 u  Waters  on  one  fide  fwellinglike  a  Mountain,  and  on  the 
 tC  other  flowing  down  as  far  as  the  dead  Sea,  till  the  Prielts 
 iC  with  the  Ark  went  over  the  Chanel  of  Jordan,  and  then 
 •J  Jordan  returned  to  its  wonted  courfe.  But  the  Kings  of 
 "the  Amorites  and  Canaamtes  hearing  of  fo  great  and  pub- . 
 
 *  lick  a  Miracle,  were  fo  confounded  with  the  terror  of 
 cC  God,  that  no  Spirit  remained  in  them  (Jofn.  c.  4.  &  5. ) 
 "and  fo  I  might  inftance  in  many  other  Evident  Miracles, 
 
 *  which  to  avoid  tedioufhefs,  I  omit-  And  yet  in  that  Ark, 
 "  neither  God  nor  Chrift  was  really  contained,  but  only  the 
 "Tables  of  Stone  containing  the  Precepts  of  the  Decalogue, 
 "and  the  Pot  of  Manna,  &c.  (Exod.  i5.)  and  the  Rod  of 
 "  Aaron  that  flourifhed  in  the  Houfe  of  Levi  (Nnmb.  17.)  If 
 "therefore  by  the  Ark  (that  carried  only  the  forefaid  Bo* 
 "dies  that  were  inanimate,  how  facred  foever  they  were) 
 "God  wrought  in  Honour  of  it  fuch  evident  far-fpreading 
 *c  and  publick  Miracles ,  how  much  more  powerfully  fhould 
 "they  have  been  wrought  by  him,  if  it  were  true,  that  in 
 "  your  Sacrament  of  the  Altar  the  true  God  or  Chrift .  were 
 "  really  contained,  whom  you  affirm  that  he  ought  to  be  wor- 
 "  fhipped  and  venerated  infinitely  above  ahV  Since  therefore 
 "no  fuch  thing  do's  appear  there  to  the  Eye,  it  follows  that 
 "  it  is  impoffible  for  any  Miracle  to  be  done  there,  iince  this 
 "  is  againft  the  Nature  of  a  Miracle. 
 
 Theanfwertothisisfo  weak,  and  fothe  reft,  are  gene- 
 rally fuch  an  unintelligible  School-jargon,  that  I  (hall  not  tire 
 the  Reader  with  them.     But  fhan  go  on  with  the  Jew. 
 
 lk'il  V'  lm'        3-  u  You  Christians  doaflert,  that  the  true  Body  of  Chrift 
 /,<#.>/.! 32.    tt  b    ins  t0  be  on  the  Altan    This  feems  t0  be  impofiible ; 
 
 «  For 
 
of  the  Ancient  Churchy  relating  to  the  Emharijt.  109 
 
 44  For  a  thing  begins  to  be  where  it  was  not  before,  two  ways. 
 <4  Either  by  Local  Motion,  or  by  the  converfion  of  another 
 44  thing  into  it  •,  as  appears  in  Fire,  which  begins  to  be  any 
 4t where,  either  becaufe  it  is  kindled  there  anew,  or  is 
 "brought  thither de  novo 
 
 44  But  it  is  manifest,  that  the  true  Body  of  Chriit  was  not 
 "always  on  the  Altar  •,,  becaufe  the  Chriitians  aflert,  that 
 "  Chriit :  levied  in  his  Body  to  Heaven.  It  feems  alio  im- 
 44  poffible  to  be  faid,  that  any  thing  here  is  converted  anew 
 "into  Guilt's  Body,  becaufe  nothing  feems  convertible  into  * 
 44  that  which  cxi: ted  before  •,  fince  that  into  which  another 
 tc  thing  is  turned,  by  fuch  a  change,  begins  toexift.  Now 
 "it  ismanifeft,  that  Chrift's  B^:!y  did  pr^exift,  feeing  it- 
 4c  was  conceived  in  the  Womb  of  Mary,  it  feems  therefore 
 "  imporlible,  that  it  mould  begin  to  be  on  the  Altar  anew,  by 
 "the  Convc  rQon  of  another  thing  into  it. 
 
 "In  like  marner,  neither  by  a  change  of  Place,  becaufe 
 44  every  thing  that  is  locally  moved,  do's  fo  begin  to  be  in  one 
 "  place,  that  it  ceafes  to  be  in  that  other  in  which  it  wa>  be- 
 "  fore.  We  mint  therefore  fay,  that  when  Chrift  begins  to 
 44  be  on  this  Altar  on  which  the  Sacrament  is  performed,  he 
 "  ceafes  to  be  in  Heaven  whither  he  afcended.  It  is  alfo 
 44  plain,  that  this  Sacrament  is  in  like  manner  celebrated  on 
 "  divers  Altars.  Therefore  it  is  impoffible  that  the  Body  of 
 "  Chrift  mould  begin  to  be  there  by  a  Local  Motion. 
 
 4.  u  You  Chriitians  affirm,  that  your  Chrift  is  whole  in  told  i^Zfajb 
 "the  Sacrament,   under  the  Species  of  Bread  and  Wine.  K  134. 
 c4  This  I  prove  thus  to  be  impcflible.     Becaufe  never  are  the 
 44  Parts  of  any  Body  contained  in  divers  Places,  the  Body  it 
 "felf  remaining  whole.     But  now  it  ismanifeft,  that  in  this 
 44  Sacrament  the  Bread  and  Wine  are  afunder  in  feparate  Pla- 
 t4ces.     If  therefore  the  Flelh  of  Chiiftbe  under  the  Species 
 "of  Bread,  and  his  Blood  under  the  Specks  of  Wine,  it 
 "  feems  to  follow,  that  Chrift  do's  not  remain  whole,  b^t* 
 44  that  always  when  this  Sacrament  is  celebrated,  his  Blood  is 
 44  feparated  from  his  Body. 
 
 5,  <4,Yoa! 
 
200  A  full  View  of  the  Doffrines  and  Practices 
 
 Jtoi.14.  InpojJ.       5.  c<  You  Chriitians  fay,,  that  in  that  little  Holt,  the  Body 
 fit.  tod.  *  of  Chrifl  is  contained.     This  I  prove  to  be  impoffible.    Be- 
 
 tc  caufe  it  is  impoffible  that  a  greater  Body  fhould  be  included 
 <c  in  the  place  of  a  leifer  Body.  But  it  is  manifeft,  that  the 
 t;True  Body  of  Chrift  is  of  a  greater  Quantity  than  the 
 a  Bread  that  is  offered  on  the  ^Itar.  Therefore  it  feems  iffi- 
 ct  poffible,  that  the  true  Body  of  Chrilt  fhould  be  whole  and 
 ct  entire  there,  where  the  Bread  feems  to  be.  But  if  the 
 t;  whole  be  not  there,  but  only  fome  part  of  it,  then  the  fore- 
 said Inconvenience  returns,  that  always  when  this  Sacra- 
 "  ment  is  perform'd,  the  Body  of  Chrilt  is  Differenced  (or 
 "fcparated)  by  Parts. 
 
 I  will  only  here  fet  down  what  the  Catholick  Author  re- 
 plies to  this  (after  the  unintelligible  diftincrions  of  the 
 Schools)  and  feems  molt  to  truft  to,  even  fuch  wife  Simili- 
 tudes as  thefe,  that  the  Soul  is  greater  than  the  Body,  and 
 yet  is  contained  within  it ;  that  a  great  Mountain  is  contained 
 in  the  little  Apple  of  the  Eye  3  and  the  greate ft  Bodies  in  a 
 little  Looking-glafs,  and  great  Virtues  in  little  precious 
 Stones,  and  in  the  Little  Body  of  the  Pope  great  Authori- 
 ty, &c 
 
 lbid.i$.  impoff.      6.  "  The  Jew  fays,,  you  Chi  iftians  affirm  that  your  Chrift 
 
 foi.  135.  « is  in  like  manner  on  more  Altars  where  MafTes  are  celebra- 
 
 tfc  ted.     This  feems  to  be  impoflible,  becaufe  it  is  impoffible 
 
 <cfor  one  Body  to  exift  in  more  places  than  one.    But  it  is 
 
 tc  plain  that  this  Sacrament  is  celebrated  in  more  Places. 
 
 Ct  Therefore  it  feems  impoffible  that  the  Body  of  Chrift  fliould 
 
 (t  be  truly  contained  in  this  Sacrament,    llnlefs  perhaps  any 
 
 .  "fhould  fay,  that  according  to  one  part  of  it,  it  is  here,  and 
 
 .    u  according  to  another  Part  el  few  here.    But  from  thence  it 
 
 Li  would  again  follow,  thait  by  rhe  Celebration  of  this  Sacra- 
 
 4C  ment  the  Body  of  Chuft  is  divided  into  Parts-,  when  yet 
 
 Li  the  Quantity  of  the  BocT  y  cf  Chrilt  feems  not  to  fuffice  for 
 
 u  the  dividing  fo  many  Particles  out  of  k,  as  there  are  Pla- 
 
 "  ces  in  which  this  Sacrament  is  performed. 
 
 7.  "You 
 
 J 
 
of  the  Ancient  Church,  relating  to  the  ~%ucharij?.  £qt 
 
 7.  "You  Chriftians  fay,  that  after  Confecration,  all  the  Md,i6.  imp 
 u  Accidents  of  Bread  and  Wine  are  manifeftly  perceived  in  fil.\$6. 
 cc  this  Sacrament,   tfai  the  Colour,   Taft,  Smell,    Figure, 
 <l  Quantity  and  Weight.     About  which  you  cannot  be  de- 
 cC  ctived,  becaufe  Senfe  is  not  deceived  about  its  proper  Ob- 
 <c  jedts.     Now  thefe  Accidents,  as  you  atlert,  cannot  be  in 
 
 "  the  Body  of  Chrift  as  in  their  Subjed.  Nor  can  they 
 
 <c  fubfift  by  themfelves,  feeing  the  Nature  and  Eflence  of  an 
 <c  Accident  is  to  be  in  another  thing  (  7.  MetayhyJ.)  For  Ac- 
 ct  cidents  feeing  they  are  Forms,  cannot  be  individuated  but 
 u  by  their  Subject  *,  and  if  the  Subject  were  taken  away, 
 u  would  be  univerfal  Forms.  It  remains  therefore  that  thefe 
 u  Accidents  are  in  their  determinate  Subjects,  qrifc  In  the 
 "fubftance  of  Bread  and  Wine.  Wherefore  there  is  there 
 Ct  the  fubftance  of  Bread  and  Wine,  and  not  the  fubftance 
 u  of  Chrift's  Body  *,  for  it  feems  impoffible  that  two  Bodies 
 <c  fhould  be  together,  (in  one  place.) 
 
 u 
 
 8.  "  The  Jews  fay,  It  is  certain  that  if  that  Wine  in  your  lbid.17.  impoff. 
 
 Sacrament  were  taken  in  great  Quantity,  that  it  would  heat  fol~  li7* 
 u  (the  Body)  and  intoxicate,  as  before  it  was  a  Sacrament  : 
 u  and  alfo  that  the  Bread  would  ftrengthen  and  nourifh.  It 
 ct  feem*  alfo,  that  if  it  be  kept  long  and  carelefly,  it  will  cor- 
 ci  rupt  *,  and  it  may  be  eaten  of  Mice  *,  the  Bread  and  Wins 
 u  alfo  may  be  burnt  and  turned  into  Vapours  ?  all  which  can- 
 u  not  agree  to  the  Body  of  Chrift,  feeing  your  Faith  declares 
 tc  it  to  be  impaffible.  It  feems  therefore  impoffible,  that  the 
 cC  Body  of  Chrift  mould  be  contained  fubftantially  in  this  Sa- 
 u  crament. 
 
 9.  "The  Jew  fays,  That  you  Chriftians  break  that  Sacra-  J&W.18.  Impjf. 
 tc  ment  into  Parts  •,  Therefore  it  is  impoITible  that  the  Body  f°l*  J37« 
 tc  of  Chrift  fhould  be  there.  The  Confequence  is  thus  pro- 
 u  ved  :  Becaufe,  that  Fraction  which  do's  fenfibly  appear, 
 "  cannot  be  without  a  Subject.  For  it  feems  to  be  abfurd 
 tc  to  fay,  That  the  Subject  of  this  Fraction  is  ChrifFs  Body. 
 Cc  Therefore  it  is  impoffible  Chrift's  Body  fhould  be  there,  bit 
 u  only  the  Subftance  of  Bread  and  Wine. 
 
 D  d  There 
 
W  202  A  full  View  of  the  Dotfrine  and  Practices,  &C. 
 
 There  is  a  great  deal  more  of  what  the  Jews  fay  againft 
 this  Do&rine,  in  that  Author  :  but  this  is  enough, 
 pnrpofes  I  before  mentioned  ( and  fo  I  leave  it  to  -  he  Cc  Sci- 
 ences of  thofe  concerned  )  to  fhow,  that  even  the  Jews  have 
 better  explained  the  words  whereby  Chriftinflitiited  this  Sa- 
 crament, than  the  Romanics  have,  by  making  it  a  Figure  of 
 Chrift's  Body,  and  not  the  Body  it  felf,  fpoken  more  agreea- 
 bly to  the  Faith  of  the  Avcient  Church,  that  did  fo  ^  and 
 have  confuted  the  Errors  of  this  Church ,  by  Maximes  confo- 
 nant  to  the  Senfe  and  Reafon  of  all  Man-kind.  Which  God 
 grant  they  may  be  fenfible  of,  who  have  fo  manifeftly  fwer- 
 ved  from  them  all,  that  fo  their.  Words  may  never,  rife  up  in 
 Judgment  againft  them. 
 
 THE    END. 
 
Books  lately  printed  for  Richard  Chifwcll. 
 
 ADi.Tertation  concerning  tl*e  Government  of  the  Ancient  Church  ?  more  par- 
 ticularly of  the  Encroachments  of  the  Btfijfi  oj  Rove  upon  other  Sas 
 By  WILLIAM  CAVE,  D.  D.   Oclazo. 
 An  Anfwer  to  Mr.  Strjmfs  [Sure  Footing  in  Christianity ")'  concerning  the 
 Rule  of  Faith  :  With  fome  other  Difcourfes.  By  WILLIAM  FALKNER,  D.D.  40. 
 A  Vindication  of  the  Ordinations  of  the  Church  of  England ;  in  Anfwer  to  a  Pa- 
 per written  by  one  of  the  Church  oj  Ro.ne,  to  prove  the  Nullity  of  our  Orders   By 
 GILBERT BVRNET,  D.D.  Ociavs. 
 
 An  Abridgment  of  the  Hiftory  of  the  Reformation  of  the  Church  of  England 
 By  GJLB.  BVRNET,  D.  D.  O&avo. 
 
 The  APOLOGY  of  the  Church  of  England  \  and  an  Epiftle  to  one  Signior 
 Scipio,  a  Venetian  Gentleman,  concerning  the  Council  of  Trent,  Written  both  in 
 Latin,  by  the  Right  Reverend  Father  in  God,  JOHN  JEWEL  Lord  Bifoop  of  Si  - 
 llsbnry  :  Made  Englifh  by  a  Perfbn  of  Quality.  To  which  is  added,  The  Life  of 
 the  faid  Eifhop :  Collected  and  written  by  the  fame  Hand.  Oclavo. 
 
 The  Life  of  WILLIAM  BEDEL,  D.D.  Bifhopof  Kilmore  in  Ireland.  Toge- 
 ther with  Certain  Letters  which  parted  betwixt  him  and  J  amis  Waddefworth  (_  a  h^: 
 Penfioner  of  the  Holy  Inquiiition  of  SevilJ  in  Matters  of  Religion,  concerning 
 the  General  Motives  to  the  Roman  Obedience.     Oftavo. 
 
 The  Decree  made  at  ROME  the  Second  of  March,  1679.  condemning  fome 
 Opinions  of  the  Jefuits,  and  other  Cafuijis.     Quarto. 
 
 A  Difcourfe  concerning  the  Neceilky  cf  Reformation,  with  refpect  to  the  Er- 
 rors and  Corruptions  of  the  Church  of  Rom.  Quarto.  Firft  and  Second  Parts. 
 
 A  Difcourfe  concerning  the  Celebration  of  Divine  Service  in -an  Unknown 
 Tongue.    Quarto. 
 
 A  Papift  not  Mifreprefented  by  Prote (rants.  Being  a  Reply  to  the  Refleclions- 
 upon  the  Anfwer  to  {_  A  Papift  Mifreprefented  and  Reprefented  ].     Quarto. 
 
 An  Expofitionof  the  Doctrine  of  the  Church  of  England,  in  the  feveral  Articles 
 propofed  by  the  late  BISHOP  of  C  0  ND  0  M,  [  in  his !■  Exposition  of  the  Do- 
 ctrine of  the Catholic^  Church'].     Quarto. 
 
 A  Defence  of  the  Expofition  of  the  Doctrine  of  the  Ctikreh  of  England',  againft 
 tlie  Exceptions  of  Monfieur  de  Meaux,  late  Bifliop  of  Condom,  and  his  Vindicator.  40,  . 
 A  C  AT  EC  HIS  M  explaining  the  Doctrine  and  Pradices  of  the  Church  of 
 Rome.  With  an  Anfwer  thereunto.  By  a  Protefiant  of  the  Church  of  England.  80. 
 
 A  Papift  Reprefented*nd  not  Mifreprefented,  being  an  Anfwer  to  the  Firft,  Se- 
 cond, Fifth  and  Sixth  Sheets  of  the  Second  Part  of  the  [  Papift  Mifreprefented 
 and  Reprefented  ] ;  and  for  a  further  Vindication  of  the  C AT  EC  HIS  M,  truly 
 reprefenting  the  Doctrines  and  Practices  of  the  Church  of -Rome.   Quarto. 
 The  Lay-Chriftian's  Obligation  to  read  the  Holy  Scriptures.     Q#art9. 
 The  Plain  Man's  Reply  to  the  Catholic^  Mijfionaries.    240. 
 An  Anfwer  to  THREE  PAPERS  lately  printed,  concerning  die  Autho- 
 rity of  the  Catholic^  Church  in  Matters  of  Faith,   and  the  Reformation  of  the 
 Church  oj  England.    Quarto. 
 
 A  Vindication  of  the  Anfwer  to  THREE  PAPERS  concerning  the 
 Unity  and  Authority  of  the  Catholic^  Church,  and  the  Reformation  of  the  0  Hrsh  oj 
 England.    Quarto. 
 
B.O  O  K  S  lately  Printed  for  Richard  Cbifwct 
 
 Mr.  Chi!ling\vo\thWooV,  called  [77;*  Religion  oj  P  rote  ft  ants  a  fafe  way  to  Saltation'] 
 made  mere  generally  ufeful  by  omitting  Perfonal  Concerts,  but  inferring  whatfocver 
 concerns  the  common  Caufe  of.  Proteftants,  or  defends  the  Cbnrch  of  England,  with  an 
 cxaft  Table'ot  Contents ;  and  an  Addition  of  fome  genuine  Pieces  of  Mr.  Chilling- 
 wortb\  never  before  Printed,  zi\.  agahift  the  Infallibility  of  the  Roman.  Church,  Tran- 
 fubjiantiaffoji,  Tradition,  &c.  And  an  Account  of  what  moved  the  Author  to  turn 
 Papirt,  with  his  Confutation  of  the  faid  Motives. 
 
 The  Pillar  and  Ground  of  Truth.  A  Treatife  (hewing  that  the  Roman  Cfmeh 
 falfly  claims  to  be  That  Church,  and  the  Pillar  of  That  Truth  mentioned  bv  S  Paid  in  bk 
 firrt  Epiftle  to  timothy,  chap.  3.  Verf.  1 5.  _  40. 
 
 The  Peoples  Right  to  read  the  Holy  Scripture  Affertcd.    40. 
 
 A  Short  Summary  of  the  principal  Controverfies  between  the  Church  of  EkpImA 
 and  the  Church  of  Rome ;  being  a  Vindication  of  feveral  Proteftant  Doftrines   in  a 
 fvver  to  a  Late  Pamphlet,  Intituled,  [Proteftancy  deftitute  of  Scripture  Pmfs.l     U      n" 
 
 Two  Difcourfes ;  Of  Purgatory,  and  Prayers  for  the  Dead. 
 
 An  Anfwer  to  a  Late  Pamphlet,  Intituled,  [The  Judgment  and  DocVine  of  the 
 Clergy  of  the  Church  of  England  concerning  one  Special  Branch  of  the  King's  Prero- 
 gative, viz.  In  difpenfing  with  the  Pinal  Laws.^    40. 
 
 The  Notes  of  the  Church,  asiaid  down  by  Cardinal  BelUmin,  examined  and  con- 
 futed.    40.     with  a  Table  to  the  Whole. 
 
 Preparation  far  Death :  Being  a  Letter  fent  to  a  young  Gentlewoman  in  France  in  a 
 dangerous  Diftemper  of  which  fhe  died.     By  W.  W.  120. 
 
 The  Difference  between  the  Church  of  England  and  the  Church  oj  Row},  in  op  por- 
 tion to  a  late  Book,  Intituled,  At  Agreement  between  tbl  church  of  England  avd  Chunk 
 of  Rome.  '   -      -      - 
 
 A  PRIVATE  F  RATER   to  be  ufed  in  Difficult  Times. 
 
 A  True  Account  of  a  Conference  held  about  Religion  at  London,  Sept.  29,  i5#7J 
 between  A.  Pulton,  Jefuit,  and  Tho.  Tennifon,  D.  D.  as  alfo  of  that  which  led  to  it! 
 and  followed  after  it.     40. 
 
 The  Vindication  of  A.  Creffer.er,  Schoolmafter  in  Loig-Acre,  from  the  Aiperfions  ot 
 A.  Pulton,  Jefuit,  Schoolmafter  in  the  Savoy,  together  with  feme  Account  of  his 
 Difcourfe  with  Mr.  Meredith. 
 
 A  Difcourfe  fhe  wing  that  Prof  eftants  are  on  the  fafer  Side,  nojt-withfanding  the  un- 
 charitable Judgment  of  their  Adverfaries ,  and  that  Tbefr  Riligm  is  the  fureft  Way  to 
 Heaven.     40. 
 
 Six  Conferences  concerning  the  Eurhanft,  wherein  is  Chewed,  that  the  Doctrine  of 
 Tranfubftantiat'wi  overthrows  the  Proofs  of  ChrifiiaH  Religion. 
 
 A  Difcourfe  concerning  the  pretended  Sacrament  of  Extreme-  V  iciion  ;  with  an 
 account  of -the  Occasions  and  Beginnings  of  it  in  the  Weilern  Church.  In  Three  Parts. 
 Wkh  «  Lecter  to  the  Vindicator  of  the  Bifhop  of  Condom. . 
 
 The  Pamphlet  entitulcd,  Sp:;:duv  E:cU(i.ijiic;iin,  or  an  Ecclefiaftica]  Profpe&ive- 
 Glafs,  considered,  in  its  Falfe  Reafonings  and  (flotations.    There  are  added,  by  way 
 of  Preface,  ma  further  Anfwers,  the  i'irft,  to-  the  Defender  of  die 
 Second  to  the  Half-lheet  ag'.inft  theS**  Ct'jbb 
 
•  \ 
 
 s 
 
 D