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 Early English books online. (EEBO-TCP ; phase 2, no. A71279) Transcribed from: (Early English Books Online ; image set 93181) Images scanned from microfilm: (Early English books, 1641-1700 ; 994:27 or 1163:17) A compendious discourse on the Eucharist with two appendixes. R. H., 1609-1678. [6], 217, [1] p. [s.n.], Oxford printed : CIC DC LXXXIIX [1688] Attributed to Abraham Woodhead. Cf. NUC pre-1956 imprints. Abraham Woodhead's works appeared either anonymously or under the initials R.H. cf. DNB. This work appears on reel 994:27 as Wing W3440A, and on reel 1163:17 as Wing W3461 (number cancelled in Wing (CD-ROM, 1996)). T.p. contains engraved printer's device. Errata: p. [1] at end. Reproduction of original in the Union Theological Seminry Library, New York. Includes bibliographical references. eng Lord's Supper -- Real presence. eebo A compendious discourse on the Eucharist· With tvvo appendixes· R. H., 1688 234 110487 144 0 0 0 0 0 13.03 C The rate of 13.03 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2011-01 Assigned for keying and markup 2011-01 Keyed and coded from ProQuest page images 2011-04 Sampled and proofread 2011-04 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

A COMPENDIOUS DISCOURSE ON THE EUCHARIST .

WITH TWO APPENDIXES .

OXFORD , Printed in the Year M. DC.LXXX.IIX .

The CONTENTS . A Brief Account of the Modern Doctrines concerning the Eucharist . Four principal modern Opinions concerning the Eucharist . 1. Virtual presence . §. 1. 2. Real presence aliquo modo . § 2. 3. Real presence with the symbols by Consubstantiation . § 3. 4. Real presence with the symbols by Transubstantiation . Observations touching these Opinions . § 4. 1. Observation , That both the third and fourth Opinion hold an Oral reception of Christ's Body by all Communicants . § 5. 2. Observation , That the fourth Opinion affirms , § 6. 1. A Symbol of Christ's Body remaining after consecration ; viz. all the sensibles of the Bread. n. 1. 2. These Symbols in the Church'es language , not unusually to have had the denomination of Bread. n. 2. 3. These Symbols to have several things predicated of them not agreeable to Christ's Body . 3. 4. These Symbols to be as signs of Christ's Body , sacramentally present ; so of it as formerly broken on the Cross . n. 4. 5. Christ's Body also as sacramentally present to be a 〈…〉 ( or memorial ) of the same Body as formerly on the Cross . n. 5. 3. Obs. That the difference between the third and fourth Opinion is not great . § 7. 4. Obs. That the third and fourth Opinion affirm not Christ's Bodily presence in the Sacrament after so gross a manner as is objected to them . § 8. 5. Obs. That no Argument drawn from sense or seeming contradiction can be valid against the third and fourth Opinion . § 9. 6. Obs. That those of the third Opinion , and some also of the second , condemn not the fourth as holding a thing impossible or unfeasible . § 10. 7. Obs. That Communion with the fourth Opinion is unjustly rejected whilst retained with the third . § 11 8 Obs. That the Doctrine of the second Opinion is very varying , dubious , and obscure . § 12. Where is discussed § 13. 1. Whether they hold any real , substantial presence of Christs Body in the Eucharist . Several quotations out of them , wherein they seem to maintain it . Other quotations wherein they seem to retract it . § 14 And divers Arguings of theirs against the third and fourth opinion , which seem to overthrow it . 2. Whether they hold such presence to the Symbols , or only to the Communicant . § 16. Several quotations , wherein they seem to deny such presence to the Symbols . Where Whether they hold Christ's Body present to the soul only , or also to the body of the worthy receiver . Some other sayings , wherein they seem to imply such presence to the Symbols . And the testimony of Mr. Thorndike expresly declaring for it . An A●count of the Doctrine of Antiquity touching Christ's presence in the Eucharist . § 17. That the Arguments equally urged out of the Fathers for their not holding Transubstantiation , disprove not their holding of a Corporal presence ( at least after some other manner ) with the Symbols . § 18. As Theodoret. § . 19. 1. Gelasius . 2. Ambrose . 3. St. Austin . 4. Other quotations out of Blondel . 5. And others . 6. Arguments that they hold corporal presence . § 20. Because they affirm a change of the Elements into Christs Body . n. 1. A miraculous change . n. 2. Offering the Body of Christ as a Sacrifice before communicating . n. 3. Using Adoration before communicating . n. 4. Holding an Oral manducation of Christ's body . n. 5. Answers of the Reformed to these Arguments . § 21. Concerning the change of the Elements . n. 1. Concerning the miraculousness of the change . § . 22 Concerning its being a Sacrifice . § 23. Concerning Adoration . § 24. Replies to these . § 25. The doctrine of the Fathers concerning it as a Sacrifice . § 26. That the sacrifice on the Cross is the only sacrifice that by its own virtue takes away sins . n. 1. Yet is the Eucharist a true and real sacrifice . n. 2. Testimonies out of Card. Bellarmin , C. Trent and , Mr. Mede n. 3. 4. Of the Fathers , that it is a sacrifice expiatory . n. 5. Of Dr. Tailor . n. 6. Digr . The omission of the da●●y Oblation in the Reformed Churches . § 27. The Fathers say that it is an Oblation of the same Body which was crucified . § 28. Reply concerning Sacrifice . § 29. Reply concerning Adoration . § 30. The Roman qualifications concerning Adoration . §. 31. Suppose Transubstantiation an error , yet Adoration lawful , if a corporal presence ; and if no corporal presence , yet their Adoration no idolatry . §. 32. An account of the variance in the doctrine of the Eucharist in later times . § 36. In the Eastern Church . §. 37. In the Western Church . §. 41. Reflections upon the former narration . §. 43. 1. Corporal presence then the common opinion . 2. All Councils since the 2d . of Nice unanimously deciding corporal presence with the symbols . § 44. And that not by way of Impanation . §. 45. Councils excusable in so strictly determining the manner of Christ's presence in the Sacrament . §. 48. In what sense they impose it as an Article of faith . § 49. Obedience due to such decisions . § 51. The objection of a contrary perswasion of conscience considered . § 52. Objection of non-certainty considered . § 53. The objection of the fruitlesness of supposed corporal presence considered . § 54. App. I. The Doctrine of the Church of England concerning the Substantial presence and Adoration of our Lord in the Sacrament : with a Vindication of Two Discourses on that subject printed at OXFORD . App. II. Animadversions upon the Reply to the Two former Discourses .
A DISCOVRSE on the EVCHARIST .

Four principal Opinions concerning the Eucharist . COncerning the Presence of Christ's Body and Blood in the Eucharist , there are Four chief Opinions among Christians .

The First , That it is Present to the Worthy or Faithful Reeciver , in all the Efficacy and Benefits thereof ( either as it suffer'd , or was rais'd again ) by a communication to us of Christ's Spirit , whereby we are vivificated , united , 1. Virtual Presence . and incorporated into him . Et nullus hic miraculo dandus locus est cum sciamus qua ratione Christus Caenae suae adsit , nimirum Spiritu vivificante , spiritualiter & efficaciter , — ut ipsius divinitas possit nos vivificare & in nobis habitare , oportuit corpus ipsius pro nobis frangi in Cruce , &c. atque hanc fractionem & effusionem fide a nobis apprehendi , ut hac fide insiti corpori ipsius , caro ipsius , sanguis ipsius effecti , possimus fieri participes justitiae & vitae ipsius , atque ita aeternum domicilium divinitatis . — Spiritus sanctus nos cum Christo conjungens , etiam longissime distantia secundum locum copulat multo arctius & propius quam in uno loco posita conjunguntur . This opinion seems not to put any real or substantial Presence of Christ's very Body and Blood in the Eucharist , or worthy Receiver , but a real participation of all the benefits thereof , by his Spirit communicated to the faithful Receiver of the consecrated symbols of his Body .

The Second Opinion goes beyond this , or at least seems so ( for I must confess I do not well understand it , 2. Real Presence , aliquo modo . and we shall look more into it anon ) and affirms a real Presence of Christs Body , not only in its vertue , but in its very substance ; but in this , not after a natural or carnal , but spiritual , manner ; not to all , 1 but only to the worthy Receivers . To them , ( i.e. ) to their Souls and Spirits , by the susception of Faith , and not to their Mouth or their Body . Again , to them , but not to the symbols at all ; or if in some sense to these ( as Mr. Hooker , l. 5. s . 67. saith , they really exhibit , but not contain in them , that which with , or by , them God bestoweth ) , yet not ante usum , or before the act of Receiving . Neque enim mortis tantum & resurrectionis suae beneficium nobis offert Christus , sed corpus ipsum in quo passus est & resurrexit , saith Calv. in 1 Cor. 11.24 . and these following quotations are found in his Instit. l. 4. c. 17. But how these high expressions , where he opposes the Zuinglians , agree with those diminutive , where he opposes the Lutheran and Romanist , I know not . Neque enim mihi satisfaciunt qui dum communionem cum Christo ostendere volunt , nos Spiritus modo participes faciunt praeterita carnis & sanguinis mentione . Quasi vero illa omnia de nihilo dicta forent , carnem ejus vere esse cibum , &c. non habere vitam nisi qui carnem illam manducaverit , &c. Quoe omnia non posse aliter effici intelligimus , quin totus [ Christus ] Spiritu & corpore , nobis adhaereat . — Then quoting Eph. 5.30 . he saith , Apostolus sermonem exclamatione finit ; magnum ( inquit ) istud arcanum ! ver. 32. Extremae ergo dementiae fuerit nullam communionem agnoscere cum carne & sanguine Domini , quam tantam esse declarat Apostolus , ut eam admirari quam explicare malit , - nullum locum relinquo huic cavillo , quasi dum fide percipi Christum dico , intelligentia duntaxat velim concipi . — Manducatio non est fides , sed ex fide consequitur . — panem quem frangimus communio est , &c. neque est quod objiciat quisque , figuratam esse locutionem . — Hoc est Corpus Meum rem significatam vere exhibet . — Facti participes substantiae ejus , virtutem quoque ejus sentimus in bonorum omnium communicatione . And of the Lutherans , he saith , Si ita sensum suum explicarent , dum panis porrigitur annexam esse exhibitionem corporis quia inseperabilis est a signo suo veritas , non valde pugnarem . § . 24. In answer to those who objected , Se rationi humanae ita addictum esse , ut nihilo plus tribuat Dei potentiae ( in the matter of the Eucharist ) quam naturae ordo patitur & dictat communis sensus , he saith , Ego hoc mysterium minime rationis humanae modo metior , vel naturae legibus subjicio . — Humanae rationi nihilo magis placebit ( that which he affirms ) penetrare ad nos Christi carnem , ut nobis sit alimentum-In his paucis verbis ( i. e. of the Doctrine of the Eucharist , as he states it ) , qui non sentit multa subesse miracula , plusquam stupidus est ; quando , — nihil magis incredibile , quod res toto coeli & terrae spatio dissitas ac rimotas in tanta locorum distantia non tantum conjungi , sed uniri , ut alimentum percipiant animae ex carne Christi . See the place in him , — Porro de modo si quis me interroget , fateri non pudebit , sublimius esse arcanum , quam ut vel meo ingenio comprehendi , vel enarrari verbis queat . I cannot but ask here ( tho I digress ) , seeing this great Doctor of the Reformation in such a good mood , what if any should say , Christs Body , presently after Consecration , is with the Symbols after the same inexplicative and miraculous manner , as he makes it with the Soul , and so together with them is receiv'd from the Priest ? ( See what he himself saith favourable to this , in that place quoted before , — Si ita sensum suum , &c. quia inseperabilis est a signo suo veritas , — And § . 33. Atque haec est Sacramenti integritas , quam violare totus mundus non potest , carnem & sanguinem Christi non minus vere dar● indignis , quam electis Dei fidelibus : simul tamen verum est , non secus atque pluvia super duram rupem decidens , effluit , &c. And before , Aliud est offerri , aliud recipi , — I ask , Are the Bread and Christ's Body offer'd apart ? Why not together ? And if they be together when Offer'd , why not together before ? ) What can he reply from any argument of Sense or Reason against it ? Will he plead a possibility of Christ's Body being really present to one definite substance in such a place ( namely , the Soul ) ; and an impossibility of its presence to another substance , the Bread or Wine ? Or , himself thus granting it in general present after an inexplicative or inconceivable manner ; if any other should name some particular way unexplicative ( i. e. fully ) , how can he possibly disprove it by any way of Reason , since he grants this matter above it ( now 't is granted by him above it , because implying in it something which to Reason seems , but which is not contradictory ) but only by God's Word and plain Revelation ? As for example , If he can shew the Scriptures somewhere to say , That Christ's Body is there present , but not join'd with the Signs .

2 I might add to these of Calvin , 2 the Confession of Beza and others , when they were desirous to accord the matter with the Lutherans ( which you will find quoted by Bishop Forbes , Euch. l. 1. c. 1. s . 13. related by Hospin . Hist. Sacram. parte altera , p. 251. Fatemur in Caena Domini non modo omnia Christi beneficia , sed ipsam etiam Filii Hominis substantiam , ipsam inquit veram carnem , &c. & verum illum sanguinem quem fudit pro nobis non significari duntaxat , aut symbolice , typice , proponi tanquam absentis memoriam , sed vere ac certo representari , exhiberi & applicanda offerri , adjunctis symbolis minime nudis , sed quae ( quod ad Deum ipsum promittentem & offerentem attinet ) semper rem ipsam vere ac certo conjunctam habeant , sive fidelibus , sive infidelibus proponantur . Jam vero modum illum quo res ipsa , ( i.e. ) verum corpus & verus sanguis Domini cum symbolis copulatur , dicimus esse symbolicum , sive sacramentalem , sacramentalem autem modum vocamus , non qui sit sigurativus duntaxat , sed qui vere & certo sub specie rerum visibilium repraesentet quod Deus cum symbolis exhibet & offert nempe ( quod paulo ante diximus ) verum corpus & sanguinem Christi : ut appareat nos ipsius corporis & sanguinis Christi praesentiam in coena retinere & defendere , & si quid nobis cum vere pits & doctis fratribus controversiae est , non de re ipsa , sed de praesentiae modo duntaxat , qui soli Deo cognitus est , & a nobis creditur , disceptare &c. Hold they not here the presence of Christ's body cum symbolis ? Lastly Mr. Hooker , 5. l. 67. sect. affirms even of the Sacramentaries and the first opinion , that those who read their books , shall find ; that they grant the holy mysteries instrumentally both to make us partakers of that grace of that body and blood which was given for the life of the world ; and besides also to impart unto us in true and real , tho mystical , manner , the very Person of our Lord himself , whole , perfect , and entire . Thus much now of the second opinion , to which I shall return by and by .

The 3d. opinion goes yet farther than the second , and ( moved by the expressions partly of Scriptures , 3. Real presence with the symbols by Consubstantiation . [ 't is said that Luther Epist. ad Argentinenses acknowledges se valde propensum fuisse in eam sententiam , quae in Eucharistia nihil praeter panem agnoscit , & conatum totis viribus hoc asserere , sed non potuisse satisfacere Scripturis quae contra objiciebantur , ] comparing Matt. 26.26 . and 1 Cor. 11.24 . &c with 1 Cor. 11.26 , 27. [ eateth this bread , ] partly also of the Fathers , who many times also call it bread after consecration , ) affirms a real presence of Christ's body with or under the signs ; meaning by them , the substances of the bread and wine still remaining after consecration . Making ( if we take the moderatest stating thereof ; for see what Cassander consult . art. 10 p. 81. quotes Melancthon and some others , at some time before the reformed opinion , to have held ; Asserimus cum Christo Domino corpus Christi non modo esse in , cum , sub pane , sed quod panis sit corpus Christi ipsum , itaque unum cum ipso praedicatione identica ; ) the meaning of [ hoc est corpus meum ] to be , not hic panis manens adhuc panis , ipse etiam est corpus meum ; but , hoc , quod continetur sub pane consecrato , est corpus meum ; making the article [ hoc ] supponere confuse ( to use Bellarmin's termes ) pro eo quod continetur sub pane ; as the 4th opinion makes it supponere confuse , pro eo quod continetur sub speciebus : and to shew the understanding of those words [ Hoc est corpus meum ] after this manner to be very proper , they exemplify in some like ordinary phrases . So , de dolio vini recte dicimus , hoc est vinum , speaking only of the thing contained ; so , de marsupio pleno pecuniis recte dicitur , hae sunt pecuniae : so , demonstrando vestes sub quibus est Petrus , we say , hoc , or hic est Petrus . Nam abstrahentium non est mendacium .

Now some hold this conjunction of Christ's body with the elements ante usum in mensa , presently after consecration ; others ( perhaps the better to avoid pretences of adoration , or of reservation of the Sacrament ) only in the use and act of receiving in ore fidelium . Again some ( to make this presence seem more certain , and more conceivable ) holding an ubiquity of Christ's body ; not only a presence then and there , but always every where , by reason of its hypostatical union to the ubiquitary Deity ; only ( lest we may say , we receive it as well ( then ) in all other bread ) stating , that tho it is ubique , yet non posse ubique capi , sed solum in ea re quam Christus ad hoc instituit .

The fourth opinion yet transcends this ( except in the point of ubiquity , ) and affirms the real presence of Christ's body with , 4. Real presence with the symbols , by Transubstantiation . or under the signs , meaning by them only the accidents , or properties , or all that is any way to be perceived by sight or any other sense , of the bread and the wine ; which accidents they affirm still to remain , but holding from the most proper sense ( as to them seems ) of the solemn words of the Institution , Hoc est corpus meum &c , a Conversion of the substance of them into the body and blood of our Saviour ; conversio totius substantiae : Conc. Trid. sess. 13.4 . c. Which seems to be so punctually expressed , because ( of those who all held Christ's corporal presence ) some there were , that held the substantial form of bread changed , but not the matter ; others the matter , but not the form : others again that held no total substantial conversion of the bread at all , but an impanation or hypostatical union of Christ with the bread , whereby it became his body , ( corpus Christi non carneum but panaceum , ) such as there was with the humane nature in his incarnation ; saying , panem a Christo fieri corpus suum , non mutando vel destruendo panem , sed assumendo ad personam suam . Now this conversion of the substance was thought fit in latter times to be expressed by the word Transubstantiation , as a diminutive to conversion . For whereas conversion of the bread might be understood either of it with all its properties and accidents , or only of the substance thereof , and not of the rest , therefore to express this distinctively , the word Transubstantiation was used . Primi authores hujus sententiae finxerunt conversionem physicam simplicem panis & vini in corpus & sanguinem Christi , quam posteriores Romani & Scholastici defendere ut possint , manentibus accidentibus panis & vini , commenti sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Transubstantiationem . Casp . Peucerus hist. pag. 527. Compare with Transubstantiation that expression of the Greeks in their answer to Claudius Cardinal of Guise : [ Credimus panem in Christi corpus &c ita mutari , ut neque panis neque substantiae ipsius accidentia maneant , sed in divinam substantiam transelemententur , ] and Transubstantiation saith the least of the two . But here note , that tho Councils have defined a conversion of the whole substance , yet since such a conversion there may be many several ways , ( see those reckon'd up in Field Append. to 3. lib. 17. cap. ) the particular manner they have no way determined , and the Roman Doctors remain in their opinions divided . Fatemur , saith Dr. Holden de resol . fid. 2. l. 4 c. hujusmodi supernaturalis conversionis substantialis modum nos penitus latere &c. and Bellar. in his recognit : lib. Euchar. after his discoursing of conversion adductive and productive &c , concludes : — Quicquid sit de modis loquendi , illud tenendum est , conversionem panis & vini in corpus & sanguinem Domini esse substantialem , sed arcanam , & ineffabilem , & nullis naturalibus conversionibus per omnia similem &c. Whilst the third opinion therefore interprets our Saviour's words of the Institution thus , Hic panis continet sub se corpus meum , or , hoc quod continetur sub pane est corpus meum ; the 4th saith , Hic panis per conversionem est , or fit , corpus meum , or , hoc quod continetur sub specie panis est corpus meum : the one holding the substance of the bread to be transient , the other permanent .

But first here note , 1. That both this third and fourth opinion hold an oral reception , Observations touching These opinions . by all communicants , even the unworthy , ( according to 1 Cor. 11.27 , 29. ) of the very body and blood of Christ , tho by the last not at all to their benefit , but greater condemnation . Which I note here , to shew that no complaint upon this account can be raised against the fourth opinion , which may not be as justly against the third .

2. Note 2ly , concerning the 4th opinion , that tho it makes the whole compositum ex materia & forma to be changed , yet not so the whole aggregatum ex subjecto & accidente ; 1 and tho it makes the thing signified really present , yet it ( as well as the other opinions ) allows a sign not only of the inward grace and spiritual nourishment of the soul obtained thereby , but also of Christ's body remaining after consecration distinct from the thing signified ; namely , all that of the bread and wine which is perceived by sense . But so , that under this sign is contained the thing signified , it being figura non nuda , sed veritati suae & substantiae conjuncta , signum rei praesentis , sed rei invisibilis , ( lest any should think the sign needless . ) Hence the Church-hymn , allow'd and recommended by Dr. Taylor , p. 331. Sub duabus speciebus ▪ signis tantum & non rebus , latent res eximiae ; Conc. Trid. 13. sess. 3. c. saith , Hoc esse commune Eucharistiae cum aliis Sacramentis , ut sit symbolum rei sacrae , & visibilis forma invisibilis gratiae , by which forma visibilis ( as Bell. expounds it 4. l. 6. c. ) is meant the species of the elements , not the body of Christ . So Bell. Euchar. 2. l. 15. c. Etiam post consecrationem species panis & vini sunt signa corporis & sanguinis Christi , ibi revera existentium : and 3. l. 22. c. Accidentia remanent , quia si etiam accidentia abessent , nullum esset in Eucharistia signum sensibile ; proinde nullum esset Sacramentum . So Estius : Eucharistia constat ex pane tanquam materia quadam , partim transeunte ▪ partim remanente ; transeunte quidem secundum substantiam , remanente vero secundum accidentia , in quibus tota substantiae vis & operatio nihilominus perseverat . Hence they allow of that expression of Irenaeus , where he saith ; Eucharistiam ex duabus rebus , terrena & coelesti compositam esse : and S. Gregory's ; In hoc mysterio summa imis sociari , terrena coelestibus jungi ; unum ex visibilibus & invisibilibus fieri .

2 Nay further they allow , that these appurtenances of bread may have in some sense ( in reference to former matter contained under them , and in as much as still substantiae ipsius omnem operationem retinent , ) and have often had , the name of the substance , granting them to be called so after consecration by the Fathers , ( hence they reject not that expression of St. Austin , Panem consumi comedendo , ) by the Apostle , 1 Cor. 11.26 , 27 ; nay , by our Saviour , Mat. 26.29 . Mar. 14.25 . Of these signs they predicate many things , which they allow by no means to be said of Christ's body ; and ordinarily the same things of these accidents of bread , which the 3d. opinion saith of the substance : See Blondel acknowledging this p. 215. so sapere , digeri , nutrire , comfortare corporaliter &c they apply to these accidents , affirming singulari miraculo tam operationes panis &c quam proprietates subsistere & conservari absque natura . And to Theodoret and some other Fathers , that say , after consecration the nature of Bread remains , they grant thus far , naturales vires & proprietates remanere , and think this sufficiently clears the Fathers meaning . Now what is this but tantum non to affirm consubstantiation , and close in with the 3d. opinion ? ( which methinks much reflects upon those who , very charitable to the one , maintain so great a feud against the other ) . So frangi dentibus , digeri , comburi , rodi a brutis animalibus , and whatever other things may be nam'd ( excepting only those attributes which indicate the presence of Christ's Body to or with the species , whilst integrae ) all , or at least the more modest of them ( no Council having decided any thing in this matter ) apply only to the accidents , not to Christ's Body . Bellarmin ( who , bolder than some others , useth some expressions of Christ's Body being capable of such things per accidens , improprie , in specie aliena ) saith , Christus vere in Sacramento existit , sed nullo modo laedi potest , non cadit in terram , non teritur , non roditur , non putrescit , non crematur , illa enim in speciebus istis recipiuntur , sed Christum non afficiunt ; licet species ipsae sint conjunctae cum Christo , Euch. l. 3. c. 10. and the conclusion of that Chapter is , in propria specie Christus haec pati non potest . And good reason to say this , because these accidents are held ad suppositum Christi non pertinere , neque in illo inhaerere ; see Estius Sent. 4. Dist. 9. Sect. 3. Ob. 4. and Bishop Forbes de Euch. l. 1. c. 4. s . 9. Now in affirming of Christ's Presence to them in some abuses of these Signs , ( tho since his Body is voluntarily present , & sine ulla sui laesione desinit esse , sicut ante consecrationem ibi non erat , whether it may not in such cases be withdrawn , I think none can say , and the Roman Doctors are divided about it . See Forb . Euch. l. 1. c. 4. s . 9. Blon . p. 212. yet ) I see no great cause of offence , since as the Cardinal well saith in the same Chapter , ipsa divinitas nonne ubique est praesens , & tamen non sordescit in sordibus , non crematur in flammis , nec putrescit in putrescentibus rebus .

3 Again , 3 as these species are acknowledged by them Signs of the Body , in one sense present , so of the Body in another acception , or mode not present ; namely a Memorial of the Body and Blood of Christ , as it was broken and shed upon the Cross , Signa corporis Christi ut sacramentaliter praesentis ; & signa Corporis Christi ut in cruce immolati . Thus they are called a Memorial or a Representation of the Passion , in the Scripture-phrase ; see 1 Cor. 11.25 , 26. and therefore may be also in the Church's . In which respect also the Fourth Opinion allows the name of type , antitype , similitude ▪ figure , &c. not only before , but after Consecration proper to them . Veteres quando hoc sacramentum dicunt signum esse & figuram , non negant ibi esse verum Christi corpus , sed intelligunt non ibi esse in propria specie , sc. ut conversans in mundo , patiens in cruce . Nay yet farther they say , ipsum corpus & sanguis Domini , ut sunt sub illis speciebus , signa sunt ejusdem corporis & sanguinis ut fuerunt in cruce . For Eucharistiam ( take it for the signum & signatum , which signatum is invisible in the Eucharist , both together ) they hold to be signum , symbolum , representationem , memoriale , typum , &c. mortis seu passionis Christi ; seu carnis & sanguinis , ut illa suffixa , ille effusus est visibiliter in cruce : For Corpus Christi ut sub speciebus panis . ( being idem quoad substantiam , but not idem quoad qualitatem , nor eo modo in Eucharistia quo fuit in cruce ) non est vere , sed representative corpus in cruce . And this it is also by reason of the visible species , since it self not perceivable cannot be representative .

4 And this which they say here , methinks , seems not unreasonable ( by which also they accord many sayings of the Fathers , which else would contradict what the same Fathers say in other places , which Dr. Taylor , p. 311. passeth over with saying , 't is their fault or forgetfulness ) notwithstanding what Dr. Taylor hath said against it , p. 317 , &c. where he first urgeth , that idem non est simile . Resp. but tho these are suppos'd idem in substance , yet in all the qualities and modifications thereof , as Dr. Taylor himself grants , p. 20. the same Body to be crucified and eaten in several manners of being . And what more ordinary than for a Body or Man at one time to be said to be like or unlike what he was at some other time ? Secondly , If I well understand him , he urges the absurdity of making an invisible and glorified Body , the sign of a visible and humbled . Resp . But they making the Body , as in the Eucharist , a sign or representment of it as upon the Cross , do not divide or abstract it from the species of Bread , as he doth ; ( for indeed how can a thing invisible be a sign in respect of Men , who discern all by their Senses ; and indeed none can know when such a sign is , or is not ) , but say , Corpus , as Sacramentally present , sub illis speciebus , is a sign or symbol of it , as it was once upon the Cross . Secondly , Tho they say the Body in the Sacrament is the same with that glorified , yet is it not in the Sacrament , but only in Heaven , as glorified ; see Dr. Taylor , p. 20. Now , I say , why not as well the manner several from what it is in Heaven , as from what it was on the Cross ? But however this be concerning the Body of Christ being a type , figure , or symbol of it self ; I think the fourth Opinion is no more necessitated , in answer to the Fathers , to affirm any such thing , than the second or the third ; since these expressions of the Fathers are in shew arguments ( and are so used by the first Opinion ) against the Real Presence of Christ's Body in the Sacrament [ see Dr. Taylor , p. 319. The Sacramental Body is a figure and type of the Real ] , which Real Presence both the 2d . and 3d. Opinions maintain . And if here you say , they are good arguments against real Presence with the Signs , but not with the Receiver ; This seems to me to be said gratis , and without reason , since the real Body is no less invisible , if with the Signs , than if with the Receiver only ; and we usually say , that something we see , is a Sign of the Presence of another thing we see not , tho they be both together ; as Breathing is a Sign of Life , Smoke of Fire present , tho not seen : the same may be said of Similitude ; as a Vizard , resembling a Face , may be truly said a Similitude , when the Face is under it .

5. But if the 2 d. and third Opinions , notwithstanding that both of them hold Christ's Body really present in the Eucharist , ordinarily say of the Bread and Wine , that they are Signs and Figures , both of the Body as then present , and also of it as it was formerly on the Cross ; and thus satisfy the Fathers ( tho the first Opinion denies they satisfie them ) ; the same thing saith the fourth Opinion of the species of the Bread and Wine , remaining , that they are symbols , figures , &c. which species they affirm singulari miraculo to have , as all the operations and proprieties , so much more all the significations of the Bread and Wine . And because Dr. Taylor instanceth in some sayings of St. Austin , of the Sacrament being signum Corporis , &c. to which he disalloweth their answers , and saith , p. 310. That it is so evident , that that Father was a Protestant in this Article , that it were a strange boldness to deny it ; and upon equal terms no man's mind in the world can be known : Yet things , I believe , out of that Father will not be so clear for his side , as is pretended , if first he will grant , that St. Austin held ( as much as himself doth , or at least as others of the second Opinion ) Real Presence ; and secondly , if such expressions ( as these which follow in St. Austin will prove , that he held this real Presence of Christ's Body with the elements or signs ; namely , that saying Conf. l. 9. c. 13. Tantum memoriam sui ad altare tuum fieri desideravit ; unde ex quo altari ] sciret dispensari victimam sanctam , qua deletum est chirographum quod erat contrarium nobis , qua triumphatus est hostis &c. and that saying Conf. 9. l. 12. c. where he saith of the consecrated elements or Eucharist ; cum offeretur pro ea , posito cadavere juxta sepulchrum , sacrificium pretii nostri : — which he saith of the Eucharist before communicating , but surely would not say but of Christ's body , not of bare bread . And that saying contra adversarium Legis & Prophet. 2. l. 9. c. where writing against an Heretick that denied , and urged many absurdities in the Old Testament , he saith , Eat plane iste retro cum suis similibus sociis , qui dixerunt , Durus est hic sermo , &c. Jo. 6. Nos autem audiamus & intelligamus duo Testamenta in duobus filiis Abrahae &c. — Sicut Mediatorem Dei & hominum , hominem Christum Jesum dantem carnem suam nobis manducandam , sanguinemque bibendum fideli corde atque ore suscipimus , quamvis horribilius videatur , humanam carnem manducare , quam perimere , & humanum sanguinem potare , quam fundere . And elsewhere ; Adhuc in Sacramento spes est , quo in hoc tempore ( i.e. till the day of judgment ) consociatur Ecclesia , quamdiu bibitur quod de Christi latere manavit . — Contra Faustum 12. l. 20. c. See the places quoted p. concerning Christ's body received also by the wicked . — Lastly , that saying in comment . Psal. 98. ( with the Reformed , 99. ) upon those words 5. ver. Adorate scabellum ejus , which we translate , Worship at his footstool , where alluding to terra scabellum pedum meorum , Isa. 66. he goes on ; Invenio , quomodo sine impietate adoretur terra scabellum pedum ejus , suscepit enim [ Christus ] de terra terram ; quia caro de terra est , & de carne Mariae accepit carnem ; & quia in ipsa carne hic ambulavit & ipsam carnem jam manducandam nobis ad salutem dedit , nemo autem carnem illam manducat , nisi prius adoraverit , inventum est quem-admodum adoretur tale scabellum pedum Domim ; ut non solum non peccemus adorando , sed non adorando peccemus . [ Which matter some think he borrowed from S. Ambrose upon the same Psalm and text de Spiritu Sancto , 3. l. 12. c. Adorate scabellum pedum ejus . Itaque per scabellum terra intelligitur - per terram autem caro Christi , quam hodie quoque in mysteriis adoramus , & quam Apostoli in Domino Jesu adorarunt . ] Like to this are many other sayings of S. Austin . Psal. 48.33 . — 21. And Ep. 120. ad Honorat. 27. c. expounding that in 21. Psal. 29. v. Manducaverunt & adoraverunt omnes divites terrae , he saith , & ipsi [ divites ] ( per divites terrae , saith he before , hoc loco superbi intelligendi sunt , ) adducti sunt ad mensam Domini , & accipiunt de corpore & sanguine ejus , sed adorant tantum : non etiam saturantur , ( alluding to 26. v. edent pauperes , i. e. humiles , saith he , & saturabuntur , ) quia non imitantur . Here he saith , the wicked do adorare that which they receive de mensa Domini ; but t is certain they may not adore any thing else , however consecrated or sanctified , or whatever it represent , but only the real body and blood of Christ . [ But of Aderation more fully afterward . ] In which sayings of his we find the real body of Christ in mensa , in altari , in ore manducantium , ( not only in corde , ) in the oblation ( which was before communicating ) adored before manducation ; and therefore I think t is plain , as S. Austin held with the second opinion the real presence of Christ , so with the 3d and 4th opinion the real presence in mensa or Altari with the elements , or the signs . Now , I say , if these two things be granted once , I do not see what thing that Father can say in any place , of the bread and wine being symbols , figures , &c , of Christ's passion , or of Christ's body that was crucified ; &c , which thing the 4th opinion may not say of the species of the bread or wine being so . Thus much of the 2d note , that the 4th opinion , as well as the other , after consecration makes a sign remaining , and distinct from the thing signified , of which signs many things are predicated , which cannot be so of Christ's body .

3. Note 3ly , in comparng the two last opinions together , That some at least of the defenders of the 4th opinion reject the third as contrary to the Scripture and reason , 1. by supposing a sense in it , which the third , I mean the moderater party thereof , doth not own ; whereas , their sense well understood , their difference seems not so great . For thus Bellarm. de Euchar. 3. l. 19. c. argues against it : Hic panis triticeus non est corpus Domini , ( but who is there saith it is ? ) fieri enim non potest , ut una res non mutetur , & tamen fiat alia , esset enim ipsa , & non esset ipsa : but at last , when he takes into consideration the instance whereby the third opinion explains it self ; that , as of a barrel of wine we say , Hoc est vinum ; so we say not of the bread , but that contained under it , Hoc est corpus Domini , ( even as the fourth opinion saith , Hoc est corpus Domini , of that which is contained under the species of bread . ) He hath little to say against their tenent , in respect of the expression of Scripture , or evidence of reason , his arguments from which ( 3. l. 22. c. ) seem of little moment , but ( see the end of 19. c. ) flies to this ward ; licet in verbis Domini esset aliqua ambiguitas , tamen sublata est per multa Concilia Ecclesiae & consensum Patrum . And so do many of the Schoolmen ; see the quotations in Blondel de Euchar. 12. cap. and cocerning this proposition , Potuisse Deum efficere ut in Sacramento vere adesset corpus Christi cum pane , & si hoc fecisset mysterium , futurum fuisse facilius & minus miraculorum in se continens . Bellarmin saith , Aliqui negant , alii concedunt ; res ad fidem non pertinet , ( i. e. of the possibility of this , ) neque de eo est nobis cum haereticis controversia . de Euchar. 3. l. 23. c.

2. Indeed the difference is not much , when as one saith , hoc est corpus meum quod continetur sub accidentibus panis ; the other , hoc quod continetur sub substantia panis , ( of which the former men grant a possibility ; ) and when as the fourth opinion denies panis to remain after consecration , not because corpus Domini cannot possibly be sub pane , which the third opinion affirms , but because panis cannot be corpus Domini , in which the third opinion agrees with them : yet corpus Domini sub pane , the fourth opinion admits not , the better to accord with Antiquity , who affirm the bread consecrated to be , to be made , to be changed into , Christ's body , which mutation of it into another , they think cannot consist with its being the same as it was before ; but the bread remaining as formerly , only Christ's body now with , or under it , tho it may be thought to suit well with the words of Institution , yet they canceive agrees not so well with those expressions of the Fathers ; this interpretation arguing a change indeed about the bread , but not a change indeed of the bread : and perhaps I may say , to follow the closer the words of Institution , of which , tho the Lutheran sense be not improper , as is shewed in the former instances , yet the sense that the fourth opinion gives of them , tho perhaps encountring more difficulties , seems more proper : whilst in it the article Hoc no way includes or involves any other substance besides corpus meum . As we may say , it would also be yet more proper , if the article Hoc no way involved any foreign accidents , ( as in the sense of the fourth opinion it doth , ) but those belonging to our Saviour's body . So , to say hoc est vinum , is more proper when t is covered with no other substance or accidents but its own , than when t is said so of it hid within a barrel or other vessel .

3. Thus much of the distance between the third and fourth opinion . As for some incommodious explications and expressions used by some of the third opinion ; as that of the ubiquity of the Manhood by reason of its union with the Deity , with which the Lutheran opinion hath no need to defend its self against the Transubstantialist , who grants a possibility of Christ's bodily presence ; and that , of the bread's being properly called Christ's body in the words of Institution , from the bread's being united with it , because the Son of God is properly called man from the union of the Humanity and Deity in the person of Christ ; as they are liable to much exception , so are they unnecessary , since the third opinion is justifiable without them .

Observe in the 4th place , concerning the last opinions ; that , for the manner of Christ's real presence with the signs , they are not so gross as some apprehend , or represent them : for they both of them hold Christ's body not to be there physica or locali ( i. e. ) ad modum corporum sensibili praesentia , or inclusione . 1. Thus saith Conc. Trid. sess. 13.1 . c. Neque enim haec interse pugnant ; juxta modum existendi naturalem Salvatorem nostrum in coelis assid●re ad dextram Patris , & nobis substantia sua adesse praesentem sacramentaliter , ea existendi ratione , quam etsi verbis exprimere vix possumus , possibilem tamen esse Deo , cogitatione per fidem illustrata , assequi possumus . &c. Bellarm. de Euchar. 1. l. 2. c. 3. l. 5. c. 10. c. and elsewhere in that treatise . Christum non esse in Eucharistia ut in loco , vel ut in vase , aut quod sub aliquo velo , sed eo modo ut panis prius ; sed non ita ut accidentia panis inhaereant Christi subtantiae ; non coexistere aut commensurari loco ; non esse , ita ut habeat ordinem ullum ad corpora circumstantia ; non esse sensibile , visibile , tangibile , extensum ; non adesse mobiliter , extensive , corporaliter , as we understand this word to exclude , not naturam , but modum corporis . See many like expressions concerning it quoted by Blond . 10. c. p. 321. out of Romanists . That nothing belonging formerly to the substance of the bread &c can be attributed to it ; as to be white , round , &c , but only words that signifie its presence , as contineri , manere sub speciebus , sumi in Eucharistia , ore recipi , &c. Dr. Holden p. 316. Verum & reale corpus Christi profitemur esse in hoc Sacramento , non more corporeo & passibili , sed Spirituali & invisibili , nobis omnino incognito . Spirituli , i. as opposed to corporali , but by no means as opposed to reali , which neither the second opinion will tolerate : therefore that 8th Canon Conc. Trid. sess . 13. [ Siquis dixerit Christum in Eucharistia exhibitum spiritualiter tantum manducari , & non etiam sacramentaliter , & realiter , anathema sit , ] by the second opinion cannot be censured .

2. The same expressions the Lutherans have ( which you may find in the pacifick Discourses of Bishop Davenant , Morton , Hall , &c , ( see Davenant adhort . ad pacem Eccles. cap. 11. ) lessening the difference between the several parties of the Reformed , but by the same reason may be also urg'd as lessening that between the Reformed and Romanist ) Christum adesse signis ; but invisibiliter , intangibiliter , &c. Again ( about oral manducation ) , recipi quidem ore &c. Therefore do they as others detest the Capernaitan error .

3. See what Bishop Forbes saith de Euchar. 1. l. 28. s . Nemo sanae mentis &c. Urg'd in Discourse concerning the Rubric of the Eng. Lit. § . 48. Hear likewise what Bellarmin confesseth in recogn . operum , p. 81. ( upon some men disallowing his conversion not productive , but adductive ; saying , non esse vere conversionem sed translocationem , which Dr. Taylor also presseth p. 269. ) namely , Quod conversio & transubstantiatio pertineant ad panem , non ad corpus Christi ; Quod corpus Christi nec translocari dici potest , cum neque deserat locum suum in coelo , neque incipiat esse sub speciebus , ut in loco , sed ut substantia sub accidentibus , remota tamen inhaerentia . — Quod per consecrationem Eucharistiae non producatur de novo , sed praexistat &c. — Sed quicquid sit de modis loquendi , illud tenendum est , Conversionem panis & vini in corpus & sanguinem Christi esse substantialem , sed arcanam & ineffabilem , & nullis naturalibus conversionibus per omnia similem , & quam solus Deus facere potest , qui solus in totam entis naturam absolutam potestatem habet . And if we may believe Dr. Tailor , ( in the place sorequoted , p. 269.270 . and see the same in Blondel , p. 197. &c. ) that , by conversion or Transubstantiation the Romanists mean only a local succession of Christ's body into the place of bread , and nothing to be produced but a new ubi or presentiality , whilst it is only made present where it was not before , ( a thing which , excepting that clause [ into the place of bread ] himself cannot deny , unless he saith , Christ is no more really present in the time of the Sacrament , than out of it ) tho perhaps some terms may seem to be used unproperly , yet the difference and cause of offence is made still less : it being then only about the place of the presence of Christ's body ; for as for annihilation or ceasing to be of the bread , this is granted possible to be done , and if not done , an error no way dangerous .

4 Those therefore who dispute against the two last Opinions , as professing such gross things ( as I have shewed above ) they expresly reject , beat the Air , and have no Adversary , at least not Councils ; nor the moderater and modester party of their Writers , with whose Concessions only , the desirous of Christ's Peace ought to debate matters of difference ; but if they say such gross things follow naturally from their profess'd Tenents , tho these Consequences be denied and renounc'd by them ; here , to preserve their Charity towards the Defenders of the Fourth Opinion , I must put them in mind of that Rule which Daille hath so much enlarg'd upon ( in his Apology for the Separation of the Reform'd Churches from that of Rome , printed in English , c. 9. and in his Letter to Monsieur de Monglat , in Answer to Chaumonts Remarks upon his Apology , p. 15 , 16. and in his Considerations upon Chaumonts Reply , p. 31 , &c. ) to preserve Charity towards the Defenders ( being Brethren of the Reformaon ) of the Third Opinion . He in these places saith , That , tho Adoration of the Sacrament should necessarily follow from the Lutheran Tenent of Christ's Presence with the Signs ( as Bishop Morton saith it doth , De Pace Eccl. p. 9. ) ; again , Tho a Destruction of the Human Nature of Christ necessarily follows from the Lutheran Tenent of the Ubiquity thereof ( as he himself confesseth it doth ) ; again , Tho the Destruction of the Trinity of Persons should necessarily follow from the Tenent of the Greek Church , denying the Procession of the Holy Ghost from the Son ( as he quotes many of the Schoolmen to affirm it doth ) yet , since these opinions destroy , or oppugn to , such principles or Fundamentals ( for the destruction of which only ( see his c. 7. ) a Separation of Communion may be made ) , par ses suittes , & non par ses theses : c' est a dire qu' elle induit cette ruine , mais ne la pose pas . And since such men still hold the Principle , and utterly deny and renounce such a Consequent of their error ( he saith ) none ought to impose or impute such a Consequence unto them ; or for it separate from their Communion . Neither may one ( then ) impose upon the Fourth Opinion the Consequential Contradictons or Absurdities thereof ; or for these Desert their Communion . But of this Rule of Daille's more anon , when we come to Adoration .

5. Note in the fifth place for the Third and Fourth Opinion ; That , since they affirm from pretended sense of Scriptures , such as Mat. 26.26 . 1 Cor. 10.16 . — 11.27 , 29. Eph. 5.30 , 32 , 1 &c. whether that ( which is oppos'd to qualifie these Texts ) 1 Cor. 11.27 , 28. be taken only for all the sensibilia of Bread , as the Fourth ; or also for the substance of Bread remaining together with Christ's Body , as the Third Opinion will have it ; the Mystery of the Sacrament to be Miraculous and Supernatural , and Incomprehensible ( which also the Second Opinion pretends to hold ) no Arguments drawn from Sense , or natural Reason , or also from any Rules of Contradiction , can be of any force to confute them .

2 For first , for the matter of Sense , they affirm it not to be deceiv'd at all , but truly to discern its proper object ; every thing sensible in the Eucharist remaining after Consecration , as before it ; and the Presence of Christ's Body ( whatever it is there ) being invisible , intangible , &c. As for that Argument ordinarily made against the Fourth Opinion , from the position of the Accidents , which are discern'd by sense , to the position of the Substance , which in the ordinary course of Nature they accompany ( as , It hath the usual colour , taste , &c. of Bread , therefore it is Bread : ) 't is granted good , where intervenes no supernatural or miraculous effect , reveal'd unto us by the Scriptures . Good therefore was that Argument of our Saviours , Lu. 24.39 . Handle one , and see , &c. And that of the Apostle , 1 Jo. 1.1 . That which we have heard , which we have seen , &c. Good , that of the Fathers from these and such-like places , against the Marcionites , to prove , Christ had no phantastical , but a true Body ; and Good still , tho the Marcionites had pretended a Miracle : because such pretended Miracle was not provable from Scripture , but the plain contrary , as appears in the forequoted Texts . But such Argument were not good , if one should argue from the outward appearance , touch , &c. that the Angels , that came and talk'd , and eat and drank with Abraham , and also led Lot out of Sodom , were Men : because the Scripture hath told us they were Angels . In which cases it consists well ( notwithstanding what Dr. Taylor saith , p. 169. ) with the Justice and Goodness of God , to be angry with us for believing our Senses , or our Reason , whenever he makes known to us such Mysteries contrary to the ordinary experience of Nature .

3 But then you will say , the Scripture hath reveal'd unto us no miraculous or supernatural effect in the Eucharist , and therefore an Argument from our Senses here stands good . The Third and Fourth Opinion contend mainly , that it hath . You see then , till this is decided ( of which anon ) no Argument from Senses is to be heard ; and after this is clear'd , it needs not be urg'd . The same which is said of Arguments from Sense , may be said of Arguments from seeming Contradiction . For tho this Proposition be willingly granted , That whatever truly contradicts cannot be effected Potentia Divina ; ( not naturally , nor supernaturally ; ) so that there is no place of pleading to make two contradictories good , by urging Miracle : Yet this general Rule is utterly useless to us in any particular Controversie , unless we know first what things truly contradict . Now a contradiction is only when the same thing is denied of , or removed from it self , as this , [ a Man is not a Man ] or this [ a Man is white and not white ] , where the formal contradiction being resolv'd , is , [ whiteness is not whiteness ] . Now such plain apparent contradictions , none , having the use of Reason , will make or maintain ; it being one of the primest principles of Reason , Impossible est idem esse & non esse . Therefore where we find Contradictions in terminis ( a thing not unusual with Orators , to make the acuter expression ) these terms are taken in several senses , by those who propose them ; one term not signifying the formal essence of the thing . So those Contradictions in terminis observ'd by Dr. Taylor p. 14 , 15. to the Roman party [ as corpus incorporeum , cruor incruentus , ] if the terms be took in several acceptations , will be no formal Contradictions ; as if cruor be taken for the substance of Blood , incruentus for the colour and other accidents usually accompanying , but ( as the Proponents suppose ) possibly separable from , the substance . So , if corpus be taken for the substance of a Body , and incorporeum for extension in a place , &c. which the Proponents conceive not essential , but accidental , to a Body : else , if corpus incorporeum taken in any sense be a Contradiction , so will the Apostle's corpus spirituale be ; for in the predicament of substance , incorporeum and spirituale are made the same .

4 But tho not plain and formal Contradictions , yet virtual , I grant , many may and do make , whilst they take those things to be diverse , which are the same : as if quantum or extensum be the same with corpus ; or rather , extensio with corporeitas ( as Rivet affirms it is , but the Romanist denies ) then corpus non-extensum will be a Contradiction . To know then , what truly contradicts , and so is Potentia Divina unfaisible , or unseparable , we must know exactly , what things are the same , what different .

1. First , we must perfectly discern all the accidents of any thing from the essence of it , not only what accidents are ordinarily separated , ( for this will have no place where a supernatural effect is urged , ) but what are potentia divina separable . For that all things separable are actually in the course of nature separated ; or that every thing not essential is sometimes locally disjoyned from the essence ; or that nothing can be done by miracle , which nature never worketh ; who can justify ? Now by what means any can know this , I much wonder .

2. Secondly , since the Essence also of all creatures is composit , not simple , we must discern all the parts of its essence one from another , and then know in which of those essentials or constitutives the essence of the thing more chiefly consists ; so that this removed , the name of the thing can be no longer retained . For note , that a thing may be said to be the same still , even tho some part of the essence thereof be changed , or removed ; if that wherein it more formally consists , still abides ; as a man or a ship is still the same , tho much of the matter of both of them be altered . Now if these things no man can exactly know , then to say , all things are possible to God except what contradicts , is as much as to say ; Every particular thing that can be named to us , is , for any thing we know , ( without revelation to the contrary ) , to God possible . Methinks some such thing appears from Dr. Tailor's concession , p. 240. Let it appear that God hath affirm'd Transubstantiation , and I for my part will burn all my arguments against it , and make publick amends . ( See Disc. conc . Rubric . of the Eng. Lit. §. 20. ) Where the Doctor prefers Revelation to all arguments against it .

3. Lastly , for the seeming contradictions which are objected by Dr. Taylor p. 207. I see not but that a many of them may be as well urged to disprove the world made of nothing ; the resurrection to every one of the same body when one is fed on , or feeds on another ; the Trinity ; or the Incarnation ; ( for note , that if such are to be accounted no true contradictions , in respect of the Trinity , because this is clearly revealed ; neither are they in respect of Transubstantiation , or Consubstantiation , tho it be not revealed , ) nay to disprove the ordinary Philosophical axiom [ anima est tota in toto , & tota in qualibet parte , ] which soul , if tota in capite , & tota in pede , is consequently tota in two places at once : the same may be said of Angels , and must much more of the simple essence of God , of whom also is believed , that the self same nature is totally in three real distinct persons , yet without any division or multiplication of it self ; ( miratur hoc mens humana , et quia non capit , fortasse non credit - saith St. Augustin , Epistola 3. ad Volus . ) but our Saviour also , who never departs from heaven on the right hand of the Father till his second coming to judgment , ( Act. 3.21 . ) yet hath often appeared here on earth to many , several times to St. Paul. A many of them to disprove a Camel's passing thro a needles eye ; or our Saviour's body passing thro a door unopened , ( for many bodies to be in one place , is as well absurd , as one to be in many ; ) but especially , the multiplying of the five loaves to feed so many thousands , which doubtles might as well have bin multiplied to feed all the world , at any distance , and this without applying an attribute of God , Ubiquity , to them . See how the Doctor hath prosecuted this business of Ubiquity , p. 214. 217. &c. 231. A many of them to disprove the substantial presence of Christ's body ( and not only by the effects , influence , or vertue thereof , ) to the soul of the faithful receiver , in so many several places , which thing seems to be affirm'd by the second opinion : and the Socinians , Remonstrants , Zuinglians , all that hold only the first opinion , charge such contradictions and absurdities upon the second opinion , as well as those do upon the third and fourth . Now any one contradiction found in the second opinion is as irreconcileable to truth , as many ; and if there were no seeming contradiction in it , why fly they also to modus ineffabilis & plenus miraculis ? ( see before p. 3. ) And indeed , what can be more contradictious , than for a finite body to be present , not only in its effects , but substance , to another body ; and yet not be present there , after any manner of presence , neither of a Body , nor of a Spirit ; neither definitively , nor circumscriptively , nor repletively ? ( See what the Doctor saith to that effect , p. 218. ) But if you say t is there modo ineffabili , and think this objection answered by it , then why may not others excuse their seeming contradictory expressions by modus ineffabilis ? Methinks , setting aside divine revelation , for matter of reasoning , those who grant se nescire modum quomodo est praesens , should likewise confess se nescire modum quomodo non est praesens ; for if by their reason they comprehend not the manner , how Christ's body is there , neither can they by their reason discover , but that that particular manner , which they oppose , may be the manner of his being there .

6ly , Note , that the third opinion denies not the possibility or feisibility of the 4th , but only disputes the fact ; acknowledgeth God's power to do it , 1. but saith , there is no divine revelation that shews , that t is his pleasure so to do ; therefore the chief blame that is laid by them upon the abettors of the fourth opinion , is , that it , in so much doubt and uncertainty of the manner of Christ's Presence , should be obtruded on the world , prejudicially to the tenents more probable , as an article of faith . See Harmon . Confession . Judicium Theol. Wirtemb . quoted by Bishop Forbes . Credimus omnipotentiam Dei tantam esse , ut possit in Eucharistia substantiam panis & vini vel annihilare , vel in corpus & sanguinem Christi mutare ; sed quod Deus hanc suam absolutam potentiam in Eucharistia exerceat , non videtur esse certo verbo Dei traditum , & apparet veteri Ecclesiae fuisse ignotum . See Chemnit. exam. Conc. Trid. de Transub . Sed dicat quis , Quare ita contendamus , an substantia panis in Eucharistia vel remaneat , vel non remaneat , cum thesaurus Eucharistiae sit non panis naturalis &c. sed vera & substantialis praesentia , exhibitio , sumptio corporis & sanguinis Christi & c ? Respondeo . Nullo modo pari momento censemus panem , & corpus Christi . Et Lutherus semper dixit , se in tota hac disputatione magis spectare praesentiam corporis Christi in coena , quam praesentiam panis . Sed quia Transubstantiatio pro articulo fidei sub poena anathematis proponitur , necessario contradicendum est &c. See Bell. Euchar. 3. l. c. 11. In hoc valde distinguuntur Lutherani a Calvinistis ; Calvinistae enim Transubstantiationem sceleratam esse haeresin , & rem prorsus impossibilem ; Lutherani dicunt esse possibilem , & non pugnare aperte cum fide ; unde magis reprehendunt Catholicos , quod Transubstantiationem faciunt articulum fidei , quam quod eam defendant .

2. Yet some there are of the second opinion , who dispute not the supernatural possibility of it , ( see Calvin de vera Christianae pacificationis ratione , joyned to Rivet's animadv . on Grot. 11. c. Quasi vero hic de Christi potentia disputetur , — Rerum omnium conversionem fieri posse a Christo , nos quoque fatemur . — Quaerendo quianam possit Christus , frustra se fatigant ; cum haec una cognitio sensus omnes nostros in se continere debeat , quidnam velit : ) and who grant a possibility of many of those particulars maintained by the 4th opinion ; as that , the same body may be in many places ; accidents persist without a subject &c. which things some others again make to involve a contradiction . See many testimonies to this purpose numbred up by Bishop Forbes de Euchar. 1. l. 2. c.

Lastly , Some of the Second Opinion there are , that hold the Fourth Opinion more agreeable to our Saviour's words , than the Third . See Bishop Forb . l. 1. c. 4. s . 5. Longius consubstantiatorum quam Transubstantiatorum sententiam a Christi verbis recedere ( i. e. I conceive , as they take the Third Opinion to affirm ipsum panem esse corpus Domini , for this seems much more unreasonable , than , Hoc quod continetur sub specie panis est corpus Domini ) sive litera spectetur , sive sensus , affirmat R. Hospin . hist. Sacr. parte altera , p. 7. &c. Calviniani communiter . See Calvin ( Instit. l. 4. c. 17. s . 20. ) where , speaking of some of the Lutherans affirming proprie loquendo panem esse corpus Christi , he argues , that consequently they must say panem esse Christum ; because totus Christus offertur in coena ; and then concludes , intolerabilis autem Blasphemia est sine figura Praedicari de elemento corruptibili quod sit corpus . — Again ( s . 30. ) inveighing against Lutherans — Ubiquity he saith , Papistarum tolerabilior vel saltem magis verecunda est doctrina . And see Judicious Hooker , Eccl. Pol. l. 5. s . 67. how indifferently he behaves himself between the two Tenents of Consubstantiation and Transubstantiation , censuring them both , only as Opinions unnecessary and superfluous , and p. 361. saying of the later ( the Transubstantialists ) that they justly shun some Labyrinths of the former ( the Consubstantialists ) but yet that the way which they take to the same Inn is somewhat more short , but no whit more certain . See likewise Spalat. Rep. Eccl. l. 7. c. 11. n. 6. Fateor neque Transubstantiationem neque Ubiquitatem haeresin ullam directe continere , &c.

7. Yet even those Reformed , who cry out of the Fourth Opinion as Heretical , Diabolical , Blasphemous , &c. ( for such also there are ) , Seventhly , Observe , That for the most part those of the Second Opinion hold the Third ( notwithstanding the near alliance it appears to have with the Fourth ) no ways Heretical , or ( tho erroneous ) destructive of any fundamental or prinpal Article of Faith ( unless by some Consequences renounced by those who hold the Third Opinion ) and therefore giving no just cause of any separation of Communion from any such . Credere quod caro Christi ubique est , quod in pane est , & oraliter manducetur , idque etiam ab impiis , stipula & palea est , Par. in 1 Cor. 3. See many quotations in Bishop Forb . Euch. l. 1. c. 4. See likewise Daille's Charity in the place , quoted before in the end of the Fourth Observation , p. 16. notwithstanding those dangerous Consequences of the Third Opinion , of destroying Christ's Humanity by Ubiquity , and of Adoration by presence with the Elements . See Bishop Hall's , Davenant's , Morton's Discourses De Pace Ecclesiastica . How far can men bend , when they have a good mind to it ? See particularly Bish. Hall , p. 73. Res apud utrosque eadem , &c. At last he brings in the Decree of the Synod of the French Protestants at Charenton ; in which the Lutherans are receiv'd to their Communion , as agreeing with them in omnibus verae Religionis principiis Articulisque fundamentalibus . See Disc. conc . Rub. of Eng. §. 12. How well therefore the same men can refuse Communion with those of the Fourth Opinion , supposing the falsity thereof , or asperse it with the name of Heresie , &c. I see not ; and perhaps the more moderate do not refuse , nor quarrel with it for this : But the thing they blame is Adoration , or the imposing their Transubstantiation on others as an Article of Faith ( of which anon ) : to which purpose Daille , in his Answer to the Remarks made by Chaumont on his Apology , p. 20. hath these words ( after vindicating Beza and Calvin from holding any real Presence of Christ's Body in the Signs ) Mais bienque nous ne croyons pas &c. Altho we believe no such Presence in the Signs , yet we esteem not that Belief so criminal , as that it obligeth us to break off Communion with those who hold it , as it appears by our tolerating it in the Lutherans . So that had the Church of Rome no other Error than this , we voluntarily accord her to have given us no sufficient cause of Separation from her . What is that Faith of Rome then which I alledg'd as a sufficient cause of Separation ? ( then he names this ) l' Adoration de l'Ostie . Thus he .

Having thus made a Cursory over the Four Opinions about the Eucharist ; give me leave now to reflect a little upon , and search more strictly into the Second Opinion ; which I think is the Tenent of many of the Church of England . Concerning which I do not well understand , How it must not either fall into many of the difficulties and seeming contradictions of the Third and Fourth Opinions , or slide back into the sense of the First , the most intelligible and perspicuous indeed , but ( thought by the rest ) too much diminutive of this tremendum Mysterium , this ineffable Mystery .

Concerning the Second Opinion . Now let us consider this Second Opinion , first concerning its affirming or denying the real or substantial Presence of Christ's Body and Blood in the Celebration of the Eucharist . Next , concerning its affirming or denying such Presence in or with the Signs . As to the former ; the phrase of real Presence , if we mean by it only presence in something real , may be used by those who deny substantial presence . For if Christ be present to us ( in the Eucharist , ) in the benefits of his Passion , in his Grace , in his Spirit , he is present to us in something real , tho not in the reality of his Person . But they , going beyond all these , even the last of them also , the presence by his Spirit , ( see before p. 2. neque enim mortis tantum &c , — neque enim mihi satisfaciunt &c. ) affirm a real and substantial presence ( for indeed what can real presence of a substance , such as body and blood is , be but substantial presence ? ) even of that body which suffered upon the Cross for us : which presence they clearly contradistinguish to presence by effect , influence , virtue , grace , or an uniting of our bodies with Christ's body by the same Spirit abiding in both , ( by which way things furthest distant ( if we call this presence ) may be said to be present to one another , as long as there is any thing between them , that immediately toucheth or informeth both : so the head may be said to be present to the foot , the Saints in heaven to those on earth , the West to the East-Indies : so the substantial presence of Christ's body and blood may be affirmed , as well as here , when ever there is any communication of his Spirit , as in Baptism ; and as properly as the Bread which we break , and the Cup which we bless here , so the Water , that is ( then ) poured on us , may be said to be the communion of the body and blood of Christ ) : these manners of Presence therefore they count not enough to satisfy the Scripures , and Tradition . Therefore they speak of Eucharistical-presence as a great mystery , Eph. 5. wrought by God's omnipotence after a manner ineffable , or incomprehensible to man's reason . Lastly , as far in substantial or real presence they seem to go as any , either the third or fourth opinion ; in that they question not the matter of that presence , ( the which the other affirm , ) but the manner ; which whilst the others guess , some after this , some after that manner , they will guess nothing at all of it ; ( by which they are free from any objections ; ) and well , modestly , prudently this : only if such would not so peremptorily condemn the conjectures of others , ( as perhaps some of them do not . ) See for what I have now said ( besides the quotations before , p. 2. in the relation of this second opinion ) many places in Dr. Tailor , the very Title of his book , wherein Spiritual must be took in such a sense , as not to deny real ; and of Christ , must be understood of the Body and Blood of Christ : For this he saith often in the Book , namely , p. 7. see p. 20. where , in answering some hard sayings of the Fathers , &c. as if the same Body that was crucified , was not eaten in the Sacrament , he saith , That Proposition is true , if we speak of the eating of Christ's Body in the same manner of being [ for it had one manner of being on the Cross , and another in the Sacrament ] But that Body which was crucified , the same Body we do eat , if we speak of the same thing in a several manner of being , &c : Christ's Body therefore is in the Sacrament , not only in its operation , but being ; tho after another manner of being than it was on the Cross . And what Dr. Taylor saith , methinks , answers several arguments brought afterward by himself out of the Fathers against real presence under , or with , the symbols , see p. 311. Non hoc quod videtis , &c. see p. 288. They that do not confess the Eucharist to be the Flesh of our Saviour , &c. See p. 5. where he will have spiritual presence to be particular in nothing , but that it excludes the corporal , and natural manner , &c. See Arch B. Laud , See Disc. concerning the Rub. of the En. Lyt . §. 14 , 15. p. 286. where he saith , The worthy Receiver is by his Faith made Spiritually partaker of the true and real Body and Blood of Christ , &c. And Arch B. Cranmer ( as the Arch B. quotes out of Fox , p. 1703. ) confesseth , That tho he was indeed of another opinion , and inclining to that of Zuinglius , yet B. Ridly convinc'd his judgment , and settled him in the point .

2. Add to these Bishop Hall , quoted before ; Res apud utrosque eadem , rei tamen ratio diversa , &c. utrosque he means Lutheran , but the Consequence is as good for the Romanist . See the same opinion of A. Spalat . and Bishop Forbes , quoted hereafter . Lastly , in the new Liturgy provided for Scotland , in the Administring the Sacrament , the former words or comment [ Feed on him in thy heart by Faith ] are left out , according to the first Common-Prayer-Book of Edw. VI. and also the Form in the Missals ; perhaps , as being a Diminutive of this great Mystery , in which is maintain'd another , a more real eating and participation of Christ's Body , than that by Faith alone . As likewise there are added in the Prayer of Consecration these words ( agreeable to the first Book of Edw. VI. and the Forms of all Antiquity ; only those run not , ut nobis sint , but ut nobis fiant corpus , &c. ) [ So bless and sanctifie with thy Word and Holy Spirit these thy Gifts and Creatures of Bread and Wine , that they may be unto us the Body and Blood of thy most dearly beloved Son ] which seem to tend to the same purpose : and upon Bucer's exceptions at them , in his Censura in ordine Eccl. c. 9. were by the Second Reformers of the Common-Prayer-Book cast out . Now in these passages above recited ( if I well understand them ) the Presence of Christ's Body is as fully and properly affirm'd by these , as by the Lutheran or Romanist ; only all the difference is ; not about the Presence , whether carnally or spiritually , substantially or locally , after the manner of other Bodies , or not locally or substantially ; but about the subject only , to which present , ( as Mr. Hooker well observes ) whether to the worthy Receiver only , or also to the elements or signs ; or if present to the signs , whether not some other way present to them , than either Cousubor Transubstantially . Whereas therefore the Lutheran and Romanist dispute the manner , whether our Saviour's Body be Consubstantially or Transubstantially with the signs ; the other Reform'd and these dispute the manner , whether with the signs , or only with the Receiver ( or also whether with the signs , not by the forenam'd , but some other unknown way ) but in its presence with the worthy Receiver all agree , and one affirm it as much as another .

3. But now if one should affirm Christ personlly or substantially present to the Receiver , another only virtually present , in his Grace , Spirit , &c. 't is plain , that here a difference between them is not in the manner of the presence , but in the presence it self . So the first Opinion , tho affirming a virtual presence , is said to deny the real presence , or any mystery in the Sacrament .

Thus much of their affirming the substantial or personal presence of Christ in the Sacrament , as to the third and fourth Opinion . But now , I confess , I do not see how this doth consist with many other things which they say . See Dr. Taylor , p. 15. But we by the spiritual real presence of Christ , do understand Christ to be present as the Spirit of God is present in the hearts of the Faithful , by blessing and grace , — p. 107. by saith and blessing , — and this is all which we mean , beside the Tropical and Figurative presence , p. 21. They ( the Romanists ) say , that the spiritual and the virtual taking him in vertue or effect , is not sufficient , tho this is done also in the Sacrament . See p. 218. where , after shewing , that Christ's Body is in the Eucharist , neither circumscriptive , definitive , nor repletive , ( the only three ways that are conceivable of being in a place ) he saith , his Body is there figuratively , tropically , representatively in Being , [ might not he say , or in reallity ? now representatively only , in respect of reallity , is the same with not really , ] and really in effect and blessing : but this is not a natural , real , being in a place , but a relation to a person . I suppose he means , but Christ's Body in Heaven having a relation to a Communicant on Earth in some effect and blessing . Add to these , what he saith p. 120 , 121 , That we under the Sacrament of Bread and Wine receive Christ's Body no more really , than the Israelites did in the Manna , Rock ; Cloud , &c. both in a divers Sacrament , saith he , but in all the same reallity : whatsoever we , the same they did eat . Surely this then argues only a virtual presence thereof , not a substantial ; because Christ's Body or Flesh was not then as yet assum'd . See likewise p. 276 , 277. See p. 7. where he quotes the Fathers , that whatsoever they speak of the Eucharist , they affirm also the same of the other Sacrament , Baptism , &c. quoting out of St. Austin , " that we are made partakers of the Body and Blood of " Christ , when in Baptism we are made Members of Christ , &c. therefore ( whatever may be answer'd to the Fathers , of which more anon , yet ) his opinion is , that Christ's Body is no more really present in the Lord's Supper , than in Baptism , &c.

2. I find B. Forbes , tho holding neither Consubstantiation nor Transubstantiation , yet much censuring , out of Spalat. and others , these two diminutive comparisons of the Lord's Supper , de Euch. l. 1. c. 1. s . 26 , 27. Falso etiam asseritur , haud aliter nos Corpus Christi in Eucharistia comedere , quam Patres veteris Testamenti , &c. and s . 27. Perperam etiam asseritur , res easdem esse Christum in Baptismo induere , & ipsius carnem ac sanguinem in Caena sumere , &c.

3. I will add to these of Dr. Taylors , an expression of Dr. Hammond's Pract. Cat. where he speaks of the Eucharist , — God bestows the Body and Blood of Christ upon us , not by sending it down locally for our Bodies to feed on , but really for our Souls to be strengthened by it . As when the Sun is communicated to us , the whole Bulk and Body of the Sun is not removed out of its Sphere , but the Rays and Beams of it , and with them the Light and Instuences are really and verily bestow'd and darted out upon us . Thus he . As therefore not the Body of the Sun , but only the Beams thereof , can be said to be really and locally here below ; so , I conceive the Doctor means , that not the very Body of Christ , but the vertue and efficacy thereof only , are really here present to the worthy receiver . If so , you may see how Mr. Hooker differs from him in the same simile , ( in the quotation set down above , p. 50. ) where he saith , not only by effect and operation , as the influence of the heavens is in plants , beasts , men , &c , which they quicken &c.

4. Lastly , I do not see , how this their opinion of substantial Presence consists with many of those objections made by them against the third and fourth opinion ; as that in particular of the impossibility of the same body to be in many places at once , which objection opposeth not the modus , but any presence substantial whatsoever ? But if on the other side , in good earnest , a real substantial Presence be affirmed by them ; tho in ( wisely ) not expressing any particular manner , as others do , they both avoid the arguments , which perhaps might be made against it , and have advantage to make some against others ; yet I see not , but that , from their affirming in general such a Presence , they must incur many of the same difficulties with the third and fourth opinion . If they say substantially present , but they mean not to the elements , but to the receiver , and that to his soul , not to his body ; yet if they affirm it as much , or as far present to the soul , as the other doth to the signs , ( as Mr. Hooker saith , they differ only about the subject , not the presence , ) do not the same objections , absurdities , &c , concerning Christ's Body , being both substantially in Heaven and in the place where the Communion is celebrated , with which they afflict the others for making it present with the signs , return upon themselves , for making it present with the receivers ? For if it be possible , that the body of Christ , now sitting at the right hand of God in heaven , can notwithstanding this be present in our soul , or in our heart , so may it under , or with the bread ; unless we say , that we affirm not that real presence to the soul , which they do to the bread . But then our writers must not say , that we differ only about the manner , or the subject of his Presence , but the Presence it self also .

5. If they say , substantially present ; but they mean spiritually , not naturally , or not corporally , so saith the Romanist , i. e. not with the usual accidents or qualities always accompanying ( where no supernatural effect ) the nature or essence of a Body : but if they will extend , spiritually so far , as that it shall imply Christ's body to be there , substantially or really , yet not quoad naturam or essentiam suam , or not quoad corpus , this is by a distinction to destroy their thesis .

6. Again , if they say , substantially there present , but not locally , so saith the Lutheran and Romanist , i. e. circumscriptive , or by such commensuration to place as bodies use to have ; but if they will extend locally so far , as that they understand Christ's body to be there by no manner of ubi at all , ( see Dr. Tailor p. 218. ) not so much as ubi definitive , so that we may truly say t is hic , so as not ubique , or alibi where no communion ; what is this but to affirm , t is there so , as that it is not there ?

7. If they say substantially present , by reason of the same Spirit uniting us here on earth as members to it in heaven ; besides that thus Christ's body is no more present in the Eucharist , than in any other ordinance or sacrament , wherein the Spirit is conferr'd ; such presence is properly of the Spirit , not of the body ; unless that which ( being finite ) is only in heaven ( as they affirm ) may not rightly be said to be really and substantially absent from what is on earth . Now if these seeming-impossibilities and contradictions we acknowledge , and fly to the incomprehensibility and inexplicableness of the mystery ; all that I reply is , that we must indulge the same priviledge to others , allowing that a thousand contradictions of theirs may be as soon true , as only one of ours .

8. But if at last we plainly interpret our real and substantial presence by Christ's being present ( in corporal absence ) to the worthy receiver in all the benefits and effects thereof , we slide back into the first opinion , differing only from them in expression ; and then what need we speak any more of omnipotency for such presence , or make any thing miraculous in the Sacrament ? what incomprehensibleness in this , when ( as Bellarmin expresseth it ) all that we say is , That per fidem apprehendentem Christum in coelo & manducantem sacramentum or signum corporis sui , participamus omnia bona Christi ? What mean ( then ) those gradations of reception , not only of bare signs , nor of the signs and the benefits applied by faith ; but also of the very body and blood of Christ ? In tanta locorum distantia penetrat ad nos Christi caro , saith Calvin , ut nobis sit in cibum . Instit. 4. l. 17. c. 10. s.

Therefore the Remonstrants , discerning the difficulties as are above named , into which the affirming of real Presence cast some of the Reformed ( Apol. pro confessione sua , p. 256. ) said the Zuinglian opinion was simplicissima , & ad idololatriam omnemevitandam in hac materia inprimis necessaria : & quae a Calvino & illius ●●quacibu● dicuntur manifestam in se continere tum vanitatem , tum absurditatem ; & ex isto fonte emanasse ingentem illam idololatriam &c. _____ The same say the Socinians . See Volkelius .

And I think Rive● , in his controversies with Grotius , is of the same opinion with the Remonstrants , at least much differing from Dr. Tailor's ; for that saying of the Conc. Trid. [ Sacramentaliter praesens Salvator noster substantia sua nobis adest ] , allowed in some sense by the Doctor , he maintains to contradict . Quia quod sacramentaliter praesens est , saith he , non est substantia sua praesens , nec contra . Animad. p. 85. And again , ( Examen : p. 45. ) Si corpus Christi non est in Sacramento quantitative ( i. e. ) corporally , or secundum modum corporis , non est omnino ; quia corpus Christi ubicunque est quantum est , aut non est corpus . Indeed I have often wondred , seeing that something more than they willingly grant , seems necessarily to follow upon it , why so many of the reformed writers remain not content with a virtual presence , which is maintained by them to be sufficient for salvation , but concur so much in asserting a real and substantial . I guess ; not only the punctual and fixed expressions of the Scriptures , ( as the words of Institution , in so many relations thereof , not only in the Gospels , but in St. Paul's Epistle to the Corinthians , being so unvariably observed ; besides the expressions 1 Cor. 11.27 , 29. ) and the authority of the Fathers ( who so often call it tremendum mysterium , ) and the stream of Tradition , to have as it were necessitated them to it ; but also the authority of Calvin not a little to have moved them , who was a great Leader to our reforming Fore-fathers .

Again , him I suppose to be induced to it , as from the former reasons , so from a desire to reconcile several parties of the then early begun Reformation , and to moderate and temper the former , Lutheran and Zuinglian , quarrel . Of whom therefore Bishop Forbes observes ; Quod sua doctrina super hac re ( as it seems here also of the doctrine of others of this second opinion ) erat maxime incerta , & dubia , atque lubrica . — Et dum nunc his , nunc illis gratificari studuit , haud pauca male sibi cohaerentia scripsit . de Euchar. 1. l. 1. c. 6. sect.

Now to come to the second thing ; it s affirming ; or denying , the real or substantial presence of Christ's body with the signs , and that , ante usum . And this I think to be generally denied by the 2d . opinion , ( tho I see not with what reason they can deny a possibility thereof , since they grant such a presence with the worthy receiver . ) See Mr. Hooker 5. l. 67. s. p. 359 , The real presence of Christ's most blessed body and blood is not to be sought for in the Sacrament , but in the worthy receiver of the Sacrament . — The Bread and the Cup are his Body and Blood , because they are causes instrumental , upon the receit whereof the participation of his Body and blood ensueth . For that which produceth any certain effect , is not vainly or improperly said to be that very effect , whereunto it tendeth . This he speaks in behalf of the Scripture-expression , saying of the elements , This is my body and my blood : because we receive by these instruments that which they are termed . See Dr. Tailor , p. 14. By spiritual we mean , present to our Spirits only : that is , saith he , so as Christ is not present to any other sense but that of faith , or Spiritual susception . Where ( to digress a little ) I wonder why he and some others ( so Dr. Hammond saith , [ for our souls to be strengthened &c ] quoted before ) do not say ; that Christ's body is substantially present to the bodies of worthy receivers , as well as to the souls , ( yet perhaps they deny it not ) ; for tho the body of Christ be only spiritually there , yet may a spirit be present to a body , for our souls ( spirits ) are so . And we say in the Liturgy , The Body of Christ preserve thy body and soul to everlasting life : And , Grant us gracious Lord so to eat the flesh of thy dear Son Jesus Christ , and to drink his blood , that our sinful bodies may be made clean by his body , and our souls washed thro his most precious blood &c. And the Fathers therefore called the consecrated elements , from their vivifical influence on the body , according to Jo. 6. symbola resurrectionis . See Grot. Annot. ad Cassand : p. 21. Sic & corpora nostra percipientia Eucharistiam jam non sunt corruptibilia , sed spem resurrectionis habentia . Irenaeus . Neither see I any reason for Rivet's expression : Corpus Christi affi●it corpus per animam . Nor for that of Dr. Tailor , p. 131. if he means , that the Soul receives Christ's body more immediately than the Body doth . For tho without faith , which is an act of the soul , Christ's body is not received , at least , received , profiteth not ; yet where faith is , Christ's body is received as well , and as immediately by our body , as by our soul , and nourisheth and vivifieth equally ( but spiritually ) both . See what Bishop Forbes saith , Euchar. 1. l. 1. c. 27. s. Verum Christi corpus non tantum animae , sed etiam corpori nostr● , spiritualiter tamen , hoc est , non corporaliter , exhibetur , & sane al●o ac diverso nobis & propinquiori modo , licet occulto , quam per solam fidem . — Fides , qua proprie Christi caro in Eucharistia spiritualiter , hoc est , incorporaliter manducatur , non est ea sola , qua Christus creditur mortuus pro peccatis nostris &c , ea enim fides praesupponitur &c. sed ea fides est , qua creditur verbo Christi dicentis , Hoc est corpus meum . Credere enim Christum ibi esse praesentem etiam carne vivificatrice , & desiderare eam sumere ; nimirum hoc est spiritualiter & recte eam manducare in Eucharistia . Sect. 25. Proinde male docetur a multis Protestantibus , hanc praesentiam & communicationem per fidem effici . — Fides magis proprie dicitur accipere & apprehendere , quam praestare . Verbum Dei & promissio , cui fides nostra nititur , praesentia reddit quae promittit , non nostra fides . T is not faith that confers Christ's body , tho by the faithful it is only worthily , or ( as they say ) only received , but received equally , and immediately both by the soul and body : whether this body of Christ be disjoined from , as they think , or conjoined with the elements , yet , whilst this second opinion seems to hold no presence at all , to , or with , the signs ; but to the receiver , they only making the signs to be ( as well as I can understand them ) after consecration sanctified instruments , upon receit of which by those who believe , God gives the other , the body and blood of his Son ; as also in Baptism upon receiving the water , God gives the Spirit ; yet I say , some other expressions of theirs seem not so suitable to such a meaning , and may easily cause a mistake in the unwary reader ; and why they use them I cannot tell , unless it be to imitate the phrase of the words of Institution , and also of the Fathers . See Dr. Tailor , p. 7. After the Minister hath consecrated the bread and the wine , the Symbols become changed into the body and blood of Christ in a Spiritual , real manner . May we then say , that the Baptismal water after prayers &c is changed into the Spirit , in a spiritual real manner , because that is an instrument , upon using of which the Holy Spirit is conferred ? So p. 21. The question is not , whether the symbols be changed into Christ's body and blood or no , for it is granted ; but whether this conversion be Sacramental and figurative , or natural and bodily , &c. So p. 265.266 . Before consecration it is meer bread , but after consecration it is verily the body of Christ , truly his flesh , and truly his blood . Yet if we enquire , how he means that the bread is so , surely he means only this ; that upon receiving , or at the same time that we receive the bread , suffering only an accidental mutation ( as he calls it ) of condition , of sanctification , and usage , at the same time Christ's real body is received , but not in , or joyned with , the bread at all , by the faithful . The expression is strangely differing , methinks , from the meaning thereof .

But especially see such full expressions in his Great Exemplar , 3d. part . disc — 18. p. 109. in the former Edition , sect. 3. where amongst other things he saith , It is hard to do so much violence to our sense , as not to think it bread ; but it is more unsafe , to do so much violence to our faith , as not to believe it to be Christ's body — ( Again . ) He that believes it to be bread , and yet verily to be Christ's body , is only tied also by implication to believe God's omnipotence , that he who affirmed it , can also verify it . And if we profess we understand not the manner of this Mystery , we say no more , but that it is a mystery &c. ( See the place . ) Strange expressions ! when the thing required to be believed is this : That Christ's body is no way present to the bread , neither by the bread being any way changed into it , nor joyned with it ; but only it given and present to the faithful , upon the receit of this sanctified bread .

Now would any discourse of the waters of Baptism , by which the Spirit is received , on this manner ; It is hard to do so much violence to the sense , as not to think it water , but it is more unsafe to do so much violence to our faith , as not to believe it to be the Spirit , &c. Would not he rather explain himself , that the one is not the other ; but the one received , by God's free gift , upon the receiving of the other ?

After the real or substantial presence of Christ's body thus granted ( if I well understand them ) by the second opinion to the worthy receiver , but denied to the symbols , or signs : Whether Antiquity affirmed Corporeal Presence , and whether this , to the worthy Receiver only ; or also to the Symbols upon consecration . let our next Quaere be ; what may be the opinion of Antiquity ( which is of great moment with all obedient Sons of the Church ) in this matter . Where , supposing it granted by all , that the Fathers also held the real presence as much as those of the second opinion do : it remains only to be examined , whether they held this real presence not only to the worthy receiver , but also to the Symbols , and that , ante usum : which if they did , if their judgment is not to be submitted to , at least their followers are to be excused .

1. And note here , first , before I proceed further , That the a●guments usually urged out of the Fathers , for their not holding T●ansubsta●tiation , disprove not the●● ho●ding of a Corporal Presence ( at least after some other manner ) with the Symbols . that I enquire here only after the tenent of the Ancients , concerning a real or substantial Presence of Christ's body with the outward signs : but whether they maintain it cum pane remanente or transeunte ; whether by Con — or Tran-substantiation ; or whether some of them affirmed the one , some the other , ( for t is not necessary that , either in Transubstantiation or Consubstantiation , they must all go one way , ) or some also a several way from both , I meddle not . And indeed I am apt to believe , in so high and difficult a mystery , before such particular manners so punctually discussed , and before the determination of any Council concerning them , a likelihood of some variance in their opinions .

2. And therefore when as some of their Testimonies affirm the nature of the Bread after Consecration to be chang'd , Ambr. de Myst . init . c. 9. speaking of this Sacrament , Benedictione etiam natura ipsa mutatur ( i. e. ) miraculously ; Others , the nature of the Bread after Consecration to remain still ; I can neither altogether embrace the Answer ( for making Antiquity unanimous ) of some Protestants to the first , That by the change of Nature , &c. is meant only an accidental change of its now sanctified condition and usage , for so we say ( urges Dr. Taylor , p. 271. ) a man of a good nature ( i. e. ) disposition , and that it is against our nature , ( i. e. ) our custom and affection : &c. See the like concerning the word [ substance ] in Blondel , in answer to a Latin Father , p. 179. notwithstanding what Dr. Taylor saith p. 324. nor the answers of some Romanists to the second , that by the nature of Bread remaining , is meant only the remaining of the natural accidents , or the properties of Nature , or species , or natura exterior , not interior substantia , ( tho 't is always to be remember'd , that the fourth Opinion , in holding not only the outward appearance , colour , and figure , of the Bread to remain , but all other properties and sensibles thereof ; and besides these , all the operations whatsoever , which agree to the substance , as corporally nourishing , &c. by miracle to remain to these accidents , and that without any communication unto , or dependance upon the Body of Christ , but existent by themselves ; do indeed tantum non hold also the substance it self to remain , ( see Obs. 3. p. 24. ) and methinks differ too little from the third Opinion , to make such an abhorrence as some Protestants entertain of the one , in comparison of the other ) . Neither will I justifie that Apology made by Bellarmin for such a forc'd interpretation ( see de Euch. l. 3. c. 24. ) concerning St. Austin , and ( c. 27. ) concerning Theodoret , namely , because otherwise such a Father will be made repugnare apertissime Cyrillo , Ambrosio , Nysseno , Epiphanio , Chrysostomo , &c. his Cotemporaries , or also his Masters . For why may not some of them differ in something concerning the manner of so high a Mystery ( of which some of the acutest of the Roman Writers confess , there was no manifest evidence either from Scripture or Reason ) before things were yet fully discuss'd and determin'd by the Church ? Therefore neither need I undertake here a Confutation of those Arguments , that are brought out of Fathers or ancient Lyturgies against Transubstantiation , in which the Bread is affirm'd to remain after Consecration , if these also be not against ( or do establish ) Consubstantiation ; or at least a substantial presence some other way of Christ's Body to the symbols ( either Bread , or the species of Bread ) presently upon Prayer or Consecration of these Elements . Which thing , were it once granted by the second Opinion , the necessary consequents thereof with reference to practice ( of which more anon ) are such , that the contests between Consubstantiation and Transubstantiation would quickly vanish .

Now I think it will appear , that many of those most evident authorities that are urg'd against Transubstantiation , yet confirm Consubstantiation : and so destroy as well the Tenent as of the fourth , so of those of the first and second Opinion , who use them against the fourth . As for example ; The comparing of the Incarnation and the Eucharist , ( i.e. ) the being of the Bread together with the Body of Christ in the Sacrament , as of the Humane Nature with the Divine in the Incarnation , against Eutyches about the time of Conc. Chalcedon : ( tho the same comparison before Eutyches is made by Justin Martyr , and that in confession of this great mystery to a Heathen Emperor , ) as it seems to make against a change of the Bread , so , to confirm the substantial and real presence of Christ's Body with the Bread.

To name some particulars : 1. That noted place of Theodoret in Eranist . Dial. 2. p. 87. not fully set down by Dr. Taylor , 1 p. 321. runs thus , as you fin it also quoted fully in Blondel , esclaircissement sur l' Eucharistie , p. 59. — Eran. ( the Eutychian ) Qui appellas donum quod offertur ante sacerdotis invocationem ? Orthod. — Cibum ex talibus seminibus — Eran. post sanctificationem vero quomodo haec apellas ? Orthod. Corpus Christi & sanguinem Christi : Eran. Et credis te corpus Christi & sanguinem percipere ? Orthod. Ita credo . Eran. Sicut ergo symbola Dominici corporis & sanguinis alia sunt ante sacerdotis invocationem , post invocationem vero mutantur , & alia funt ; ita Dominicum corpus post ascensionem in Divinam substantiam mutatum est . Orth. Retibus quae ipse texuisti captus es . Neque enim signa mystica per sanctificationem recedunt a sua natura ; manent enim in priori substantia & figura & forma , & videri & tangi possunt sicut prius . Intelliguntur autem ea esse quae facta sunt , & creduntur , & adorantur , ut quae illa sint quae creduntur . Confer igitur imaginem cum archetypo , & videbis simil tudinem . Illud enim corpus [ i. e. post ascensionem ] priorem habet formam & circumscriptionem , & ut semel dicam , corporis substantiam . Immortale autem post resurrectionem , & immune a corruptione factum est , sedemque a dextris adeptum ; & ab omni creatura adoratur , quia Domini-naturae corpus appellatur . Here the later part ( which is omitted by Dr. Taylor ) shews Theodoret to believe , the consecrated Elements to contain , and someway to be made Christ's Body , as well as to remain what they were formerly ; and to be ador'd , as being indeed , what they are believ'd to be . Which adoration , I hope , cannot be due to Bread. Theodoret therefore , at the least , held Consubstantiation . But had Theodoret not held Christ's Body present with the Bread , instead of the later part [ intelliguntur &c. ] he might more readily have destroy'd the Supposition of the Eutychians ( namely , the mutation of Bread into the Body of Christ ) in denying Christ's Body to be there at all , either with or instead of the Bread. Besides this , the Doctor joins another place , out of Dial. 1. p. 18. On which ( having not quoted the words perfectly ) he descants thus [ the words are not capable of an answer , if we observe that , he saith , there is no change made , but only Grace superadded , in all things else the things are the same . Thus he ] . But the passage in the Author is this : Orthod. Salvator noster nomina permutavit , & corpori quidem , id quod erat symboli nomen , imposuit : symbolo vero quod erat corporis . — Eran. Vellem permutationis nominum causam ediscere . Orthod. Manifestus est scopus iis , qui Divinis mysteriis sunt initiati . Volebat enim eos qui Divinis mysteriis participant , non attendere naturam eorum quae cernuntur ; sed , per nominum mutationem , mutationi , quae ex gratia facta est , fidem adhibere . Qui enim corpus naturale frumentum Jo. 12.24 . & panem Jo. 6. apellavit , & vitem rursus seipsum nominavit , is visibilia symbola corporis & sanguinis appellatione honoravit ; non naturam mutans , sed naturae gratiam addens . Where the Author plainly affirms a change ( tho not of the nature of the Bread , yet ) in the Sacrament , upon Consecration [ mutationi fidem adhibere ] namely , by Christ's Body then being there , and , as there , Ador'd . And for his not speaking more plainly of the manner thereof ; in the first Dialogue , he saith , Mystice mystica dicta sunt . — And in the second , Aperte dicendum non est ; veri simile est enim adesse aliquos mysteriis non initiatos . All therefore that Theodoret saith consists well with Consubstantiation , and necessarily includes a real presence . But neither do I see that which Dr. Taylor much presseth , p. 322. That Theodoret's answer , suppos'd to speak in the sense of the Transubstantialists of the properties only , would have been insufficient ; since they also affirm , naturam symbolorum externorum panis non mutari , & eo modo in Eucharistia esse duas naturas impermixtas : Whereas the Eutychian asserted our Saviour to have Flesh only in Apparition , and devoid of all the properties thereof : Nasci enim & pati , & mori indignum esse Deo.

But suppose the Eutychian still press'd the substance of the Flesh , at least , to be chang'd , as that of Bread in the Eucharist ; yet if there were a Transubstantiation in the Eucharist , I hope it will not follow necessarily , that there must be one too in the Incarnation ( as Dr. Taylor p. 320. would make men afraid ) unless there be also Revelation of the one , as well as of the other ; for a potentia ad actum , is no good arguing : And for the potentia too , it follows not , If that one Creature may be chang'd into another , therefore a Creature may be chang'd into the Creator ; or e contra , ( i. e. ) Christ's Humanity into his Divinity . Thus much for Theodoret.

2. Concerning that of Gelasius , quoted by Dr. Taylor , p. 324. [ That the Sacraments of the Body , &c. are a Divine-thing , yet cease not to be the substance or nature of Bread and Wine ] In the same place the same Author saith , mutari Panem Spiritu Sancto perficiente in substantiam Divinam . And see him by Blondel . p. 70. reckon'd amongst the Authors that hold the Elements to be chang'd into the Body and Blood of Christ , in his sixth Proposition . This therefore at the least will amount to Consubstantiation , like Theodoret's .

3. Concerning that noted place of St. Ambrose , De Sacram. l. 4. c. 4. quoted by Dr. Taylor , p. 306. the words are these , Si tanta vis est in sermone Domini , ut ea incipiant esse quae non erant ( he refers to Ipse dixit & facta sunt ) quanto magis operatorius est , ut sint quae erant , & in aliud commutentur . Here the true natural meaning seems to be ( as Bellarmin observes ) ut quae erant sint , answering to the former [ quae non erant incipiant esse ] ( i. e. ) ut quae erant maneant quamvis mutata . As in another Treatise , De Myster. init . c. 9. he saith , non minus est novas rebus dare , quam mutare naturas . And in the same Chapter , out of which the former Testimony is taken , are also these words , Panis iste panis est ante verba consecrationis : ubi accesserit consecratio de pane sit caro Christi . But suppose him to hold no change here of the substance of the Bread , yet must he mean some real change effected by God's Omnipotence , beyond the Bread's being chang'd from common to a sacred use ; and this such , as puts the substantial presence of Christ's Body at least with the Bread ; since he supposeth a miraculous operation some-way upon Nature . But this shall be clear'd more anon .

4 That Saying of St. Austin's Sermon to the New-Baptiz'd , recited by Fulgentius , Baptism . Aethiop . lat. cap. and Bede in 1 Cor. 10. Quod vidistis panis est & calix , quod nobis etiam oculi renunciant ; quod autem fides vestra postulat instruenda , panis est corpus Christi , & calix est sanguis . In this later clause , that at least the Body of Christ is affirm'd substantially present with the Bread ; see what I have said Observ . 2. And consider also his moving the doubt in the same place , since Christ was now ascended in Body into Heaven , quomodo est panis corpus ejus ; & calix , vel quod habet calix , quomodo est sanguis ejus ? where he answers , — ista fratres ideo dicuntur Sacramenta , quia in illis aliud videtur , aliud intelligitur . Quod videtur speciem habet corporalem ; quod intelligitur fructum habet spiritualem . By which [ aliud intelligitur ] if he meant only the benefits of Christ's Body and Blood shed upon the Cross , which are receiv'd in the Sacrament , surely he would have said [ est fructus spiritualis , and not habet fructum , &c. ] but this word intelligitur & non videtur is frequently used by him , concerning Christ's Body , tho present with the Sacrament ; because the symbols only , and not It , are present there to the sight or senses . Tho we are to understand It to be there also , as appears out of many other places of St. Austin , quoted before .

5 Let there be added to these , those many quotations in Blondel ( c. 4. prop. 1 , 2 , 3. ) out of the Fathers , and ( c. 21. ) out of the ancient Lyturgies and Missals , of the Eucharist after Consecration call'd Bread ; and of something said of the signs or symbols , not agreeable to Christ's Body . As for this later , since the Transubstantialists , as well as the rest , affirm symbols after Consecration , distinct from the Body ( see Obs. 2. ) I see not how it makes against any Opinion . As for the former , as long as it can be shew'd , that the Fathers with that they call'd Bread hold a substantial presence ( some way or other ) of our Saviour's Body , if the Answer of the Transubstantialists ( set down before ) misinterpret their meaning , yet at the most , such a term will but prove Consubstantiation , which opposeth not our Position .

6 As for that Proposition , so usual in the Fathers , that the Bread is Christs Body , [ press'd by some Protestants , as inconsistent not only with Trans — but Con-substantiation , and the words of Bellarmin , quoted in this behalf by them , Euch. l. 3. c. 23. Si Dominus ait , hic panis est corpus meum , necessario sequitur , ut aut falsa sit Domini sententia , si nimirum proprte panis materialis dicatur esse corpus Domini , quod aperte implicat contradictionem ; aut panis sit corpus non proprie , sed figurate , quod volunt Calvinistae ; aut denique panis , non manens panis , sed benedictione mutatus , sit corpus Domini , quae est sententia Ecclesiae Catholicae . Whereby it seems to follow , That if the Fathers accord not in the sense of it with the Transubstantialist , they must with the Calvinist ; and the Schoolmen also brought in to oppose it , see Blondel p. 155. ] I answer , this Proposition , Hic panis est corpus meum , as it is diversly explain'd , seems proper enough to be used by any of the Three Opinions . First , by those who hold a substantial conversion ( for indeed at least some of those Fathers who use this phrase , yet seem clearly to hold a substantial conversion ( as I shall shew anon ) ; and the same Fathers , who say , that the Bread is the Body of Christ , say the Bread is so by a change ) for it may be interpreted thus ; Hic panis consecratus ( i. e. ) mutatus per consecrationem est Corpus Domini . Panis denoting the former matter , or the terminus a quo . Such a Speech is not unordinary upon a sudden change , see Exod. 7.12 . where Aaron's Rod is said to devour the Magicians Rods : Aaron's Rod ( i. e. ) turn'd into a Serpent , devour'd , &c. See somewhat like this , ver. 19 , 20 , 21. where the Water already turn'd into Blood , ver. 20. notwithstanding is call'd Water afterward , ver. 21. And they could not drink of the Water of the River ; the Water ( i. e. ) now turn'd into Blood. See the like Joh. 2.9 . [ And when the Ruler of the Feast-had tasted the Water that was made Wine ] ( i. e. ) had tasted the Wine made of the Water . But more especially here may such a denomination be made , than after other changes , because there remains , even in the Transubstantialists opinion , still something ( namely , all that which is any way sensible ) of the former substance .

But 2ly , the same proposition may as well be used by those who hold a Consubstantiation of Christ's body with the bread still remaining : not taken in such a sense , whereof Bellarmin and the Schoolmen say , that it plainly contradicts ; but in the more qualified and moderate sense , set down § . 3. As pointing at vessels filled with several liquors , we ordinarily say , This vessel is wine , that beer &c. or , hic purpuratus est Rex ; So the proposition , Sub hoc pane est corpus Christi , into which the Lutheran resolves it , is as remote from contradiction as the proposition , sub specie hujus panis est &c , the resolution of the Transubstantialist .

3ly . The same proposition may bear only a figurative sense , like that , I am the vine , or , I am the door ; and this in relation to some real effect , which it signifies to be produced by it . So we may say , This bread is my body , ( i. e. ) a figure , sign , representative thereof , but not only so : But , this bread is my body , ( i. e. ) by , or with , or upon the receit of this bread , by his mouth , to the worthy communicant in his soul is exhibited or given at the same time my true and real body : or in Dr. Tailor's words , p. 266. After consecration and blessing ( i.e. of the bread &c , ) it is really Christ's body , which is verily and indeed taken of the faithful in the Lord's supper . Thus he . The words are ambiguous , but I guess by the rest of his book , that he means by [ it is ] not the bread is , for he holds Christ's real body not present to the bread or symbols , but only to the spirit of the worthy receiver of the sanctified bread , ( see p. 65. ) but that which the souls of the faithful receive , whilst with their mouths they receive the hallowed bread , is Christ's real body . Which sense of the proposition , this bread is my body , doth not seem to conform so strictly to the words , as either of the former do ; because the body , in this 3d. sense , hath not so near a relation to the bread , as in the other .

This last interpretation is granted by all the other , as Hooker observes ; for all grant a presence of Christ's real body to the soul : but more also is affirmed by them , as the other expressions of the Fathers will clearly evince , who make ( whether by Consubstantiation , or Transubstantiation , or some other way ) some miraculous effect upon consecration of the elements , whereby Christ's body becomes really and substantially present together with the substance , or at least with the properties , of the bread ; with which miraculous effect either of the former interpretations well consists , but not the third ; since they utterly deny either any substantial or any other way miraculous change about the symbols .

7. So for the quotations made by Blondel , cap. 12. and by Dr. Tailor , p. 104. of many Schoolmen and Doctors of the Church of Rome , even since the decision of Councils confessing Transubstantiation not clearly provable from Scripture or reason ; amongst which see the concession of Bellarmin himself in his Answer to a Lutheran urging these Schoolmen as on his side , de Euch. 3. l. 23. c. Tho all these affirm the same Transubstantiation clear from Fathers and Tradition ; yet for this also , if you will , I will suppose it not clear from an unanimous consent of Antiquity , i. e. in such a manner that none of them held rather Consubstantiation . Perhaps the quotations in Dr. Tailor p. 285. may have something in them to this purpose , but for want of books I cannot examin in what sense they are spoken , excepting that of . P. Lombard . Of whom t is not amiss to give you some account : because , as Dr. Tailor truly saith , it was his design to collect the sentences of the Fathers in certain heads or articles . He therefore , after many sentences of the Fathers recited to that purpose , concludeth the 10. dist. ( immediately precedent to the words quoted by the Dr. ) thus ; Ex his aliisque pluribus constat , verum corpus Christi & sanguinem in altari esse ; imo integrum Christum ibi sub utraque specie ; & substantiam panis in corpus ( i. e. some way or other ) vinique substantiam in sanguinem converti . ( The like is said before 9. dist. li. B. A malis sub Sacramento ( sci . sub specie visibili ) caro Christi de Virgine sumpta & sanguis pro nobis fusus sumitur . ) After this follow the words quoted by Dr. Tailor : wherein he doubts of the manner of the conversion of the bread , whereof he names three several ways ; One , ibi substantiam panis & vini remanere , & ibidem corpus Christi esse ; & hac ratione dici , illam substantiam ( i.e. ) panis , fieri istam ( i.e. ) corporis ; quia ubi est haec , & est illa . This opinion he rejects , saying , sed quod non sit ibi substantia , nisi corpus & sanguis Christi , ex praedictis & subditis aperte ostenditur . Yet note that he writ before Conc. Lateran . A second way he names is , sic substantiam converti in substantiam , ut haec ( i. e. ) panis essentialiter fiat illa ( i. e. ) corporis Christi ; i. e. that that , which was the substance of the bread , is afterward not annihilated , but becoming the substance of Christ's body : of this he discourseth B. C. and answers an objection against it . The 3d. way he mentions ( litera D. ) is , panem sic transire in corpus Christi , ut ubi erat panis nunc est corpus Christi , & substantia panis & vini redigitur in nihilum : and of these two last he saith , definire non sufficio ; and see him , notwithstanding this [ definire non sufficio ] numbred by Blondel among the first Transubstantiators , p. 212. and see what Calvin saith of him , Inst. 4. l. 17. c. 13. s. Judge then whether the second opinion had any reason to make use of such a quotation ; and if I may advise you , trust not me , nor others , in our citations , but , if you can , consult the authors , and see the context . Yet in general I answer . All this makes nothing for the first or second opinion , or against our present proposition : because what those Roman Doctors say , is spoken of Transubstantiation only in comparison to the third opinion , which they supposed might contest with it for Scripture-evidence , not to the first or second , ( by the third I mean , the remaining after consecration with Christ's true body not only the properties , but the substance of the bread , ) whilst mean while they affirm , against the first and second opinion , the true substance of Christ's body ( some way or other ) with the elements , from Scripture it self to be most clear and evident . Therefore Mr. Blondel's saying in the title of that chapter , that they confessed the expositions of Protestants compatible with the words of the Gospel , and St. Paul , is true indeed ; but it is only of some Protestants ( namely the Lutherans ) of another perswasion than he , or Dr. Tailor . See Dr. Tailor p. 104. where he confesseth these Authors to be for Consubstantiation only , and the being of Christ's natural body ( tho they deny the body to be in the Eucharist modo naturali , as Dr. Tailor cannot but know ) together with natural bread . Yet indeed they cannot be said to be for consubstantiation neither , since transubstantiation is their tenent also , whilst they profess themselves to acquiesce in the Church'es determination , but this not from conviction of Scripture or reason , but evidence of tradition .

Having premised thus much , to shew that any arguments from Antiquity , Arguments that they held corporal presence with the symbols . tho supposed to against . Transubstantiation , yet if they put Consubstantiation , or some other manner of Substantial Presence of Christ's Body with the consecrated elements , prejudice not at all our present proposal set down p. 33. I proceed to confirm it . And this ,

1. Their firming change of elements to Christ body . First , from that usual prayer in the consecration of these elements in all Liturgies and Missals , ( of the antiquity of which anon , ) ut Deus Spiritu suo dona sanctificet , faciatque ea corpus & sanguinem Filii sui . Blondel p. 469 confesseth this phrase not only in the modern forms , but in all the other ancient Liturgies , c. 21. yet is this phrase laid aside in the forms of the Reformation . Instead of which our English hath these words : Hear us O Merciful Father , and grant that we receiving these thy creatures of bread and wine , according to thy Son our Saviour's holy Institution , in remembrance of his death and passion , may be partakers of his most blessed body and blood &c. but no prayer that those elements may be made his body and blood .

And from those ordinary expressions in the Fathers , whereby is signified not only the real body and blood of Christ to be received in the action or communication of the Sacrament ; but the bread and wine to be , to be made , to be changed into ; of them to be made Christ's body and blood , not by the virtue of worthy receiving , but by the virtue of the consecration ( preceding the receiving , ) quae fit Dominicis verbis , ( therefore these in no Liturgy omitted , ) & invocatione Divini nominis . See many of these expressions in Blondel , 4. c. 4 , 5 , 6 , 7 , propos . and Cassand . consult . art . 10. The Fathers calling the Eucharist Christ's body when in altari , when in manibus Sacerdotis , ( hoc ipsum corpus Magi habuerunt in praesepi , nos in altari ; illi in ulnis Mulieris , nos in manibus Sacerdotis , &c. Chrysost. ) which shews , that what presence they held of Christ's body in the Sacrament , they held it ante usum , with the consecrated elements , and not only with the worthy receiver . These two expressions , to be reverenced for antiquity , I find in S. Ignatius Bishop of Antioch An. Dom. 71. his Epistles , ( I mean those Epistles free from the paraphrase allowed by Archbishop Usher and Dr. Hammond , ( one in Ep. ad Philadelphicos . Si quis schisma facientem sequitur , regnum Dei non haereditat . — Stude igitur una Eucharistia uti ; una enim curo Domini nostri Jesu Christi , & unus calix in unionem sanguinis ipsius , unum altare , & unus Episcopus cum Presbyteris &c. the other in Ep. ad Smyrnaeos : Quid enim juvat me quis , si me laudat , Dominum antem meum blasphemat , non confitens ipsum carniferum ( who said also , secundum videri ipsum passum esse before this ) afterward it follows ; ab Eucharistia & oratione recedunt ( Theodoret dial. 3. quotes it , oblatione recedunt ) propter non confiteri Eucharistiam carnem esse Salvatoris nostri Jesu Christi pro peccatis nostris passam , quam benignitate Pater resuscitavit . Contradicentes ergo huic dono Dei , perscrutantes moriuntur ; conferens autem esset ipsis diligere , ut resurgant .

Secondly , From their affirming such a change of the elements , as was miraculous ; miraculous in such a manner , as that , after the words of Consecration , with , made of , or instead of , the substance of the Bread , &c. is the substance of the Body of Christ ; that Body which was born of the B. Virgin : Some of them at least affirming it such a change , as that the substance or nature of Bread ceaseth to be ; and saying , that our senses , for this matter , were not to be trusted ; in whom are found also some of the modern phrases of the Catholicks and Schoolmen . I will set you down some of them : Aquam aliquando mutavit in vinum , &c. & non erit dignus cui credamus quod vinum in sanguinem transmutavit ? Quare cum omni certitudine corpus & sanguinem Christi sumamus , Nam sub specie panis datur ibi corpus , & sub specie vini datur sanguis . Cyril . Hieros . Benedictione etiam natura ipsa mutatur ( natura , i.e. of the Bread and Wine ) — sermo ergo Christi qui potuit ex nihilo facere , quod non erat ; non potest is , quae sunt , in id mutare , quod non erant ? Non minus est novas rebus dare , quam mutare , naturas . Ambr. — Sermo Christi immutat quando vult instituta naturae , applied to the Eucharist , as if something in Nature is there chang'd , Ambr. de Sacr. l. 4. c. 4. — Haec tribuit , virtute benedictionis in corpus suum , rerum , quae videntur , i.e. panis & vini naturam mutans . Greg. Nyss. — Invisibilis sacerdos visibiles creaturas in substantiam corporis & sanguinis verbo suo secreta potestate immutat . — Ante quam invocatione sui nominis consecretur , substantia illic est panis & vini , post verbum autem Christi corpus & sanguis est Christi . Quid mirum autem si ea quae verbo creare potuit , possit creata convertere ? &c. — Caesarius Arelat . quoted by Blondel p. 69. — Ne ergo consideres tanquam nudum panem & nudum vinum ; est enim corpus & sanguis Christi , secundum ipsius Domini verba ; quamvis enim sensus hoc tibi suggerit , tamen fides te confirmet , ne ex gustu rem judices . Hoc sciens & pro certissimo habens , panem hunc , qui videtur a nobis , non esse panem etiamsi gustus panem esse sentiat , sed esse corpus Christi , &c. Cyr. Hier. Carech . 4. Mystag . Here observe , that the presence of Christ's Body is applied not only to the Receiver , but to the Elements ; else why should the Fathers press the mistakes and errors of sense about the Elements ? For what Protestant warns his Scholars of a fallacy of their senses in the Eucharist ? — Chrysost. in Mat. Hom. 83. Credamus ubique Deo , nec repugnemus ei etiamsi sensui & cogitationi nostrae absurdum esse videatur quod dicit — quoniam ergo ille dixit , Hoc est corpus meum , &c. Num vides panem ? num vinum ? num sicut reliqui cibi in secessum vadunt ? absit , ne cogites : quemadmodum enim si cera igni adhibita illi assimilatur , nihil substantiae remanet , nihil superfluit ; sic & hic puta , mysteria consumi corporis substantia , Chrys. Hom. de Euch. in Encoeniis . — Forte dicas , aliud video , quomodo tu mihi asseris , quod Christi corpus accipiam ; quantis probamus exemplis , &c. — Panis iste panis est ante verba Sacramentorum , ubi accesserit consecratio , de pane fit caro Christi . Ambr. Besides these , methinks two passages in Dr. Taylors Book ( tho not urg'd by him to such a purpose ) one p. 320. of the Eutychians , using this principle or argument ( now all proof proceeds a notiori ad minus notum ) that in the Sacrament the Bread was changed into Christ's Body , to prove that so the Human Nature might be into the Divine ; And another p. 343. of Averroes his saying , That the Christians Eat their God : Do shew , that a substantial change of the Bread into Christ's Body , was not so rare an Opinion in the Church in ancient times . They also use words very emphatical for to express such a change of the Bread ; see them set down in Blond . p. 156. in Dr. Taylor p. 267. The Greek Fathers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Latins , conversio mutatio , transitio , migratio , transfiguratio . And they prove the possibility of such a change ( as they suppose ) made in the Elements , from God's Omnipotency ; and from several instances of other changes ; but all such , as they conceive miraculous , done by the Power of God in the Old Testament , and by our Saviour in the New. Among which instances these are very usual , The Creation , with a Word , of all things at first out of Nothing ; Than which how much easier to change the Nature of things already in being ? The Rod of Moses chang'd into a Serpent . The Water of Nile into Blood. The fetching Water out of the Rock . The dividing of the Red Sea , and of Jordan . Eliah 's word bringing Fire from Heaven . Elisha 's making the Iron to swim . Our Saviours changing Water into Wine ( a frequent instance . ) Our Saviour's preternatural Conception of a pure Virgin ; comparing this union of Christ and the symbols ( for the fourth Opinion also holds something of the Bread remaining with Christ's Body ) with the Incarnation , with the change of the Bread that our Saviour eat into his Body by Nutrition ; with Angels appearing to men in bodily shapes ; with man's being regenerate , made a new creature , partaker of the Divine Nature , Flesh of Christ's Flesh , and Bone of his Bone , by the Spirit . Which last , tho some Writers ( Blond . c. 4. s . 8. prop. 17. ) bring in as a Diminutive of the pretended change of the Sacramental elements , yet St. Paul calls it a great mystery Eph. 5. and St. Austin , a greater effect of Gods power than the Creation ; and Chrysostom ( in Joh. c. 3. v. 6. that which is born of the Spirit is Spirit ) saith , Formatio primi hominis & mulieris ex latere ejus ; Helisaei preterea miraculum , qui ex sundo ferrum revocavit ; transitus Judaeorum per rubrum mare , piscin●e ab Angelo commotio ; mundatio Naaman Syri a lepra in Jordanc ; haec omnia generationem & purgationem futuram , tanquam in figura , permoustrarunt . Lastly , with the change of our Bodies that shall be at the Resurrection .

They urge some difficulties about it , not incident to a change only of sanctification , as for example ; Nyssen . Catech. Orat. c. 37. Cum solum illud corpus , quod Deum suscepit , hanc gratiam acceperit — ut per communionem immortalis nostrum factum sit particeps incorruptionis , oportet considerare , quomodo fieri queat , ut cum unum illud corpus assidue per totum orbem tot fidelium millibus impertiatur , totum cujusque per partes evadat , & in seipso totum permaneat . Chrys. l. 3. de Sacerdotio , speaking of the Sacrament , O miraculum — qui cum Patre sursum sedet in illo temporis articulo omnium manibus pertractatur ac se ipse tradit volentibus illum accipere . They forbid enquiring after the quomodo ( nunquam in tam sublimibus rebus ( quomodo ) aut cogitemus aut proferamus . Cyr. Alexand. ) and frequently exhort the people to a firm belief , without any doubting of the truth thereof . Epiphan. Anchorat . p. 60. ( bringing it in for a simile , How Man may be Gods Image ) saith of the Eucharist , Videmus aequale illud non esse , nec simile , non susceptae carnis imagini , non divinitati ipsi , quae videri non possit , non membrorum lineamentis ac notis . Illud enim rotundum est & sensus expers ; & nihilominus ex gratia pronunciare voluit ; Hoc meum est , hoc . Neque quisquam est , qui ei sermoni fidem non adhibeat ( for so in their giving It , the Priest anciently said Corpus Christi , and the Communicant answer'd Amen . Ambr. de Sac. l. 4. c. 4. Apost. Const. l. 8. c. 20. ) Nam qui verum illum , ( i.e. ) sermonem , or Christum , esse non credit , a gratia & salute prorsus excidit , verum quodcunque tandem audierimus , aut crediderimus , ipsius esse credimus , &c. — As B. Forbes also notes de Euch. l. 1. c. 1. s . 27. That the Faith more properly requir'd at the receiving the Sacrament , is , ea fides qua creditur verbo Christi dicentis , Hoc est corpus meum : credere Christum esse ibi etiam carne-vivificatrice praesentem . Of which S. Austin saith , Crede & manducasti .

Considering the foresaid passages in the Fathers , methinks I miss some candor in Mr. Blondel , ( if perhaps he intended to make a history of the Fathers opinions in this matter , ) that whereas he is so punctual in the 8th . propos . of the 4th . cap. he is so remiss in the 6th . especially in not taking notice of the miraculousness the Fathers held in the change , and their recourse to omnipotency for it ; as likewise of some other things I shall mention anon . See for the truth of the things I have said in this Section , the authorities quoted by Blond . 4. c. 6. prop. and more at large in Bellarmin's whole 2d . book de Euch. or in 4. sent. 11. dist. 1. & 3. sect. But if you desire more perfectly to inform your self , ( because quotations are but short pieces dismembred from the context , and glosses are made upon them according to the interest of the writer that selects them ; ) spend an hour or two in a publick library , and read more specially these , Ambros de myst . initiand. 9. c. — De Sacr. 4. l. 4. and 5. c. where also you shall find the Canon of the Mass not differing from the present , in any thing of those which the Reformed dislike in the present Mass , save in one , where the elements , but before consecration , are called figura corporis Christi . See Cyril Hieros . catech. mystag . 4. Chrysost. Hom. 83. in Matt. — Greg. Nyss. orat . catech. 36 , 37. c. — Euseb. Emyssen . or the supposed author quoted in Blond . p. 69. serm. 5. de Paschate , de corpore Domini . Now that you need not fear lest you should take in the testimonies of some age by the Reformed disallow'd ; know that Mr. Blondel holds no doctrine of Transubstantiation to be maintained till after the 10th . age ; no alteration of doctrine about the Eucharist till after ( in the Eastern Church ) the 7th ; in the Western Church , the 8th . age ; no change of language and expression , till , in the Eastern Church , the 6th ; in the Western , the 7th . So that any author for the first 600 years may be securely quoted ; and therefore in the present Canon of the Mass , which is granted by Protestants to be the same as in Gregory the Great 's time , all things are acknowledged conformable to the doctrine of uncorrupted Antiquity . And whatsoever expressions concerning the Eucharist are made by that Constantinopolitan Council under Constantine Copronymus in the East , and by that of Francfort under Carolus M. in the West , are by Mr. Blondel held orthodox . See therefore those passages in the one , Blond . p. 38. Ainsi l'image d'icelui ( i.e. the Eucharist ) est sainte , come estant deifée per certaine sanctification de grace : and — ainsi son bon plaisir a este , que par l'entremise du sacrificateur , qui fait l'offrand en transportant ce qui est commune a ce qui est saint , le pain de l' Eucharistie come image non mensongere de sa chair naturelle sainctifiée par l'anvenement du Saint Esprit , devinst corps divin — And in the other , Blond . p. 411. Car le mystere du sang & du corps du Seignieur ne doit pas maintenant estre dit image , mais verite &c. and p. 412. Christ n'a pas dit ceste est l'image de mon corps ; mais cecy est mon corps &c. whether they do not argue such a change of the elements , as the Reformed will not assent to , and the presence of Christ's body ( whatever it is in the Eucharist ) to be with the Symbols .

3. Offering the body of Christ as a Sacrifice before communicating . 3. From their offering to God the Eucharist as a Sacrifice , before their communicating it as a Sacrament , with giving such attributes , and imputing such operations unto it , as seem plainly to evince , that whatever presence of Christ's body there is ( and real the second opinion saith it is ) in receiving the Sacrament , to the worthy communicant , the same the Ancients conceiv'd to be to the signs , when offered to God as a Sacrifice ; neither , supposing Christ's body not accompanying the symbols , do such attributes seem agreeable to Symbols . See those Epithets in the ordinary Canon of the Mass , ( allow'd by Blondel to have nothing in it , qui ne s' accorde a l' Escriture , au sens , a la raison , & au tes-moignage de l'antiquité : p. 453. ) In S. Ambr. de Sacr. 4. l. 4. c. &c. In Cyril . Hieros . catech. mystag . Hostia pura , sancta , illibata , immaculata , panis sanctus vitae aeternae , calix salutis perpetuae , &c. called by Chrysostom , Hom. 24. in 1 Cor. and others , Sacrificium terribile & plenum horroris , tremenda mysteria . The author Eccl. Hierarch. 3. c. 3. p. Pontifex , quod hostiam salutarem , quae supra ipsum est , litet , se excusat , exclamans , Tu dixisti , Hoc facite &c. S. Aust. Conf. 9. l. 12. c. Cum tibi offerretur pro ea [ matre ] sacrificium pretii nostri , juxta sepulchrum posito cadavere . Idem , de Spiritu & litera 11. c. Dei cultus in hoc maxime constitutus est , ut anima non sit ei ingrata . Unde & in ipso verissimo & in singulari sacrificio Domino Deo nostro agere gratias admonemur . &c. This is in those words where the Priest saith , Let us give thanks to our Lord God , and the people answer , It is meet and right so to do . De civ . Dei. 10. l. 20. c. Cujus rei Sacramentum quotidianum esse voluit Ecclesiae Sacrificium . Contra Faust. 20. l. 18. c. Christiani jam peracti Sacrificii memoriam celebrant sacrosancta oblatione & participatione corporis Christi . Where is affirm'd an oblation of the same body , of which there is participation . See the expressions of the Fathers in the same manner , of the very body of Christ offered in the Eucharist as received , quoted in the Controvertists . See Bell. de Missa 1. l. 15. c. sect. S. Andreas . — Ambr. Christus offertur in terris , cum corpus ejus offertur . — And in 1. c Lucae Cum sacrificamus Christus adest , Christus immolatur . Chrysost. 24. Hom. in 1. ad Cor. Pro victimarum & pecorum caede seipsum offerendum praecepit . In Ep. Heb. 17. Hom. In multis locis offertur , non plures Christi , sed unus ubique Christus , hic & illic plenus existens ; unum corpus , non multa corpora . Conc. Nic. ( which Protestants pretend all obedience to ) 14. can . Pervenit ad S. Concilium , quod in locis quibusdam Presbyteris Sacramenta Diaconi porrigant . Hoc neque regula , neque consuetudo tradidit , ut hi qui offerendi Sacrificii non habent potestatem , his , qui offerunt corpus Christi , porrigant . And in the Acts of that Council there is a notable passage also , part of which Calvin hath urged , as making for his cause ; Inst. 4. l. 1● . c. 36. s. Huic malo ( i.e. prosternere sese homines coram pane , ut Christum illic adorent ) proculdubio voluit obviare Nicaena Synodus , cum vetuit nos humiliter attentos esse ad proposita Symbola . Thus much only he . But I will give you the place more full , as I find it quoted in others . Ita etiam hic in divina mensa ne humiliter intenti simus ad propositum panem & calicem , sed attollentes mentem fide intelligamus situm in sacra illa mensa agnum illum Dei tollentem peccata mundi incruente a Sacerdotibus immolatum , & pretiosum ipsius corpus & sanguinem vere nos sumentes credere haec esse nostrae resurrectionis Symbola &c. Observe , situm in sacra illa mensa agnum illum Dei. See likewise their expressions , as of the body of Christ as received as a Sacrament , so offered as a Sacrifice for salvation and remission of sins for the living , and for the dead , in Bell. de Miss. 2. l. 2. c. sect. Secundo . Justin . in dial . cum Tryphone dicit Sacrificium vaccae quod offerrebatur pro elephantiacis fuisse figuram Eucharistiae , quae offertur pro expiatione peccatorum . Hieron . in comment . in Tit. 1. c. Si Laicis imperatur , ut propter orationem abstineant se ab uxorum coitu , quid de Episcopo sentiendum est , qui quotidie prosuis populique peccatis illibatas Deo oblaturus est , victimas ? Aug. Civ . Dei , 20. l. 25. c. saith , Sacrificium pro peccato offerri in Ecclesia usque ad diem Judicii , sed non ulterius . Chrys. in Act. Hom. 21. Non frustra oblationes p●o defunctis fiunt , &c. — Non simpliciter ( i.e. to no purpose ) Minister clamat pro his qui defuncti sunt in Christo , & pro his qui illorum memoriam faciunt . Quid dicis ? In manibus est hostia , & omnia proposita sunt bene ordinata ; adsunt Angeli , adsunt Archangeli , adest filius Dei ; cum tanto borrore astant omnes ; astant illi ( i e. ministri ) clamantes ( as before , offerimus pro his qui defuncti &c ) omnibus silentibus ; & putas simpliciter haec fieri ? ( i. e. pro defunctis . ) Igitur & alia simpliciter , & quae pro Ecclesia & quae pro Sacerdotibus offeruntur , & quae pro ubertate ac multitudine ? absit . I have written this at large , that you may see the custom of St. Chrysostom's times concerning the oblation of this Sacrifice , the Prayers &c attending it , not to be varying from those we find in the Missals or Liturgies , either the pretended-ancient , or modern .

And see Bloudel , p. 378. the Conc. Constant . using the same expression , offrent pour le salut du corps & de l'ame la vray image de Christ — And the Conc. Franckfort , p 407. Qu'elle est faite invisiblement par l'esprit de Dieu ; consacree par le Prestre invoquant dieu , portee par les mains Angeliques sule haut Autel de dieu . ( the words in the Mass ) & que par elle les peches sont remis , qu' elle ne peut ni accroistre ni diminuer : ( as Images are &c. ) For these things , Calvin ( Instit. 4. l. 17. c. 11. s. ) after he had as much as might be mitigated the sence of Antiquity , confesseth , veteres quoque illos alio hanc memoriam detorsisse , quam institutioni Domini conveniebat ; quod nescio quam repetitae aut saltem renovatae immolationis faciem eorum coena prae se ferebat , & excusari non posse , quin aliquid in actionis modo peccaverint . Imitati sunt enim propius Judaticum Sacrificandi morem , quam aut ordinaverat Christus , aut Evangelii ratio ferebat . And indeed it is somewhat strange , that the Fathers are made in the matter still not to differ from the Reformed ; but in their language , in their ceremonies confessed to concur with the Catholicks . This using by the Ancients of the Eucharist as a Sacrifice before communicating , I find not Dr. Tailor to take any notice of , which yet methinks makes much for their conceiving a real presence with the signs ; concerning which is our present discourse .

4. From their Adoration and also Invocation of the body of Christ on the Altar , 4. Using adoration before communicating . or with the Symbols ; I say , not adoration of Christ's body , or Christ as in Heaven in the act of communicating , ( which is all owned by those of the first and second opinions , tho I think only practised by the Church of England ) but adoration of Christ's body as present with the Symbols , before communicating : And such to have bin the practice of Antiquity , I think will appear from many passages in the Fathers .

See Clem. Apost. Const. l. 2. c. 61. Diaconi absoluta oratione , alli oblationi Eucharistiae sint intenti , ministrantes corpori Domini cum timore , alii &c. And afterwards , accipiant Dominicum corpus , & preciosum sanguinem , gradatim cum pudore ac timore tanquam ad Regis Corpus accedentes . — Nazianz. Orat. de obitu Gorgoniae , speaking of his sick Sister in the Night-time going to Church , and praying before the Altar , to be cured , he saith , Ad Altare cum fide procumbit , eumque qui super illud colitur magno cum clamore obtestans , &c. After these , I pray you read over again those quotations , about Adoration , of St. Austin and St. Ambrose Obs . 2. Chrys. Hom. 24. in 1 Cor. Hoc corpus etiam jacens in praesepi reveriti sunt Magi — & cum multo metu ac tremore adorarunt . Imitemar ergo vel barbaros nos coelorum cives , &c. — Tu autem non in praesepi vides , sed in Altari non foeminam eum tenentem ; sed sacerdotem vides astantem , & spiritum cum magna copia ( perabunde ) proposita supervolantem , &c. ( greater excitations of Reverence ) nos ergo ipsos excitemus , & formidemus , & longe majorem quam illi barbari ostendamus reverentiam , &c. — Non enim Angelos , nec Archang elos , neque Coelos , sed ipsum eorum ostendo Dominum . Vidisti quemadmodum quod est omnium praestantissimum & maxime honorandum , vides interra : neque solum vides , sed etiam tangis , sed etiam commedis , &c. Hom. 61. ad Pop. Antiochen . Si pura sunt vestimenta adora & communica . — In Ephes. Hom. 3. he calls it sacrificium quod illi stupent & venerantur Angeli . — So Hom. 83. in Mat. Angeli videntes horrescunt , neque libere audent intueri propter emicantem inde splendorem .

Se the former Quotation , p. 98. The places are frequent in Chrysostom , where he speaks of the presence , and adoration , and trembling of Angels , at these Sacred Mysteries . This for Adoration ; but see him also for Invocation : Hom. 41. in 1 Cor. Non sunt enim haec temere excogitata ( he speaks of Praying and Offering the Eucharist for the Dead ) neque frustra corum , qui decesserunt , in divinis mysteriis meminimus , Et pro ipsis accedimus , rogantes agnum propositum qui mundi peccatum tulit ; sed ut inde eis aliqua sit consolatio , &c. And see Hom. 21. in Acta Apostol . where he makes this special presence of our Lord a time of more acceptable audience , — Domino praesenti dum mors illa p●rs●●itur & horrendum Sacrificium , Et ineffabilia Sacramenta . Nam quasi sedente Roge quicunque voluerit perficit , ut autem surrexit quicunque dicit frustra dicit . Ita & nunc , quamdiu proposita fuerint mysteria , &c. See the place , — and afterward , sicut quando Regum trophaea statuuntur , — dimittuntur qui sunt in vinculis per illud tempus , ubi autem transierit hoc tempus qui nihil assequutus est nihil obtinet , ita sane & hic . A place I think much worth the noting , why at the time chiefly of the celebration of the Mysteries all manner of Invocations were made . See a kind of Invocation , Dionys. Areop . or the Author Eccl. Hierarch . c. 3. par. 3 O divinissimum & sacrosanctum Sacramentum dignanter aperis obducta tibi operimenta significantium signorum , & perspicue nobis fac appareas , &c. And see for Adoration what Mr. Blondel quotes of the same Chapter for his calling them symbols , Blond . p. 88. le president de choses sacrees sétient debout devant les tressaintes symboles — & tout le Clerge se leve devant les tressaints symboles , comme devant Christ .

See Theodoret in the place quoted before , p. 74. You may find it likewise in Blondel p. 59. Signa mystica intelliguntur ea esse quae facta sunt , ( i. e. by Consecration ) & creduntur & adorantur , ut quae illa sint quae creduntur . See that place of St. Hierom. in his Preface to Theophilus Alexand. upon the Translation of his Epistle quoted Blond . p. 56. where speaking of the Utensils of the Altar , the Chalices , &c. he saith , que ne peuvent estre dits n' avoir point de sainteté , mais que par la societe du corps & du sang du Seigneur ils doivent estre venerez de mesme necessite , que le corps & le sang .

Lastly , See that Constantinopolitan Council under Constantine Copronymus , quoted by Blondel for Orthodox in the matter of the Eucharist , yet held they Worship due to the Eucharist ( which they call'd the only true Image of Christ ) because this by Divine Consecration is Deificatum , and made Divinum Corpus ; tho they affirm'd any Worship given to any Artificial Image of our Saviour , or to any Human Form , to be Idolatry . I will set you down the words somewhat higher than where Blondel begins them . — In talem igitur blasphemiam & impietatem cadentes pudore suffundantur , atque aversentur seipsos & talia facere ( i. e. ) depingere Christum desinant ; Neque hi solum qui faciunt , verum etiam qui falso nomine factam & dictam ab ipsis Christi imaginem veneratur . See for what follows Blond . p. 378. Exultent & laetentur , Et libertate linguae fruentur , quicunque veram Christi imaginem sincerissima mente sacientes desiderant & venerantur & ad salutem animi corporisque adferunt , quam ( imaginem ) ipse Dominus noster Deus summus sacerdos tradidit suis sacerdotibus , &c. 'T is probable , that the used ●en●ration of the consecrated symbols was urg'd before this Council to countenance that given to Images . And the Council saith something afterwards , that the Eucharist had no humane shape , lest Idolatry to other humane shapes of Christ might have been countenanc'd by it .

But the Assembly in the West at Franckfort , opposing the worship of Images , and practising that to the Eucharist , together with the Conc. Nic. 2 dum . affirmed the Eucharist to be not an Image of Christ's body , but his true body . See Dr. Tailor p. 316 ; The words of type and image in the question of the Holy Sacrament were disliked by the Assembly at Franckfort ; because , if the Sacrament were an image , as they of Constantinople said , then it might be lawful to give reverence and worship to some Images . Thus he . Whence it follows , that all the three Councils agreed in this , the veneration of the Eucharist . Add to this , what is said by the Doctor p. 343. that in Averroes's time , who lived about A. Christi 1000. Christiani adorabant quod comedebant , ( tho not in such a gross sense as the Philosopher understood those words , ) which Adoration what reason the Doctor hath to restrain to some mistaken souls of Averroes's acquaintance only , I know not . See likewise Tail. p. 279. where that of St. Austin , contra Faustum 20. l. 13. c. Propter Panem & Calicem nonnulli nos Cererem & Liberum colere existimabant , argues the Christians worshipping of the Eucharist . Neither doth St. Austin's , ritu nostro amplectimur , say any thing contradictory to it : only if not to the Catechumeni , much less to the Heathen , did the Fathers use full explanations of this ineffable mystery .

August . in Psalm . 33. concione 1. Nondum enim erat sacrificium corporis & sanguinis Domini , quod norunt fideles , quod sacrificium nunc diffusum est toto orbe terrarum . Conc. 2. Quomodo ferebatur in manibus ejus ? quia cum commendarit ipsum corpus suum & sanguinem suum , ( i.e. in his last Supper , ) accepit in manus suas , quod norunt fideles &c. See the quotation out of Epiphanius , p. 93. Where he saith , Hoc meum est , but names not corpus . This frequent in St. Austin , and others . But what need of such disguising the business , if all the catechumeni , fideles , or unbelievers were to know , was only in plain language , that the consecrated Bread was signum corporis sui , to the worthy receivers of which sign God communicated all the benefits of his Passion . Thus much of their adoration of Christ in the Symbols , of which Mr. Bloudel in his fourth chap. which gives a history of the Fathers doctrine , takes no notice .

5. From their holding not only a Spiritual , 5. Holding an oral manducation of Christ's body &c. but an oral manducation of the body and blood of Christ , and it to be received not only by the good but wicked ; which necessarily infers its presence with the Symbols . Austin mentioned before p. 123. Cum dantem carnem suam manducandam sanguinemque bibendum fideli corde atque ore suscipimus . Cyprian 5. serm. de lapsis . speaking of those , who after having denied Christ come to the Sacrament , saith ; Vis infertur corpori ejus & sanguini ; & plus modo in Domini manibus atque ore delinquunt ( i. e. in receiving , ) quam cum Dommum negaverunt . Chrysostom . Hom. 83. in Matt. Quare non oportet esse puriorem , tali fruentem sacrificio ? Quo Solari radio non splendidiorem manum carnem hanc dividentem ; os , quod igni Spirituali repletur ; linguam , quae tremendo nimis sanguine rubescit ! And in 1 Cor. 11.17 . Reus erit corporis . — he saith , Risus intempestivus , urbanitas , & facetiae exitio plenae , feastings , &c , & haec facis Christi mensa exceptus , illo die quo dignus es habitus , qui ejus carnes lingua tangeres . — Manum tuam expurga , & castiga linguam & labra , quae ingressus Christi fuere vestibula , &c. S. Gregory in 4. lib. Dialog . ( in whose time Mr. Blondel cap. 17. grants there was yet no alteration concerning the doctrine of this Sacrament , ) Est quidem in peccatoribus & indigne sumentibus vera Christi caro , & verus sanguis , sed essentia , non salubri efficientia : See concerning S. Austin's opinion p. 132.

From Christ's body and blood being held in the hands of the Priest of the communicants , ( for the use of putting into their mouths is , tho ancient , yet somewhat later than the times of those Fathers we mention ) from their exceeding care , that no part thereof should fall to the ground &c. that it should not be seen by the heathen , or the catechumeni , I suppose lest their weakness should have some disesteem thereof . Basil . de Spiritu Sancto 27. c. speaking of many Traditions not published in writing from the founders of Christianity , but secretly conveyed , saith , Pulchre quidem illi , nimirum docti , arcanorum venerationem silentio conservari , Num quae nee intueri fas est non initiatis . Qui conveni●bat horum doctrinam publicitus circumserri scripto , Horum doctrinam ( i. e. ) the Consecration , Prayers , &c. in the celebration of the Eucharist .

Add to these , the same honour and reverence continued to the Eucharist , as to the body of Christ , in their reposition and reservation of some part thereof after the communion ended , to be distributed , when need was , to the sick &c , ( or also to be communicated another day ( as in some time of Lent ) even in the Church . See Conc. Const. 6. in Trullo Can. 52. ) See for this reservation the Testimonies of Antiquity gather'd in the Controvertists ; as in Bell. de Eucharistia l. 4. c. 3. See S. Austin's Sermon to the new-Baptiz'd . In Fulgent . Bapt. Aethiop . ult. cap. and Daille on it Answ. to Chaumont p. 42. and the confession of Calv. Instit. l. 4. c. 17. s . 39. Sed enim qui sic faciunt ( i. e. Sacramentum repnunt ) habent veteris Ecclesiae exemplum fateor verum in re tanta & in qua non sine magno periculo erratur , nihil tutius , quam ipsam veritatem sequi . True , if we certainly knew it : But when every Writer pretends his Doctrine to be the Truth ( For who tells us , that himself lies ? ) nihil tutius quam Ecclesiae consuetudinem sequi , that so we may not forsake the Truth .

To some of these five Considerations from which we gather the Fathers to have held a substantial presence of Christ's Body with the Symbols , Answers of the Reformed to these Arguments . 1. Concerning the change of the Elements into Christs Body . something is said both by Mr. Blondel and Dr. Taylor , and others ; but what seems to me no ways satisfactory .

To the first , second , and third , they say , ( but I would wish you to peruse their own Books , lest their Answers may receive some wrong by my relation , or something in them more considerable be omitted by me , ) they say then , that where the Fathers say , 1. That the Bread after Consecration is the Body of Christ . 2. That of the Bread by Consecration it made the Body of Christ . 3. That after Consecration it ceaseth to be Bread. 4. Or , That it is not only Bread. 5. That the Nature and Substance of Bread by Consecration is chang'd into Christs Body , &c. they mean α only : 1. Is a sign or Sacrament of Christ's Body ; or his Body in Sacrament ; or ( as Dr. Taylor p. 266 ) the Bread is verily the Body of Christ , truly his Flesh , and the Wine truly his Blood ] ( How ? ) by a change of condition , of sanctification , and usage . 2. That of Bread is made [ the Sacrament ] of his Body . 3. That it ceaseth to be Bread , i. e. common Bread. 4. That it is not only Bread , by reason of the Grace of Consecration added to its nature . 5. That the nature of it is chang'd from simple Bread to pain benit , or Sacramental Bread ; and that it acquires a new essence , i.e. the essence of a Sacrament .

See such solutions in Blondel , p. 64. &c. in his Margin , and p. 222 , 224. So in his Explication of the Canon of the Mass , p. 452. See likewise p. 470. where it petitions , ut ( oblatio ) fiat nobis corpus & sanguis dilectissimi filii tui Domini nostri Jesu Christi , he expoundeth Corps &c. en Sacrement . Again where it , ut quotquot ex hac Altaris participatione sacrosanctum Filii tui corpus & sanguinem sumpserimus , &c. he interprets prendrons [ le Sacrament du ] sacro-sainct corps de ton fils , qui est ce mesme sacro-sainct corps en representation & signification , ( where note also , that he holds not any substantial presence of Christ's Body to the worthy Receiver , in which thing those of the second Opinion I think will not consent to him . ) Lastly , they say , That , by change of the Elements , the Fathers mean no more than an accidental Sacramental conversion ; a change of condition , of sanctification and usage , and efficacy ; as a Table ( by consecration ) is chang'd into an Altar ; a House into a Church ; a Man into a Priest ; as the Water of the River into the Laver of Regeneration . See this in Dr. Taylor p. 270. and the like in Blondel , p. 472. Bref par tout ce pain est apellê sainct de mesme que le calice , la table , la palatine , sont apeller saincts , Ascavoir entant qu'ils servent a une usage sainct , &c. without any presence of Christs Body either to them or instead of them . See Blond . p. 156 , 157 , 174 , &c. Taylor p. 266. Now tho ( as it appears I think above ) the expressions of the Fathers , for such a change of the symbols , as that , after Consecration , the substance of Christs Body is there with them , are so full , as 't is hard to say such a thing more plainly than they do : Yet that they are not in such a sense to be understood , they urge many things .

B First , That we must not interpret them so as to make them contradict themselves , or one another . See Blond . p. 158 , 232. Then they shew , that the same Fathers , that use these high expressions , yet cease not to call the Elements , even after Consecration , images , figures , types , similitudes , signs , sacraments of the Body , &c. representations , memorials , exemplars , symbols , Corpustypicum , & symbolicum , & mysticum . See many more Blond . c. 4. prop. 8. and Taylor p. 313. & p. 290. where that expression of Tertullian is much stood upon ( adv. Marcion . l. 4. c. 40. — Professus itaque se concupiscentia concupisse edere pascha ut suum ( indignum enim fuit ut quid alienum concupisceret Deus ) acceptum panem & distributum discipulis , corpus suum illum fecit , Hoc est corpus meum dicendo , id est , figura corporis mei . Figura autem non fuisset nisi veritatis esset corpus . Caeterum vacua res , quod est phantasma ( as Marcion contended Christs Body was ) figuram capere non posset ; and say , that they are Christs Body , not proprie , but aliquo modo &c. γ Now , idem non est simile : the sign can't be the very thing signified by the sign ; nor the type ( figure ) the prototype , or the truth . See Tayl. p. 318. Blond . 207.210 . δ Especially these places of S. Austin are much insisted on by them , 23. Ep. ad . Bonifacium . Si enim Sacramenta quandam similitudinem earum rerum , quarum Sacramenta sunt , non haberent , omnino Sacramenta non essent . Ex hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt . Sicut ergo secundum quendam modum Sacramentum corporis Christi corpus Christi est , Sacramentum sanguinis Christi sanguis Christi est ; ita Sacramentum fidei ( i. e. Baptism ) fides est . — Sicut de ipso Baptismo Apostolus , Consepulti , inquit , sumus Christo per Baptismum in mortem ; non ait , sepulturam significamus ; sed prorsus ait , consepalti sumus : Sacramentum ergo tantae rei non nisi ejusdem rei vocabulo nuncupatur . So in Psal. 33. Concio . 2. Ipse se portabat quodammodo , cum diceret , Hoc est corpus meum . ζ. In Psal. 98. upon those words in St. John , Verba quae locutus sum vobis spiritus est & vita . — Spiritualiter intelligite , quod locutus sum ; non hoc corpus quod videtis manducatisri estis , & bibituri illum sanguinem quem fusuri sunt , qui me crucifigent ; Sacramentum aliquod vobis commendavi , spiritualiter intellectum vivificabit vos . Etsi necesse est illud visibiliter celebrari , oportet tamen invisibiliter intelligi . De doctrina Christiana 3. l. 16. c. — Si praeceptiva locutio est aut flagitium aut facinus vetans , aut utilitatem aut beneficentiam jubens , non est figurata ; si autem slagitium aut facinus videtur jubere , aut utilitatem & beneficentiam vetare , figurata est . Nisi manducaveritis , inquit , carnem filii hominis , & sanguinem biberitis , non habebitis vitam in vobis . Flagitium vel facinus videtur jubere , figura est ergo praecipiens Passioni Domini esse communicandum , & suaviter atque utiliter recondendum in memoria , quod pro nobis caro ejus crucifixa & vulnerata sit .

η To these they add some other places of St. Austin , wherein he saith the unworthy Communicants receive the Sacrament of Christ's body , but not his Body ; which argues the body at least not present with the Symbols . Such that tract 26. in Johan : Qui non manet in Christo , & in quo non manet Christus , proculdubio n●c manducat ( Spiritualiter in my book ) carnem ejus , nec bibit ejus sanguinem , licet carnaliter & visibiliter premat dentibus Sacramentum corporis & sanguinis Christi ; sed magis tantae rei Sacramentum ad judicium sibi manducat . And tract. 59. where he saith of the Apostles and Judas : Illi manducabant panem Dominum , ille panem Domini , contra Dominum . I find likewise urged by some , two places out of Chrysostom : One out of 20. Hom. in 2. Corinth . that he there prefers the poor as being reipsa or ipsummet corpus Christi , before the Sacrament , or corpus Christi in Altari : but searching the place , I find ( and so may any that please to peruse it ) the comparison not to be at all between the poor and corpus Christi in altari , but between the poor and altare , quia capit corpus Christi . Another , out of 11. Hom. in Matth. of the opus imperfectum ; where it is said , vasa sanctificata &c , in quibus non verum corpus Christi , sed mysterium corporis ejus continetur . Words plain enough , but none of S. Chrysostom's . See Bell de Euch. 2. l. 22. c. and Erasmus his Preface to that work . To which Dr. Tailor's reply , p. 308. no way satisfies me , it not following , that because they happen to be inserted among S. Chrysostom's works , therefore he must be esteemed a good Catholick that writ them : which rule should it generally pass , the Protestants would have much the worse by it .

There are urged also by them two places out of the same book of S. Ambrose , which here we have made much use of against their tenent . The one place , de Sacr. 4. l. 4. c. Vinum & aqua in calicem mittitur , sed fit sanguis consecratione verbi coelestis , ( i.e. by the words , Hoc est corpus meum , pronounced by the Priest . ) Sed forte dices , Speciem sanguinis non video . Sed habet similitudinem . Sicut enim mortis similitudinem sumpsisti , ( i. e. in not seeing any crucifixion of him in the Sacrament , ) ita etiam similitudinem pretiosi sanguinis bibis , ut nullus horror cruoris sit , & pretium tamen operetur redemptionis . The other places , 6. l. 1. c. where the Father makes a recapitulation of things formerly said . Sicut verus est Dei Filius , — ita vera caro , quam accepimus . — Forte dicas , quomodo vera ? qui similitudinem video , non video sanguinis veritatem . Primo dixi tibi de sermone Christi , ( i. e. the words of Consecration , Hoc est &c. ) qui operatur , ut possit mutare & convertere generalia instituta naturae . Deinde , ubi non tulerunt sermonem Christi discipuli ejus , ( Jo. 6.52 . How can this man give us his flesh to eat ? ) ne igitur plures hoc dicerent , veluti quidam esset horror cruoris , sed maneret gratia redemptionis : ideo in similitudinem quidem accipis Sacramenta , sed vere naturae gratiam virtutemque consequeris .

ϑ. These things they strengthen with the Conc. Constant . under Constant. Copronymus calling the Eucharist the Image of Christ's Body ; and Christ's Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , see Tail. p. 313. Blond . p. 378. &c. and with the inference of the 2. Conc. Nice , in their refuting the Constant . Conc. where they say , Demittentes quidem mendacium quadantenus veritatem contingunt confessi divinum fieri corpus panem .

● At si imago corporis est , non potest sane fieri divinum Corpus , urged by Mr. Blondel p. 385. therefore , The Fathers likewise making it imago , figura , &c. by this deny it to be Corpus Divinum .

λ Again , with the Form of the Canon of the Mass , which they say plainly makes for them against substantial Conversion .

μ For in it both before the words of Consecration , there is an Oblation made of the Elements , and that pro Ecclesia Catholica ; & pro peccatis , &c. See that Prayer ; Suscipe sacrosancte Pater , and — Te igitur clementissime Pater — both before the Consecration ( not to be denied saith Bellarmine , & veteres Patres passim idem tradunt , saith he , i. e. that the Creatures of Bread and Wine in the Eucharist are offer'd to God : see him de Missa l. 1. c. 27. ) and there they are call'd dona sancta , sacrificia illibata , &c.

● And likewise some of those Expressions and Forms of Oblation , which are made after Consecration in the Roman Canon , are put before it in some other Liturgies .

ξ Again , after the Consecration many expressions are found in the Roman Canon no way suting to the presence of Christs real Body : As the praying , that God would accept these Offerings , i. e. accept of his Son , say the Romanists , ( as if he were at any time not acceptable , ) accept them as he did that of Abel's , Abraham's , Melchisedech's Sacrifices , ( saith Blond . ) on bruts , on inanimez ; a fit comparison to Christ his Son ! That God would command them perferri per manus St. Angeli tui in sublime Altare suum , in conspectu , &c. i. e. the Body of our Saviour to Heaven ; where it is continually . And in other Liturgies , as that of St. James , they being call'd Bread and Wine , and the Fruits of the Earth , after Consecration ; and particularly , in that Form set down in the Apost. Const. l. 8. c. 17. where after the words of Institution rehears'd ( by which words they are suppos'd to be Consecrated ) it follows — Rogamusque Te ut benigne respicere digneris super haec dona proposita in conspectu tuo , & complaceas tibi in ipsis in honorem Christi tui ; Et mittas S. Spiritum super hoc sacrificium testem passionis Domini Jesu , ut ostendat hunc Panem Corpus Christi Tui , & hunc Calicem Sanguinem Christi Tui , ut qui eum percipiunt , &c. See much more to this purpose in Blondel , from p. 454 , to 467.

Secondly , For the miraculous instances by which the Fathers use to illustrate the change of the Bread into the Body of Christ , Mr. Blondel p. 315 , Concerning the miraculousness of changes . seems to deny the Fathers to have acknowledg'd any miracle at all in the Eucharist , saying , ou est le Pere , qui dit que les symboles soyent changes miraculeusement ? ( which I am astonisht at , and the rather , when presently after he saith , that Chrysostom and others on t considerê l' Eucharistie comme un object plein des merveilles , ) and then he urgeth Aug. de Trin. l. 3. c. 10. as if that he denied all miracle in the Eucharist . I look'd diligently upon the place ; and I found nothing at all there advantageous for Mr. Blondel to this purpose . St. Austin falls into a discourse there , that there are several things de materia corporali , quae tamen ad aliquid divinitus annuntiandum nostris sensibus admoventur : And these , either natural ; where , amongst others , he instances in Jacob's Stone , which he Consecrated . Or , which are made by Men , and these , vel aliquantulum mansura , sicut potuit Serpens ille aeneus exaltatus in Eremo ; vel peracto ministerio transitura ; sicut panis ad hoc factus , in accipiendo sacramento consumitur . Then adds he — sed quia haec omnibus nota sunt quia per homines fiunt ( as the brazen Serpent and the Bread used in the Sacrament are things made by Man ) honorem tanquam religiosa possunt habere , stuporem tanquam mira non possunt ; he goes on , itaque illa quae per Angelos fiunt , quo ignotiora , eo mirabiliora sunt nobis , &c. All he saith then is , That the Bread , or brazen Serpent , have no wonder in the substance or matter of them , for men make them both . Now who affirms any miracle in any thing that is visible in the Eucharist ? The miracle is in that which is invisible , the presence of Christ's Body with the signs .

But could any justly argue from hence , That the Cure of the Man by looking on the Serpentine figure of Brass was not miraculous ; because St. Austin says , the Brass or Figure shapen by Man had nothing miraculous in it , but was known and ordinary ?

Having clear'd this passage of Mr. Blondels , now to go on : I say , for those miraculous instances , they endeavour to qualifie the matter , in saying ;

● That some of them are only accidental mutations , not substantial ; as , the bringing Water out of the Rock by Moses ; Fire from Heaven by Elijah ; Iron made to Swim on the Water by Elisha , &c. See Mr. Blondel p. 165.

ρ Or becoming new creatures and members of Christ by Regeneration , ( a comparison in the Fathers which the Reformed make much use of , see Blond . p. 100. ) But if you still press upon them the miraculousness of these mutations , tho accidental , they answer ;

σ That some of those instances argue another or greater change , than any party will allow of , in the Eucharist , and what proves too much proves nothing . See Taylor p. 347. 274. 278.

τ That the effect produced by the instrumency or upon the receipt of the consecrated Elements in the Eucharist is miraculous , and no way proportioned to the natural qualities of them ; as also the efficacy of the water of Baptism , and the real mutation which it causeth in the soul , is supernatural .

ν And lastly , that some of the same miraculous mutations are applied to Baptism , ( for which chiefly a passage in Ambrose de Sacram. 2. l. 3. c. is quoted , ) and other sacramentals or rituals of the Church : which Sacramentals the Fathers also illustrate by the change made in the Eucharist , and affirm such change to be in the one as in the other . See for this Blond . p. 165. 316. 101. &c. Tail. p. 276. See Calvin Instit. 4. l. 17. c. 14. s Patres hic quoque ( i.e. in Baptism ) mirificam conversionem statuunt , cum dicunt ex corruptibili elemento fieri spirituale animae lavacrum . See Daille's first Reply to Chaumont p. 30. &c.

ρ Add to these that it may be said , that the second Opinion , in affirming the Substantial Presence of Christ's Body to every worthy receiver , affirms a most miraculous effect in the Eucharist , ( tho this not having any reference to the signs , ) and therefore seems to concur with these testimonies of the Fathers , as professing in the Eucharist a work of God's Omnipotency .

χ. As to the third , that of the Fathers using and offering the Eucharist before communicating as a Sacrifice &c. I do not remember that Dr. Tailor takes much notice of it , Concerning a Sacrifice . but Mr. Blondel saith 4. c. 9. prop. that they celebrated or offered it only as a memorial , image , representation , antitype of the Sacrifice upon the Cross ; and then heaps up many testimonies , where the Fathers call it by these and the like names .

To the 4th , Adoration of Christ in the Sacrament , and that before communicating , Concerning Adoration . ( which seems to pinch closer than any of the rest , ) I find them to say little or nothing with any close application to the testimonies brought out of the ancients .

1. In general they say ; Christ may be worshipped when we receive the Eucharist or Symbols of his Body , ( for which practice Daille ( in the Reply to Chaumont ) quotes and allows of the Church of England , ) but Christ as sitting at the right hand of God in Heaven , not as in his body there present . See Calvin , de Christianae pacificationis ratione p. 50. Fateor certe Christum , ubicunque simus , esse adorandum , in coena vero cum se nobis fruendum offerat , rite aliter recipi nequit , quam si adoretur . Sed hoc quaeritur , sursumne an deorsum respiciat nostra adoratio ? Quum in coelesti gloria resideat Christus , quisquis alio se convertit ejus adorandi causa , ab ipso discedit . And Instit. 4. l. 17. c. 37. s. In coena adoratio ea est legitima , quae non in signo residet , sed ad Christum in coelo sedentem dirigitur .

To the same purpose writes Dr. Taylor p. 343. and quotes St. Austin as speaking of such Adoration . So Dr. Hammond in his Treatise of Idolatry , 67. s. Our Church adores Christ in the Sacrament , ( as it signifies an action , in which certainly Christ is ) not Christ's body locally present under the shape of the Elements . Thus he . But this worshipping of Christ in the Sacrament , as it signifies an action , in the end of the Section is explained to be only this : That we in that time and place , when and where he is eminently represented by the Priest , and offered to God for us ( i.e. rerepresentatively , ) do worship him , ( i. e. as being according to his humane nature only in heaven . See 66. s. )

But I find some expressions in some of them , when shaping answers to the Fathers , ( tho I do not well understand them , therefore I shall set you down their own words , ) as if they did allow of something more , namely of adoring Christ as someway there present ; present both to the worthy receiver , and to the Mysteries or Symbols . Of which Dr. Taylor thus-in answer to that saying of Ambrose , [ Adorate scabellum &c. Per Scabellum terra intelligitur , per terram caro Christi , quam hodie quoque in mysteriis ( i. e. the Eucharist or Symbols ) adoramus ; & quam Apostoli in Domino Jesu adorarunt , ] We worship &c. ( saith the Doctor , ) for we receive the mysteries as representing and exhibiting to our soul the flesh and blood of Christ . So that we worship it [ he means the body or the flesh of Christ ] in the sumption and venerable usages of the signs of his Body : but we give no divine honour to the signs . And thus Daille ( 2d . Reply to Chaumont p. 29. ) in answer to the places of the Fathers : I l' y a une enorme difference entre [ adorer le Sacrament ] & [ adorer Jesus Christ au Sacrament , ou es mysteres ] Le second signifie ou Adorer Jesus Christ , en communiant a son Sacrement ( ce que nous faisons volontiers , piusque nous le croions Dieu ) ou Adorer Jesus Christ , qui est present au Sacrement , ascavoir par foi dans le coeur des communians ; & en mystere dans les signes , come la chose signifiée est presente en celle qui la signifie . Les Peres ne disent & ne font que le second ; & ceux de Rome commandent & pratiquent le premier .

And thus Rivet ( Annot. & Animadv . p. 92. ) in answer to the same Father : — Propriam adorationem deberi vero Christi corpori , quod nobis est nunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & sola mente percipiendum , nemo pius negabit . So in Bishop Andrews Resp. ad Bellarm. Apolog. 8. c. I find in Answer to the Fathers sayings urged by the Cardinal , this : — Recipe Christum in Eucharistia vere praesentem , vere & adorandum statuit : rem sc. Sacramenti ; at non . Sacramentum ; terrenam sc. partem , ( ut Irenaeus , ) visibilem , ( ut Augustinus . ) — Nos vero & in mysteriis carnem Christi adoramus cum Ambrosio ; & ( non id , sed ) eum , qui super altare colitur . Nazianzen's saying : — Nec carnem manducamus , quin adoremus prius , cum Augustino . Et Sacramentum tamen nulli adoramus . But here I am left in the dark , whether Christ may be adored as corporally present with the Symbols ( the res visibilis ) and that before communicating . See what he saith concerning this Presence , in what is quoted out of his first cap. before .

Lastly , I will set down what AP. Spalato , and Bishop Forbes say , who speak plainly , and I suppose in this are allowed by the Church of England ; since they seem here to maintain only her opinion of the real presence of Christ's very body , not to the signs , but to the worthy receiver only : tho of Bishop Forbes his opinion see more hereafter . Thus therefore they : see Forb . de Eucharist. 2. l. 2. c. 8. & 9. s. Quod ad adorationem hujus Sacramenti attinet : quum qui digne sumit S. Symbola , vere & realiter corpus & sanguinem Christi in se corporaliter ( modo tamen spirituali , miraculoso , & imperceptibili ) omnis digne communicans , ( is the worthy communicant to worship , but not the unworthy , because Christ's body is there present to the one , but not to the other ? ) adorare potest & debet corpus Christi quod recipit ; non quod lateat corporaliter in pane , aut sub pane , aut sub speciebus & accidentibus panis ; sed quod quando digne sumitur panis sacramentalis , tunc etiam sumitur cum pane Christi corpus reale , illi communicationi realiter praesens ; ut inquit Archiep. Spalat. Repub. Eccl. 7. l. 11. c. Again : An Christus in Eucharistia sit adorandus , Protestantes saniores non dubitant ; in sumptione enim Eucharistiae ( ut utar verbis Archiepiscopi Spalat. ) adorandus est Christus vera Latria : siquidem corpus ejus vivum & gloriosum , miraculo quodam inexplicabili , digne sumenti praesens adest ; & haec adoratio non pani , non vino , non sumptioni , non Comestioni , non signis , sed ipsi Corpori Christi immediate per sumptionem Eucharistiae exhibito debetur & perficitur . ] Here these seem to allow an Adoration of Christ , as present in the Sumption of the Sacrament ; but not of him before , as present with the Symbols .

2. Of those of the third Opinion , who hold Christ's Body present with the Symbols , yet some deny Adoration of this Body so present lawful ; upon such grounds as are also urged in subsidiis by Calvin and his Followers , namely , because Corpus non jubet se adorari in Eucharistia . See Calv. Inst. l. 4. c. 17. s . 35 , 36. An res erat nullius momenti Deum hac forma adorare , ut nihil nobis praescriberetur ? Cum de vero cultu ageretur , tanta levitate fuerat tentandum , de quo nullum usque verbum legebatur ? Qui sacramenti adorationem excogitarunt eam a seipsis somniarunt , citra scripturam , ubi nulla illius mentio ostendi potest . So Rivet . Exam. Animad. Grot. Christus nullibi jussit , ut eum in sacramento adoraremus ; nec legimus Apostolos , cum eis exhibitum fuit , accubitum . mutasse in adgeniculationem . So others ; in Eucharistiam Christum esse non ut adoretur , sed ut manducetur : Others , non esse idem corpus Christi & Christum .

But yet some of them grant Adoration , not of the Sacrament ; but of Christ present with it , lawful in usu Coenae ; or at such time as they grant him to be present with the symboles . And some of the Calvinists object against the Lutherans , That the lawfulness of Adoration is a necessary Consequent upon their Tenent of Christ's presence with the symbols ; see de Pace Eccl. sent. Mort p. 10. And note here , that whereas the Lutherans generally are said to renounce Adoration ; 't is meant , not of the renouncing of the Worship of Christ in the Sacrament , which some allow , but of the Worship of the Sacrament .

3. All generally acknowledg , That the consecrated Symbols are to be used with Reverence and Respect , as Holy things . Therefore Rivet saith of the Fathers , and of some Lutherans , Annot. & Animadv . p. 92. Voluerunt ( quod & de Theodoreto sentiendum ) ad sacra signa percipienda , cum reverentia esse accedendum , propter Dei potentiam .

4. Lastly , They all contend , That the Symbols may not be Worship'd for Christ ; or , as being Christ ; or , with the Worship due to Christ : And if they be , That it is Idolatry , i. e. Worshiping a Creature for the Creator : Which Worship of the Symbols for Christ , they object to the Church of Rome . And this is all that I can find said by them concerning the ancient practise of Adoration : The fourth thing we Consider'd .

Now ( as I said ) these their Answers to the former points seem to me ( at least the most part of them ) very unsatisfactory ; and if you please to review them , as I have plac'd the Letters , to avoid Repetition , I shall as briefly as I can propose to you my Reasons .

For these Replies . To that then which is said in their Answer to the first Argument [ from the Letter α to β ] it may be Reply'd : That taking some other instance by which is signified only a representation or similitude ; as this Proposition , when the Apostle saith 1 Cor. 10. The Rock is Christ : If any one , to explain only this similitude or representation , should make such expressions as the Fathers use concerning [ This is my Body ; ] as [ Christ was made of the Rock ] or [ The Rock was chang'd into Christ , &c. ] they would be judg'd very improper and absurd . That , that Party will not admit of such interpretations of the Fathers meaning ( so seeming contrary to this expression ) in other places quoted by them against the Romanists Reply to their Answer to the first Argument out of the Fathers , as namely , in that of S. Austin quoted hereafter . Non hoc corpus quod videtis , &c. Where , it being answer'd , that [ non hoc ] was exclusive to the qualities then accompanying it , not to the substance ; Daille ( in his second Reply to Chaumont p. 45. ) saith , c'est nous tenir pour des Enfans que de nous vouloir payer de telles desfaits .

But especially such interpretations seem more unreasonable from any of the second Opinion , who hold the substantial Body of our Saviour ( not altogether absent in the Eucharist , but ) most certainly present , tho by a miraculous and ineffable manner , to the worthy Receiver ; and therefore hold also a possibility of its being present with the Symbols ; and yet will force these plain expressions of the Fathers , that de facto it is so , to another sense .

But ( of whatever constructions these Speeches may be thought capable ) I think the miraculousness of the change of the Elements alledg'd by them , and the Adoration of Christ , as being with the Signs , before Communicating , practis'd ( of which more by and by ) will put the meaning of those phrases of the Ancients out of doubt .

In Answer to what is said from [ β ] ( meaning of those phrases of the Ancients ) to [ δ ] as a necessary reason of such interpretations , I must intreat you to read over again what I have written in the second Observation , p. 6 , 7 , 8 , &c. Where I have shew'd , what little reason those of the second Opinion , who hold a real presence , have to move such an Objection , p. 8. But secondly , I think there it is sufficiently clear'd also , that the expressions of the Symbols , being a sign , image , type , figure , &c. of the Body , as then present with them ; or of the Symbols or Body it self then Sacramentally present , being a type , figure , &c. of the Body as it once suffer'd on the Cross , do well consist with the substantial presence of Christ's Body in the Sacrament , with the Symbols ; and with the miraculous and supernatural mutation ( which is affirm'd by the Fathers ) of those Symbols in part into that very Body . In part , I say ; for a total change , of all that is visible or sensible of the Elements into the Body of Christ , none affirm ; but that after Consecration still a sign remains distinct from the thing signified . For this is willingly yeilded , that what is chang'd into the Body can be said no longer a sign or symbol of it . But yet , supposing a total change , two other Propositions may still be true :

1. That those symbols , after Consecration or that change , are figures , &c. of Christ's Body .

2. That after Consecration , that body into which they are chang'd , in that manner in which it is there existent , is a figure , &c. of it self , as after another manner once existent upon the Cross . Hence , take any of those Fathers who use the highest expressions concerning this mutation , as , Ambrose , Chrysostom , Greg. Nyssen , &c. yet do they as familiarly use the words also of sign , sacrament , figure , &c. in some of those senses above , as any other .

Now since both these ; That of the Elements being chang'd into Christ's Body , and that of their remaining signs , as properly understood , are no way incompatible : The excuse of using some violence upon the one phrase , namely that of mutation ( which Mr. Blondel confesseth p. 155 , in appearance plus favorable a l'opinion de Rome ) to accord it with the other , namely that of type and figure , &c. is taken away . For to be figure or sign , in respect of what remains unchang'd , whether it be the substance of the Elements , or only their properties or species , well consists with a true change of the rest into Christ's Body , if the species only remain ; or with a miraculous change of Christ's Body to be join'd with , or contain'd in , the Elements , if the substance of them still remain . But such a miraculous change into Christ's Body no way consists with the Elements being only a Sacrament or sign thereof , without any real presence with them of that Body into which they are said by Omnipotency to be chang'd . For now where is there any such miracle shew'd about the Symbols ? Where any mistake or mis-information of the sense beholding them ? And if any contend , that they are call'd figures , &c. in some Texts of the Fathers , with exclusion to the presence of Christ's Body ; Resp . 'T is with exclusion not to any real presence of this Body , ( as the second Opinion will grant , who affirm it really present to the worthy Receiver , ) nor to any real presence with the symbols ; but only to some manner of the presence thereof ; namely , as It was when Crucified .

That this Answer may seem the more warrantable , I refer you to Dr. Taylor , p. 20. who there us'd it in another matter . This of the Father's Language : But the next Ages after the Fathers ( the Seventh and Eighth Age ) proceeded contrary to the Reformed , in their judgment of the sence of Antiquity ; rejecting the words of Figure and Image ( as oppos'd to a real presence , ) and abetting the miraculous change . See Anastasius , Damascen , the Second Nicene Council in the East , that of Francfort in the West , following the former expressions of Nice , as quoted in Blondel , p. 365. Tho I suppose they deny'd not , Figure , and Image , and real Presence , taken in several respects well to consist together . And indeed , supposing that the Fathers were all of one mind in this obscure mystery , and that they held all what the third or fourth Opinion pretends they did ; yet so many several things consider'd in the Sacrament [ Christ's Passion , or his Body as on the Cross , commemorated ; Christ's Body , as present with the Signs , offer'd as a Socrifice to the Father ; and then sed upon by the Communicants : The Symbols mean-while only visible , and nothing besides ; used in this sacred action as Signs , Figures , and Similitudes , not only of Christ's Body as present in one manner , but of It not present in another , ( namely , as it convers'd in the World , and suffer'd for us ) ; these Symbols Offer'd likewise , and Eaten , as well as the Body ] must needs produce diversity of Expressions ; now looking one way , now another , according to the thing to which they relate ; the like variety to which I know not whether any other subject in the world is capable of .

In that place of Tertullian , Figura corporis ( according to what is said before , and in Obs. 2. ) argues not , that Tertullian held not verum corpus to be together with panis , the Figure . Which seems to be his opinion , by his saying before [ fecit panem corpus suum ] ; which panis was in the Old Testament ( tho this much oppos'd by Marcion , who deny'd the Old Testament , and all the types and relations thereof to the New ) also ( as Tertullian shews presently after this ) a Figure of Christ's Body ; and by that phrase after [ non capit figuram ] , and by his expressions elsewhere concerning it , That , ad uxorem l. 2. c. 5. Non sciet Maritus quid secreto , ( i. e. the Eucharist ) ante omnem cibum gustes ? & si sciverit , panem , non illum , credit , esse , qui dicitur . [ If this be an assertion , and not ( as Junius thinks it is ) an interrogation rather , referring to Infanticidium Apol. c. 7. ] And that de Idol . c. 7. Semel Judaei Christo manus intulerunt , isti quotidie corpus ejus lacessunt ; speaking of the Eucharist . And that adv. Marcion . l. 1. c. 14. At ille quidem ( i. e. Christus ) nec aquam reprobavit Creatoris , &c. — nec panem , quo ipsum corpus suum repraesentat , ( i. e. praesentem reddit , if we may interpret it by the same sense of the word in l. 4. c. 22. Itaque jam repraesentans eum , i. e. Deus Christum ) Hic est Filius meus ; utique subauditur , quem repromisi repraesentans , ( i. e. praesentans ) .

To γ ] . How the same in some sense may be said , to be like or unlike it self , see before . But , there being two things in the Sacrament ; and something remaining after Consecration , which is not the Body of Christ , but the Symbol thereof , &c. None say , that Christ's Body in the Eucharist is the Image , or sign , figure , or similitude of it self , as in the Eucharist : But either , that the Symbols are signs , figures , &c. of the Body ; or , the Body , as in the Eucharist , a figure , &c. of the same Body as Crucified .

To [ δ ] that S. Austin held a real presence of Christ's body in the Eucharist , those of the second opinion I think will not deny . That he held this its presence in the Eucharist to be with the symbols also before communicating , I think is clear from his other sayings quoted p. 38 , &c. The words , immediately before those here quoted , are , Nonne semel immolatus est Christus in seipso , & tamen in Sacramento omni die populis immolatur , nec ubique mentitur qui interrogatus , eum responderit immolari . Si enim Sacramenta &c. From this it seems plain , that St. Austin speaks of the Eucharist , as signifying Christ's immolation on the Cross , and so t is rightly said , not properly , but secundum quendam modum , or quodammodo , the Body of Christ as the Body was in that manner existent . And thus Paschasius answered this place above 800 years ago .

But it is capable also of another answer , ( and so some other places like it , ) That by Sacramentum S. Austin ( there ) means the symbols : That corpus Christi may be predicated quodammodo of the sign thereof , ( whether it be the substance or only the species of the bread , ) namely , after such a manner as the Consubstantialists say , Hic panis est corpus meum . And thus Algerus answered this place against Berengarius , before any Council had decreed Transubstantiation . Lastly , S. Austin instanceth in Baptism ; that the Apostle saith in it , consepulti sumus , because Baptismus sepulturam significabat : but none may lawfully conclude from hence , that S. Austin held Baptism only to signifie grace , and not to confer it ; neither therefore may he , that the Sacrament of the Eucharist only signified Christ's Body .

To [ ζ ] 1. The place in Psalm 98. Since S. Austin speaks here of eating it ; all those who hold the worthy receiver to partake and eat that very substantial body which suffered for them upon the cross , can make no use of this place . Now for this I must remember you again of Calvin's expression : — Neque enim mortis suae tantum beneficium nobis offert Christus , sed corpus ipsum in quo passus est . And see what Dr. Tailor saith p. 20. 2. Note , that S. Austin elsewhere ( as in Psalm . 33. upon those words , Accedite ad eum & illuminemmi ; and contra Faustum 12. l. 20. c. ) saith as plainly the seeming-contrary to this : Judaei de crucifixo tenebrati sunt , nos manducando & bibendo crucifixum illuminamur . — Et nunc bibimus quod de Christi latere manavit . 3. In the very same 98. Psal. are those words quoted before . Nemo autem carnem illam manducat nisi prius adoraverit , which shews either Christ's very flesh in the Eucharist , or adoration of another creature for the flesh of Christ . 4. I see no reason why that old answer may not pass , given long since against Berengarius , quoting this place , Non idem corpus , ( i.e. ) in propria sua specie , accompanied with the natural qualities of flesh and blood ; Non in specie mortali & visibili , ut aderat tunc praesens discipulis suis , sed alio modo impassibiliter & invisibiliter se habens . Neither doth Daille's Reply ( in his 2d . answer to Chaumont p. 45. ) move me , [ that when corn is first sown , and cared , and threshed , and so ground , and moulded into bread , we may with the same reason maintain , that the eater of this bread eats not the same corn that was threshed &c , because it s now changed in its qualities , ] because this alteration about our Saviour's body , as it is invisible , impassible , &c in the Eucharist , is much more strange than that he instanceth in . But that all such expressions , as we make this to be , are not improper , see the Apostles 1 Cor. 15.37 . Thou sowest not that body that shall be , i. e. with such and such qualities and ornaments as it shall come up , tho it shall be idem numero corpus in the resurrection ; and so flesh and blood shall not inherit the kingdom of heaven , tho flesh otherwise qualified shall inherit it : for our Saviour's glorified body had flesh and bone . Luk-24 . 39 . And see St. Austin's discourse upon these places , Ep. 146. where , to reconcile caro possidebit , and caro non possidebit &c , he saith , caro secundum substantiam possidebit , caro autem , cum secundum corruptionem intelligitur , non possidebit . And so for the wheat sown : Non quod triticum , saith he , non erit ex tritico ; sed quod nemo seminat herbam , stipulam , &c , cum quibus ista semina exurgunt .

5. Lastly , the same phrases are found in other Fathers , whose opinion perhaps is more clear than S. Austins , that the same body that was crucified is in the Sacrament received : as in S. Ambrose comment in Luc. l. 8. urged by Daille 2d . Rep. to Chaum . p. 331. and in S. Hierom. in Ephes. 1. cap. where he thus on 7. verse . Dupliciter vero sanguis Christi & caro intelligitur : Spiritualis illa atque divina , de qua ipse dixit , Caro mea vere est cibus , & sanguis meus vere est potus : & nisi manducaveritis carnem meam , & sanguinem biberitis , non babebitis vitam aeternam ; vel caro & sanguis , quae crucifixa est , & qui militis effusus est lancea . Juxta hanc divisionem , & in sanctis ejus diversitas sanguinis & carnis accipitur ; ut alia sit caro , quae visura est salutare Dei , alia caro & sanguis , quae regnum Dei non queant possidere . But here he means [ alia ] in quality only , as is shewed before . This distinction of Christ's flesh in S. Hierom Dr. Tailor qualifies thus , p. 10. That Body which was crucified is not that Body which is eaten in the Sacrament , if the intention of the Proposition be , to speak of the eating it in the same manner of being . But [ that body which was crucified is the same we do eat ] if the intention be , to speak of the same thing in several manners of being and operating ; the same answer the Doctor gives here I conceive fits this place of S. Austin . To the place ( de doct. Christiana ) flagitium or facinus can appear only in the Capernaitan conceit of eating it ( as I mentioned but now in the answer given to the last place urged by Berengarius ) in propriasua specie as accompanied &c. see p.

Therefore the Father meaneth only that the text was not so to be understood . But supposing that it is indeed Christ's very body we receive in the Eucharist , yet what flagitium , what horror , can any apprehend in it , as he receives it after another manner of being , impassibiliter , invisibiliter se habens , under the visible species only of bread and wine ? As for that the Father saith afterward , that the locution is figurata , and inculcates only a memorial of the Passion &c. it is very true , tho Christ's very Body that suffered on the Cross be granted to be present also in the Eucharist ; because it is not in the same manner present , and in its Eucharistical presence relates to the other : for which see what is said ( that I may not often repeat the same things ) before , in the 2d . Observation . p. _____ — and below [ of the sacrifice of the Eucharist being a representative or commemorative in respect of that of the Cross ] p. _____ yet in this place S. Austin seems to speak , not of the manducation of Christ's body made more particularly in the Eucharist , but extrasacramental and in general ; as by faith it may , and is to be done at all times by us in a spiritual manner ; and as our Saviour's auditors might have eaten it at that very time , when he made this Sermon to them . Therefore it is worth the marking that what in some verses of this Chapter he expresseth by feeding , in others he promiscuously denoteth by believing , on him . See Jo. 6.35 , 40 , 47 , 64 , compared with 50 , 53 , 54 , 57.

To these places that follow quoted out of S. Ambrose , I answer to the first . That there are two ways to understand similitudo sanguinis or cruoris ; either similitudo , non cruor ( or veritas cruoris ) or similitudo , non species ( or exterior apparentia cruoris ) , lest there should so arise some horror from it . Now that the Father opposeth not the similitudo to exclude cruor or veritatem cruoris , his assertion before puts out of doubt , vinum & aqua fit sanguis Christi , and sanguis not in figura or sacramento , but verus sanguis , as appears in the latter place quoted . Which assertion occasions the objection . His meaning therefore is , Bibimus similitudinem &c , ne sit horror , sed sub qua similitudine continetur , licet non videatur , veritas . To the 2d . place , vere naturae gratia & virtus may be understood either virtus & gratia sanguinis , either simul cum natura sanguinis or sine natura sanguinis . But if it be taken this latter way , then the Father after such high expressions will be made to assert in earnest no more than a Zuinglian , and this interpretation will never consist with what goes before , [ vera caro & veritas sanguinis sicut verus Filius & sermo Christi mutans generalia Instituta naturae , ] upon which an objection being raised [ non video sanguinis veritatem , therefore there seems to be there in the Cup no such thing , ] he that makes the Father to deny , under similitudo , veritatem sanguinis , makes him in his answer to grant the objection , and reverse his former positions .

To [ η ] I will first set you down for an allay some other places in S. Austin , expressing carnem & sanguinem Domini to be received by the unworthy : and then you will better digest the common answer to these places . Contra Donatistas 5. l. 8. c. To illustrate ( against them ) that — Is nullo modo facit , ut Baptismus bonus non sit , aut ut omnino Baptismus non sit , quisquis eo sive quia in haeresi , sive quia in pessimis moribus vivit , non legitime utitur , he brings in a simile from the Eucharist . Indigne quisque sumens Dominicum Sacramentum non efficit , ut quia ipse malus est , malum sit ; aut , quia non ad salutem accipit nihil acceperit . Corpus enim Domini & sanguis Domini nihilominus erat etiam illis , quibus dicebat Apostolus ; Qui manducat indigne , judicium sibi manducat & bibit . In Matt. 11. Sermon upon those words , [ Qui blasphemaverit in Spiritum sanctum , non habebit remissionem in aeternum , ] to illustrate Christum non intendisse omnem sed quendam blasphemantis in Sp. S. reatum , he brings that saying Jo. 6. Qui manducat meam carnem &c. in me manet . Upon which , Nunquid ( saith he ) etiam illos hic poterimus accipere , de quibus dicit Apostolus , quod judicium sibi manducent & bibant , cum ipsam carnem manducent , & ipsum sanguinem bibant ? &c. — Sed profecto est quidam modus manducandi illam carnem &c. quomodo qui manducaverit in Christo manet : — quem modum utique ipse Christus videbat , quando ista dicebat . Sic igitur & in eo quod ait , Qui blasphemaverit — 162. Epist. against the Donatists ; Tolerat ipse Dominus Judam : sinit accipere inter innocentes discipulos , quod fideles noverunt , pretium nostrum . Et. 163. Traditorem suum , qui jam pretium ejus acceperat , usque ad ultimum pacis osculum inter innocentes secum esse perpessus est . Lastly , see those quotations p. 10 , 11 , and especially that , where he saith , ●ivites terrae ( i.e. superbos ) accipere de corpore & sanguine Christi , adorare , manducare , &c and this [ adorare ] is such , as he allows to no ( other ] creature , as you may see in his discourse upon adorate scabellum : which adoration also being before manducarion , it sufficiently inferreth S. Austin's belief of the presence of Christ's body with the symbols before communicated .

This qualification premised ; the common distinction in answer ( which was given of old , before any Conciliary decree concerning Transubstantiation , and also is set down in Conc. Trid. 13. Sess. 8. c. ) is this . Quosdam accipere Christi corpus Sacramentaliter tantum , as the unworthy receivers ; yet in which Sacramental sumption is the true body of Christ , tho not the fruit and efficacy , and benefit thereof , as to them that received , but hurt and judgment ; ( as the same good nourishment is received by the sick and healthful stomach , but as the one is fed , the other is damag'd by it ; ) quosdam Spiritualiter tantum , qui voto illum coelestem panem edentes , fide viva ( quae per dilectionem operatur ) fructum ejus & utilitatem sentiunt ; quosdam Sacramentaliter simul & Spiritualiter ; as the worthy receivers of it who , by the Sacramental reception , as well as Spiritual , partake more the virtue thereof , than the only Spiritual receivers , ( but of this more anon , ) as also the wicked incur more judgment by their unworthy reception of it , than were it only of the bare representative thereof , they thus being in a higher manner rei corporis Christi in the Apostle's expression 1 Cor. 9. Now S. Austin means , non manducant corpus Domini Spiritualiter .

But if it seem still to some S. Austin's opinion , that the wicked do no way at all receive the very body , but only the sacrament thereof , as understood only as representing it : Yet I see not ( with submission to better judgments ) that it must necessarily infer , that he held not Christ's true body's being before present with the symbols , and offered to the wicked , but only it , by ceasing to be there , ( for his body is only voluntarily present , and perhaps only in such cases as this may desinere ibi esse , sicut ante consecrationem ibi non erat , ) not to be received at all by the wicked , as many hold it not to be devoured together with the consecrated elements by beasts &c , neither in specie propria , nor aliena . See before . And Estius gives it the place of an argument , 4. sent. 9. distinct. 3. sect. Peccator magis est Deo abominabilis quam animal brutum , multo minus igitur peccator sumit Christi corpus . To answer which he holds the opinion contrary to the others ; namely , that a brutis animalibus etiam sumitur non secundum propriam speciem , sed secundum species Sacramentales .

And see Dr. Field , Append. to the 3d. book 17 , 18. c. quoting out of Waldensis Tom. 2. de Euchar. 19. c. That many , who affirmed the bread to be changed into Christ's body , yet held , when unworthy men came to communicate , the body and blood of Christ to cease to be present ; and when a wicked man is to receive it the substances of bread and wine to return &c , why might not S. Austin's conceit be the same ?

To [ ϑ ] , besides that two Councils not long after ( one in the East , another in the West ) opposed that of Constantinople in this matter of the Sacrament , ( see hereafter : )

I can say only this , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be taken in such a sense , as that upon consecration the elements are not made divinum corpus , or adoration not due to it . For these two things that Council affirms , as well as image and corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and for this the Council of Nice that followed , said of those Fathers of Constantinople , that huc illucque se jactantes , inconstantia & minime firma omnia sua dogmata asserunt . But why may not Image here , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be opposed , not to the verity of Christ's body in the Eucharist after some manner , but only to its being there as formerly on earth , that is , after a natural manner ? for it is not in the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the Eucharist so ( by other Fathers ) is called only an Image of it . And why might not the Council of Nice mistake the sense of this Council in one point , as well as Mr. Blond : p. 411 , grants that of Franckfort did misunderstand it in another ?

To [ μ ] , see what is said to [ γ ] . — To [ λ ] ( which seems more material than the rest , ) with which I shall consider also [ χ ] their Reply to the 3d Consideration about Sacrifice :

First I say , if there be found so much , not only in the ancient Missals but those now used , Concerning the Sacrifice of the Eucharist . that makes against any substantial conversion of the elements into Christ's body ; and if the offering the Eucharist therein as a Sacrifice , is only commemorative of that upon the Cross , ( in which sense the Reformed also allow a Sacrifice , ) without involving any special presence of Christ's body with the elements ; how comes it to pass , that only the fourth opinion retains still the same forms ( for the things which are here objected ) that were used in St. Ambrose's days ? ( or if only used in the time of Gregory the Great , yet then they grant there was yet no corruption in the doctrine concerning the Sacrament ) against whose modern tenents these formes make so much , and that all the other three opinions have made new formes to themselves , and rejected the old ? which they plead are so favourable unto them ? In doing which things Luther is said in the beginning of his book de abroganda Missa to object to himself ; Magnum est certe tot saeculorum consuetudini , tantae multitudinis sensui , tantorumque Authoritati reluctari . — Tu solus sapis ? totne errant universi ? tanta saecula erraverunt ? Again , how can we more justifie their reverence to Antiquity than in this thing , that they have not taken the boldness to correct , or change , or note in the daily and Publick Service , what makes so much against their present opinions ?

Now to come closer to the matter , and to speak a little more fully , 1. ( in answer to χ ) in what sense the Eucharist is now or was anciently used as a Sacrifice ; that that which follows may be more cleared by it , and that you may see whether there may be so just cause for that clamor that is made against it , as injurious and derogating from the Sacrifice upon the Cross :

1 First , 'T is confess'd , as by the Fathers , The opinion of the Fathers concerning it . so by those of the fourth Opinion , That the Sacrifice made on the Cross is the only Sacrifice that by its own virtue takes away Sins ; and that there is no need of any more Sacrifice for Sin ; i. e. for making full satisfaction , and paying the due debt for Sin ; that therefore the Sacrifice cannot , nor need not , to be iterated in this respect , for then must Christ often have suffer'd , &c. see Heb. 9.25 , 26 , 28. see Heb. 10.10 , 12 , 14 , 18. That therefore the Sacrifice of the Eucharist is no new or divers Sacrifice from that of the Cross , no suplement or completement of it , but only representative or commemorative of it ; applying ( see the manner more explain'd hereafter ) unto particular men the remission purchas'd thereby , as also all other fruits and benefits thereof . Which application , as it is said to be obtain'd by Christ's present intercession now in Heaven , by Faith , by Prayer , by the Sacraments , &c. ( in a several way ) without any suspition of a diminution or injury done thereby to the merits of the Passion ; so may it as safely be attributed to this continual Sacrifice of Christians , the Eucharist . For this , see Conc. Trid. s. 22. c. 1. Dominum nostrum in coena novissima Dilectae sponsae suae Ecclesiae visibili ( sicut hominum natura exigit ) reliquisse sacrificium , quo cruentum illud semel in cruce peragendum repraesentaretur , ejusque memoria in finem usque saeculi permaneret , atque illius ( i. e. of the Sacrifice of the Cross ) salutaris virtus in remissionem eorum , quae a nobis quotidie committuntur , peccatorum applicaretur . And so ch. 2. Cujus oblationis cruentae fructus per hanc uberrime percipiuntur . See Estius sent. 4. d. 12. s. 12 , 13. Dum patres sacrificium crucis unicum & singulare sacrificium Christianorune esse dicunt , intelligunt quod propria virtute Deum placat , quale non est sacrificium missae , utpote habens vim suam omnem ex sacrificio in cruce peracto . — Nam incruenta seu mystica oblatione corporis & sanguinis Christi ( ex doctrina Ecclesiae ) non hoc agitur ut per eam paretur precium , quo redimantur peccata ; sed ut applicetur pretium unico illo crucis sacrificio comparatum nobis ad remissionem peccatorum & ad caetera salutaria dona consequenda . Quare sicut unicum illud sacrificium crucis non tollit vim baptismi & altorum sacramentorum quibus renovamur , sanctificamur , a peccatis purgamur ; imo si●ut non derogat efficaciae illius oblationis & orationis , qua adhuc Christus in coe●is continuo semetipsum pro nobis sistit , & offert patri & continuo pro nobis interpellat ; ita nec tollit incruentam oblationem sacrificii missae aut quicquid derogat ejus virtuti . See the like said in Bellarm , de Missa l. primo , c. 25. Fatemur sacrificium crucis vim sempiternam habere ad sanctificandum , &c. atque inde non esse opus alio sacrificio crucis , aut ejusdem sacrificii crucis repetitione . — Negamus autem inde sequi , non posse sine crucis Christi injuria multiplicari sacrificia repraesentantia sacrificium crucis , & ejus fructum nobis applicantia . Nam si ita esset — Efficeremus omnia sacrificia testamenti veteris fuisse peracta in injuriam crucis Christi . — In hoc est totus error adversariorum , quod sibi falso persuaserint , nos tribuere missae vim remittendi peccata sine ullo ordine ad sacrificium crucis , — Or , quod Missa vim habeat expiandi peccata sine crucis sacrificio , — sed sacrificium missae applicat fructum sacrificii crucis . See Dr. Holden de Resol . Fid. l. 2. c. 4. Propitiatorium quidem est hoc sacrificium ; sed non eo modo quo sacrificium crucis ; puta in redemptionem generis humani : sacrificium enim crucis adeo sufficiens est & abundans , ut nec altero , nec hujus iteratione nobis ullatenus opus sit , in ratione redemptionis . Quapropter vi solius missae sacrifien nihil meretur nobis Christus , sed per illud nobis applicantur ( sicut & per sacramenta ) fructus meritorum Christi per immolationem suam sanguineam acquisiti . Haud igitur docet nos divina & catholica fides sanctum hoc sacrificium missae , ut distinctum ( si tamen absolute distinctum ) a sacrificio cru is , de se peccata remittere , gratiam augere , justificationem afferre , &c. An autem sit hoc sacrificium absolutum an relativum solummodo ( nempe commemorativum , representativum , significativum , ) est Theologicarum litigationum materia .

See Cassand . Consult . de Sac. Corp. & Sang. Chr. & de iteratione per totum . Some places of which you may find quoted by Bishop Forb . l. 3. c. 1. s . 21. and many of the like out of other Authors , set down in that Chapter to which I refer you for them .

Non igitur hic novum est sacrificium ; nam & eadem hic est hostia quae in cruce oblata fuit , ( i. e. the Body and Blood of Christ ) & commemoratio in mysterio sacrificii illius in cruce peracti , & continuati in coelis sacerdotii & sacrificii Christi in imagine representatio ; quo ( sacrificio ) non efficitur nova propitiatio & remissio peccatorum , sed ea , quae semel sufficienter in cruce facta est , nobis quoque efficax esse postulatur . Christ making such an Offering unto the same purposes of his Body here on the Altar by his Substitutes , as is by Himself now in Heaven made of the same Body : It being victima perennis & perpetua quae semel oblata consumi non potest . So de iterat . — in sacra hac actione pro vivis & mortuis , &c. offerri dicitur quando non solum pro iis oblata commemoratur , verum etiam solenni prece pro iis omnibus efficax & salutaris esse postulatur , — And after , sacrificium non modo Eucharisticum , sed etiam propitiatorium dici posset , non quidem ut efficiens propitiationem ( quod sacrificio crucis proprium est ) sed ut eam jam factam impetrans , quomodo Oratio propitiatoria dici potest . See Fr. a Sanctae Clara on the XXXI . Article of the Church of England , [ sacrificium Missae ] non est propitiatorium primo , quia hoc competit sacrificio in cruce , licet bene per se , & quasi secundo per applicationem sacrificii cruenti & per commemorationem ejus ; adeo ut ratio propitiationis originaliter sacrificio in cruce competat , & illinc seu illius virtute huic . Ut etiam recte notavit Canus in locis l. 12. c. 12. ubi dicit ; Satis esse ut vere & proprie sit sacrificium , quod mors ita nunc ad peccati remissionem applicetur ac si Christus nunc moreretur ; ubi rationem propitiationis applicationi mortis Christi tribuit . Et ad eundem sensum citat Gregorium [ in seipso immortaliter vivens iterum in hoc mysterio moritur : ] mors igitur incruenta in altari virtutem suam derivat a morte cru●nta in cruce — & in hoc sensu hoe sacrificium est imago & exemplar alterius in cruce , unde omnis salus radicaliter emanavit . Nulla prorsus hic erit difficultas cum doctioribus Protestantibus , &c. Thus he ; where also he saith , that in the later words of the Article ( sufficiently vehement ) s●sobrie intelligantur nihil agitur contra sacrificia missae in se , sed contra vulgarem vel vulgatam opinionem de ipsis ; scilicet quod sacerdotes in sacrificiis offerient Christum pro vivis & defunctis in remissionem paenae & culpae , adeo ( i. e. in such a manner ) ut virtute hujus sacrificii ab iis oblati , independenter a crucis sacrificio , mererentur populo remissionem , &c. But this vulgata opinio , as no Church maintains , so neither can it ( without a high breach of Christian charity ) on any Church be charg'd . See Champney de Vocat . Minist . against Mason , cap. 17. pag. 704 , &c. of whom only delivering the common Doctrine of the Roman Church Dr. Fern acknowledgeth , That he makes wide difference between the Sacrifice of the Eucharist , and that of the Cross ; and indeed comes to that which we allow in the Eucharist as it is a Sacrament ( see his Exam. of Champney p. 324. ) but yet ( p. 346. ) he grants the Fathers to have Offer'd the Sacrifice of the Altar ( as they call'd it ) which was the representation of Christ's Sacrifice , for the Dead , for an Impetration of all that Mercy , Redemption , and Glory for them , which was yet behind . And ( p. 354. ) he saith , we have Christ's warrant and appointment — sacramentally here below to represent his own Oblation upon the Cross , and by it to beg and impetrate what we or the Church stand in need of . Where , in the Celebration of the Eucharist , he plainly involves , not only a communication of Christ's Body and Blood , but also a Representation of the Sacrifice of the Cross , and this Impetratory of Blessings for our Brethren absent , and not only for our selves Communicants . — See Bishop Forbes , l. 3. de Eucharistia c. 2. s . 2 , 3 , 4 , 5. — Missam — Sacrificium propitiatorium sano sensu dici posse , recte affirmant Romanenses moderatiores , Non quidem ut efficiens propitiationem & remissionem peccatorum , quod sacrificio crucis proprium est , sed ut eam jam factam impetrans — And s . 5. — omnes saniores Romanenses , quicunque tueantur sententiam de modo verae & realis praesentiae corporis Christi in Eucharistia , agnoscunt oblationem sacrificii missae incruentam ab illa una cruenta quae facta est in cruce , omnem suam vim & efficaciam haurire proinde ut Sacramenta novi Testamenti . Which may also , I conceive , in some manner be said of the Oblation of Himself by our High-Priest now in Heaven , Heb. 8.3 , 4 , he not paying the price of our Redemption there now , but formerly upon the Cross .

See in Blondel c. 4. prop. 9. the Testimonies of Eulogius Alex. and of Chrysostom in Heb. Hom. 17. The later ( not fully set down by him ) I will transcribe you , — upon Heb. 9.25 . Quid ve●o ? nos enim quotidie offerimus ? offerimus quidem , sed ejus mor●em revocamus in memoriam ; & ipsa una est non multae . Quomodo una est non multae ? quoniam semel fuit oblata , illa illata fuit in Sancta Sanctorum . Hoc est figura illius , & ipsa illius ; eundem enim semper offerimus ; non nunc quidem alium sed semper eundem ; quamobrem unum est sacrificium Propter hanc rationem quoniam multis in locis offertur , multine sunt Christi ? nequaquam . Sed unus ubique Christus , qui & hic est plenus & illic plenus , unum corpus . Quomodo ergo multis in locis oblatus unum est corpus & non multa corpora , ita etiam unum est sacrificium . Pontifex noster ille est qur illam Obtulit hostiam quae nos mundat . Illam nunc quoque offerimus quae tunc fuit oblata , quae non potest consumi , hoc fit in recordationem ejus quod tunc factum est ; hoc enim facite inquit in mei recordationem : non aliam hostiam , sicut Pontifex ( i. e. the Levitical High-Priest ) sed eandem semper facimus , vel potius hostiae sen sacrificii facimus recordationem .

2. Yet do they both affirm the Eucharist to be a true and proper Sacrifice ; ( see quotations hereafter . ) In ipso verissimo & singulari sacrificio , spoken of the Eucharist by St. Austin . True and proper , not as it denies , or is oppos'd to Sacrifice relative to , or commemorative or representative of , another Sacrifice ; namely , the Sacrifice of the Cross . For the same Sacrifice may be truly such , and yet commemorative . For saith Bellarmin , Sacrificia veteris Testamenti fuere commemorationes postea futuri , & tamen fuerunt illa vetera in severe & proprie dicta Sacrificia , de Missa , l. 1. c. 15. sec. quod autem ; ( and so St. Austin in the saying quoted hereafter , Christiani jam , &c. ) joins oblatio corporis Christi with celebratio memoriae sacrificii peracti . And those among the Romanists ; who hold it not sacrificium aliquod absolutum , but relativum , or commemorativum ; yet affirmed to be verum & proprium . See Forbes l. 3. c. 1. s . 12 , 13 , &c. See Mede Diatr . on Mal. It s one thing to say , that the Lords Supper is a Sacrifice ( i. e. a proper one , ) and another to say , Christ is properly sacrificed therein . For there may be a Sacrifice which is the representation of another , and yet a Sacrifice too . And that not in a metaphorical but a proper sense , sect. 5.

Again , true and proper ; not as if there were exactly found in it all the properties of other Sacrifices , as the word Sacrifice is taken more strictly for a Slaughter-Offering ; for the mactation or occision of some thing that hath life , whereby it is put to some pain and suffering . To this saith Estius , sent. 4. d. 12. s . 12. Non sequitur Christum non immolari in altari quia nihil patitur . Est enim haec immolatio mystica , & talis qualis Christo nunc Competere potest . And again , s . 13. hoc sensu ( i. e. as immolatio was taken by the Fathers for mactatio offerendi causa facta ) non vera sed mystica tantum ab iis agnoscitur immolatio in altari , quam vocant immolationem incruentam . Or , for the destruction and consumption of any thing at all tho inanimate ( about which are many curious disputes touching the consumption of the elements or of Christ's Sacramental being , &c , to make this of the Eucharist bear the more resemblance to other Sacrifices , methinks to little purpose , since in some thing ( i. e. in some mactation ) they grant a difference in it from them all , therefore why not here also say , est immolatio mystica , & talis qualis Christo nunc competere potest : See Bishop Forbes his censure of such contests , 3. l. 1. c. 12. s. ) Nor yet true and proper , as if it had all other properties of that of the Cross besides mactation , or were propitiatory even in the same manner as it , as is shewn before ; for , that only , not this , propria virtute Deum placat .

But true and proper , in as much as it , by commemorating , and representing again to God that bloody Sacrifice on the Cross , and offering to God the very same Sacrifice taken passive , ( i.e. ) the same body of Christ that was once sacrificed and slain on the Cross , procureth ( by way of impetration , as other Sacrifices also anciently did , not by any new merit or satisfaction ) from God grace , and repentance , and remission of sin , ( by the merits of the passion which are then applied to us , ) and other blessings Spiritual or temporal , to those who come to God cum vero corde & recta fide , cum metu & reverentia &c : coming short therefore in nothing of the true and proper Sacrifices of the Old Testament , but that , as to the visible Symbols , it is an oblation of things inanimate ; but in this also it resembled of old by the Sacrifice of a perfecter Priesthood , i.e. of Melchisedech , offered unto God. See Bishop For bes 3. l. 1. c. 4. sect. Patres magno consensu ( qui non est spernendus ) affirmant Melchisedech panem & vinum non tantum protulisse & exbibuisse Abrahamo ad alendum exercitum , sed Deo primum , quem praeclarissimae victoriae authorem agnoscebat , usitato modo obtulisse & libasse : ac proinde & Christum , eujus ille figura fuit , in institutione Eucharistiae ut Sacerdotem idem egisse , i. e. of Melchisedech . Which , that the Fathers generally held to have bin a true and proper Sacrifice , and to have bin by Melchisedech offered to God ; See Bishop Forbes 3. l. 1. c. 4. sect. Patres magno consensu &c. where also 6 , 7 , sect. he urgeth the concessions of Mason de minist. Ang. 5. libro 3. c. — and of Bishop Morton , de Euchar. 6. l. 3. c. 1. s. Note that I said , this Sacrifice procureth or obtaineth from God remission of sin &c by way of impetration , as also our Prayers do , not by an immediate conferring of it , as it is in the Sacraments .

For , as Cassander saith , Sacrificium species est orationis , quare non inepte &c. p. 199. Et hoc modo sacrificare , est preces & gratiarum actiones ad impetrandam virtutem illius perennis victimae propositae ( i. e. on the Altar ) Deo Patri offerre . p. 198. and p. 208. Hic offertur in imagine & mysterio ; cum extermis precibus & interna fide , & devotione , Sacerdos hostiam illam unicam nomine totius Ecclesiae Deo Patri sistit , & per eam — Sacrificium hoc laudis , & fidei & devotionis gratum & acceptum esse postulat .

3. And so Bellarm. de Missa 2. l. 4. c. Sacrificium proprie orantis & supplicantis est , & ad orationem juvandam adhibetur . — Again , Sacrificium , quod est quaedam oratio ( ut sic dicam ) realis , non verbalis , proprie impetratorium est . Thus much that the Eucharist was counted a proper and true Sacrifice . Which also the Council of Trent affirmeth , but this in general only , not applying this notion any way to the particular fancies of controvertists . And tho as it is thus described , to some the name of Oblation may seem more fit for it , yet besides the style of Sacrificium , and immolation in all antiquity , and the lively representation that is here made of the Sacrifice on the Cross , it differs much from all other , called Oblations , in this ; That it is ( in the judgment of the Fathers , and those of the fourth opinion ) that ever remaining victime of that which was once sacrificed by a mactation , and the very same with it , which can be said of no other oblation whatsoever . — I would intreat you to read Mr. Mede's discourse on Malach. 1. and 11. wholly tending to shew the Eucharist to be now the Christian Sacrifice ; and that not in a metaphorical , but a proper sense , p. 513 where he sheweth also that according to the true nature of a Sacrifice , it is oblatio & epulum foederale ; such as were of old ( not every offering consecrated to God , but ) the burnt-sin-peace-offerings ; and that the difference of the matter and manner of offering &c hinders not , that these now should be truly a Sacrifice , no more than the differing of the Christian Sacraments from theirs of old ( in which was effusion of blood , as that of the Circumcision , or of the Passeover ) hinders , that these now should be true Sacraments . p. 505 , 506. That the viands also of the Christian Feast even in the Primitive times were ( as it is in other Federal Sacrifices ) made God's by Oblation ; and so eaten of , not as of mans , but of God's , provision . That Malach. 1.11 . is alledged to this by those in the age immediately succeeding the Apostles , Justin Martyr and Irenaeus , after them by Tertullian , Cyprian , &c. p. 472. That mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblation and Altar , is made by two that lived before the Age of the Apostles was quite expired , ( when they speak of the Christian Service ) Clemens and Ignatius . See Clem. ad Cor. p. 52. & debemus omnia rite & ordine facere quae Dominus praestitutis temporibus peragere nos jussit ( oblatione scilicet , ) & alia munia obire , ( and that he speaks of this oblation done in the Eucharist by the Priest , may probably be gathered from what follows , ) neque temere vel mordinate voluit ista fieri , sed statutis temporibus & horis ; ubi etiam & a quibus peragi vult ipse , excellentissima sua voluntate definivit , ut religiose omnia &c. — Qui igitur praefinitis temporibus oblationes suas faciunt , accepti & beati sunt , Domini enim mandata sequentes non oberrant — Summo quippe Sacerdoti sua munera tributa sunt , Sacerdotibus locus proprius assignatus est , &c. — Laicus praeceptis laicis constringitur , — unusquisque vestrum — cum decore intra praescriptum ministerii sui canonem se contineat — Sic D. Ignatius ad Smyrn . Eucharistias & oblationes non admittunt , quod non confiteantur Eucharistiam esse caruem Servatoris nostri &c. And — Nullus sine Episcopo aliquid operetur eorum quae ad Ecclesiam pertinent . Firma Eucharistia reputetur , quae sub ipso est &c. Non licitum est sine Episcopo neque Baptizare , neque agapen facere . And Epistola ad Eph. Vos beatifico conjunctos ( Episcopo ) sic ut Ecclesia Jesu Christo , Jesus Christus Patri — Nullus erret , si quis non sit intra Altare , privatur pane Dei. Si enim unius & alterius oratio tantam vim habet , quanto magis ea quae Episcopi & omnis Ecclesiae ? Which words imply ( saith Mr. Mede , p. 494. ) that the Altar was the place as of the bread of God , so of the publick Prayers of the Church : — That the Ancients believed our Blessed Saviour himself to have made such an oblation at the Institution of this holy rite , when he took the Bread and Cup into his sacred hands , and looking up to heaven gave thanks and blessed : p. 514. — And to have done the same in this his new Passeover , which the Jews did in theirs , who made such an oblation to God of it first as being a Sacrifice . — That some such thing may be gathered from many Scriptures : From Luk. 22.20 . evidently implying , that the bloody Sacrifices of the Law , which with their meat — and drink-offerings were rites of an old Covenant , and that this succeeded them as the rite of the new : p. 513. From Matt. 5.4.23 . which precepts the Church ab initio applied to the Eucharist ; not thinking that our Saviour would enact a new law concerning Legal Sacrifices , as which he was presently to abolish . p. 520.

From Act. 2.42 . where Prayers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are join'd with the Eucharist , or fraction of Bread ; and which shews , that the joining of the solemn Prayers of the Church with the mystical Commemoration of Christ in the Sacrament , took its original from the Apostles times ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Communication of the Eucharist , as the Vulgar and Syriack Transtation haue it . But for this , see Dr. Hammond on this Verse , who makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to be the People's bringing and presenting of the Bread and Wine , and Fruits of the Earth , &c. Part of it to be Eaten in Commemoration of Christ's Sacrifice ; and the rest to be distributed amongst the Poor . See Ver. 44 , 45 , 46. p. 493 , 494. Yet more plainly from 1 Cor. 10.21 . You cannot be partakers , &c. where these two Tables imply contrary Covenants : now here the Table of Devils is so call'd , because it consisted of Viands Offer'd to Devils , see ver. 20. whereby those , that Eat thereof , Eat of the Devil's Meat : Therefore the Table of the Lord is likewise call'd his Table , not because , the Lord ordain'd it , but because it consisted of Viands Offer'd to him ; in the same manner as the other of those Offer'd to the Devil , p. 519. — And therefore that he knows not , why St. Paul Heb. 13.15 . and St. Peter 1 Epist. 2.5 . in the Sacrifices mention'd there , may not be understood to speak of the solemn and publick Service of Christians , wherein the Passion of Christ was Commemorated , p. 487.

4. Lastly , He allows all the benefits and effects , whether propitiatory or impetratory , by the Ancients attributed to this Sacrifice ; granting the Prayers of the Church to have been Offer'd to the Divine Majesty through Christ , Commemorated in the Symbols of Bread and Wine , as by a medium , whereby to find acceptance : — and the representation of the Body of Christ in this Christian Service to have been rightly us'd , as a Rite , whereby to find Grace and Favour with God. Only the presence of Christ's real Body with the symbols in it , he acknowledges not . See p. 499 , 500 , 501.

5 The Fathers also affirm'd it to be , and Offer'd it as a Sa●rifice , not only Eucharistical , or Latrentical , but also Expiatory or Propitiatory ( in the sense abovesaid ) for the Remission of Sins ; and Impetratory of all sorts of Benefits , not only Spiritual , but Temporal ; and both these , for all persons ( according to their several capacities ) not only for those present receiving the Sacrament , but for all those for whom this Oblation is made , tho absent , tho deceas'd . In Euchristia sacramenti susceptio soli sumenti prodest , ut autem est sacrificii consummatio , prodest illis omnibus pro quibus oblatum est sacrificium . For wherever they held Prayers beneficial , they held this Oblation or Presentation to the Father of the Body and Blood , and this solemn commemoration ( and repetition as it were ) of the precious Death , of his dear Son , for such persons ; much more , as being the most effectual and moving kind of Petition that can be made to him . And therefore remembrance of the absent , or deceas'd , at the Altar , namely , when this Sacrifice was Offer'd , was more especially desir'd than in other ordinary Devotions . Non ista mandavit nobis ( saith St. Austin of his Mother ) sed tantunmodo memoriam sui ad altare tuum fieri desideravit . ( Confess . l. 9. c. 13. )

For this , see ( if you please ) the Collections of Places in the Fathers , in the Controvertists . See Bellarm. de Missa , l. 2. c. 2 , 3. See the quotations set down before . See all the Liturgies unanimously according in this Form : Offerimus tibi pro peccatis , pro omnibus Fidelibus , vivis atque defunctis , pro Ecclesia Catholica , &c. pro pace , pro copia fructuum , &c. See Bishop Forb . de Euch. l. 3. c. 2. s . 12. Sacrificium autem hoc coenae non solum propitiatorium esse pro peccatorum , quae nobis quotidie committuntur , remissione , &c. sed etiam impetratorium omnis generis beneficiorum , &c. licet scripturae diserte & expresse non dicant . Patres tamen unanimi consensu scripturas sic intellexerunt , &c. & Liturgiae omnes veteres , &c. & s . 15. Nos inre certa & clara diutius immorari nolumus .

6 Lastly , See Dr. Taylor in his Great Exemplar , p. 3. dise . 18. on the Sacrament , sect . 7. There he says , — The Eucharist is a commemorative Sacrifice , as well as a Sacrament ; in both capacities the benefit next to infinite . — Whatsoever Christ did at the Institution , the same he commanded the Church to do , &c. and Himself also doth the same things in Heaven for us , &c. There he sits an High-Priest continually , and Offers still the same One perfect Sacrifice ( i. e. still represents it , as having been once finish'd and consummate ) in order to perpetual and never-failing events , And this also his Ministers do on Earth — as all the effects of Grace — were purchas'd for us on the Cross , but are apply'd to us — by Christ's intercession in Heaven ; so also they are promoted by acts of Duty , &c. that we , by representing that Sacrifice , may send up , together with our Prayers , an instrument of their graciousness and acceptation . — As Christ is a Priest in Heaven for ever , and yet doth not Sacrifice himself afresh ; ( nor yet without a Sacrifice could he be a Priest ; ) but by a daily ministration and intercession represents his Sacrifice to God , and offers himself as Sacrificed ; so he doth upon Earth by the Ministery of his Servants . He is Offer'd to God , i. e. he is by Prayers and the Sacrament represented , or offer'd up to God , as Sacrificed ; which in effect is applying of his Death to the present and future necessities of the Church , &c. — It follows then , that the Celebration of this Sacrifice be in its proportion an Instrument of applying of the proper Sacrifice to all the purposes which it first design'd . It is ministerially and by application an instrument propitiatory , it is Eucharistical , it is an act of Homage and Adoration , it is impetratory , obtaining for the whole Church all the benefits of the Sacrifice which is now apply'd , &c. — And its profit is enlarg'd , not only to the persons Celebrating , but to all to whom they design it , according to the nature of Sacrifices and Prayers , and all such solemn Actions of Religion . Thus much Dr. Taylor , conformably to the judgment of the Church in all Ages , and practice in her publick Liturgies . See the same in Medes Diatrib . upon Mal. 1.11 . And 't is worth your labour to see the Alterations concerning this matter which have been lately made ( I suppose by some of the most prudent and learned Fathers of the English Church ) in the new Liturgy provided for Scotland , tending much to the vindication of the use of the Eucharist by way of Sacrifice . In the Prayer for the whole State of Christ's Church are put in these words [ We commend especially unto thy merciful Goodness the Congregation which is here Assembled in thy Name to Celebrate the Commemoration of the most . precious Death and Sacrifice of thy Son , &c. ] Where [ and Sacrifice ] is added de novo . But the rest of the words are found in the former Common-Prayer-Book of Edw. VI. Again , in the Prayer of Consecration , whereas 't is said in all the former Liturgies [ to continue a perpetual memory of that his precious Death until his coming again . ] 't is added here [ Death and Sacrifice until &c. ] But chiefly after the Prayer of Consecration , and before the administring of the Sacrament to the Communicants , you may find interpos'd ( after the manner of the first Books of Edw. VI. ) a Prayer ( as it is there call'd ) of Oblation ( in which Prayer of the Missal which follows the Consecration , ) the beginning of which Prayer is left out by our later Liturgies , and the rest transported to after the Sacrament receiv'd ( beginning thus , O Lord , our Heavenly Father , We thy humble Servants , &c. ) perhaps on purpose lest it might bear any shew of the former solemn offerings of the Eucharist ( before communicating it ) to God as a Sacrifice in those words ( which are not found in the common Liturgies ) in the beginning of the Prayer [ We thy humble Servants do celebrate and make here before thy Divine Majesty , with these thy holy Gifts , the Memorial which thy Son hath willed us to make , having in remembrance his blessed Passion , mighty Resurrection , and glorious Ascension , &c. — And we entirely desire thy Fatherly Goodness , mercifully to accept this our Sacrifice of Praise , &c. Beseeching , &c. that we and all thy whole Church may obtain Remission of our Sins , and all other benefits of his Passion . ] — The Rom. Miss . hath it : Unde & memores , Domine , nos servi tui ejusdem Christi Filii tui Domini nostri tum beatae Passionis , nec non ab inferis resurrectionis , sed & in coelos gloriosae ascensionis offerimus praeclarae majestati tu●e de tuis donis ac datis , hostiam puram , hostiam sanctam , hostiam immaculatam , &c. See , if you please , these prudent reformations , or perfectings of the former English Liturgy ( i.e. that prepar'd for Scotland , ) and many more ( which I omit ) noted in a Scotch Book call'd Laudensium autocatacrisis ( from p. 100 to 114 , ) and censur'd for their agreement with Popery , i. e. Indeed for their conformity with the former practice of the Church Catholick .

And here I cannot but with grief complain , That the Oblation of this Christian Sacrifice is confess'd to have always been part of the publick Service of the Church ( contain'd in the Second Service thereof , The Onassion of the Daily Oblation in the Reformed Churches . ) and to have been daily , or at least at all times of solemn Prayers , and on the days of God's publick Worship , every-where made and celebrated ( tho there were few or no Communicants , except him who Officiated , ) for those many beneficial ends above-mention'd , which the Church conceiv'd non-communicants also to receive from this precious Offering . See the proofs in Medes Diatrib . upon Mal. 1.11 . p. 484 , 493. That the publick Prayers of the Church were always join'd with the mystical Commemoration of Christ , in the Sacrament of his Body and Blood : And that this was no after-invention of the Fathers , but took its original from the Apostles times , and the very beginning of Christianity . See the like Testimonies in Mr. Thorndyke of Christian Assemblies . See Calvin's expression to the same purpose , Instit. lib. 4. c. 17. s . 44. Quae de Sacramento hoc hactenus disseruimus abunde ostendunt , non institutum ideo fuisse , ut semel quotannis acciperetur , idque persunctorie ( ut nune communiter moris est ) verum quo fiequenti in usu Christianis omnibus esset , ut frequenti memoria passionem Christi repeterent , &c. — Talem fuisse Ecclesiae Apostolicae usum , Lucas in Actis commemorat ; quum fideles ait perseverantes fuisse in doctrina Apostolorum , communicatione , fractione panis , & orationibus ; sic agendum omnino erat , ut nullus Ecclesiae conventus fieret , sine verbo , orationibus , participatione coenae , & eleemosynis . Hunc & apud Corinthios fuisse institutum ordinem , satis ex Paulo conspicere licet ; & multis postea saeculis in usu fuisse constat &c. This he speaks indeed with reference to the peoples daily or frequent communicating ; but if this will not be had , what excuse is there in the meanwhile of the Priests omitting the daily or frequent oblation thereof , useful for so many purposes , besides that of the communion ; used in all former times even where the people were negligent to receive ? See S. Chrysostom's saying , p. 78. Quid vero ? nos non quotidie offerimus ? and Hom. 3. in Ep. ad Ephes. Frustra habetur quotidiana oblatio , cum nemo sit , qui simul participet . Frustra , i.e. comparatively , non tam fructuose . Hieronym . in Tit. 1. c. saith ; Sacerdotes — quotidie pro peccatis populi ac suis sacrificare . August . contra adversar . leg. 1. l. 20. c. Ecclesia immolat in corpore Christi sacrificium laudis , ex quo Deus Deorum locutus vocavit terram a Solis ortu usque ad occasum . — Ep. 86. Sacrificium laudis ( meaning the Eucharist ) ab Ecclesia toto orbe diffusa diebus omnibus immolatur . — Ep. 23. Christus semel in cruce immolatus omni die in Sacramento populis immolatur . See the quotation p. Quotidianum esse voluit sacrificium . Ep. ad Januar. quoted by Calvin . ib. alibi — Nullus dies intermittitur , quo non offeratur ; alibi Sabbato tantum & Dominico ; where it appears this oblation at least , tho people more seldom communicated it , was made once a week every Lord's day ; ( used still to this day by all other modern Churches . Eastern and Western : ) How cometh it to pass then , I say it with grief , that such a sacrifice for such precious ends is ceased only to be continually offered in the Churches Reformed ? If they agree also in the same notion of sacrifice with antiquity , why have not their publick prayers and intercessions , after the confess'd manner of all the ancient and modern Churches of God , the efficacious assistance of this sacrifice ? I desire it may be seriously considered , whether this be not a defect in their publick Service much to be laid to heart ( in the daily loss of such an allowed-most-effectual means of Address to God Almighty ) by all the followers of the Reformation . You will pardon me this digression .

4. The Fathers held ; That in this Sacrifice , ( the representation of that of the Cross , The Fathers say that it is an oblation of the same body which was crucified . and beneficial to us only by its vertue , ) is an oblation made of the very same Body and Blood of Christ , which our High Priest also himself now offers in Heaven , ( which is prevalent with his Father also in reference to his former sufferings , neither that oblation in heaven , nor this upon the Altar paying the price of our Redemption ; but used for an application of the price payed for several sinners for the actual remission of sins daily committed . ) Again , the same body now offered that was offered upon the Cross , tho not in the same manner , ( i.e. ) by mactation ; and therefore being in such respect more properly Sacrificium ( as one expresseth it ) passive sumptum pro sacrificato noviter nobis applicato , quia in illo continetur Corpus Christi quod fuit vere sacrificatum in unico illo sacrificio crucis , yet with a representation also of that sacrificing of it , in the blood being here severed and offered apart from the body . So that I may say , a little altering Cassander's words , Consult . de sacrificio corp . p. 196. Veteres in hoc mystico sacrificio ( Cassand . [ non tam ] ) tum peractae semel in cruce oblationis , cujus hic memoria celebratur [ quam ] tum perpetui sacerdotii , & jugis sacrificii , quod quotidie in coelis sempiternus Sacerdos offert , rationem habuerant , cujus hic imago per solennes ministrorum preces exprimitur . Neither is there any more incongruity that Christ's true body and blood be here offered , and yet this be done also in commemoration of his body offered upon the cross , than that his real body ( which those of the second opinion maintain ) be here partaken of by the worthy receiver , and yet this also done in commemoration of the same body given for us upon the cross . See for the Fathers holding an oblation in the Eucharist of the true and real body of Christ , the places quoted out of them , before . See likewise Bishop Forbes 3. l. 1. c. 10. s. Dicunt etiam saepissime Sancti Patres in Eucharistia offerri & sacrificarripsum Christi corpus , ut ex innumeris pene locis constat ; sed non proprie & realiter omnibus sacrificii proprietatibus servatis , sed per commemorationem sacrificii ( crucis . ) — Et per piam supplicationem qua Ecclesiae ministri , propter unius illius sacrificii perpetuam victimam ( so they call Christ's body remaining still after sacrificed ) in coelis ad dextram Patris assistentem , & in sacra mensa modo ineffabili praesentem Deum Patrem humillime rogant , ut virtutem & gratiam hujus perennis victimae , Ecclesiae suae , ad omnes corporis & animi necessitates efficacem & salutarem esse velit . Where note also , that either Bishop Forbes his opinion ( tho he opposeth Transubstantiation ) is , That Christ's body is present with the symbols before communicating , ( tho this is not so clearly professed by him in 1. l. 1. c. see the 7. sect. there , and rather the contrary intimated in 2. l. 2. c. 8 , & 9. sect. ) or else here he seems to contradict himself , in these words especially , in sacra mensa modo ineffabili praesentem ; for this ceremony of oblation upon the table is before communicating . To which add those words of his 3d. Book 2. c. 13. sect. where Bishop White , shewing how the Eucharist might be said to be a sacrifice here , non solum ratione precum & actionis gratiarum , ( which is the common solution , ) sed & ratione Eucharistiae ipsius , both quia elementa externa panis & vini consecrantur & ad Dommi cultum deputantur &c , and also quia corpus & sanguis Christi praesentia animae fide & pietate pastoris & populi , qui haec mysteria percipiunt , Deo offeruntur & sistuntur . Bishop Forbes censures that expression with a nimis jejune hoc dictum ; but who will say more , must affirm a presence of it with the symbols . See likewise his quotation out of Nazianzen 2. l. 2. c. 8. s. See 1 , book . 1. c. 26. s. Christi corpus reale nobis cum pane exhibetur .

Fifthly , tho the oblation of the body and blood of this Son of God in the Eucharist was always presumed to be in its self most acceptable unto the Father ; yet in respect of those who or for whom it is offered , the same thing by the Ancients was conceived of it , as of all other prayers , that it is sometimes accepted by God for them , sometimes again not ; namely , if they be such as are otherwise unreformed in their lives , and unworthy of God's favours . Again , that sometimes more , sometimes less benefit is received by it , according to the several preparation or indigence of the Suppliants , or also the good pleasure of the divine dispensation ; as also that of the cross , tho infinite in its value , and offered for all , is beneficial for some , not others ; and as Christ's intercession in heaven is still continued for our several necessities , though one single act thereof ( had it so seem'd good to the divine ordination ) had bin supersufficient for the obtaining for all , for ever , all benefits whatsoever . Hence are those Prayers in the Liturgies concerning this oblation after the words of Institution pronounced : supra quae propitio ac sereno vultu respicere digneris , & accepta habere , sicuti accepta habere dignatus es munera pueri tui justi Abel &c. & jube haec perferri per manus S. Angeli tui in sublime Altare tuum : and in some Liturgies after the words of Institution pronounced , Fac Domine panem istum corpus Filii tui , or something to this purpose .

All which Petitions ( if they are not to be thought part of the Consecration of these Elements ) are to be understood to be made , with reference not so much to the thing Offer'd , as to the Offerers ; That God would accept it from them , for them , them for it ; and confer on them the benefits and fruits thereof . As if I said ; Respice pro nobis , — fac nobis , — Jube proferri pro nobis , &c. Cassan . in Consult . art. 24. p. 208. Haec non ad ipsam hostiam corporis Christi in se , sed ad offerendi modum qui prece , fide , devotione constat , referenda sunt ; videlicet quia sacrificio omnia non dignitate rei oblatae , sed offerentis animo , aestimantur .

These five things well consider'd , I think first an Answer to ( χ ) is sufficiently made ; it appearing , that as the Fathers in this Sacrament held a Commemoration in this Sacrifice of that upon the Cross , so an Oblation nevertheless of the real Body and Blood of Christ ; which two are shew'd before well to coexist .

To ( Μ ) ; To Μ Concerning the Form of the Mass First , This Objection methinks presseth also the Objectors ( and therefore they must help to answer it , ) for they do not allow it a commemorative Sacrifice before , but only after Consecration and Sanctification of the Elements : Which Consecration therefore they neglect not ; neither I think will they grant those Epithets , that in this first Oblation are given , any way to belong to simple and common Bread.

Secondly , That the Bread and the Wine in the Eucharist is Offer'd to God , none deny ; even none of those who hold a real presence of Christ's Body : nor that the Symbols after Consecration remain with , and are Offer'd with the Body of Christ , else there could be no visible Sacrifice at all there ; nor that many things are and may be said in Liturgies ( after Consecration ) of the Symbols as well as of the Body ; and that also they are call'd by the name of Bread , Gods Creatures , &c. See what is said of this before .

Thirdly , That in the primitive times , ( at least when at this Solemnity by much people much provision was brought in for the relief of the Poor , ) an Oblation in the first place might be made to God of them , as of the People's Alms and Thanksgivings for his Blessings , it is very probable , ( which Offertory before the Communion is retain'd also in the English Liturgy , and in that prepar'd for Scotland ; ) also many new Texts added to those formerly read , in the time of the Offering , that are very expressive to this purpose . Which addition is taken notice of , and censur'd , in the Book call'd Laudensium Autocatacrisis ( p. 101. ) as directly ( saith it ) in a literal sense carrying to a Jewish Oblation . Likewise , whereas the Rubrick of the former Common-Prayer-Book ordereth only , that such Alms be put in the Poor Man's-Box , this new one enjoineth , that the Deacon shall reverently bring the said Bason with the Oblations therein , and deliver it to the Presbyter , who shall humbly present it before the Lord , and set it Upon the Holy Table . See Cassand . Consult . art. 24. p. 194. who ranks the several Offices in the Canon thus : Symbolorum consecrandorum oblatio ; oblatorum consecratio ; mortis Domini commemoratio ; gratiarum actio ; pro communi omnium salute supplicatio ; ( which last St. Ambrose and St. Austin were of opinion was a prescribed Form left by St. Paul to all Churches , in the Celebration of this Sacrament , according to what is said in 1 Tim. 2.1 . ) Sacramentorum distributio & participatio . And p. 202. Primum populi oblationes Deo commendantur ; Der nomen invocatur ; symbola oblata verbis Domini consecrantur ; mors Domini commendatur ; vivorum & mortuorum memoria agitur ; pro tota Ecclesia & totius orbis incolumitate Deo preces offeruntur . This is the Order , he saith , of the present Roman Service . Again p. 207 , of the same Service he saith , Primum sacrificii & doni nomine intelligitur sacrificium populi quod consistit in pane & vino , — deinde est sacrificium corporis Christi , &c. And see Bishop Forbes l. 3. c. 1. s . 9. Panis Eucharisticus Deo consecratur ; quia de profano seu non sacro sacer fit ; Deo specialiter dedicatur ( ut constat ex rebus factis & verbis dictis circa ipsum ) ideo negari non potest quin Deo specialiter offeratur ; fit igitur ibi quodammodo sacrificium panis , &c. This Offering up of the Bread and Wine prepared for the Sacrament is also expresly appointed in the new English Liturgy ; where , after the Oblation made of the Alms , the Rubrick saith , and the Presbyter shall then ( i. e. together with the Alms ) Offer up , &c. the Bread and Wine prepared for the Sacrament upon the Lord's Table , &c. — Thus the Bread may be said to be Offer'd as a Sacrifice of Alms , and Praise , and Thanksgiving for God's good Creatures , &c. or as some portion of it is then Dedicated . Bellarm. de Missa , l. 1. c. 27. In omnibus Liturgiis , seu Graecis seu Latinis , quantumvis antiquis , pars actionis est oblatio rerum consecrandarum . This being , as I conceive , for the intentions but now mention'd .

But Fourthly , To go a little further ; since it must be granted from what is said above , That the Fathers in some part or other of this Service make an Oblation of the real Body of our Lord ; and since ( again ) its manifest , that the same expressions are used in the Oblations made before , as in those after the words of Institution pronounc'd ; and the Offering mention'd in these there is tending to all the same ends and purposes , whether Propitiatory , Impetratory , or Eucharistical ( as you may see by comparing the Prayers before , Suscipe Sancte Pater , &c. and Te igitur Clementissime Pater , &c. with the Prayer after the words of Institution — unde & memores Domine , &c. ) From these two things therefore I think it follows , That all these Prayers and Service ( before as well as after ) refer to the same Sacrifice and Oblation of the Body and Blood of our Lord : It being most improbable , that the same or the like expressions would be used of that which they conceiv'd only Bread , and ( afterward ) of that which they conceiv'd to be Christ's real Body , if the former was us'd as a distinct Oblation without relation to the later . The action therefore of this Oblation is only preparatory in the precedent Prayers , according to that expression in one of them , Benedic hoc sacrificium tuo sancto nomine praeparatum ; consummate in that following — unde & memores &c. offerimus , &c. Offertur panis non ut sacrificium perfectum , sed ut inchoatum & perficiendum , saith Bellarm. de Missa l. 1. c. 27. Therefore the chief purpose of the Prayers before seems to be Consecratory and Benedictive of the Symbols , rather than Oblatory , tho in them the Oblation is mention'd . So they begin with Petition , Suscipe hanc hostiam , &c. quam offero , i. e. quam oblaturus sum pro &c. or cujus oblationem praepare ; according to which is that following offerimus deprecantes &c. after which is said Veni sanctificator benedic hoc sacrificium praeparatum &c. — and — Te igitur clementissime Pater rogamus uti accepta habeas & benedicas haec dona , haec sancta sacrificia illibata ; Sancta illibala , i. e. post benedictionem ; and after this , quam oblationem tu Deus benedictam facere digneris , &c. But after the Institution , follows a consummated Oblation . And indeed in some Liturgies we find no Oblation at all made . I mean in this kind , pro peccatis , pro Ecclesia , &c. till after the words of Institution and Consecration compleated ; see Const. Apost. l. 8. c. 17 , 18. See Chrysost. Liturg ▪ offerimus tibi &c. pro requiescentibus in fide &c. — super oblatis & sanctificatis pretiosis donis Dominum rogemus ut benignus Deus noster dimittat nobis divinam gratiam &c. after the Consecration finish'd . And , there being no controuersie amongst them about the matter of the Sacrament we cannot doubt the intentions in all the Liturgies are the same . Then therefore follows a consummated Oblation in a more singular manner , — unde & memores Domine , nos servi offerimus Majestati tuae de tuis donis hostiam puram &c. and the prayers following are for God's acceptation of their Oblation , not for benediction ; not benedicta facere , but accepta habere , & jube perferri per manus &c. And then , lastly , follow other prayers , with reference to the worthy communicating of his Body . For note , that as some petitions ( first for benediction , and then for acceptation ) there are with respect to the Eucharist as an oblation ; ( which oblation is joyned also with those prayers ; ) so other prayers there are with respect to it as a sacrament , and the communication to us of Christs Body to be performed afterwards . And to this may aptly be applied that Prayer made in some Liturgies after the words of Institution , Fiat nobis corpus Christi tui , i. e. to us communicating thereof to all the spiritual effects and benefits thereof .

5. But fifthly , one thing ordinarily taken for granted [ That our Saviour's words of Institution are ( I do not say the chiefest part of , but ) the whole and only consecration ; so that this is neither begun by any Prayers before these , nor continued by any after them , ] is a thing very disputable ; Whether in the opinion of the Ancients , from whom we have received these Liturgies , they were so thought to be : and it hath bin a contest between the Greek and Roman Church of later times . See Bishop Forbes his discourse about it de Eucharistia 2. l. 2. c. 1 , 2 , 3. sect. and Cassand . consult . art. 24. de iteratione , p. 202 Both who say , that it is the safer opinion to place it in both , and that veteres Latini utriusque pariter & invocationis sive precis & Dominicorum verborum mentionem faciunt in consecrandis mysteriis .

And that passage of Damascene and of Epiphanius in 2. Nicen . Conc. act. 6. tom. 3. that Basil called the Symbols antitypa only before , not after consecration , whereas he calls them so after the words of Institution , but before Fac istum panem corpus &c. shews , that they in those times conceived the consecration partly at least to be in these following words . And Basil himself saith Invocation was used by the Church as well after as before the Evangelical words , tanquam multum habens momenti ad mysterium . See Basil . de Spiritu S. 27. c. where speaking of the authority of unwritten Traditions , amongst many others , he names the formes of the Liturgies ; Invocationis verba cum conficitur panis Eucharistiae & poculum benedictionis , quis sanctorum ( i. e. of the Apostles ) in scripto nobis reliquit ? Nec enim his contenti sumus quae commemorat Apostolus aut Evangelium ; verum alia quoque & ante , & post , dicimus , tanquam multum habentia momenti ad mysterium , quae ex traditione , citra scriptum , accepimus . Consecramus autem aquam Baptismatis , & ex quibus scriptis ? nonne a tacita secretaque traditione ? &c.

Now this being supposed , that other prayers besides our Lords words bear some part in the consecration , many of the objections made will be of no force : some of which also may be and are used as arguments to confirm this tenent .

1. To [ ν ] t is answered , To ν. first , that this matters not , if true ; because as much , tho not the same , is said in the Roman form , before the words of Institution . Therefore to no purpose were it , to alter some and not the rest which is as opposite to their opinion .

2. That no alteration is made of the ancient form for the things objected , they being found placed in the same order in the Ambrosian Liturgy , de sacram. 4. l. 4. c. by which unquestioned-ancient form you may find Bellarmin to defend the Roman Missal in all the chief objections made against it , in his 2. l. de Miss. 24. cap.

To [ ξ ] an answer may be collected out of what is said above in the 5th consideration , To ξ. and out of what was but now said to [ α. ]

Now to their Answer to the second argument of the Fathers . To [ τ ] I say : To τ. Reply to their answer to the 2d . argument out of the Fathers . but the Reformed deny the change of any accident at all in the bread , ( of the change of which bread in something or other the Fathers speak , and that before communicating , ) and all the change they allow ( save only relative ) is in the communicant ex pacto or promissione divina upon receit of the bread .

To [ ρ ] , see the answer which is made p. And we not unusually compare things , when ( not only in some other things they are incomparable , To ρ σ. but ) in the reason of the comparison one far transeends , or is transcended by the other . Which may be said also to [ σ ] .

To [ τ ] I grant both in Baptism and the Eucharist to be a miraculous or supernatural effect wrought upon the soul of the worthy receiver ; To τ. to which such miraculous instances wrought by God's omnipotency may be not unfitly applied . But besides this effect acknowledged in general ; first , in Baptism it hath bin a question , ( and undecided for any thing I know by any Council , ) Whether the Baptismal water contineat aut conferat gratiam , per virtutem aliquam creatam ( i.e. upon the benediction thereof ) quae illi insit , & qua effectum gratiae operetur ; or , quia divina virtus illi ad producendum gratiae effectum certo & infallibiliter ex Christi promissione assistit , ut habeat rationem causae sine qua non : ( i. e. ) that God immediately by himself and not by the water gives such grace , whenever the water washeth a sinner . Now tho the later opinion is the more common , yet some of the Fathers at least are thought to incline to the former , which makes a great miracle wrought not upon the Baptized only , but upon the water . See Chrysost. ( who is quoted by them for his high expressions concerning Baptism as well as concerning the Eucharist ) in Johan . Hom. 25. Ex quo Jordanis alveum ingressus est Christus non amplius reptilia animarum viventium , sed animas rationales & spirituales aqua producit . And Hom. 24. upon c. 3. — Unless a man be born of water — Si quis interroget , quomodo ex aqua ? rursus ego illud , quomodo ex terra , ( i.e. in man's first generation ? ) nam quemadmodum terra inanimata &c divina voluntate ad tanta miracula producenda vires accepit ; ita spiritu & sensibili aqua omnia haec admirabilia & humanam cogitationem excedentia facile exoriuntur . — Nunquam aqua Baptismi purgare peccata credentium posset , nisi tactu Dominici corporis fuisset sanctificata . And Cyril . Alexand. in Joann. 2. l. 42. c. Sicut viribus ignis intensius aqua calefacta non aliter quam virtute ignis urit ; sic aqua virtute Spiritus sancti in se suscepta abstergit peccata . And Estius 4. sent. 1. d. 5. s. Haec sententia est probabilior si nudas quasdam Patrum sententias , ut sonant , attendamus . Now , suppose the Fathers to be of this opinion , they might well apply the same instances and expressions to Baptism for this supernatural infused virtue into the water , as they do to the Eucharist for the supernatural mutation of the elements , without any diminution at all to the miraculousness of this effect . This for Baptism .

2. In the Eucharist there is pretended to be , besides the supernatural effect wrought upon the communicant by Christ's body , a miraculous conversion also of the elements into that his body ▪ Now that the Fathers used those miraculous instances of God's omnipotency , to illustrate a miraculous change made not in the communicant , but also in the elements , and to prove not a presence of Christ's body simply in the Eucharist , but a supernatural mutation of the bread ( some way or other ) into it , I think is both plain ( if you please to review the places I quoted out of them ) from their clear language , applied to the elements , not to the communicants ; and very consonant to the other arguments which are drawn out of them , to shew their Tenent of the real presence of Christ's Body in the Eucharist before communicating .

Again to [ υ ] that they held this change in the elements of the Eucharist much otherwise than that in the Waters of Baptism , To υ. tho both some way miraculous , seems plain ; in that , tho in Baptism Grace and the Spirit is bestow'd , and then we are also incorporated into Christ , &c. yet say they not of the Water of Baptism from this effect thereof , that it is the Spirit ; or is turn'd into the Spirit ; neither saith the Apostle , that in unworthy receiving it , we are guilty of the Spirit ; as in the other he saith , guilty of the Body . Neither was there ever such a veneration , or reservation of it , such a care that none should be spilt , or fall to the ground , as of the consecrated Elements ; which shews , that tho they imagine some miracle in both , yet a much different and transcendent one in the second .

The same Answer may serve to [ φ ] where , To φ. Reply to their Answ. to the 3d Arg. out of the Fathers concerning Sacrifice . since the real presence of Christ's Body , that now is in Heaven , with the worthy Receiver , is as great a Miracle , as that other with the Symbols ; 't is strange , why those allowing the one so strongly oppose the other ; unless perhaps this be to avoid Adoration . — Concerning the Reply which may be made to their Answer to the third Argument out of the Fathers , see ( before ) the Reply to [ λ ]

Lastly , Concerning the fourth Argument out of the Fathers , Adoration : Reply to their Answ. to the 4th Arg. out of the Fathers concerning Adoration . The heads of what they say ( see before ) as well as I can understand them are these ; α That the Symbols are to be used with a due reverence and respect , as things consecrated to a sacred use . β That Christ may be worshipped also in receiving of the Eucharist , as he is now in Heaven sitting at the right hand of God. γ But not as present in the Eucharist , because no Divine command for any such thing , and because he is there ut manducetur non ut adoretur ; he saying there , Take eat , not take worship . α. Or yet further , That he may be worshipped as present ( or who is present ) by Faith in the hearts of the Communicants ; β. or also really present , γ. as others say , to the worthy Receiver ; and who is present also in the Symbols after that manner as the thing signified or represented may be said to be present in that thing which signifies it . δ. δ That the Fathers , in the places quoted out of them , speak either of a reverence due to the consecrated Symbols of our Saviour's Body , or also of Adoration of our Saviour , or of his Body in some of the foresaid manners or intentions , but not as really present with the Symbols .

ζ That these may not be worshipped for Christ's Body , ζ &c. That if they be , 't is flat Idolatry [ η ] . η. That those of the fourth Opinion do worship them for Christ , or for his Body .

Of these [ α ] and [ β ] are granted . To [ γ ] First , Reply to α. β. To γ. I suppose a Precept in general , to worship Christ ; and the whole Christ to be there wherever his Body is ; it being never sever'd , not when it lay in the Grave , from the Divinity .

And therefore ( as Daille grants out of St. Austin's Apology , c. 10. ) l'humanite de Jesus Christ est vrayement & proprement , adorable . I find Calvin indeed somewhat boggle at it , Inst. l. 4. c. 17. s . 35. where bringing in this arguing , Si corpus est & anima & divinitas sint una cum corpore , quae jam divelli non possunt , igitur illic adorandus Christus , he saith , Primum si sua illa , quam obtendunt , concomitantia ipsis negetur quid facient ? — Quis sanus & sobrius Christi corpus Christum esse sibi persuadeat ? But there is no Body that saith , that Christ's Body is Christ ; but that it being no more since his Passion ( for Christ dyeth no more , Rom. 6. ) a dead Body , but having the Soul join'd with it , as likewise ever since the Incarnation having its Hypostasie , or subsistence from the Deity joined with it , therefore where the Body is , there is totus Christus . But yet suppose Christ's true Body in the Sacrament apart , I hope Calvin will allow a superior worship to be given to it , properly due to no other Creature . Let then such be the worship we here speak off .

2. Next ; Affirmative precepts ( such as this is of worshipping Christ ) do not oblige to every time and place ; but if they are unlimited and general , they warrant the lawfulness of our practice of them in any time or place . Nor is there need of any partiticular command in respect of these ( i. e. places or times ) without which we may not obey them . See Discourse concerning Adoration , &c. p. 1.

3. But then again : This is seriously to be consider'd , concerning affirmative precepts ; That they do oblige for some time and places , positis debitis circumstantiis ; else they would not oblige at all . Now , Suppose Christ's Body really present in the Eucharist , and that with the Symbols , ( as the Lutheran believes , ) what fitter time to Adore , than when we receive from him the greatest Love and Mercy that can be shew'd to Mankind , the Communion of his own Flesh and Blood to us ? And what fitter place than in a Church , wherein usually we receive it ? and when , and where no impediant circumstances can be alledged ? Let therefore the omission of such worship be lawful , with Daille's qualifications , ( Reply to Chaumont p. 66. ) Purveuque cette omission ne procede ni de haine ni de mespris ni de non chalance ni d'aucune autre mau-vaise disposition de esprit : Yet how the Lutheran ( considering his perswasion ) is acquitted from some of these in his omission ( at such time ) of Adoration , I see not . And Daille himself , in his Apology , c. 9. p. 66. seems to maintain the necessity , in such time of this Duty , supposing a real presence . Si le Sacrament — est en sa substance le corps de Christ , &c. il est evident qu' on le peut & qu' . on le doit adorer ; attenduque le corps de Christ est un suiet adorable .

Now , if the Body of Christ be a subject adorable to the Romanists , so it is to the Lutherans . And see St. Austin's saying to this purpose before : Non solum non peccamus adorando , sed non adorando peccamus . And what man is excus'd from blame , who appearing in the presence of his Prince , to receive from him the Donation of his Lise or Liberty , &c doth not at such time give unto him his due Honour , tho by no Law oblig'd at all times to do it ?

To [ δ ] First , its plain from the places quoted , That by the Fathers in the Eucharist not only an inferior reverence was given to the Symbols , but also a divine worship to Christ . Else St. Austin , if speaking of an inferior reverence , would not have ask'd the question , To δ. Quomodo sine impietate adoretur terra ? since the Creature is well capable of some inferior veneration . Nor would S. Ambrose say ; adoramus illam carnem , quam Apostoli in Domino Jesu adorarunt : nor S. Chrysostom , quam in praesepi adorarunt Magi , &c. hence is that answer excluded , that they speak of , A reverent usage of the Symbols .

2ly . T is plain , that they worshipped not only the omnipotent Deity of Christ , but his Humane nature or substance as there present .

3ly . Present not only to the worthy receiver , but on the Table , on the Altar ; which they worshipped as there , before their receiving it . As appears by — Illum , quisuper Altare colitur . — Adducti sunt ad mensam Domini , & accipiunt de corpore & sanguine , sed adorant tantum &c. — Imitemur vel barbaros &c. Tu non in praesepi vides , sed in altari . — Non Angelos , sed Dominum ostendo . — Si pura sunt vestimenta , adora & manduca . — Rogantes Agnum propositum ( i. e. ) on the Altar , &c. see the former quotations . Therefore those answers serve not , of worshipping him as really present to the receiver , or present in mens hearts by faith .

Neither doth that help any thing ( which I do not well understand ) of worshiping Christ ( which must be with divine worship ) and that before receiving , as representatively present in the symbols , ( he in reality not being there . ) Which thing ( first whether it may , or may not be done ) is unappliable to the Fathers , who express themselves , to adore the very flesh ( not its figure or representation ) as present on the Altar ; that flesh as now on the Altar , which the Apostles adored in Domino Jesu , and the wise men in the Babe , in praesepi ; and non Angelos , saith Chrysostom , neque Archangelos , neque Coelos , sed ipsum eorum ostendo Dominum . Is signum corporis Domini , which thing , only , they say , he shewed , above Angels ?

Now to examin the answer it self a little ; whether such a thing may lawfully be done . And here I will first set you down Bellarmin's reply to such an answer , given by Pet. Martyr to that place of Nazianzen , [ eumque qui super altare colitur magno cum clamore obtestans ] who said , Coli quidem Christum super altare , sed coli in symbolo , sicut in symbolo significatur . To which the Cardinal ; vel est ipse revera in symbolo illo , vel non est ; si est &c. si non est ; ergo licet saltem coram symbolis procumbere , & ibi Christum licet absentem adorare ; ergo licet imagines Christi venerari , &c. or rather Christum in imagine ipsius adorare . And doth , not this warrant divine adoration of Christ's Body and Blood as some way present there , and that before communicating , to be lawful , and that to all opinions whatsoever , if only they hold the Sacrament a sign of Christ's Body ? And then why saith Daille , ( who gives this answer for the Fathers adoration , ) that the Lutherans worship of the Body of Christ in the Eucharist , if there it be not , is vain , & inutile & tombe par maniere de dire dans le neant ? Reply to Chaumont p. 63. Would it be in vain in a Lutheran , and was it not so in the Fathers ? And is it without reason then that which Calvin saith , de Christiana pacificatione 11. c. Cum in coelesti gloria resideat Christus , quisquis alio se convertit ejus adorandi causa , ab ipso discedit ? which is most true , if Christ be only in heaven : he that worships Christ or his Body there where he confesseth it is not , nor any thing else ( relating to it ) that is capable of such a worship as he gives , seems to me to have no object at all of his worship . For divine worship sutes not to the sign ; and there is nothing else there ( in his opinion ) to give it to . To worship Christ as there , must be to worship something there as him : we worship Christ upon the Altar , i. e. we worship Christ in Heaven , upon the motive of something representing him upon the Altar , is too forc'd a paraphrase of the Fathers expressions .

To [ ζ ] it is granted . To ζ. To [ η ] namely , that those of the fourth opinion , To η. Concerning idolatry imputed to the Roman Church , Whether the Roman Church worship not Christ as corporally present in the Sacrament , but ( by holding Transubstantiation ) the Sacrament instead of Christ : and whether all such worship however qualified be idolatry ? contrary to the practice of the Fathers , worship not only Christ that is present , corporally present , with the symbols , but ( by holding Transubstantiation ) the very substance of bread in stead of Christ , and that all such worship ( however qualified ) is idolatry ; much is to be said , and rather because Monsieur Daille an eminent man ( in his Apology for the Reformed Churches , lately published in English ) hath singled out this point from all the rest , upon which chiefly to ground a necessity of separation from former Church , and of excusing the separaters from Schism .

Now to make way for what I have to say ; first I will premise some concessions of Monsieur Daille's , who hath very diligently argued this point , and then some concessions ( on the other side ) or qualifications ( in their adoration ) of the Transubstantialists ; by both which I conceive the heavy imputation of committing idolatry , that is laid upon them , may be much lightned .

1. First therefore Daille grants ( which yet I do not press so much , because he saith such things , Mr. Daille's Concessions . as because in reason no man can say otherwise ) an enorme difference ( as he calls it ) between worshiping Christ or the body of Christ in the Sacrament , and worshipping the Sacrament ; ( see 2d . Reply to Chaumont , p. 29. ) and this , tho we mean the first of worshiping his Body as really present in , or with , the Symbols .

2. Of which worship of Christ as present , he holds that it is not idolatrous at all , because it hath no direction to any object now-adorable ; but ( to use his own words ) seulement vaine & iuutile & tombant par maniere de dire dans le neant , s'abusant en ceci seulement que par erreur elle cherche cet objet & pense l'embrasser la , ou il n' est point . 1. Reply to Chaumont , p. 63. See likewise 12. c. of his Apology , where he saith , " Had the Church of Rome obliged us only to adore Christ in the Sacrament , they had not by this tied us to worship any creature . So he saith 1. Reply . p. 20. Bienque nous ne croions pas cette presence du corps de Christ dans les signes , neant-moins nous n' estimons pas , que la creance en soit si criminelle , qu' elle nous oblige a rompre avec tous iceux , qui la tiennent — de façon que si l'eglise Romain n' eust en aucune autre erreurque celle la , nous accordons volontiers qu' elle ne nous eust pas donné un suffisant suiet de nous separer d'auec elle , come il paroist de ce que nous la supportons es Lutheriens . Quell est donc la cause de nostre separation d'auec elle ? l'adoration de l' hostie &c.

3. He holds , that Adoration follows necessarily the tenent of the presence of Christ's body in the Eucharist . Quant au droit ; & qu' on le peut & qu' on le doit adorer , attenduque le corps de Christ est un suiet adorable . Which shews Adoration to be rightly grounded on Christ's corporal presence , be it after what manner soever , that of the Romanist , or that of the Lutheran ; for le corps de Christ est suiet adorable . Apol. 9. c.

4. He resolveth Apol. 10. c. the Jews worshipping before the Ark or footstool Psal. 99.5 . and Psal. 132.7 . into worshiping God as especially present there upon the Ark ; symbolum praesentiae Dei , as Rivet calls it , or between the Cherubims ver. 1. And if we compare [ adorate scabellum ] there , as the Vulgar read it , with [ adorarunt vitulum , ] Exod. 32.8 ; to worship the true God of Israel in the Calf is judged idolatry , to worship the same God before the Ark or between the Cherubims , none .

5. So he grants Apol 11. c. That when our Saviour was on ●arth , a Disciple's giving divine honour upon mistake to another person much resembling him , would be no idolatry ; so supposing the consecrated Host truly adorable , should one see one exposed on the Altar that hapned not to be consecrated and worshiped , neither would such a person be guilty of idolatry . So he pronounceth him blameless , that should give the honour and service due to his true Prince to a subject , whom being very like he took for his Prince . See concerning Adoration , p. 11.

The same thing I conceive it is in apparitions . Had S , John Rev. 22.28 . taken the Angel for God appearing , ( as some think he did , but the Angel quickly rectified his mistake , ) and so given him divine honours , such as Abraham and many other Saints in the Old Testament gave to the Lord appearing , this had bin far from an act of idolatry in him . So had Mary Magdalen , as she took our Saviour for a Gardiner , worshiped a Gardiner like apparrelled &c for our Saviour , it had bin no idolatry .

But saith Daille , should any worship the Sun for Jesus Christ , as S. Austin mentions some that did , or the Virgin Mary for a Goddess , as the Collyridians are said to have done , these will be guilty of high Idolatry . I add further ; Should any worship not only an image , but ( which Dr. Hammond hath observed in his Treatise of Idolatry , sect. 47. ) any glorified Saint or Angel , by giving any of God's attributes to them ; as , the knowledge of the secrets of mens hearts , and of all other passages in this lower world , and the ability likewise of working miraculous effects as they please ; and both these , not from God's communicated , but their own original , power ; and should address his prayers to them , as fancied such by him ; this man will certainly be an idolater .

Now the reason Daille gives in the same 11. chapter Apol. why in this worshiping the creature for God or Christ , some are idolaters , some not , [ by Idolaters , I mean sinful and formal idolaters , as some call them ; for note , that it is no otherwise in idolatry than in other sins , there may be a material act or real adultery without fault ; suppose another man's wife conveyed into the husbands bed instead of his own , as Leah was once into Jacobs : so the real killing of his neighbour without any guilt ; suppose by the miscarrying of some instrument a man is using in his vocation : and here an ignorance of such a fact , without any faulty error in the judgment , or obliquity of the intention , excuseth the sin : ] Daille's reason therefore for distinguishing guilty idolatry from that which materially may also be called so , is , not the good intention to worship only him who is truly God or Christ , or the opinion and belief they have , that the subject they worship is truly such , ( for this ( as he in that Chapter , and other Writers copiously express ) is common to the worst of Idolaters ; ) but the error or ignorance of the judgment , from which flows this mistaking . practise , as that is only affected and culpable , or innocent and excusable . Of which thus he , in that Chapter , J' avoue , que l'ignorance excuse la ( i. e. in this very matter of Idolatry ) ou elle est involuntaire , quand le suiet , que nous mesconoissons , est tellenent cachê &c. mais la , ou l'ignorance d'un objet procede non de l'obscurite & difficulté de la chose , mais de la malice , ou de la negligence de l' homme , alors tant . s'en faut , qu'elle excuse , &c. So he saith , those that worshipp'd the Sun for Christ were unexcusable , because l'ignorance de tous ces gens estoit visiblement affectes & voluntaire , née de leur vice seulement , & non de l'obscuritê des choses qu' ils ignoroient . Therefore also afterward upon this reason as he excuseth him , that should have worshipp'd one resembling our Saviour , or an unconsecrated Host , &c. because non sa passion ou sa non chalance avoit cause cette mesprise , &c. So he blameth the Romanist , mistaking and worshipping the Sacrament for Christ , because l'erreur vient tout enliere de leur passion , & non d'aucune chose qui soit hors d'eux .

6. Mr. Daille grants ( which I have touch'd before , ) That as we may not reject the Communion of any , for every erroneous Tenent , when it offends against no principal or fundamental point of Religion , see Apol. c. 7. so we may not reject it for Errors , tho destructive of a Principle , ( see Apol. c. 9. ) if it do this , not immediately and directly , but by some consequences thereof which consequences also are renounc'd , and the Principle still maintain'd by those who hold the error . [ Tho if you desire my opinion of this : First , I see not how any can hold a Principle , and yet hold a contrary Tenent that directly and immediately opposeth it ; for no man is so sottish , as to hold two things directly contradictory the one to the other : See what he saith for this , when press'd by Chaumont , in his second Reply , p. 81. So then , when any one 's Tenent opposeth the Principle ( which also he holds ) by some consequence it must be , and not be , point blank ; Secondly , I see not , but that if one holding the Principle hold also another Tenent , which by a consequence clear and manifest to others ; tho not to him , ruineth the Principle , such an one is to be rejected &c. as if he denied the Principle . And thirdly , The judgment of the clearness of such consequences , private men must leave to the Church and her Councils : Esse two men , as interessed and prepossessed , ordinarily pretend contradictories both to be clear . For example : If the Lutheran Tenent of the ubiquity of Christ's humanity , or the Greek Tenent of the Holy Ghost not proceeding from the Son , should seem to a General Council , the one , by a clear consequence , tho not acknowledg'd by the Party , to ruine Christ's true humane nature ; the other , to destroy the Trinity : Such ought to be separated from as men not discerning this consequence , only from a some way culpable and affected ignorance . See what Daille saith of this , Rep. 2. p. 82 , 83. ] But ( to return to Daille ) therefore ( saith he ) tho Adoration should follow upon the Lutheran Tenent of Christ's presence in the Eucharist , yet if they acknowledg no such consequence , or practise no such thing , we may not for their error abhor their Communion . In which I may advance one step farther ( with Daille's good leave , ) that , should the Lutherans also acknowledg the consequence , and practise such a thing as Adoration of Christ as corporally present in the Eucharist ; yet for this neither is their Communion refusable : Because such Adoration opposeth no Principle ; but is at the most but vain and inutile , according to Daille's own judgment , quoted before .

Observe here also from this Proposition of Daille's , That he holds a duty of separation from the Communion of the Church of Rome , because of their worshipping the Eucharist , tho they should not enjoin it to any ; because we ought not to Communicate with any such , who acknowledg and profess a Doctrine or Practise clearly repugnant to a Principle , as he contends the Roman Adoration is . As for the other cause of Separation , the enjoining this Practise upon men contrarily perswaded , we shall speak to it anon . Thus much for Daille .

The Roman Qualifications concerning Adoration . Next , To see what qualifications the Transubstantialists make concerning their Adoration .

1. First , After Consecration , they affirm not Christ's Body to be there alone ; but the Symbols also to remain with it . This is shew'd before .

2. They affirm the Symbols capable of some reverence , as being holy things ; but not at all of divine worship , as being Christ's Body , for they are distinct from it . See Cassand . Consult . de Ador. Euch. — Quae adoratio non ad ipsum signum quod exterius videtur , sed ad ipsam rem & veritatem , quae interius creditur , referenda est ; quamvis & ipsi signo , cujus jam virtus intelligitur , tanquam religioso & sacro , sua veneratio debeatur . See Forbes his Testimony of them , l. 2. c. 2. s . 9. In Eucharistia mente discernendum esse Christum a visibili signo docent Romanenses , & Christum quidem adorandum esse non tamen sacramentum ; quia species illae sunt res creatae , &c. Neque satis est quod Christus sub illis sit , quia etiam Deus est in anima tanquam in Templo suo , & tamen adoratur Deus non anima ; ut ait Suarez Tom. 3. Qu. 79. Art , 8. disp. 65. sect. 1. See Spalat. l. 7. c. 11. n. 7. Nam neque nostri ( i. e. Romanists ) dicunt species panis & vini , hoc est accidentia illa esse adoranda , sed dicunt corpus Christi verum & reale , quod sub illis speciebus latet , deberi adorari .

Lastly , See Bellarm. de Euch. l. 4. c. 6. Species illae neque excellunt aliis sacramentis , imo sunt inferiores omnibus , cum sint pura accidentia , neque adorari possunt . Again , c. 29. Neque ullus Catholicus est qui doceat ipsa Symbola externa per se & proprie esse adoranda cultu latriae , sed solum veneranda cultu quodam minori qui omnibus sacramentis convenit . Where also he saith , those Lutherans , that hold Christ adorable in the Sacrament , only modo loquendi a Catholicis dissentire . And whereas many are offended , see Taylor , p. 366. that he puts in [ per se & proprie ] and holds the Adoration of Christ aliquo modo pertinere ad Symbola : Yet 1. This is no stating of the Church in any Council . 2. Nor an universal Doctrine of the Roman Doctors ; see Forbes l. 2. c. 2. s . 11. Sententia ista Bellarmini plurimis Doctoribus Romanensibus displicet . 3. He doth afterwards such up again , or suspend what he had said before , in the conclusion , where he saith , Quicquid sit de modo loquendi , status quaestionis non est nisi , an Christus in Eucharistia sit adorandus cultu latriae . 4. Lastly , If examin'd close , the matter is not great , for he saith only , that we worship Christ in the Eucharist , vested with the Symbols , as a Disciple worshiped him on Earth , his Divinity clothed with Humanity , and that again clothed with Garments , without making in the act of his Worship a mental separation of his Humanity from his Clothes , or of his Deity from his Humanity . When yet , saith he , ratio adorandi ( i. e. with supreme Adoration ) non erant vestes , imo nec ipsa humanitas , sed solum divinitas . So then ; at the worst he affirms no more Worship due to the Symbols in the Eucharist , than to Christs Garments , when he was on the Earth .

3. They deny also any Divine Worship due to the substance of the Bread , as well as to its species , or symbols : which substance of Bread many of them at least hold , to be chang'd , both for form , and also matter ; that is , to be annihilated , and nothing at all thereof to remain . Catholici cum negent , saith Bellarmin , panem in Sacramento remanere , quomodo possunt asserere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Euch. l. 4. c. 29. Perperam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. the Tenent of it , saith Forbes ) Romanensibus a plerisque Protestantibus objicitur , & illi idolatriae crassissimae &c. insimulantur ; cum credant panem consecratum non esse amplius panem &c. l. 2. c. 2. s . 9. — Tilenus there quoted s . 10. Tametsi hi panem ( ex sententia Protestantium ) adorant , non tamen panem adorandum esse dictitant . They deny any Divine Worship due to Bread ; i. e. to any thing which whilst they affirm to be Christ's Body , they acknowledg also to be Bread ( as those , who worshipped the Sun for Christ , or the Molten Calf for the God that brought them out of Egypt , affirming these still to be the Sun , and a Molten Calf ) for they hold it impossible , and involving contradiction , That the Bread , remaining Bread , should also be the Body of Christ ; and much urge the Lutherans for saying , Hic Panis est Corpus meum .

Therefore also they say , That should they worship Bread for the Body of Christ , they should be the greatest Idolaters in the World. But yet this , I conceive , they say not ; That should they worship Christ's Body as being under the accidents of Bread , and yet indeed not his Body , but the Bread it self be still under those accidents ; that so also they should be the greatest Idolaters that ever were . For this their very Adversaries , less partial to their cause , yet will not say of them . Nor do they say it of themselves ; for Bellarmin , speaking of one mistakingly Adoring an unconsecrated Host , saith , Adoratio ex intentione potissimum pendet : Quare qui [ talem ] panem adorat , quod certo credat non esse pa●●m , sed Christum , is proprie & formaliter Christum adorat , non panem , de Euch. l 4. c. 30. Thus much that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken in this sense , not that de facto they do worship , but that also they hold a worship of the Bread , cannot justly be objected to them .

4. They use the phrase indeed of worshipping the Sacrament , and that speaking of Divine Worship ( which phrase also is us'd by the Ancients , ) see Conc. Trid. Sess. 13. c. 5. Omnes Christi fideles pro more in Catholica Ecclesia semper recepto , latriae cultum , qui vero Deo debetur , huic sanctissimo Sacramento in veneratione exhibeant . But by it they mean , the worshipping , not of any thing visible or sensible in the Sacrament , nor of any substance invisible , that is not Christ , ( for these they expresly make uncapable of any such worship , ) but only the body of Christ present invisibly , impassibly , &c , after the manner described before , not of the Sacrament as it implies the signum , but only the significatum , then there also really present .

See therefore that expression of Conc. Trid. ( now quoted ) explained , both by the reason immediately following , Nam illum eundem praesentem in eo adesse credimus , quem Pater aeternus introducens &c dicit , Et adorent cum omnes Angeli , Heb. 1. and most clearly in the following Canon , to which the Anathema is affixed , for those who denied such adoration to be due , Can. 6. which runs thus ; Si quis dixerit in sancto Eucharistiae sacramento Christum unigenitum Dei filium non esse cultu latriae etiam externo adorandum &c , Anathema sit . This is observed by Father Paul , in his history of that Council , 4. l. pag. 343. The manner of speech used in the 5th point of doctrine , saying , That divine worship was due to the Sacrament , was noted also for improper ; since it is certain , that the thing signified or contemed is not meant by the Sacrament , but the thing signifying or containing ; and therefore it [ i.e. the manner of speech ] was well corrected in the 6th Canon , which said , that the Son of God ought to be worshiped in the Sacrament : Observed also and pressed by F. Sancta Clara , ( Enchiridion of Faith , Dial. 13. ) " Its true ( saith he ) that in the 5th chap. the Fathers say , that the Sacrament is to be adored ; but here in the Canon they speak more strictly , and the reason in the Chapter is the same , nam illum eundem Deum &c. And elsewhere ( 3d. dialogue ) he shews where the expressions differ ( for which he names , besides this place , the 2d . Canon of 6. Sess. compared with 7. chapter , ) Our obligation to be to the Canon not the Chapter ; * because the chapter rather declares the doctrine to be defined , than contains the definition it self , neither is framed in the stile of Conciliary definitions with Anathema's ; and * because the Council of Trent it self doth seem to put a difference between these two , ( Sess. 14. c. 3. of Extr. Unction , haec sint quae &c. ) in making a further Commination for violation of the doctrines of the Canons than of the Chapters . Observed also by Grot. in his Apolog. Rivet . discussio p. 79. where also he notes Bellarmin's fore-quoted passage , that the controversy between the Catholicks and Lutherans was only in modo loquendi , in saying , the Sacrament , or Christ in the Sacrament , was to be worshiped ; and to this nothing is replied by Rivet , and it appears that that indeed is said by them which Daille wisheth . Apol. 12. c.

See Dr. Holden de resol . fidei 2. l. 4. c. In hoc sacrosancto Eucharistiae sacramento Christus unigenitus Dei filius cultu latriae adorandus est , and this is all ( saith he ) that in this matter is fide Catholica credendam . See Dr. Tailor , Liberty of Prophecy , 20. s. 16. n. Now it is evident that the object of their Adoration ( i.e. the Romanists ) that which is represented to them in their thoughts , their minds , their purposes , ( by which God principally , if not solely , takes estimate of humane actions ) in the Blessed Sacrament , is the only true and eternal God hypostatically joined with his holy Humanity , which Humanity they believe actually present , under the veil of the Sacramental signs .

Add to this , that the same argument Daille , Apol. 9. c. urgeth to prove , that we may not worship the Sacrament because Christ is in it ; namely this , that Christ is in the faithful as in his Temple , yet may we not adore the faithful : the same they urge to the same purpose . See the former quotations out of Suarez , p. 200. Now if Mr Daille say , that the word Sacrament cannot properly be applied to only Christ's Body , or the thing signified , abstracted from the Sign , I shall accord willingly ; but then we must accuse the Church of Rome , not of an erroneous tenent for this , if she expound to us her orthodox meaning , but of an improper expression .

And for that which he saith 1 , Reply . p. 22. That if the word Sacrament in the Council of Trent signified nothing besides Jesus Christ formally and precisely , then we might affirm que le sacrament est la aut haux cieux a la dextre de Dieu ; I answer that [ precisely ] is to be taken , as , tho not involving besides Christ any other subject , yet including besides Christ the manner of his presence , which is not natural in the Sacrament as it is in the Heavens .

5. Therefore also they ground adoration ( a thing Card. Peron much insisteth upon in his reply to King James ) not on Transubstantiation , ( tho both Transubstantiation and Consubstantiation involveth it , so that either of these posita ponitur adoratio , ) as if sublata Transubstantiatione tollitur Adoratio , but on real presence ; which in general is agreed on by the Lutheran , together with them . Which adoration they affirm due with all the same circumstances wherewith it is now performed , tho Christ's Body were present with the symbols , neither as under the accidents of bread as they say , nor under the substance of bread as the Lutherans say ; but , after some other unknown manner distinct from both : and if they were convinced of the error of Transubstantiation , and of the truth of the presence of the sabstance of the bread unchanged ; yet , as long as not confuted in the point of real presence , would they nevertheless for this continue to adore the self same object as now in the self same place ; namely the body of Christ still present there with the symbols , and therefore there adorable , tho present after another manner than they imagined .

See the arguing of Barnesius a Romanist , Forbes 2. l. 2. c. 12. s. Corpus Christi ibi est cum pane vel permanente vel transeunte , uno vel alio modo &c , per consequens non est idololatria adorare Christum ibi in Eucharistia realiter praesentem . See in Conc. Trid. 13. s. 5. c. the reason immediately following the requiring of adoration : Nam illum eundem Deum praesentem in eo ( sacramento ] adesse credimus , quem Pater introducens &c.

If therefore the Church enjoyns these three 1. to believe Christ's corporal presence in the Sacrament , 2. to believe Transubstantiation , for the manner of that presence , 3. to adore Christ as being there present ; it follows not that she enjoyns the third in order to the second , but may only in order to the first , as it being ( without the second ) a sufficient ground thereof . As is observ'd in the former Discourse of the Eucharist .

S●●●ose Transubstantiation to be an error , ●e● Adoration lawful , if corporal presence true . These considerations premised , 1. Therefore now suppose Transubstantiation an error ; yet if the tenent of corporal or real presence ( as held by the Lutherans or others ) be true , the same adoration is no way frustrated , but still warrantable , and to be continued .

Suppose Cornoral presence an error , yet their Adoration no Idolatry . 2. Suppose not only Transubstantiation , but real presence an error ; suppose the Bread after consecration to remain in substance . unchanged , and our Saviour after no manner at all present corporally ; yet I do not see ( after the foregoing concessions and qualifications well weighed , especially that wherein they profess adoration not of the Sacrament , or any part thereof , but of Christ in the Sacrament ) how the adoration of Christ , as present there and that as under the accidents , and in the room of the substance of the bread , ( tho I have shewed that such a quatenus is required of none in their adoration ) can amount to idolatry ; which to shew

1. First , compare this mistaking worship of the Transubstantialists with any other granted idolatries of the Heathens , Jews , or Christians ; and we shall find no instance of any , the subtlest idolatry , that ever was , but in its guilt or error much differing from this . The most subtil of Idolatry Heathen , I think is that , ( as it is expounded by Maximus Tyrius , dial. 39. mentioned in Dr. Ham. Idol . 17. s. ) that they bestowed their worship only on the Gods to humane eyes invisible , and used Images only as signs and tokens of their honouring them , and helps of their infirmity to remember them &c. Of Jewish Idolatry , was that of worshiping the true God in the golden Calf , and those other set up afterward in ‛ Dan and Bethel . Of Christian Idolatry , I find these mentioned : that of worshiping the B. Virgin for a Goddess , of the Sun as being Christ , of Saints or Angels , ( if ever any such worship were , for I find only such a case put in Dr. Hammond , Idol . 47. s. ) communicating God's attributes unto them , ( as is expressed above p. ) of Omniscience , Omnipotence , which thing makes indeed not one but many Gods.

But as for the first of these , the Heathens , whatever respect they gave to the Images , it 's certain the Gods they worshiped were , not one and the true , but many and false ; whilst they grosly and stupidly erred ( even Tyrius amongst the rest ) in many of the Divine Attributes ; tho also , as Dr. Hammond saith , the actions of the many were very unlike . Tyrius his speculations . As for that of the Jews , Dr. Hammond's opinion is , sect. 34 , 35 , 36. that they worshiped not God only , but the Idol-calf also , as , upon Aaron's Consecration animated and inspirited by God , ( as the Heathen also conceited of their Idols , ) and so fitted to supply Moses's place , and go before them and be their Conductor ; and the same is to be thought of Jeroboam's Calves , see 1 Reg. 12.28 . As for that of the Christians , those who worshiped the Sun for Christ were not excused by their good intentions , because most wilfully and groundlesly mistaken in their judgments ; in which I shall shew the Transubstantialists not to run parallel with them . The worshippers of Angels , as such , err also grosly in the Divine Attributes ; but no such thing is imputed to the Transubstantialists .

2. Again , These Idolaters generally in their worshipping , when they took such a visible thing to be God , they deny'd it not to be the thing still . They affirm'd the Images , the Calves , the Sun they worshipped , to be Calves , and Gold , to be the Sun and Images still , without supposing them to be annihilated , and God ( not misunderstood by them in any of his Attributes ) to be instead thereof . An Error therefore only like theirs would it be , If any in the Eucharist should acknowledg the Bread to remain , and worship that Bread , no way supposed alter'd , for his Christ : Which none do ; or if they do , they are confess'd by all to be Idolaters .

3. But yet further ; These Idolaters in worshipping a Creature for the Creator , grosly imagined in their blind Judgments a thing no way possible : And God not only was not , but could not be , such a thing as they supposed ; but a Creature may be the Body of our Lord ; and many of those , who deny Transubstantiation , yet grant a possibility thereof : And when we worship the true Body of our Lord , it is a Creature we Adore , tho by the Hypostatical Union to the Deity , it is capable of such Honour . So that in all the Idolatrous Worships that can be nam'd , tho their intentions might be good , in directing their Adorations only to what they thought the true God ; yet were their Judgments incomparably beyond the Transubstantialists culpably and stupidly ( Rom. 1.22 , 23. ) erroneous to think so . And extremely were they also mistaken ( from which the Transubstantialists are granted most clear ) in many of the Divine Attributes and Properties .

4. But now in the last place : Suppose that the Israelites did in no manner direct their worship to the Calf , but only to the God of Israel , as suppos'd by them , after some peculiar manner , there present ; or suppose , that they held the Calf no more to be there at all , but the God of Israel under the outward appearance thereof : So likewise , That the Christians worshipping the Sun , held first a Transubstantiation thereof into the Body of our Lord : Yet will it not follow , That if their worship thus qualified would still be Idolatry , therefore the Transubstantialists Adoration is so , because ( according to Mr. Daille's fifth Concession ) , from the probability or unreasonableness of the grounds and motives of our perswasion , the like practice is , or is not Idolatry .

For , as the Israelites Adoring God as present after a peculiar manner in the Golden Calf was Idolatry ; So the Israelites Adoring God as after a peculiar manner present or dwelling between the Cherubims , or upon the Ark ( call'd his Footstool ) was not so . Or , to instance in mistaking worships : Tho the Israelites worshipping God as peculiarly present in the Calf , when as there was no such matter , was Idolatry ; yet the Lutherans worshipping Christ ( suppose they did it ) as present after a peculiar manner in the Eucharist , tho indeed he be not there , is not so ; but only an Adoration vaine & inutile tombant en neant . Again , tho the Christians worshipping the Sun for Christ , tho suppos'd by them not the Sun , but Christ , were Idolatry ; yet when our Saviour was on Earth , a Disciple's worshipping a meer man , very like him , for him , would not be so . See Daille's reason for it in his fifth Concess. Why then is the Transubstantialist an Idolater in his Account ? See c. 11. of his Apol. because l'erreur de ceux &c. vient tout entiere de leur passion , & non d'aucune chose , qui soit hors d'eux . Here therefore lies all the trial of their Idolatry ; Let this be disputed , this judged of by indifferent persons . For this , let what is said before in this Paper be well consider'd ; and what shall be said by and by .

1. For First : Suppose they ground Adoration on real presence ( whatever becomes of Transubstantiation , ) the mistake of this ground ( i. e. of real presence ) will be excusable in them ; for , in the Lutherans it is so . But suppose the ground of their Adoration be the Tenent of Transubstantiation ; yet after a granted possibility thereof , the Tradition of Antiquity , in Exposition of the Scriptures concerning the Eucharist , so much favouring ( some way or other ) a substantial conversion ; and in after times , when this point grew to a debate , the Decision of Councils ( the first of which was before A.D. 800. Conc. Nic. 2. ) for such a conversion ; if in some of them , not the same Transubstantiation , yet as strange ; the reception of such Decisions by the succeeding Ages of the Church Universal ( Eastern , Western , ) till Luther's time , ( and since his time the affirming still in general of a Corporal presence with the Symbols , by a considerable Party of the Reformed , I mean the Lutheran ) ( of the reasonable obligation of private Judgments to which Determinations and Practices of the Church in matters divine , I have discoursed elsewhere . ) These motives ; I say , ( however Daille passeth over them in that 11. cap. with a light foot , reducing all to a laseule authoritê du Pape & de son Concile , and Dr. Tailor the like p. 346. ) will sufficiently shew , that their mistake is not un erreur , qui vient tout entiere de leur passion , & non d'aucune chose qui soit hors d'eux . Surely no practice can be idolatry , where is no malignant or heretical opinion of God or our Saviour : but such corporal presence is not in Daille's , nor Transubstantiation in many other Protestants opinion . See before .

2. Compare we this mistaking worship of the Transubstantialist with those mistakes mentioned in Daille's 5th . concession , which , tho worshiping of the meer creature for Christ , yet are excused by him from idolatry ; and we may find it no less excusable than they .

For tho this hath not the same reason drawn from sense , i. e. a corporal similitude ; yet it hath another ( supposed ) strong enough to ground such practice upon , i.e. divine revelation , as interpreted by Ecclesiastical authority . Tho indeed the mistake of the Transubstantialist is not so much as ones mistaking of a thing like Christ for Christ , because he worships nothing visible at all , nor any thing invisible wherein those accidents which he seeth do inhere ; but only supposeth Christ's body present , where his sense can no way sufficiently inform him ( since salvis phaenomenis this presence is possible ) when it is absent .

3. Lastly , compare we this mistaking worship of the Transubstantialists with that of the Consubstantialists , and I think we shall find no reason to accuse the one of flat idolatry , whilst the other of inutility or vanity only ; or to charge the one with a bad consequent ( which they renounce ) of their erroneous tenent , ( as that consequent is , [ that they adore a piece of bread , ] from that tenent of theirs , that the bread is annihilated and Christ's Body instead thereof , notwithstanding they hold the principle , that no meer creature may be worshiped ) whilst we absolve the other from them , as long as they cease to own them , and hold the principle they oppose . See Daille's 6th . concession .

Thus far these two parties , the Transubstantialist and Lutheran , agree . 1. That Christ is corporally present . 2. That he may be worshiped . 3. That no other object there but He may be worshiped ; not bread , nor any other meer creature . 4. That nothing visible in the Sacrament is He , or his Body ; which is present only invisibly , without any thing visible inhering or appertaining to it as the subject thereof . They differ only about the manner of the presence of this invisible substance . The one saith it is there together with the bread ; the other saith there instead of the bread , and the bread away ; a thing also possible , for any thing we know . The one saith , he is there under both the substance and accidents of the Bread ; the other , there under the accidents only of the Bread.

Now whilst both worship the same object in the same place , and veiled with the same sensible accidents ; yet the one adoring him as being under the substance of Bread ( he not being there ) are freed from any Idolatry in such worship ; the other adoring him as being under the accidents of Bread ( he not being there ) are made idolaters . Why so ? since they say and profess , that if his Body be not there under those appearances , but the same substance still under them which was formerly , they confess it a creature , and renounce all adoration of it . Whereas therefore it is objected , that the substance of bread only being in that place where they suppose Christ's Body and not any bread to be , therefore in worshiping the thing in that place , they worship bread ; this were a right charge , if they affirmed that they worshiped the substance , that is in that place under such accidents , whatever it be : but this none say ; but that they worship it only upon supposition that it is Christs Body and not bread , and that for this supposition they have rational grounds . Now saying that they worship it , because it is so ; is saying , if it be not so they intend no worship to it . And this worship is like theirs , which Bishop Andrews saith was rendred by some formerly out of fear of a some-way defective consecration , Si es Christus , te adoro ; Resp. ad Apol. Bell. 1. c. Again , whereas it is objected , that a good intention excuseth not idolatry , for so the Sun-worshippers , suppose they held a Transubstantiation , and thought Christ to be instead of the Sun , and should say , Si es Christus te adoro , would be no idolaters : this would be true , were their good intention founded upon an excusable and unaffected ignorance . But notwithstanding their intention and supposition it remains idolatry still : not because whilst thinking to worship Christ there , they de facto worship only what is the Sun ; but because they have no reasonable motive to imagin such a thing , as that Christ is there , and by consequence so to act upon it ; which the Transubstantialist pleads he hath . This clearly appears , in that , should Christ be worshiped by them , not , as being instead of the substance , but as being under the substance of the Sun , idolaters still they would be ; yet none argue thence , that the Lutheran , in adoring Christ under the substance of the bread , is so .

To conclude this point ; If we look upon the judgment of some Reformed writers concerning this Transubstantiatory idolatry , it is either not at all , or but faintly asserted by them . See Dr. Hammond of Idol . sect. 64 , 65 , 66. where tho he doth not excuse it from being material ( tho perhaps not in them formal ) idolatry , yet he grants it to come much short of the Idolatry of the Heathen , ( contrary to the quotations he makes out of Costerus , sect. 62. ) and how far excusable , ignorance , and that founding it self upon the word of God mistaken , may make it , he saith he will not determine ; and that he will hope , that it may be far from being irremissible to him , who hath reformed his other known sins , and for all known and unknown is truly humbled . And indeed those writers must either allow it to be such a gentle Idolatry , as that the practice thereof died in , and it neither particularly confessed , nor repented of , yet excludes not from salvation ; or else they must damn all those who lived in the visible communion of the Church Catholick for five or six hundred years by their own confession .

Here the same Dr. Tailor , that speaks so vehemently against it , in Real Presence p. 341. parallelling there ( tho not proving it ) the grosness and culpableness of the Roman , with that of the Heathen idolaters : Yet in his lib. of Prophecy 20. s. 16 , 17 , 18. n. speaking on this manner ; That the Romanist giving worship to no undue object , as the Heathen did , and if they thought Christ not present , being so far from worshiping Bread in this case , that themselves profess it idolatry to do so ; this is a demonstration , that their soul hath nothing in it that is idololatrical . — That idolatry hath so great a tincture and residency in the will , that from thence only it hath its being criminal , [ I suppose he means , from the will , as by its perverseness someway against reason , blinding the judgment . ] That the will of the Transubstantialist hath nothing in it , but what is a great enemy to idolatry : and nihil ardet in inferno nisi propria voluntas . — That a divine worship is given also by them only to Christ ; but they differ and mistake infinitely in the manner of his presence . — Whilst all agree that the Divinity and the Humanity of the Son of God is the ultimate and adequate object of divine adoration , incommunicable to any creature whatsoever ; and they , before they venture to pass an act of adoration , believe the bread to be annihilated , or turned into his substance who may lawfully be worshiped : and that they who have such thoughts , are as much enemies of idolatry , as they who understand better &c. — For their motives to such opinion , that they have a divine revelation ; whose literal and grammatical sence , if that sence were intended , ( he omits , that they also gather this sence from Church Tradition , ) would warrant them to do violence to all the Sciences in the circle ; that Transubstantiation being openly and violently against natural reason , is no argument to make them disbelieve the Trinity &c , with as much violence to the principles of natural and suparnatural Philosophy , as can be imagined to be in the point of Transubstantiation .

See Spalato Rep. Eccles. 7. l. 11. c. Respondeo ( saith he ) me nullum idololatricum crimen adoratione Eucharistiae , si recte dirigatur intentio , agnoscere . Qui enim docent panem non esse amplius panem , sed corpus Christi , illi profecto panem non adorant , sed solum ex suppositione ( i.e. that his Body is under the species instead of the bréad ) licet falsa , ( Bishop Forbes adds 2. l. 2. c. 9. s. non tamen haeretica , aut impia , vel directe pugnante cum fide ) Christi corpus vere adorabile adorant . See Bishop Forbes 14. sect. where shewing the Greek and Eastern Church , as well as the Roman , to use it , he concludes ; Quis ausit omnes hos Christianos idololatriae arcessere & damnare ? As for the concessions of Roman writers , of the grosness of their idolatry beyond any heathen , ( that is , further than any of their adversaries will charge it upon them , ) if the bread should happen to remain , ( if this be their meaning , and not rather , that [ if they ex professo worship bread ] ) , they labour to advance it the higher , the more to shew the impossiblity that such an error , for so many hundred years , in the universal Church of Christ , assisted by our Saviour to the end of the world , and the pillar of truth , should be entertained ; thinking the greatness of this , if a crime , a good argument of the Christians innocence therein : whilst perhaps in some smaller matter she might be liable to a mistake .

An account of the variance in the doctrine of the Eucharist in latter times . Thus much in answer to the former replies . Now to shew you yet more fully the reasonable motives a Christian may have , of submission to the doctrine decided by Councils concerning Transubstantiation , or corporal presence of Christ's Body with the symbols , and consequently to the practice of Adoration , which Daille grants du droit to follow from the other ; ( so that that tenent being excusable , this practice is : nay , the omission of the second in one perswaded of the first , would not be blameless : ) I will in the last place give you a short account of the progress of the doctrine of the Eucharist , after the more primitive times , and so conclude this Discourse .

1. T is granted by Mr. Blondel , that there was no difference in , nor any alteration of , this doctrine , till in the Eastern Church after 700. A. D. — in the Latin Church after 800. See 15. c. and 18. c. Therefore in Gregory the Great 's time , who flourished Ann. 600. there was yet no change . Now he it was , that put the last hand to the Canon of the Mass , which is now used in the Roman Church . See Chemnit. exam. 2. part . p. 828 ; and see Dr. Field of the Church , Append. to 3. lib. p. 188. where out of Durand's Rationale he saith ; That Ambrose out of the ancienter Liturgies having in some things enlarged and perfected a form , called afterward The Ambrosian Service , and Gelasius Bishop of Rome likewise composed another , Gregory and the Church of Rome entertained Gelasius his form , Gregory having first added , detracted , changed , some things therein ; ( where note , that Bellarmin de Missa 2. l. 19.20 . c. tells the story a little otherwise , and saith , out of Diaconus , That Gregory Gelasianum codicem coarctavit , — and out of Gregory himself , Ep. 73. lib. 7. se restituisse in Missa antiquas consuctudines , & sustulisse quaedam quae postea irrepserant ; but then he is noted by Diaconus and others , to have added de novo to the Canon only those words , [ diesque nostros in pace tua disponas ; ] ) and the other Western Churches still continued to use the Ambrosian Service : that Charles the Great afterward forced these Churches to leave off the Ambrosian Service , ( tho in Millain it is used to this day , ) and to use all one form , that of Gregory .

Now this Gregorian form , imposed for uniformity by Charl. M. is verbatim the same with that now in use ; as Bellarmin proves ibid. from Alcuinus . And others , who living before 800. and in Charles the Great 's time , writ Expositions on the Canon of the Mass , as now it is . But no alteration of the doctrine ( Daille saith ) was before 800. and Charles the Great and his Council at Franckfort assembled 794 , who used this form , are reckoned by him orthodox ; therefore also if any change were made by Gregory , or the times after him , before Charles , ( of which for the Canon , I find none alledged , ) yet those times being orthodox , it could be no change prejudicial to truth .

Again : The Gregorian Form , as now , agrees in the chief matters with that form set down by S. Ambrose , de sacram. 4. l. 5 , 6. c. expressed also by Mr. Blond . in the Margent 21. c. Therefore Bellarmin in 2. de Missa 23 , 24. c. justifies many things objected against the modern Canon , by shewing them to be in that set down by S. Ambrose 200 years before Gregory : and this form again S. Ambrose alledgeth ex antiquo ritu Ecclesiae . Accordingly these men also seem to justify the present Canon of the Mass , if it be rightly understood . See Mr. Blondel's conclusion , after he hath commented on the meaning of the modern Canon , Qu' y at'-il ( saith he ) en tout cela , qui ne s' accorde , a l'escriture , au sens , a la raison , & au tesmonaige de l' Antiquitê , cap. 21. p. 453. And p. 457. he saith S. Gregory's Liturgy is en substance une mesme formulaire avec celuy , qui est en usage entr' eux .

So Dr. Field being engaged in the maintaining that Proposition , [ That the Church before Luther , tho of the Roman profession , were of the Protestant Religion ] ( excepting some only , that then maintained the modern Popery ) justifies the Canon also , then and now used : even those passages thereof ; of praying for the dead ; and those words in this prayer , des illis locum refrigerii , lucis , & pacis : and , of the commemoration of Saints , and that clause in it , quorum meritis , precibusque concedas , ut in omnibus protectionis tuae muniamur auxilio , ( which merits , methinks , he interprets very well and orthodoxly , ) and thus concludes his discourse concerning it : It appeareth by that which hath bin said , that the Canon of the Mass , rightly understood , hath not , includeth not in it , any such points of Romish religion , as some imagin ; but in sundry , yea in all the capital differences between us and them of the Roman faction , witnesseth for us , and against them . Append. to 3. l. 220 , 221. &c. Is it not lawful then , now as heretofore , for a Protestant in opinion to frequent the Roman Service ; especially the Mass , and then to adore &c , for so did their Ancestor — Protestants before Luther's time ? for all did so . And if it be said , that so we must now live under an obligation also to the Conc. Trident. so did they to the Lateran &c , after the four first Councils ; or if not they to those , why we more to this ?

By this I think a Christian may take the doctrines about this subject , which he finds in the Fathers before 700 , or in the Canon of the Mass , for authentical , and may rationally adhere to them ; and that this Canon much favours the Roman opinion , we have some prejudice , in that whilst others urge many arguments out of it , for their own side , against the other ; yet , they only , whom we say it confutes , retain it entire : and those , whom , as they plead , it favours so much , have rejected it .

Now let us come to the time , when , after long peace in the Church about this matter , controversy began first to appear in the world , concerning the doctrine of the Eucharist ; which by all , both Romanists and Protestants , is agreed to be after A. D. 750. in the time of the Council of Constantinople assembled by Constantinus Copronymus , and of the 2d . Nicene Council that followed after Copronymus's decease . At that time , the contest about the lawfulness of Images in Churches &c ( which were then very frequent ) being on foot , this Constantinopolitan Council called together by the Emperour , who vehemently opposed Images , amongst other things , declared ; That they acknowledged only one true venerable Image of Christ , chosen by him to perpetuate his memory amongst us &c , namely , that of the Eucharist . See 2. Conc. Nic. Act. 6. tom. 3. and what I have said of it before .

These expressions falling from this Council concerning the Eucharist , were presently resented and opposed , first by Damascen , then by 2. Coucil . Nice , called the 7th General Council , assembled not long after the other ( Copronymus being now dead ) under the Empress Irene : who ; against the other , urged , That our Saviour said not , Sumite , edite imaginem corporis mei , but , Accipite , edite , Hoc est corpus meum ; and affirmed , neque Dominum , neque Apostolos , neque Patres , incruentum illud Sacrificium , quod a Sacerdote offertur , imaginem dixisse , post sanctificationis consecrationem , ( but the consecration by them probably is imagined to extend beyond the words of Institution , see before . ) verùm ipsum corpus & sanguinem : and accused the former Council of contradicting it self ; nunc quidem sanctum & notabile nostrum sacrificium imaginem sacri corporis Christi , nunc autem sacrum & divinum corpus asserentes .

This Council in the East , was then opposed again by the Council at Franckfort assembled by Charles the Great in the West ; which Council mainly disliking Images , and seeing ( as Dr. Tailor conjectures ) that if the Sacrament were an Image then it might be lawful to give reverence and worship to some Images , ( which argues the practice then of worshiping the Sacrament ) took part in this thing with the Conc. Nic. tho in other things they opposed it , and censured the Constantinopolitan expressions of the Eucharist , much what in the same language , as that of Nice did . See Blondel 17. c. pag. 411.

Here you see the first controversy ; and it , not so much about substantial conversion of the elements , as about the real or substantial presence of Christ's very body ; denied by the Constantinopolitan Council , ( if that of Nice perhaps mis-understood them not ; ) affirm'd by Nice and Franckfort . The innovation of Doctrine , * saith the Romanist , began in the Const. Council : ( Primi ( saith Bellarm. ) qui veritatem corporis Domini in Eucharistia in quaestionem vocabant erant iconomachi &c. de Euchar. 1. l. 1. c. ) * saith the Protestant , began in 2. Conc. Nic. by Damascen , and others ; see Blondel 15. c. But as for the Conc. Francf . he contends , that tho it was dangerous in its expressions , yet , was in its opinions orthodox ; and inveighed against that of Constant . upon a mis-understanding of their meaning . To reflect a little upon this matter ; you may observe , 1. First , that the Constant . conc . tho speaking somewhat more diminutively of the Eucharist than the other , yet seems to say more than any Protestant will allow , as is shewed before .

2ly . That it was an Assembly of Bishops , called together by that Emperour that caused the Patriarch of Constantinople to be scourged ; assented to by no Patriarch : which thing is objected against it by the Conc. Nice , Act. 6. tom. 1. in these words ; Quomodo autem magna & universalis , in quam neque omnes consenserunt , & reliquarum Ecclesiarum praefecti non admiserunt , sed anathemate eam devoverunt ? Non habuit cooperarium ( ut haec quae nunc celebratur ) Romanum Papam , neque illius Sacerdotes , neque per Vicarios , neque per provinciales literas , quemadmodum fieri in Synodis debet . Quinetiam neque concordantes habuit Orientis Patriarchas ; Alexandrinum , inquam , Antiochenum , & urbis sanctae suminos Pontifices , neque cum illis etiam inystas & sacerdotes .

Thus Conc. Nice . But the same things are affirmed by the historians of those times ; as also , that this Copronymus was opposed for demolishing images in Churches by the Constantinopolitan Patriarch , whom he shamefully abused ; and his Father Leo Isaurus excommunicated for the same cause by Gregory the 3d , Bishop of Rome . Besides this , to lessen the esteem which may be had of it by the reformed , I might name the 15. and 17. Canons thereof . Whereof the 15th runs thus , Si quis non confitetur sanctam semper Virginem Mariam quavis visibili & invisibili creatura superiorem , & cum sincera fide ejus intercessiones , tanquam quae libertatem apud eum , qui ex se genitus est , Deum habeat , non postulaverit ; Anathema . And the 17th Canon not unlike , Si quis sanctorum &c. — intercessiones non petierit , utpote qui libertatem apud Deum habeant , secundum Ecclesiasticam Traditionem , pro mundo intervenire ; Anathema . Which Canon , tho 't is noted by the Second Nicene Council ( Act. 6. Tom. 6. post hanc editionem suam , &c. ) to have been left out in some later Copies of the Acts of this Council ( those times growing on after this Synod from opposing of Images to destroying of Reliques , and denying of Saints Intercessions ( a thing not disallow'd by the Reform'd , ) and of calling them also by the name of Saints [ See the Authors quoted by Mr. Mede , Apostasie of later times , p. 131 , 135 , &c. ] ) tho the Council is clear'd from any such Decrees , both by Mr. Mede , p. 137 , and by the whole Body of their Acts examined by the Second Nicene Council , their severe Antagonists ; Yet it is clear , that it was one of the ultimate Definitions of that Council , since it is found , not in the first framing only ( as Mr. Mede would have it , p. 135. ) but in that first Edition of their Acts , which was subscribed by all the Council ( as appears in the Conclusion of Act. 6. Tom. 6. of the Second Conc. Nic. ) and which accordingly the Nicene Council undertook to refute , as not the first Draughts , but the Ratified Acts of that Synod .

3. That the Council which revers'd its Doctrine of the Eucharist , was General , and Confirm'd by all the Patriarchs .

4. And lastly , That the Council of Francfort also , tho it might in something mistake the meaning of the Council of Constantinople ( for which I will not contend with Mr. Blondel ; for so perhaps did they of Nice too misunderstand it , ) yet perusing the Doctrine of Nice , Censures not it at all , a far greater ( if an ) error ; but almost in the same phrase with it , Blameth the other of Constantinople , saying ; The mystery of the Body and Blood of our Lord was not now to be call'd Imago , but Veritas ; not Umbra , but Corpus .

Which word , and other expressions , that they imported not less than those of Nice , may be shrewdly presum'd from Mr Blondel's Concession ( c. 18. p. 415. ) That within a few years after this Council follow'd a Change in the Eucharist-Doctrine in the West ; a change , i. e. to this Tenent of Corporal presence . Now all those things well weigh'd , let any one judg between the Constantinopolitan Council , and those two that follow'd , who are more likely to be the Innovators : or whose Determination a good Subject of the Church , not so able in such high Mysteries to guide himself , ought rather to adhere and submit to .

Now to go on : This opinion of Damascen and the Council of Nice , The state of the Greek Church since these Councils . hath been owned , and embraced ever since , even to this day , by the Greek Church , without any opposition to it ; and that not only as being theirs , but the Tenent also of all the Greek Fathers before this Councll , which also are frequently by them quoted for it . See this confess'd by Mr. Blondel c. 16. p. 399 , 400. Le Concile de Nice 2. a imposê une tacite loy aux Grecs posterieurs ; Their adherence ever since to the Doctrine of Nic. Conc. 2 qui ont jusques a nos jours reverê ses decrets de parler a sa mode ; & de renoucer ( so he is pleased to say , but they pretend the contrary ) en imitant ses fautes , au style de la plus venerable antiquité . And then he reckons up their Writers since ( both ancienter , and more modern ) concurring in this opinion ; naming amongst the ancienter , Theophylact and Euthymius . See Sandys West . Relig. p. 233 , 234. who confesseth the Greeks to agree with the Romanists in Transubstantiation , Sacrifice , and the whole Body of the Mass .

See Dr. Potter , Char. Mist . sect. 7. p. 225. where he saith , In the opinion of Transubstantiation , the later Greeks seem to agree with the Romanists ; and justifieth what he saith by many quotations in the Margent . See Forbes l. 1. c. 4. s . 2. who himself opposing Transubstantiation , yet , after many Authorities given , concludes that Section , Certum est recentiores Graecos a Transubstantiationis opinione non fuisse , neque etiamnum esse , omnino alienos ; hosce autem omnes Christianae pietatis cultores , haereseos aut erroris exitialis damnare , magnae profecto audaciae & temeritatis esset . So l. 2. c. 2. s . 14. Graeci Venetiis viventes & reliqui omnes Graeci , etiam adorant Christum in Eucharistia , & quis ausit omnes hos Christianos idololatriae arcessere & damnare ?

To give you some of the Graecian expressions since this Council . See Theophylact , ( who liv'd in the Ninth Age ) in Mat. 26. Non enim dixit , Hoc est Figura , sed hoc est Corpus , ineffabili enim operatione transformatur , etiamsi nobis videatur panis . And in 1 Cor. 11. expounding those words , non dijudicans Corpus Domini , he saith , Si certiores essemus quisnam & quantus sit ille qui nobis in conspectu adjacet , i. e. in Altari , nulla ferme rei alterius ope indigeremus , &c. So speaks Oecumenius on the same place .

Euthymius in Mat. 26. Quemadmodum supernaturaliter assumptam carnem deificavit , si ita loqui liceat ; ita & haec ineffabiliter transmutat in ipsum vivificum corpus suum . — See the Answer of the Grecians to the Cardinal of Guise , quoted before , and by Blondel p. 400. and the Answer of Jeremiah , Patriarch of Constantinople , to the Lutherans ( who in their beginnings sought the support of the Grecian Communion , c 10. ) which Answer also may shew them , in the manner of Christ's presence to differ , as from the Calvinistical , so also from the Lutheran Tenent ; Multa in hac parte de nobis referuntur , quae nobis nullo pacto probari possunt . Ecclesiae igitur sanctae illud judicium est , in sacra coena , post consecrationem , panem in illud ipsum corpus Jesu Christi , vinum in illum sanguinem virtute Spiritus sancti transire & immutari . — Non tanquam corpus illud sursum translatum de coelo iterum descendat ( blasphemum enim hoc est , ) sed — transformatis & transmutatis gratia Spiritus sancti & ejusdem invocatione speciebus , — ipso quidem pane in verum corpus Domini , vino autem in verum sanguinem transeunte & immutato . Again , — illud ipsum verum corpus Christi sub speciebus fermentati panis continetur . 'T is plain here , that as they hold corporal presence , so not by way of Consubstantiation , but Transmutation .

As for those passages in the Florentine Council , between the Greeks and Latins about this point , as it is there nam'd , de divina panis transmutatione , ( which the Pope was so earnest to have had then accorded between them ; but the Graecians , much worsted in the Controversie concerning A Filioque , had no mind to enter into any further Disputes , ) it was not whether this Transmutation was , or after what manner it was , but by what words , or in what place of the Prayers it was made ; as appears by those words in that Council , following the Pope's proposal , — de Panis autem transmutatione Latinis quaerentibus cur Graeci post Dominica verba — Accipite & manducate &c. quibus verbis Sacramentum confici dicitur , hac etiam utuntur oratione — & fac panem quidem hunc Honorabile corpus Christi tui &c. ex sancto tuo Spiritu transmutante : Responderunt Graeci &c. After which it follows , quibus quidem quatuor quaestionibus dissolutis ; therefore that which was proposed in the fourth Question , was in this their Answer spoken to ; but they only answer'd concerning this matter of the words of Consecration ; afterward the same Questions being repropounded , it s said , they answer'd to the fourth as before . Yet this answer being given only by some particular persons sent to the Pope , 't is said , that after this their answer , Summus Pontifex petiit , ut de divina panis transmutatione , quae quidem quarta quaestio fuit , in Synodo ageretur ; as likewise he desired afterwards that they would treat of the three rest , and leave out that , calling it amongst the rest quaestiuncula , which he would not have said , had the Greeks denied transmutation . I have insisted the longer on this passage , because some have so mistaken it , as to think transmutation , as affirmed by the Romanists , so denied by the Greeks ; whenas amongst many errors by the Greeks imputed to the Roman Church , yet none about the Eucharist was ever objected .

Now consider , if Transubstantiation , or substantial conversion , were an innovation brought into the Church about the Conc. Lateran , under Innocent 3d. or , as some say , later ; How comes it to pass , that we find the same opinion , or , if any difference , an opinion seemingly as much or more absurd , in the Greek Church also , who are not discovered to have had any controversy about the Eucharist amongst themselves , since that 7th , which was the last General Council that they allow of . See Conc. Flor. 6. sess. Nor could receive any infection from the Western Church , after the breach made between the two Churches ; which began not long after the 2. Nic. Conc. in the 9th age , and was at its height in the 11th . age , long before the Lateran Council .

The Agitations in the Western Church after these Councils . Thus much of the Greek ; now to see what was done in the Western Church . Here , after the first agitation and stirring of the doctrine of the Eucharist by the Councils of Constantinople , Nice , and Franckfort , a rose some questions and doubts about it , and began a more curious and particular inquisition to be made into it ; as ( amongst other things ) Whether that which was received in the Eucharist , was , or was not , that very Body of our Saviour , which was born of the Vngin Mary , and which suffered on the Cross ? some then moving questions about it , and doubting of , or also denying it .

For setling mens minds : the first that I can find to have written more punctually on this subject , for the corporal presence , is Paschasius , ( of whom Bellarm. saith , ( de scriptor . Ecclesiasticis , ) Hic author primus fuit , qui serio & copiose scripsit de veritate corporis & sanguinis Domini in Eucharistia , contra eos qui eam in dubium revocarunt ; but of whom Blondel 18. c. saith , he was the first in the Western Church that altered the doctrine of the former times . ) Against him , and on the other side , writ ( saith Blondel ibid. and Dr. Tailor , p. 328. ) Amalarius , and Rabanus , and Johannes Scotus , Erigena , and Bertram : but the Romanists , I think , acknowledge only Johan . Erig . ( of whom Bellarm. saith , primus in Ecclesia Latina de hac re dubius scribere coepit , whose writings were afterwards condemned in Conc. Vercellensi , A Dom. 1050 , 165 years before that of the Lateran , ) and Bertram , ( of whom Estius saith , tecte admodum atque id sine successu contra doctrinam Catholicam scribere coepit . ) As for Amalarius and Rabanus , you may inform your self out of their writings ( one writing de officiis Ecclesiasticis , the other de institutione Clericorum , ) concerning their opinion .

Out of Amalarius de Ecclesiast. offic. l. 3.34 . c. I find Bellarmin quoting these words for his side : Hic credimus naturam simplicem panis & vini mixti verti in naturam rationabilem , sc. corporis & sanguinis Christi : And Archb. Usher in Jes Challenge p. 75. making him by his doting questions ( what , after the eating thereof , should become of Christ's Body , ) the first occasioner of the innovation ( as he calls it ) in the doctrine of the Eucharist . Meanwhile his questions shew what opinion men had then , that they received the very Body of Christ .

But the two chief it seems are Paschasius and Bertram , which Bertram also had some followers , as elsewhere , so here , in England ; as appears by what Osbert saith , ( who in Lanfranck's time writ the life of Odo , who lived in the 10th Age ) ; Hoc fere tempore , i.e. in Odo's , quidam Clericorum maligno errore seducti asseverare conabantur , panem & vinum , quae in altari ponuntur post consecrationem , in priori substantia manere , & figuram tantummodo esse corporis & sanguinis Christi : and by the Saxon writings of Aelfrick , who flourished in the latter end of the 10th Age ; which writings you may see at large in Foxes Martyrol , Henr. 8.1540 , quoted by Dr. Tailor p. 330. and by Archbishop Usher , Jes . chall. p. 77. who there shews many passages of his to be verbatim translated out of Bertram , whose expressions methinks are somewhat obscure , of the bread being truly after its hallowing turned into Christ's Body ghostly or spiritual , not into that in which he suffered .

Afterward in the 11th . Age , when the opinion opposing corporal presence , as it was never very openly maintained , so now was almost laid aside , and sunk of it self , without the interdict of any Council , appeared Berengarius , a stout reviver and open abetter of it ; who at first is said to have held the Lord's Body present in the Eucharist , only ut res significata in suo signo , but pressed by many adversaries , and much persecuted for his doctrine , was afterwards brought to recant it , and to acknowledge a real corporal presence . But then presently began to be agitated new controversies about this real presence ; whether it was together with the bread also remaining entire and unchanged ? and what mutation the Elements underwent by consecration ? When arose some who maintained only a conjunction of Christ's body with the bread ; others a kind of Impanation of Christ , of which something is said before ; non quia panis vertatur in carnem Domini , sed quia assumatur a verbo ; ex quo sequitur panem esse corpus Christi , sed non humanum , neque carneum , sed panaceum , & longe diversum ab illo quod de Virgine sumptum est . Haec duo corpora posse tamen dici unum , quia unus Christus est qui utrumque assumpsit . Others there were , that held a mutation only of part of the bread into Christ's body , namely that portion received by the worthy communicant , not the rest , lest the wicked also might seem to partake of it , which they thought most improbable .

Of some of these opinions are named to be Berengarius himself , after his first recantation , or at least some of his followers ; of such also Rupertus , and others ; and perhaps Aelfrick ( mentioned before ) might have such conceit of Impanation . And Mr. Blondel ( in his 16. and 19. chapters ) would perswade us , that this also was partly the opinion both of Damascen and Paschasius , and others of the former times .

Opposites to all these tenents , and to the maintainers of them , were Lanfrank Archbishop of Canterbury , Guitmundus , Algerus , and generally the writers following those times , Anselm , Peter Lombard , Bernard , Hugo , and Richardus de Sancto Victore , &c , who all writ before the Council of Lateran . By these opposit Authors above-named is every corner of the ancient Fathers writings sought into ; the same places then quoted , as now they are by the Romanists and Protestants ; one side pressing much their words of miraculous change &c. The other , those of image , type , figure , &c , and the same answers as now , returned then by both sides . If you please to look into Bellarmin's 2d . book de Eucharist . he often makes use of the answers of these ancient Authors , to what is urged by the Protestants : and saith , if they bring the arguments of their Forefathers , Bertram , Berengarius , &c , we return the answers of ours , Paschasius , Algerus , &c. Amongst these disputes a corporal presence , and also a substantial conversion of the elements , prevailing ; yet some ( again ) there were also that allowed such a conversion in the form of bread only , not the matter : Durand's opinion , and some others , affirmed e contra a change of the matter , but not of the form ; which opinions were opposed by the ordinary stream of writers .

Now as these controversies arose , or grew to any height , so several Councils since Nicen. 2. for the setling and preserving of the Churches peace and quiet , have bin in several Ages assembled . The corporal presence was decided against Berengarius by five several Councils ( see Blond . 20. c. ) before that of Lateran under Innocent 3. A substantial conversion of the elements determined by the Lateran ( whether also by those before it , more anon , ) and many others following it : A conversion of the whole substance of them stated more expresly in the Tridentine Council . Notwithstanding which Synodal determinations from time to time , there have not wanted those successively , who have taught contrary to their decrees . See Blond . 20. c. p. 441. as Petrus Bruise , and Henricus his disciple , Petrus Waldo from whom the Waldenses and Albigenses , John Wicklif , ( whom John Hus his disciple followed not in this point , ) &c : but these very rare ; and their disciples most what some vulgar , not the learned , until the times of Luther .

Reflections upon the former narration . Now concerning this narration of the passages of the times after 2. Conc. Nice , and that of Franckfort , observe

1. That tho the other doctrine was much easilier credible , as more agreeing to humane reason , yet that , that of Paschasius and his followers was the common , and the most prevalent , not only in the Eastern ( shewed before , ) but also in the Western Church : 1. Corporal presence then the common opinion . and this not only after , but before , and when Paschasius writ ; See what he saith lib. de verb. instit . Sacramenti . — Quamvis ex hoc quidam de ignorantia errent , nemo tamen est adhuc in aperto qui hoc ( i.e. Christ's corporal presence in the Eucharist ) ita esse contradicat , quod totus orbis credit & confitetur .

For Paschasius writ before either Johan : Erigena , or Bertram : and when Bertram writ otherwise , it was tecte admodum & sine successu , as Estius notes of him . And Osbert ( quoted before ) saith only , Quidam Clericorum seducti &c. And this more appears , in that , when Berengarius afterward shewed himself afresh for that opinion , all the Church-governours unanimously resisted him ; so that there is not one Bishop found to have consented to his opinion , and the Authors who oppose him much object the singularity of his tenent to him . Guitmund . 3. l. Notissimum est hoc tempore , priusquam Berengarius insaniisset , hujusmodi vesanias nusquam fuisse . — And Laufranck in his last Book against him : Interroga universos , qui Latinae linguae nostrarumve literarum notitiam perceperunt ; interroga Graecos , Armenios , seu cujuslibet nationis quoscunque Christianos , uno ore hanc fidem ( which he maintained against Berengarius ) se testabuntur habere : and he himself ( as Lanfranck reports of him ) called the opinion opposed by him , sententiam vulgi .

The Historians likewise of those times relate Berengarius his , as a new and singular tenent . See W. Malmsbury , 3. l. de gestis Anglorum . Observe likewise , that no Councils , after Nice and Franckfort , determining any thing in this point , for the space of about 300 years before the times of Berengarius , argues the Church not much afflicted with open contentions in this matter : that when they did determine any thing , it was not before that the Fathers , by several writers pro and con , had bin much searched and examined : that tho many Councils called about it , yet they differed not in their judgments , but exactly agreed one with another , and still condemned the same side , without its finding a party ( tho smaller ) in any of them to patronize it .

2. Observe ; that there is granted a substantial presence of Christ's body with the symbols ( which ( as I have often said ) is the main business to be agreed upon by all these Authors and Councils , All Councils since the 2d . of Nice unanimously deciding corporal presence with the symbols . ) before the Lateran Council : so that tho some contest there may be between the Lutheran and Catholick about the perswasions of these times concerning Impanation , and the remaining of bread in part at least after consecration ; yet none can there be between the Calvinist and Catholick concerning those times holding corporal presence with the symbols , and consequently concerning Adoration ; for this the Calvinist must grant to be the judgment of these Writers and Councils above-named , beginning at Nice until the Lateran .

3. Observe , that whereas Mr. Blondel in c. 16 , 19 , 20. p. 397 , 431 , 441 , affirms both Damascen and Paschasius , And that not by way of Impanation , as Blon . affirms of the former part of those times . and the other Authors , that held corporal presence till the beginning of the 12th Age , and Councils , till the Lateran , not to have held Transubstantiation , or substantial conversion of the elements , but only a certain union or identity between them remaining still in their former substance , and the natural body of Christ , by the inhabitation of the Deity in , or its assumption of them , which he calls impanation : There are many things which to this may be replied .

1. If it were as he saith , yet since it warrants the main business of corporal presence with the Symbols , and Adoration , what relief can Mr. Blondel's or the Protestant-cause receive thereby ? Again , since such impanation differs very much from the Lutheran Consubstantiation ; ( see what Blondel confesseth to this purpose p. 436 , and 400. And it is clear enough also from Paschasius his assertions set down by Blondel p. 423 , which no Lutheran will subscribe to ; ) and it is a tenent , if well consider'd , much more absurd than that of substantial conversion , or Transubstantiation , ( which he saith succeeded it in these later times ; ) as it making Christ to have two bodies by union hypostatical ; one Carneum , in his assuming humanity ; and another Panaceum , in the Sacrament : And these two bodies again identified by the same Person of the Deity present to both , &c. ( see it examin'd by Bellarmine , as one Rupertus his opinion in the 12th Age , and the absurdities thereof display'd in l. 3. de Euch. c. 11 , 15. ) I say , that to prove such to have been the opinion of Antiquity , which makes as much against Protestants as the present doth , and is more incommodious than the present , doth not only no way patronize their cause , but also help to excuse their Adversary .

2. Algerus , one of Berengarius his Opposites ( in his first Book de Sacr. c. 6. ) calling it novam haeresin suo tempore exortam & absurdissimam , and there confessing it : This argues it very unlikely to have been the common opinion until his Age , as is affirm'd ; unless we will make him mistake the opinion of those Writers and Councils immediately before him .

3. Tho Mr. Blondel doth not , yet Dr. Taylor acknowledgeth concerning Paschasius in particular , that he held and writ for a substantial change ; see p. 328. And comparing Mr. Blondel's quotations out of Paschasius p. 423 , with those p. 432 , I see not any thing brought to prove the contrary . Bishop Forbes l. 1. c. 4. s . 1. saith , Bertram in his Preface clearly affirms , that some in his time held that which is since call'd Transubstantiation . Who could this be , but Paschasius , and others , whom he opposed ?

4. Again , The expressions of these Authors , who are said to hold no substantial conversion of the bread , &c. are ordinarily such as these : Damascen . Panis vinumque per invocationem & adventum Spiritus sancti supernaturaliter transmutantur in corpus & sanguinem Christi , & non sunt duo , sed unum & idem . — Pasch. Licet figura panis & vini hic sit , omnino nihil aliud quam caro Christi & sanguis post consecrationem credenda sunt , ( see many more gather'd by Bell. de Euch. l. 3. c. 20. which it will be tedious here to set down . ) Now these expressions shew them to have held a conversion or transmutation , beyond Consubstantiation , wherein the element becomes not locally join'd , but the same with Christ's body ; and if perhaps they ( or some of them ) by such expressions should not have intended such a conversion of the bread , as that nothing thereof should afterwards remain , but a conversion into Christ's body only in Rupertus his sense , quia per hypostaticam unionem fit corpus Christi , as Bellarmin interprets him in his Recognitions ; yet it seems plain , that they held ( beyond the tenent of the Lutherans ) such a physical change in the substance and nature thereof , as that it could not afterward be truly call'd bread ; tho some diversity of phrase there might be , in what no Council had yet so punctually decided .

5. And this is more confirm'd by the Opinion of the Greek Church ; who , if Damascen and the Nicene Council , whom they follow , held no conversion of the Bread in its nature or substance , how come they to hold it ? and about Transubstantiation , to nourish no difference at all with the Latins ? See the quotations before . Surely , in that Answer they gave to the Cardinal of Guise ( quoted in Blondel p. 400. ) where they say , neither substance nor accidents of Bread to remain , but all to be transelemented into the substance Divine , some change they would intimate much divers from the Lutheran ( with whom they could not agree in this point ) and not much abhoring from the Roman Opinion : excepting only that the Roman is the more moderate .

As for comparison of Christ's presence in the Eucharist with that of the Incarnation , and of the Divinity , in such manner infusing it self into the Bread , as once into our Nature , found in these Authors , as likewise in the Fathers ; either they meant only , that the Bread in this infusion was turn'd by the Divine Omnipotence into the Lord's Body ( as the Catholick's say ) or something more gross ; if they held the Deity thus to contract a new hypostatical union with the Bread , whereby it properly becomes his Body : So that the crime , that their posterity in this is accused of , will be only , that they are less absurd than their Ancestors . Thus much for those Authors before the 12th Age.

Now , that the Councils ( which were before the Lateran ) wherein Berengarius was Condemn'd , understood a substantial conversion of the Bread in the Eucharist , notwithstanding what Blondel saith ( c. 29. p. 439 , &c. ) I think is also plain enough . In the Roman Council Assembled an. 1078. wherein Berengarius last recanted , the words are these : Ego Berengarius corde credo panem &c. — substantialiter converti in veram & propriam & vivificatricem carnem Domini , &c. In the former Roman Council , an. 1060. tho the words of the Recantation are , Ego Berengarius anathematizo eam haeresin , quae astruere conatur panem post consecrationem solummodo Sacramentum & non verum corpus Domini nostri Jesu Christi esse : Yet , that the Council meant the Bread to be Christ's Body , not whilst being , but by ceasing to be Bread , methinks is sufficiently vindicated by what Lanfranck ( one of it , ) and Guitmund , and Anselm ( contemporaries , ) say of this Council , as I find them quoted by Bellarm. de Euch. l. 3. c. 21. — Lanfran . de Corpore Domini to Berengarius , — Nicolaus Papa comperiens te docere panem vinumque altaris post consecrationem sine materiali mutatione in pristinis essentiis remanere &c. praecepti tradi scripturam tibi ; i. e. the Recantation nam'd before . Guitmund l. 3. De Corpore Domini , speaking of the same Council saith , Panem in corpus Christi substantialiter converti , non sicut delirat Berengarius corporis Domini figuras tantum esse & umbras , aut intra se latentem Christum tegere , universalis Ecclesiae consensione roboratum est . Anselm ( tho I grant , 't is not necessary to understand this to be spoken of the former Council , notwithstanding semper abhorruit some way involves it ) Panis substantiam post consecrationem in altari superesse semper abhorruit pietas Christiana , nuperque damnavit in Berengario , & . But Anselm dyed an hundred years before the Lateran Council .

Besides the force of these Testimonies ; 't is not probable , that in the eighteen years space that interceded between these two Councils , the Judgment of the Church in the later should be so much alter'd , and that without any noise or opposition from the former .

4. Concerning these Councils , that have so strictly determin'd the manner of corporal presence ; Councils excusable in determination of the manner of Christ's presence in the Eucharist . which many pious men have wished that the Church had rather left undefin'd ; permitting to every one the liberty of their private conjecture ; and only imposing silence on all to forbear curious disputes : Yet we may consider , That the same we say concerning this point of the Eucharist , is said by Sectaries concerning Decisions of Councils in any other point , wherein they differ from her Judgment . So she is ( by several ) complain'd of , for her too much curiosity and punctuality in the mystery of the Trinity ; in her addition a Filioque ; in concluding that hard and long-disputed point of Rebaptization , &c.

That not private men , but the Church her self , is meetest to judg what is fit to be determin'd or not determin'd by her . That curious disputes may indeed easily be prohibited , but once on foot , will never be actually laid , but still multiply into new controversies , till something ( most probable ) is setled by just Authority . That as there were then on foot some opinions very destructive and diminutive to this ineffable Mystery , ( as Berengarius his first Doctrine ) ; so others again very extravagant , ( as that of Hypostatical union of the Deity to a new Breaden Body . ) That these Councils did no more in this , than other Councils from time to time have done in very subtle ( only if much controverted ) matters ; in not silencing the Disputants , but ( as became a Judg confiding in the Holy Spirit 's assistance ) determining the point as seem'd to them truest .

That these Councils in this point ( after all things had been for a long time more exactly debated , and sifted , than in former Ages , before giving any sentence thereon ) in their decision follow'd the words of our Saviour , Mat. 26.26 . in their simplest meaning , and the commonest phrase of the Writings of Antiquity ( tho some Fathers in their judgment perhaps differ'd from the rest ) i. e. conversion , or transmutation , taken in the strictest sense . That , if we restrain the Church from determining any thing , where Scripture seems ambiguous ( tho the testimony and exposition of Antiquity perhaps in the same point is not so ) her decisive Authority , in matters once controverted , will be made void ; because so often is Scripture ambiguous , i.e. ( by several men severally understood : ) And in matters not controverted , 't is needless .

That there comes 〈◊〉 more Peace to the Church by such a definition ; and no danger to Christians from this thing defined , if an Error : [ supposing still corporal presence a truth , from which also follows Adoration ; ] because 't is only a purely speculative mistake , and no point of practice depending on it . Lastly , That in the general acknowledgment of so much obscurity and uncomprehensibleness of this mystery , as the Church hath less light to judg of the exact manner thereof , &c. so have others less grounds to contradict her Judgment .

As for her making it an Article of Faith now , which was not so heretofore ; which is much objected by some Reformed ; In what sence they impose it as an Article of Faith. ( see Chemnitius quoted before . Sed quia transubstantiatio ( saith he ) pro articulo fidei sub paena anathematis proponitur necessario contradicendum est , &c. See Dr. Taylor p. 331. Before the Lateran Council , saith he , Transubstantiatio non fuit dogma fidei , as Scotus saith ; and how it can be afterward , since Christ is only the Author and finisher of our Faith , and therefore all Faith was deliver'd from the beginning , is a matter of highest danger and consideration . Thus he . ) I think it is sufficiently answer'd , and the offence thereof taken away , in my notes of Infallibility ; so that I need say little here .

Only this . First , They make this point of Transubstantiation no more an Article of Faith , than their other Decrees ; to which they require assent under Anathema , as they do to this . For example : 'T is made no more an Article of Faith by them , than this is , De Bapt. Can. 1. Baptismum Johannis non habere eandem vim cum baptismo Christi . But if the Church may not be permitted to make ( thus ) new Articles of Faith , she may not , to make any new determination not formerly made ; nor to enjoin people to believe or assent to any thing which formerly was not enjoin'd nor believ'd .

But to explain the business a little : We must know ; That all Divine Revelation , any thing in God's Word , whatever , is eo nomine an Article or point of Faith ; and that as Article of Faith is taken for dogma verum , and so credible , for a divine truth which is creditable , or which may be most surely believ'd . So what Dr. Taylor saith is most true ; such it is , not only after Decreed by a Council , but at least from the time of our Saviour and the Apostles ; and nothing at any time ( thus ) an Article of Faith , which is not so always . And thus , far doubtless was it from Scotus his thought , That Transubstantiation at the Lateran Council began to be a divine truth , when it was not so before . But , as Article of Faith is taken for dogma necessario credendum , for a divine truth necessary , when known to be so , to be believ'd , or not oppos'd : So a divine truth may be an article or object of my Faith to day , which was not yesterday . So he , who ( by what means soever ) knows that something is said in Scripture , which he knew not yesterday , may be said to have to day a new article of his Faith , or a new point no way to be opposed or denied , but assented to , and believ'd by him .

When therefore a thing is said to be no dogma fidei before , and at such a time to begin to be so , the meaning is , That is is now a dogma fidei , or object of Faith necessary to be believ'd , which it was not before [ necessary to be believ'd ; ] not for the matter thereof ; as if the actual knowledg and faith thereof were absolutely necessary to Salvation ; thus a few points only ( some think not all those of the Creed ) are necessary ; and nothing thus necessary at any time , that is not always so ; but necessary ex accidenti , because we have a sufficient proposal thereof , that it is a divine truth . Not that the error in , or ignorance of , such a point , even after such proposal , doth derogate from our having absolutely necessary faith , any more than it did before ; nor that , in disbelieving or dissenting from it , we are more defective in the necessarily salvifical principles of divine truth ; but that we are defective in our obedience to and acceptance of divine truths made known to us by the Church , as some way conducible to Christian edification , to the peace of the Church , or to some other good end .

Therefore the duty she requires to many of her decisions , is not so much an actual knowing of them , as the not denying , opposing , contradicting them , when made known to us . Therefore , for example , should any one , after the definition of the Tridentine Council , thereupon , hold John's and our Saviour's Baptism to have in every thing the same virtue and effect ; such a one , whilst not knowing this definition of the Council , is excusable in his error , supposing it be not contracted from any careless neglect : or if it be so contracted , yet he is not guilty thereby of a point of infidelity , as concerning necessary faith , but only of the sin of negligence .

Neither when the Church requires the belief of Transubstantiation , hence doth it follow , that she saith , the belief thereof is necessary to salvation ; but that she thinks it fit , for some good ends of Christian edification , not to be opposed : and therefore Suarez his confessing , that to believe Transubstantiation is not simply necessary to salvation , quoted by Archbishop Laud p. 287. methinks well consists with the Church's determining it , tho the Archbishop , there , thinks according to the Roman principles it is otherwise . And , as Bellarmin saith , there are many things in Scripture , which tho they are necessario credenda quia scripta sunt , yet are not scripta quia necessario credenda ; so may I say of Church - definitions .

Neither upon this may we collect , that she is tyrannical in abridging the liberty of mens judgments , if the belief of the points she determins be not necessary for salvation ; but only , if no way at all beneficial to be known . For the wilful opposing of which , if we afterwards incur her Anathema's which exclude from heaven , thus we miss of salvation , not for want of necessary faith , but obedience ; she Anathematizing us not for an error , but a vice , ( i. e. ) a causlesly disturbing her peace , and resisting her authority .

Should any one , after the Apostolical Synod and Decrees , Act. 15. ( some of which were about matter of small account , yet not without good reason commanded , for a season at least to be observed , ) have resisted their Injunctions in the matter of blood and things strangled , holding it still lawful , notwithstanding such prohibition , to eat those things ; such an one doubtless , notwithstanding the levity of the matter , would justly have incurred the Church'es censure , and without repentance bin liable to damnation ; not for want of any faith necessary thereto , but of due submission and obedience to the decrees of a just Authority .

5. Lastly , concerning our obedience to these Councils in such their decisions , Obedience due to such decisions . see what I have said in my Notes concerning that subject ; and in those , of the obligation of not acting against conscience ; where I think t is sufficiently evidenced , that we are bound to submit at least to all such points , where we are not certain of the contrary , as especially in this by most-confessed - ineffable mystery we can little pretend to it , considering what hath bin said in this paper . But indeed such a submission will be found either a duty to all the Churches decisions , or to none . For if we obey only so many of her Canons as we in our judgment think truth , rejecting the rest ; our submission is not to her authority deciding , but a yeilding to the verisimility of the thing decided .

Again ; such a submission , is either a duty to all Councils , ( I mean , which are in their authority equal , ) or to none ; upon the same reason . For , for us to judge first of the orthodoxness of a Council , which is appointed to direct us what is orthodox , what a preposterous thing is it ? And if we go to this play once , to receive only so many Councils , as we like of their doctrines ; then , as the Lutheran only admits of six Councils , the Calvinist of only four ; so the Eutychians now in Asia , upon as good grounds , ( I mean as to any obligation to their Authority , ) do admit only of three Councils . Again , the modern Nestorian of two only ; lastly , the modern Socinian of none at all .

The Objection that may be made here ; What if a man's conscience be perswaded that the contrary to the Councils decree is evident in the Scriptures ? The objection of contrary perswasion of Conscience considered . [ as what if one think , that the Church in the Tridentine Council enjoyns adoration , not to Christ , but to the Symbols ; or , that the worshiping of Christ , as corporally present in the Sacrament , is flat idolatry ; which is much urged by Daille as a sufficient ground for a discession from the former Church ; see the latter part of 8. c. of his Apology , p. 55. ] I have answered in those Notes before-named . I will only here retort it :

Suppose an Eutychian , Nestorian , Ariam , plead the same excuse for dissenting from the ancient Councils , ( for , I hope , he will grant some of them may be perswaded in conscience as they profess . ) If he answer , such perswasion of a conscience wilfully misinformed , and refusing the guides God hath appointed to instruct it better , excuseth them not from the guilt of heresy : I reply , neither will it in this point excuse the other , especially for the business of corporal presence , if they be found to go against the stream of present and former Church , ( from whom we ought in all humility to receive the exposition of ambiguous Scripture , ) and to make therefrom a causless division . If the Church may enjoyn men nothing that is against their conscience , and nor in these exact obedience ; all heresy must be tolerated , and the Nicene Creed is a tyranny . But if you say , they may use their Anathema's in greater matters , but in these smaller niceties may not thus domineer over mens consciences , ( a thing Daille accuseth the Tridentine Council of , 7. c. 40. p. ) I answer : Who shall judge , what is small , what is great , but those who decide also the matters both small and great ? But let him search Antiquity , and see if small matters have not also undergone their Anathema's . He confesseth they have , and therefore is liberal to blame both . 7. c. 38. p.

But I find this objection advanced yet higher ; That men may not obey such a decree , not only when it is against conscience , Objection of non-certainty considered . but when they have thereof so much as a doubting conscience , especially in a matter of such high consequence , as Adoration is , ( which follows upon holding a corporal presence ) which to give to any object , without certainty that it is adorable , they say is utterly inexcusable . Ce n' est pas assez d'en auoir quelque opinion . Il' en fault estre certain . Daille 11. c. 94. p. Upon these premises no man can chuse but doubt , & quod dubitas , ne feceris . Tail. p. 340.

1. In answer to this also , see what I have said at large in those notes . Indeed the rule is good , where doubt of sinning is only on one side , not on both ; only on the side of doing , but not on the side of omttting also : and when we are certain in omitting the thing , we sin not . But the case is otherwise , where-ever our Mother the Church enjoyns us the doing of a thing ; for here is no security of not sinning , if we do it not . Again , if Christ be there corporally present , as she saith He is , Daille saith , 'T is our duty to adore him : and , as to give adoration to an object not adorable ; so to deny it to one adorable , is both , sin . I may retort then with more reason , quod dubitas ( if you doubt only , and are not certain of the contrary ) ne omittas , where the Church and your lawful Superiors enjoin you to do it . For , as reasonable as this proposition is , quod dubitas ne faciendo pecces , ne feceris ; so reasonable is the other , quod dubitas , ne omittendo pecces , ne omittas .

2. Again , Mr. Hooker's reason methinks hath as little force as any of these , to encourage any in a non-submission to the Church's judgment ; who , in his 5. l. 67. sect. 363. p. discourseth thus . That , " there being three several opinions in the matter of the Eucharist , ( he joyning the Two first in this Paper in one ) " we may safeliest cleave unto that , which hath nothing in it but what the rest do all approve and acknowledge to be most true . But you may find the Archbishop Laud sect. 35. p. 286. in his refutation of a like argument brought by the Romanist , [ namely , that it is better to be of that Church , in which all Churches agree salvation may be had , ] mentioning this very argument about the Eucharist , and rejecting it as insufficient . And indeed were it any way valid , it would follow ; when , of divers opinions , some affirm less , some more ; a prudent man ought always to side with the least , because this is affirmed by all : which I think is a dangerous assertion , especially in Religion , To believe , and do still with the least .

3. Lastly , neither do I think that a sufficient lett to keep any from assenting to a corporal presence , Obj. of the fruitlesness of supposed corporal presence consider'd . or substantial conversion ; because such Presence ( if it be ) is pretended to be utterly unbeneficial and fruitless , and since Nature doth nothing in vain , much less doth the Author of it . See Mr. Blondel ( in his 10. c. ) and Dr. Tailor , ( sect. 3. p. 28 &c. and p. 46. ) much pressing this upon these three reasons . 1. Because any pretended effects of the Eucharist must be granted to be attainable without it , by a spiritual reception of Christ &c. ( See their writings . ) 2. Because the unworthy receiver must be granted to be partaker of it ( the substance of Christ's Body ) as well as the worthy ; and this without enjoying the least benefit thereof . 3. Because our Saviour hath decided this point , John 6.63 . declaring to the Capernaites ( mistaking his sayings , as if he meant to feed them with his flesh , by virtue of which once eaten by them they should afterward live for ever ) That his flesh , if they should eat a piece thereof , would profit them nothing for any such purpose .

1. First note , concerning this Objection , in respect of the former reason ; that it presseth as much the second as the third and fourth opinion , who affirm the worthy receiver to partake not only virtually , ( as the first saith , ) but really also Christ's Body ; but to what end this ? since the other , i. e. Christ received by faith , supplieth all the effect desired or pretended , according to John 6.40 , 47. and St. Austin's saying , crede & manducasti ?

2. Now for an Answer to it in reference to both the reasons , I might transcribe you Bellarmin's , in Eucharist. 3. l. 9. c. which to me seems very satisfactory . Read it at your leisure . The effects of the Eucharist , such as are alledged by Blondel out of Peron , Namely , a more strict and entire union and conjunction of us to God ; the increase of grace and charity in us ; the sowing in us the seed of immortality , and a resurrection of our decaying bodies , &c. are not affirm'd to be wrought in us by the corporal presence of our Saviour , as after a physical or irresistible manner , but as by a proper instrument appointed by God for such effects upon such a disposition of the receiver . Therefore neither are these effects necessary to corporal presence , i. e. that corporal presence cannot be without them ; for so it is in the unworthy communicant : neither again is corporal presence absolutely necessary to such effects , i. e. that they cannot be at all without corporal presence ; for so they are in the faithful before communicating , at least in some imperfecter degree .

3 But these concessions we have now made ( if this be all they contend ) will never argue the substantial or corporal presence of Christ's body in the Eucharist to be a thing superfluous or void of effect : 1. Because in God's appointing several instruments for conveying the like benefits to us , the arguing that one doth , will never prove the other doth not the like . 2. In the like effect being wrought by several means , the one may produce it in a far more advanc'd degree than the other : So Aquinas p. 3. q. 80. art. 1. saith , Plenius inducit effectum sacramenti , ipsa sacramenti susceptio , quam solum desiderium : Yet sometimes the desiderium serves the turn . 3. Because from a thing prov'd useless sometimes , or to some persons from some incapability of the subject , &c. it follows not , that it is so altogether , and to others : As , it follows not , that such a Diet not nourishing , or also hurting a languishing stomach , therefore doth not profit to a sound .

To illustrate it a little in our present subject . By Baptism , or also by Faith and Repentance before Baptism , or the fervent desire of Baptism ( when it cannot be had ) we are regenerated and united to Christ , and made members of his body ; yet will any therefore say , that in Baptism we enjoy as much a communion of the body and blood of Christ , as in the Eucharist ? Or that the Eucharist is inutile ? Therefore , hath Christ given us also the symbols of his body in vain ? Therefore , do we possess no more of his grace and goodness by believing and receiving also the Sacrament of his body and blood , than only by believing on him ? But the , if receiving him spiritualiter by Faith and sacramentaliter , be better than spiritualiter only ; why may not sacramentaliter and coporaliter , be also better than sacramentaliter only ? Who can demonstrate it , That the faithful receive no more benefit ( from the Divine good pleasure ) by faith , and the body of our Lord substantially present , than he should by faith ; and the body only typically present ; since all depends on God's good pleasure ? Why may it not be his will , to confer the complement of our union with him , and the perfection of grace and charity in us , and the last seal of our immortality and incorruptibility in us , not by the receipt of the symbols of his body , but by his very body united and join'd to our souls and bodies ; and yet not these to all that receive it neither ( because it acts not physically or irresistibly ) but to the worthy ?

Calvin ( as he is very inconstant in his expressions concerning this Sacrament ) seems to hint something to this purpose , Instit. l. 4. c. 17. s . 9. s . 11. Quae omnia non posse aliter effici intelligimus quin Christus totus spiritu & corpore nobis adhaereat , that we may be membra corporis ejus , ex ossibus ejus & carne ejus , magnum istud arcanum Eph. 5. — and s . 11. Quo ( i. e. ) exhibitione sanguinis & corporis ejus primum in unum corpus cum ipso coalescimus ; deinde participes substantiae ejus facti , in bonorum omnium communicatione virtutem quoque sentimus . See B. Forbes l. 1. c. 1 s . 26 , 27. much to this purpose ; Prisci fideles ante Christi incarnationem carnem Christi spiritualiter edebant in manna & rebus aliis figuratam , & sufficienter pro statu Oeconomiae illius ad salutem . — 1 Cor. 10. Sed nihilominus , per communicationem carnis Christi in Eucharistia , multo altius & solidius nos Christianos incorporari Christo , quam priscos fideles qui spiritualiter tantum seu per solam fidem carnem Christi manducabant , credidit semper Ecclesia Catholica — nos cum edimus eundem Christum fide quidem utili , sed fide rei praesentis , quae actu ipso & non sola spe , nobis cum pane exhibetur , modo tamen ineffabili &c. c●rtum est per manducationem mysticam corporis Domini , — nos multo efficacius & plenius , sublimius & augustius , strictius & arctius corpori & sanguini Christi uniri , quam perilla ( i. e. verbum , fidem , baptismum , &c. ) Quam ob causam Hoc sacramentum dicitur per excellentiam communio ; quia scil. hunc modum per manducationem mysticam Christus instituit longe efficacissimum perficiendae unionis & conjunctionis quam arctissimae inter sese & membra sua , &c. I conclude therefore , that very transcendent may the effect of this corporal presence of our Saviour be , beyond a spiritual and symbolical only ; as the effect of a spiritual and also symbolical in the. Sacrament is granted to be more than of a spiritual only ; tho the virtue thereof by God's good pleasure be obstructed and denyed to the unworthy ; even as his blood shed on the Cross , and given for all , yet is not effectual or beneficial to many .

To the 6th Chapter of St. John's Gospel . Supposing , for the present , what Dr. Taylor and others contend for , That our Saviour speaks only of a spiritual feeding on him by faith , and not of the sacramental at all : Yet as the Doctor will grant , that this Chapter contains in it nothing prejudicial to our attaining some benefit by receiving the sacrament and the symbols of Christ's body therein , tho it is most true of these symbols , that they of themselves profit nothing , as to confer on us an eternal life , without the participation also of the spirit of Christ communicated only to believers : So I return , that it contains nothing in it prejudicial to our obtaining some benefit from the sacramental receiving of our Saviour's very flesh : Tho it is most true also of this very flesh , that receiv'd alone without the spirit , as it is by all the unworthy communicants , it doth help nothing at all to make a man live for ever . The whole passage in Joh. 6. seems to be thus : When our Saviour had told the Capernaites , upon occasion of their boasting how Moses gave them Manna to eat , that ( much beyond those Manna-eaters that were dead ) he , whosoever should eat the flesh of the Son of man , should live for ever ; they conceiv'd his meaning to be , that whoso could get a piece of his flesh and eat it , should by virtue thereof for ever be preserv'd in life : And this seem'd to them so unreasonable and so barbarous a thing , either that he should any way feed them with his flesh , or that they that fed with it should by the strength and force thereof live for ever , that they forsook him and his doctrine : Upon which he instructs them further in this mystery , as it seems to me to this effect : 1. That they should not eat his flesh at all , in such a manner as they imagin'd , i. e. in its natural condition ; but that he should ascend up to Heaven , where he was before , and so that his flesh with him ; see ver. 62. upon which ascent the Spirit should come upon all true believers , which Spirit should give them this life ; see Joh. 7.38 , 39. 2. That his flesh ( if eaten then , or whenever it should be eaten in such manner as he should communicate it to them ) could give them no life alone , or by its own virtue , but only by his Spirit ( which is the fountain of life eternal ) join'd with , and accompanying his flesh ; and that not to all receiving his flesh , but to the believer of his words ; which words therefore in the close of ver. 63 , when believ'd in , he calls spirit and life ; i. e. conferring the Spirit , from which is receiv'd that life . See ver. 63. — wherein , that you may the better understand the usual expression of this Evangelist , see Joh. 4.14 . and 7.38 , 39. where the Spirit ( signified in both places by water ) is declar'd to be the fountain of life eternal .

And now it is high time to leave of to tire you with a Discourse , the more tedious because entangling it self with the Writings of so many others . Now ( to conclude ) I pray the good Lord , To preserve you , or any other , that reads it , from being moved or perswaded by any thing erroneous therein : And may he make the shame of any thing that is said amiss here by me ( tho , he knows , unwittingly , yet I may not say innocently ) to fall upon me ; and open your Understanding to see all my Defects ; that so , if this my Endeavour in this History of the Eucharist ( intended chiefly to make men , tho of another perswasion , yet more charitable at least to the Doctrine of our Forefathers , which they have left ) can do no good , it may do no hurt ; but that Truth may ever prosper , prevail , triumph . Blessed be his holy Name for ever . Amen

FINIS .
Appendix I.
The Doctrine of the Church of England concerning the substantial Presence , and Adoration , of Our B. Saviour in the Eucharist asserted : With a Vindication of Two Discourses on that subject , Publish'd at Oxford , from the Exceptions of a Sacramentary Answer , Printed at London .

I. THE former Part of the Answer , Combating Transubstantiation , is foreign to the Oxford Discourses , treating of the Real Presence , and Adoration , of our Lord in the Eucharist : Therefore , tho liable to material exceptions ( such are false and perverted quotations , long since detected and expos'd ; Romantick Stories , impertinent if true ; fallacious Arguings , and wretched Calumnies , industriously contriv'd to deceive and incense the Populace ; ) yet , It shall be neglected , and our Animadversions commence at Part 2. c. 2. where the Minister's Reflections are professedly applied to the Treatises .

II. Pag. 44. l. 14. All which the Doctrine of our Church implies by this Phrase , is only a Real Presence of Christ's invisible Power and Grace , &c.

A Presence of Grace and Power only , i. e a real absence of our Lord's body and blood , from both the Eucharist and worthy Communicant , was indeed profest by the Puritan Party , which exclaimed against Archbishop Laud , Bishop Mountague , and others , for maintaining a substantial Presence : From whose Clamour and Impeachment these Learned Prelates vindicated themselves , not by that easie and complete way of disowning the Doctrine , and interpreting their Expressions and Sentiments to intend a presence of Grace and Power only ( which obvious Reply would have silenc'd , if not appeased , the Faction ) ; but by justifying their Tenet to be what the Church of England held and prescrib'd .

A presence of Grace only , can import no more than a bestowing of Grace or benefits without the thing beneficial or gracious : But , that the Church of England , by her Heads or eminentest Members ( from Q. Elizabeth's time to the Return of Char. II. ) own'd this Zuinglianism for her Faith , is from no authentick act , that I have perus'd , yet evident .

1. Not evident from the XXVIII Article ( tho the Answerer affirms so much ) : For that Article neither does , nor was intended to , contain any thing inconsistent with a substantial Presence ; tho it condemns Transubstantiation . To ratifie this , I need alledge against this Minister a Witness no better qualified then Dr. Burnet ( because produc'd as very credible in this case by this Man in p. 58. ) who says — it was thought to be enough to condemn [ in this Article ] Transubstantiation , &c.

2. Not evident from the Communion-Office , as the same Historian relates Hist. Ref. Part 2. p. 390. It was proposed to have the Communion-Book so contriv'd , that it might not exclude the Belief of the Corporal Presence : For the chief Design of the Queen's Council was to Unite the Nation in One Faith , and the greater part of the Nation continued to believe such a Presence ; thereupon , the Rubrick — is left out . And indeed had we not this uncontrolable testimony out of that very Author , who would fain have been set up in Churches ( as the Old Fox's Monuments ) yet , as much might be collected from the Office it self : that no-where excludes the substance , or limits the Communion of the Body and Blood of Christ to Grace and Power ; which it must do before it can countenance the Answerer's tenet . Surely , any Person , not extreamly prepossest , will sooner interpret these Passages , — The Communion of the Body , &c. — We Spiritually eat the Flesh of Christ , &c. When the Minister delivers the Communion , — The Body of our Lord Jesus Christ , &c. ( omitted in the Answer ) — Take , eat , &c. We thank God that he doth vouchsafe to feed us with the Food of the most precious Body , &c. The Bread , that we break , is a partaking of the Body of Christ , &c. I say , an unprejudic'd Man will sooner understand these expressions as including a substantial presence , than a signifying only the power and grace of Christ's Body and Blood. How could they then take them otherwise who believ'd a corporal presence , and , till the last years of Edw. VI. scarce ever heard that the words were capable of any other sense ?

3. Not evident from the Catechism : In which the Church of England is so far from teaching her Children a Presence of Grace only , that she plainly instructs them to believe a substantial Presence . Does she not , as it were , dissect the Eucharist into its parts , acquainting them that it consists of an Outward part or sign , Bread and Wine ; of an Inward part or thing signified , the Body and Blood of Christ , &c. and then demands , What are the Benefits ( or effects of these Parts , ) whereof we are partakers thereby , i. e. by the Body and Blood of Christ ? Now if she design by body and blood of Christ the benefits only of them , then her Question runs thus ; What are the Benefits , whereof we are partakers , by the Benefits which are the inward Part of the Lord's Supper ? A Question too ridiculous to be proposed by any person of sobriety , much less fit for a Church to put in her institution of Christians . If then the Catechism may be explicated literally , ( as one would imagin a Catechism ought , ) the Church of England both believes and teaches a substantial Presence . Agreeable hereto is Bishop Ken's Exposition , licensed 1685 , by Jo. Battely , Chaplin to the Archbishop of Canterbury . — O God incarnate , ( says the Bishop , ) how thou canst give us thy flesh to eat , and thy blood to drink ; how thy flesh is meat indeed &c. How thou , who art in Heaven , art present on the Altar , I can by no means explain , but I firmly believe it all , because thou hast said it ; and I firmly rely on thy love , and on thy Omnipotence to make good thy word , tho the manner of doing it I cannot comprehend . — Here , in expressions very fervent , and becoming a Christian Pastor , he instructs the people of his Diocese to believe , that God incarnate gives them his flesh to eat &c. Next , that , tho in Heaven , yet the same God incarnate is present on the Altar . 3ly . That the manner of this Presence , whether in or with the elements , is inexplicable . Lastly , that the love and omnipotence of the same God are relied on to make good that Presence , whereof the manner is incomprehensible . Now , if God incarnate were present on the Altar , at the same time he is in Heaven , by grace and influence only , his flesh would be neither present on the Altar , nor given us to eat . No more mystery , nor incomprehensibilitty could be discerned in his Eucharistical , than in his Baptismal presence ; neither would there be such need of extraordinary love and omnipotence to perform his promised presence in this , more than in any other , Religious ceremony , wherein all grant his presence to be only gracious . Nay , the whole paragraph were no better than a devout and solemn delusion . Nor am I prevailed-on to alter my thoughts concerning this Bishop's present faith ( would he do himself , his Order , and Christianity that right as to profess it frankly and clearly ) by any retractation or correction published in the Edition of his Book 1●86 : That amounting to no more than a denyal of Transubstantiation , not of a substantial Presence : whereby I am perfectly confirmed , that by inexplicable , incomprehensible manner , was intended the manner of the Flesh's being present , not whether it were present or no , and that it was this he could neither explain nor comprehend . To proceed further : in evincing affirmatively , that the sense of the aforesaid Article , Office , and Catechism was a substantial presence , the supremest and most authentic Interpreters , that have appeared since the creation of the present Church of England may be produced .

1. We begin with Queen Elizabeth , the Parent of modern Prelatick Protestancy . This Lady profess'd the Catholick Religion in her Sister's Reign ; and , when she obtein'd the Crown , was with difficulty perswaded to alterations in Religion , as was long ago told the world from other intelligence , and lately from Jewel's &c Letters perused by Dr. Burnet in his Ramble . In particular , She own'd the Real presence to the Count of Feria and others , and commended a Preacher for asserting it on Goodfriday 1565. A Real presence , I say , She patronized , and such a one , as was own'd by the ancient Fathers , and had bin believed in the Church of England since the conversion of that Nation ; believed without either check or interruption till towards the setting of Edward the 6. when Zuinglianism seems to have bin introduced : Now if She profess'd a substantial presence , and if She , that authorized the Liturgy and Articles , did not do it till after she had fluxt them of whatever was malignant to a substantial presence , ( to accommodate them to the majority of the Nation that with her self were so perswaded , ) sure , She intended they should be interpreted as her Self and the Most both thought and profess'd . Can the genuine sense of the words be both a Substantial presence and a presence of Grace only ? Could a Nation in a moment believe by the Body of our Lord Jesus Christ , spoke at the delivery of the Sacrament to them , was meant on the one day that his Body was verily , and indeed , and in substance ( if this be more ) given to them , and the next day understand by the same words , that the Body of our Lord was not verily , and indeed , nor in substance , but only in figure and benefit exhibited ? especially when they heard the imposer of such passages declare for the former sense , saw her delete what opposed it , and retain the self same language the Catholick Church , their true Mother , used in all times , to convey her faith to their Minds ? Whereupon , considering these things , together with the miniated copy of Articles &c , seen by Dr. Burnet ; considering I say that the chief Pastoress had authority according to the Doctrine of Lay-Supremacy to impose , and according to Dr. Burnet's deleted copy did impose , her Judgment to be assented - to and subscribed by the whole Clergy &c. we may truly conclude , not only as some have done , that the chief Pastors of the Church , but that the whole Church , Head and Body , Queen , Clergy , and People , did then disapprove of [ or dissemble about ] the Definition made in King Edward's time , and that they were for Real presence .

2. Her Successor , King James I. either understood the Article and Liturgy in the same sense according to the attestations of Bishop Andrews and Casaubon ; or , where has the Church of England publish'd , that she holds a substantial presence , as those Learned Persons say she often has ? either no where if not here ; or with contradiction to what is here , if elsewhere ; because the proper sense of the Article and Liturgy can't be both a substantial , and but only a gracious , presence . But that Part of the Catechism , which concerns the Sacraments , and which was composed by Dr. Overal in this King's Reign , determins the dispute as to this Prince's faith : for , tho the Catechism ( as almost any sentence ) may be wrested , yet , it cannot be rendred , without absurdity and passing for a meer cheat , in favour of any other , than a substantial presence : And Bishop Cosin's doctrine is some argument , that Dr. Overal , his Patron and Master , did mean no other .

3. As to King Charles the First , if we may gather his judgment from either Books , published by his command , or Sermons preach'd before him , He adhered to that Faith in this point , which all his Christian Ancestors had profess'd . Out of such Books and Sermons we present the Reader with two Instances , so full to our design , that if they can be eluded so may a Demonstration . The former is in Archbishop Lawd's Conference with Father Fisher , a Book highly esteemed by that Excellent , tho calamitous , King. — And for the Church of England nothing is more plain , than that it believes and teaches the true and real presence of Christ in the Eucharist , unless A. C. can make a Body no Body , and Blood no Blood , [ but unless Grace be a Body , and Benefit be Blood , Dr. St. and the Answerer can make a Body no Body &c. ] &c. The other is in Dr. Laurence's Sermon before the King ( Charles I. ) p. 17 , 18. — As I like not those that say , He is bodily there , so I like not those that say , His Body is not there ; because Christ saith it is there , and St. Paul saith t is there , and the Church of England saith t is there , and the Church of God ever said t is there , and that truly , and substantially , and essentially , &c. For the Opinion of the Sons and Successors to this Prince , concerning a substantial presence &c , t is out of question I presume . What then we add , is , That either all these Heads , and the Church of England , believed the same , or she has a miserable Faith , wherein no Head , since Queen Elizabeth produced Her , durst either live or die .

It were a diffidence in this Proof , or an affront to an intelligent Reader , to offer him a Protestant nubes Testium , as a further confirmation in this matter ; for then we must recount to him almost all their Fathers from their Primitive times , throughout a Century at least that this Religion has endured , even the celebrated names of Bishop Pomel , Bishop Bilson , Bishop Andrews , Bishop Overal , Archbishop Lawd , Bishop Buckeridge , Bishop Hall , Bishop Forbes , Bishop Field , Bishop Montague , Archbishop Bramhal ; Bishop Cosins , Bishop , Gunning , &c. Dr. Cowel , Dr. Pocklinton , Dr. Heylin , Mr. Sutton , &c. omitting many now alive or dead since 1660. several of which have bin already alledged in the Treatises we defend , and have received either no answers , or such as be insufficient , as the following Examination of them will manifest .

Pag. 61. l. 1. Here I must observe , that this Learned Person [ Mr. Hooker ] is drawn in only by a consequence , and that no very clear one &c. Mr. Hooker says , that besides partaking of the grace of that Body and Blood &c , the holy mysteries impart unto us even in true and real , tho mystical manner , the very Person of our Lord , whole , perfect , and entire . His Body and Blood are in that very subject , whereunto they give life , not only by effect or operation , even as the influence of the Heavens is in plants &c , but also by a far more divine and mystical kind of union &c. Now the Inference , the Oxford Discourses make , is ; That Mr. Hooker believed by Real Presence more than a presence of Grace only , even a substantial presence : for a presence of Christ's person , whole , perfect , and entire , with either the worthy receiver or the elements too , cannot possibly be resolved into grace only ; because where the Person of Christ is , there his Natures are substantially present , they , since the incarnation , being inseparable from it . Is it not easy then to deduce , what the Discourser did , from the passage cited ? Can any other be drawn from that judicious Man's words ? This Answerer says the real Presence imports no more than a real presence of Power and Grace . Mr. Hooker says the contrary , and tells us what that more is , which it imports , the Person of Christ , and that all the question is , Whether the subject wherein Christ resides , be the Receiver only , or the consecrated Elements also ? To reconcile Mr. Hooker and the Answerer , it will be necessary then for us to understand by Mr. Hooker's more than Grace , Grace only ; and , by the Person of Christ , a Person without any Nature or Substance Humane or Divine . But how does our Answerer scape this pinch ? truly , with due respect to Mr. Hooker , and some tolerable satisfaction to the Objection : for he prudently collects other passages , whereof some say as much as the quotation , and none of them are contradictory thereto , nor affirm the Real presence to signify no more than a presence of Grace . Nothing but this will clear the difficulty , and so much as this demonstrates the most judicious Protestant so weak as to contradict himself .

Pag. 62. l. 8. He ( Bishop Andrews ) utterly excludes all defining any thing as to the Manner of Christ's Presence , &c. Bishop Andrews does not decline defining that our Lord's Body is substantially present ; but the manner how this substance is present he waves defining . Again , unless that Bishop believ'd a substantial presence , he believ'd one by so much less true than ours , as the substance or person of a thing is nearer to it , or a more proper predicate of it , than its qualities and effects are . Thirdly , unless this Prelate makes the Eucharistical Presence no more real than the Baptismal ( which neither he nor any Father ever did ) the Allusion to Baptism is short of the Minister's purpose . Lastly , The Bishop's saying , Christ's Body , as Glorified , is not present in the Eucharist , does not in the least oppose a substantial presence . Who , that believes a substantial Presence , thinks Christ to be in the Eucharist as in his glory ? This however , they all say , That the very same substance which is Glorified , which was Born , and Crucified , is present in that Sacrament , and that its Eucharistical manner of existence is different from what it either had , or hath , elsewhere . If then Bishop Andrews testimony stand good for a substantial presence , Casaubon's , and King James's ( I. ) , and consequently the Church of England's , are assur'd on the same side ; and we may renew , and augment that King's wonder , That not only a Stranger to , but a Minister of , the same Church , should be so inadvertant as not to remember , or so presumptuous ( if he do ) as to deny , what his Own Church of England has so often , and so evidently , asserted .

Pag. 64. l. 4. — Nor can we make any other judgment of the Arch-Bishop of Spalato , &c. The Answer to Spalato's testimony is grosly extravagant . If this Bishop be earnest against unworthy Receivers of the Sacrament , Is then our Lord substantially absent according to him ? One would think , that has perus'd St. Paul's words , 1 Cor. 11.29 . and heard of Mr. Thorndyke's Comment on them ; that , from the Bishop's earnestness against unworthy receiving , he should rather believe a substantial presence ; reprehending the impiety the more zealously , because he discerned our Lord's Body to be where it is , not where it is not . If this Bishop own a spiritual , imperceptible , and miraculous presence , does he thereby disown a substantial presence ? Sir , These stupid Consequences will not pass now adays , at least not amongst Adversaries , whatever they do with your Party .

Ibid. l. 26. — But he does not say , that Christ's natural Body , &c. Here Archbishop Laud's testimony is rejected by a flat denial of what that great Man hath , if not in terminis , in effect said ( for to quote with approbation is as much as to say ) . Does he not cite Calvin , that Christ does not offer us only the Benefit of his Death and Resurrection , but the Body it self , in which he suffered and rose ? Is not Bishop Ridly also produc'd by him , saying , That in the Sacrament is the very true and natural Body of Jesus Christ , even that which was born of the Virgin Mary , which ascended into Heaven , which sits at the right hand of God the Father , & c. ?

Ibid. l. 30. — The same must be said of Bishop Hall , &c. The quotations out of Bishop Hall , Bishop Mountague , and Bishop Bilson , are plain for a substantial presence ; and if undiscern'd by the Answerer , to be so , surely not his faculties , but prejudices , and the Post he has undertaken to defend , are blamable . If any such matter as a substantial presence were observable in Bishop Andrews's words , Why not in these Authors ? Why not in Bishop Hall's and Bishop Mountague's expressions ; whereof the one uses the same , and the other terms equivalent ? — Res apud utrosque cadem , — with Calvinists and Lutherans . — The thing is yeilded-to on either side . — On the Catholick and Church of England side . But the Lutheran and Catholick side yeilds to no other thing than a substantial Presence . The thing ( the object ) is not the same with them and us , if Calvinists and the Church of England , by the Body of Christ , mean Grace only .

Pag. 65. l. 13. — I ought not to pass over &c. But why is Bishop Forbes's testimony past over so unconcernedly , and , instead of an Answer to his assertions , an obloquy left on his Name , involving the whole Family of Reconcilers ? Did he not in that passage write his thoughts ? Was his intention only a palliating or recommending of Error and Idolatry , not a retrenching the opinions and unjustifiable aggravations of those that affect extremes , and thro rage desert truth ? I always conceited the aim of that wise and moderate Person , and of other Accommodators , to have bin the undisguising of Doctrines , and a representation of them in their proper lineaments and habit ; but not a betraying of truth to purchase a wicked peace . Henceforward therefore , if this Minister be regarded , whenever we hear a man speak of reconcilement , we must double our guards , and apprehend treachery . But where was the Bishop's conscience , and respect to piety if , according to this Minister , to cement a rotten Union , he condiscended not only to relinquish his Faith , but also to establish an inexcusable Idolatry ; for his words assert both a substantial presence on the holy Table , and an Adoration of our Lord's body there present : The presence he means is such a one , of which the more orthodox Protestants do not doubt , which the Holy Fathers very often mention , and which the Puritans , grosly erring , rejected : but the rigider Protestants reject a substantial , not a gracious , presence , so that the Bishop's sense will admit of no other evasion , besides his being of the Pacifick tribe , which is , it seems with this Minister , if not in maledictionibus , of no authority . Thus this impartial Friend to truth , whilst he should weigh the arguments , considers the personal qualities of an Author ; and is carried for or against those , as these affect or displease him .

Pag. 66. l. 1. — For Bishop Tailor , I cannot acquit our Author of a wilful prevarication &c. Nor I the Answerer of folly , for medling with what he can no better discharge . His business is to shew either that Bishop Tailor had written no such passage , as was cited out of his works , or that his words were perverted from their literal sense by the Discourser : for to alledge out of the same , or another Book , sentences contradictory thereto , will expose the Bishop indeed , but satisfies not the difficulty ; for the Discourser no where undertook , that Dr. Taylor has not said and unsaid ( acording to the custom of Protestants and Wits , ) but that he has said what , with any candor , is incapable of any other meaning than is imposed in the Oxford Treatises . Bucer's advice to P. Martyr , — ut Dogma sacramentarium ambiguis loquendi formulis involveret , and Dr. Taylor's boastings and practices are too notorious to be insisted-on ; or for us to expect from so inconstant , artificial , and confident a Writer , other than that according as his humor or circumstances engaged , he should sometimes deliver himself plainly , sometimes in affected and intricate terms , and never scruple contradicting himself , so he might procure a present relief , when reduced by his cause or indiscretions to a strait . This Reply , to this Minister's Answer to Dr. Taylor's testimony , will serve for what was return'd pag. 49. 50. to Calvin's and Beza's Authorities . If other places contradictory can be pickt out of their Writings , yet that will not manifest , that they , in the sentences cited , intended not a substantial presence . But where does Calvin say , solum beneficium non corpus ipsum , the proposition contradictory to neque tantum beneficium sed corpus ipsum ? Is it not of this Proposition that Archbishop Lawd says ; — Nor can that place by any art be shifted , or by any violence wrested , from Calvin's true meaning of the Presence of Christ in and at the blessed Sacrament of the Eucharist . — The Archbishop was a Puny in evasions , and of a feeble spirit ; for , what his acuteness could not contrive , and his courage durst not attempt , this Minister has discovered and adventured to perform , even to shift off and wrest this place , by some that say nothing different , and by others that say nothing contradictory .

Pag. 69. l. 24. — And now I am afraid his cause will be desperate ; unless Mr. Thorndike can support it . The same course is taken to answer Mr. Thorndike , as was followed to dismiss most of the precedent , viz. endeavouring to oppose Mr. Thorndike to himself : this practice how useful , and how frequently used , soever it be by the Answerer as wondrous sufficient , yet is rejected by him in parallel cases ; and he takes that liberty he disallows to such as have equal right to it with himself . Yet how will this rare controvertist vindicate Mr. Thorndike from approving Idolatry , if he deny that learned Man to hold a substantial presence ? for , what can be more express for Adoration of our Lord in the Eucharist than his words are ? I do believe that it [ adoration ] was practised and done in the ancient Church . — I know the consequence to be this , that there is no just cause why it should not be done at present , &c. Whatever notion therefore Mr. Thorndike had of our Lord's presence , certainly he maintained the presence of such a Body as was adorable , and that the adoration practised in the Catholick Church was not Idolatry .

Having thus copiously discuss'd this Point , Whether the Doctrine of the Church of England , concerning the Real Presence , was , from Queen Elizabeth 's days till the Restauration of the last King , for a substantial , or but gracious , Presence ; and having amply demonstrated , that a substantial Presence was its faith , and that as well its Article , Communion-Office and Catechism , as its supremest Governors , and most dignified and learned Doctors , are peremptory and full in the case , for which the Discourses contend ; one chief Design of them is secured and defended and by this Minister's confession several points are gain'd : as , 1. That of all men living , the genuine Sons of the Church of England ought not to press us with such contradictions wherein their own opinion is equally involved . pag. 41. l. 18. 2. That it is no less a contradiction for Christ's Natural Body to be in several places at the same time by the Church of England's mode of Substantial Presence , than by the Church of Rome's ; which add's only the Manner of that Substance being present , viz. Transubstantiation : the repugnancy being in the thing it self , not in the manner of it . Therefore the Philosophical Maxim , of the impossibility of one Body's being in many places at the same time , must not by Church of England-men be relied-on , nor urged in the Dispute between us . pag. 44. l. 4. Besides , we obtain 3ly , That the genuine Sons of the Church of England ought neither to impeach Catholicks of Idolatry , nor , in taking the Test , profess we are Idolaters , since , according to their faith , our object is right , and there where we believe it to reside . Should they charge the whole Church with Idolatry for worshiping Jesus Christ substantially present in the Eucharist , which they both believe and practise ? Does not the same reason compel them to affirm Adoration follows their own Doctrine , and therefore ours , which forced Bishop Morton to say it followed the Lutheran ? 4ly , Their deference to the certainty of sense must be adjusted with ours , and Miracles must not be confined to its sphere . 5ly , Such language as this Minister uses must be forborn , and his blasphemous Ironies receive the same detestation with them as they have with as . For instance , Pref. p. 6. l. penult . That the Council of Lateran gave the Priests power of making their God : for Church of England Priests ( if true Priests ) have the same power with the Catholick . But neither pretend by Sacerdotal consecration to make the substance of Christ's Body , but only to invoke the Holy Ghost to effect by its Almighty power , that the substance of our Lord 's glorified body , which now exists gloriously in Heaven , may also exist Sacramentally on the Altar . Is this making their God ? The Lateran Definition de Fide Catholica , and the Council of Trent informed this Minister what part , by Christ's institution , not their gift ( as this man imposes , ) the Priest has in the consecration , if he had not bin willing to forget or mistake it for vile purposes . Again , p. 75. l. 8. That the Popish Real Presence is a meer figment , and their Mass to be abhorred rather than adored . Such putrid falshoods and conceited nonsense will be very indecent in a genuine Church of England man's mouth , not only because of his Defender , but of his Faith too . For such a one to tell us of adoring the Mass , and that He abhors it , and accounts our Real presence a figment , is both absurd , and impious . But this is the result of a Gallican vagary , and of learning the Doctrine of the Church of England from Hugonotal conversation , Tales and Fathers . Pag. 72. l. 1. That the alterations which have bin made in our Rubric , were not upon the account of our Divines changing their Opinions &c. Tho it signify little whether the Alterations in the Article and Liturgy , and the Disgrace of the Rubric , were or were not from a change of opinions , so long as the Doctrine of the Church was changed ; tho , this I grant may well be , and the other not , according to the gloss of subscribing , not with assent , but for peace ; and , tho too , t is a strange casualty for Divines , remarkable for resolution and famous for immutability , to flit their sentiments as ordinarily as the Moon does her appearances ; yet the Proof brought , that those Divines did not imitate Cranmer in compliance and submission of judgment to the present Possessor of White-Hall , is no more than an heap of this Minister's conjectures stampt with the superscription of a Rational account : when-as Dr. Heylin , equal to Dr. Burnet in abilities and industry , and incomparably more honest than that perfidious Fugitive , reports ; that the changes were made , lest in excluding a carnal Presence they [ the Divines sure ] might be thought to reject such a Real presence , as was defended in the writings of the Ancient Fathers . — Nor is the design of reconciling Parties inconsistent with a change of opinions . A comprehension-affair may be pursued by Real Presence-men , as well as Zuinglians . As to the Copy of Articles perused by Dr. Burnet , and out of him mentioned pag. 58. we say again that it ought to be concluded from that rased Monument rather that the Divines did , than did not , change their Opinions ; for he , that reverses a subscription voluntarily , is likelier to have altered his resolution , than to have retain'd it ; especially , when induced to expunge , what had bin agreed on , by an Authority , whereto by the Principle of Lay-Supremacy , lately assumed by the Prince , and submitted to by themselves , their judgments were to conform , and whose sentiments in Religion they were to believe and profess . For Queen Elizabeth had by a dreadful example just then told the world , ( as after she had like to have done in the Lambeth-Articles-Affair , ) that She would not hear the Church , but ( tho a woman ) be heard by it in matters of Faith ; and would neither consult with , nor follow , but controll and prescribe-to Convocations in causes of meer Religion . Had She not refused to hear the voice of the whole Clergy in her first and the last Canonical Convocation ? In a Convocation acting agreeably not only to the institution of Christianity and rules of the Catholick Church , but of all other Convocations that ever were in the Nation , ( unless a few in Hen. 8. and Edw. 6. time ) ; in a Convocation acting according to all Laws Ecclesiastical and Civil then in force in this Kingdom , and representing the Church of England by Law established . How then could its Declaration be illegal , as the Reflecter on the Historical Part of the Fifth part of Church-Government p. 82. will needs esteem it ? What ? could the Queen under a penalty justly prohibit them the use of that Authority both Christ , and the Laws of the Land , had setled on them alone ? If this were not tyranny , where shall instances of it be found ? But that Reverend and Catholick Assembly understood both its own power and duty better than so , and despising the temporal terrors , that only a Tyrant in that case would threaten , and a Persecutor execute , discharged it self with constancy , as became men entrusted with the souls of the Nation , tho deprivation were the reward of their Confession . Her new and parasitical Ministers understood then what they must do , and that for that very end She had raised them up , even to think , and act , at her appointment .

In return to the conjectures , wherewith the Answerer strives to blanch o're a soul defection from the Catholick faith , we will relate how we apprehend Religious affairs were managed . At Edward the Sixths coming to the Crown the Doctrine of the Church of England was a substantial Presence ; the manner of that Presence was Transubstantiation : but , thro the Ambition and Avarice of Governing Parties , some quickly began to contest and forsake this Faith ; yet by degrees ; rejecting first the manner , and afterwards the Presence ; being assisted in this Apostasy by a few , and opposed by most of the Clergy and Laity ; hence , tho there were Assemblies and deliberations had , yet , no Canonical determinations pass'd , or are extant , unless such approbations may be deemed Synodical , that were obtained by terrors and deprivations of many the most eminent Bishops and dignified Ecclesiasticks , for relucting at what derogated from Christian Truth and Church Authority . All was done by the conduct and influence of the evil Spirit , and neither Scripture nor Antiquity rightly consulted or observed ; only herein the diligence and craft of those destroying Reformers must to their eternal infamy be own'd , that they distinguished points immediately obstructing their gain , and licentiousness , from others more indifferent , rejecting chiefly such as debarred them from spoiling the Church , and gratifying their sensual appetites . Thus , as superstitious , or idolatrous , prayer for the Faithful deceased , ( that Chanteries , the Mass , that the furniture of Altars , &c , might be alienated ) came to be reformed : thus , the Sacrament of Penance , solemn Fastings and Celibacy of Priests , &c , ( that both Clergy and Laity might indulge themselves , as their lusts suggested , in luxury and impenitence ) fell to the ground . Not truth , nor any consideration of Christians either at home or abroad , but libertinism and filthy lucre were then the rule of this unjustifiable Reformation , wherewith the majority of Christians , as well of England as of the whole world , could not choose but be , and actually were , scandalized . But how should better come of Cranmer's intermedlings ? It was that Cranmer , who for flattery , lust , inconstancy , ingratitude , treason , and most damnable Hobbism , utterly pernicrous to the being of a Church , deserves the invectives and execrations of all Posterity .

But now under Queen Elizabeth , other Circumstances are to be consider'd , why some of the Godly innovations under Edward the Sixth were not revived . For first , She was rather of her Father 's than Somerset's Religion ; believ'd and practis'd Invocation of Saints ; approv'd of Images in Churches ; was no Admirer of Clerical Marriages ; nor yet very fond of her new Power of Supremacy ( given her by Protestants , that she might requite them with a Church and a Creed ) , much less of that foreign Drug , Zuinglianism ; professing on all occasions her firm adherence to a Real Presence . However , to fortifie the weakness of her Title , that had been Question'd by Catholicks , and Condemn'd by Protestants , she was perswaded to restore the Schism begun , and assume the Supremacy extorted , by her Father ; but , for alterations in other points meerly Doctrinal , Protestants do confess her somewhat resty , resenting her tepid proceedings with warm Contumelies , and most virulent reproaches ; which shews , that her pleasure , security , or interest , not their extravagances , was the measure whereby Religion was setled ; and that Conscience did a little , tho Policy more , influence transactions . She qualified the Title , but not the Power or Use of Supremacy , extending it as far as either her Father or Brother had done . She did perhaps desire to unite the Nation ; but , I suppose , it was in that Faith she held , and the majority of the Nation with her , otherwise she was put upon a very odd method of Union ; it being easier to bring a few to close with what 's setled , or least removed from it , than to convert a majority , from an old established Religion , to embrace the contradictory novelties of a few . Thus she setled her Religion , and whatever ( like Jeroboam ) she devised out of her own heart ; and it continued , without any visible alteration , by Authority , till the Return of Charles II. when Protestants being about to repair what their Brethren had endeavour'd to demolish , the Puritans at the Savoy-Conference 1661 , amongst other cunning demands , whereby both the Doctrine and Discipline of the Church of England were undermin'd , inserted the restoring of the Black Rubrick into favour : but were answer'd , that It was not in Queen Elizabeth's Liturgy , nor confirm'd by Law , nor needful . However , that wealthy Faction's obliging importunities , or pretence of mighty satisfaction that it would give to Dissenters , overcame , if not the Clergy , yet a potent Favourite ; and so with a few emendations , too slight as some , sufficient as others thought , to save the Church's Doctrine , this goodly Henoticon stole into the Liturgy . Stole into it , I say , if with the connivance of any , yet with the scandal of the best , of the Clergy ; who , on all occasions , exprest their dislike of it , as truly inconsistent with their Faith , and without that effect , either of gaining other Sectaries to their promiscuous Communion , as was pretended , or stilling their clamors and disgusts against kneeling at the Communion . And this , I am perswaded , is the most impartial and exactest account , that matter of fact yeilds of the English giddiness , tossings , and variations in matters of Religion .

Pag. 77. l. 21. Now these [ Exceptions against founding an Article of Faith on a Philosophical Maxim ] being most of them founded on the former mistaken Notion of the Real Presence , &c. That the Discourser's Notion of the Real Presence was the same the Church of England has asserted is evidenc'd ; the Minister's Replies therefore are unsatisfactory ; and it was rightly inferr'd from the high Expressions used by the Members of that Communion concerning the Eucharist ( as , that 't is an ineffable Mystery , full of Miracles ; incomprehensible to , not to be measured by , sense or reason , &c. ) that they believed something in it seemingly [ this word was omitted by the Transcriber ] opposite to humane reason . But whether the word were omitted or no ; Not to be agreeable to human Reason , to captivate the mind , to be incomprehensible to men's wit , to do violence to the Principles of Natural and Supernatural Philosophy ( Protestant language concerning this Sacrament and other Mysteries , ) are not far short of opposite and coutradictory to human Reason : So that a Revelation , clear and evident , must be submitted-to , according to Calvin and Bishop Taylor , tho it agree not with Reason , tho it propose something incomprehensible , and which does violence to it . Neither is it a manifest contradiction , that a Natural Body should be in more places than One at the same time ; but manifestly no contradiction , as all that know the Rules of Opposition must confess . That the same Body should be in a place , and not in that place at the same time , is a contradiction . But this is a Proposition very wide from the other : To be and not to be , is not equivalent to that , To be here and elsewhere too : whereby the failure of what the Answerer writes against the second Observation p. 80. l. 14. is manifest : For , there may be such things as perfect contradictions known to us , and yet all that seems to be so to some , upon severer scrutiny may prove not so to them , or to sharper Judgments . The instance is before us ; Even to this very Minister that seems a contradiction which is none . The utmost force of Nature , much more of Omnipotence , is not so easily comprehended , as confident ( who commonly are the least experienc'd and adverting ) men boast : The more we enquire into them , the more sensible shall we be of the narrowness of our knowledg , and shortness of our faculties ; especially , when we reflect how modestly persons of vast experience , of very capacious and improv'd intellects , such as Bishop Forbes , &c. have spoken in the same case , That we are unable , in all oppositions , to discern the true distance , and whether it amount to a real contradiction or no ; and therefore God may do , what may seem to us impossible , as well by his ordinary , as absolute , Power . Whereupon , in points abstruse , where there appears seeming contradictions on the one hand , and a Revelation on the other , this consideration , attended by a just deference to infinite Power , ought to move us to captivate our understandings , and neglect the objections , from nature and reason , being joyful to exert the humility of our Minds , and to demonstrate , we measure not the immense Majesty of our Creator by our selves , his worthless potsherds . This thought , so becoming a Creature , doubtless instructed Dr. Taylor and others , to promise their assents to a plain Revelation , notwithstanding any pretended Contradictions from Sense or Reason : Not because they fancy'd there could be no such Revelation , but because they knew themselves incompetent Judges of possibility ; and believ'd God can do what man may conceit unfeasible , whilst more conceited men ( what Pride is this ! ) will protest he cannot .

Pag. 83. l. 10. — If by Zuinglianism he means , &c. a meer Commemoration , &c. Were we inclin'd to judge of this Minister's opinion , concerning the Eucharist , by his Jewish method of expounding the nature of it in general , p. 1. he must pass with us for a Socinian ; One that believes the Eucharist to be a meer Commemoration . Did the Passover contain or confer Grace ? Was it more than a memorial of the Israelites Deliverance out of Egypt ? And what Scripture does he produce , that tells him clearly , that the Eucharist contains or confers Grace , or it only , without our Lord's substance ? Nay further , to convince him of his imprudence ( to speak no harsher in so heinous a miscarriage ) in preferring the Synagogue before the Church for his Guide in explicating a Christian Sacrament , p. 5. l. 20. Does he not in plain terms conclude for this worse sort of the Sacramentary Heresie elsewhere disown'd ? His words are , — So was this Holy Eucharist establisht upon the Analogy which we have seen to the Paschal Supper , whose place it supplies , and whose Ceremonies it so exactly retains , that it seems only to have heightned the design , and chang'd the application to a more excellent Remembrance . What is this else , but the refinedst Zuinglianism , but that very Socinianism which in this 83d page is not allow'd ? But if this Minister think such a collection from one period too rigorous and captious , I may challenge him to shew any other sence can be put on it , or on the whole parallel for six or seven pages , drawn between the Paschal Lamb and the Lord's Supper . We meet with no more than Remembrance , Commemoration , shewing the Lord's Death , and not a syllable of grace or benefit ; and indeed his parallel , without straining , would not reach thither . A Socinian might have composed , and may subscribe , that Introduction , without any injury to his erroneous sentiments concerning the Eucharist . These are the dreadful consequences of immoderate heats against a Doctrine , which we confute because we hate .

Ibid. l. 14. — If by Zuinglianism he understands such a Real presence &c. nor shall we be ashamed to own it &c. Why not ? seeing what he owns is at best but the Sacramentary Doctrine . A Doctrine disown'd by the genuine Sons of that Church wherein he is a Minister , and by the Church it self never countenanced , till the Puritan Sect prevailed in it . A Doctrine novel , and therefore without Ground in either Scripture or Fathers . A Doctrine said to begin with the curiosities of Erigena , ( Sunt & aliae quae vocum novitatibus desectantes , unde sibi inanes comparant rumusculos , contra fidei Catholicae veritatem dicunt , viz. quod Sacramenta Altaris non verum corpus & sanguis sint Domini , sed tantum memoria veri corporis & sanguinis ejus . Hin●m . in L. de Praedest . ) a vagrant Buffoon in the 9th , and revived and retracted by Berengarius in the 11th Age. Broacht again by Carolostadius , or Oecolampadius , as some say , or by Zuinglius , a Spirit black or white ( he knew not which ) suggesting it in a dream , as himself says . [ But surely 1 Cor. 10.16 . is literally for this creditable Doctrine : ] so far from being so , that t is literally against it , if Bishop Cosins , cited below , had the gift of interpreting . This Answerer must not think himself able to conclude from that Scripture , Our Lord's Body is communicated by Grace , but with much more reason , I will collect , that its Substance is communicated also ; inasmuch as the communication of a Body is more likely to imply the communication of its Substance with the attendent properties , than of these without it .

Pag. 84. l. 8. I will close this Discourse with a plain and familiar example : — A Father makes his last Will &c. This familiar example does not accord with Bishop Cosin's Doctrine , Hist. Trans . p. 43. where he writes , — We do not say , that in this holy Supper , we are partakers of the fruit only of the Death and Passion of Christ , but join the ground with the fruits which accrue to us from it , asserting with the Apostle , 1 Cor. 10.16 . The Bread , &c. yea , in that same substance which he assum'd in the Virgin 's Womb , and which he carried to Heaven , in this only differing from the Papists , that they believe this eating and conjunction to be made corporally , we not in any natural or corporal manner , but yet as truly as if we were naturally or corporally join'd to Christ . — How different is this Doctrine from what the Minister would inculcate by his Allusion ? tho indeed that allusion , if pursued , will convey us directly to a substantial presence : for the Will is never perfectly accomplish'd , nor obtain'd , till the Son have Seisin and corporal possession of the Land bequeathed ; that is , the substance as well as title of it . Now the Promise of giving his Body is our Lord's Will , or corresponds to the written Instrument , but the actual giving of his Body to us ( as St. Gregory Nyssen , [ Qui sua potestate cuncta disponit , non ex proditione sibi impendentem necessitatem , non Judaeorum quasi praedonum impetum , non iniquam Pilati sententiam expectat , ut eorum malitia sit communis hominum salutis principium & causa ; sed consilio suo antevertit , & arcano sacrificii genere , quod ab hominibus cerni non poterat , seipsum pro nobis hostiam offert , & victimam immolat , Sacerdos simul existens & Agnus Dei , ille qui mundi peccatum tollit . Quando id praestitit ? cum corpus suum Discipulis congregatis edendum & sanguinem bibendum praebuit ; tunc aperte declaravit Agni sacrificium jam esse perfectum . Nam victimae corpus non est ad edendum idoneum si animatum sit : quare cum corpus edendum & sanguinem bibendum Discipulis exhibuit , jam arcana & non aspectabili ratione corpus erat immolatum , ut ipsius mysterium peragentis potestati collibuerat ; & anima in illis erat in quibus eadem illa potestas illam deposuit . S. Greg. Nyss . in prima Orat. de resur . Dom. ] and St. Augustin . [ Ferebatur enim Christus in manibus suis , quando commendans ipsum corpus suum , ait , Hoc est corpus meum . Ferebat enim illud corpus in manibus suis . S. Aug. concione 1. in Ps. 33. ] affirm , he did it to his Disciples in the Institution of the Eucharist ) answers the entring on the Estate . The former renders us but Heirs ; this , Inheritors also .

Pag. 86. l. 15. For the doctrine of the Church of England [ against Adoration ] we shall need go no further than the Rubrick &c. If the present Church of England , in compliance with the black Rubrick ( this Minister's only publick evidence , such as it is , against both a Substantial presence and Adoration ) must be concluded to deny Adoration , from its beginning it did not so ; and in 1660 it could not be said , the Church of England by Law establish'd condemns Adoration ; no Test , no Rubrick , was then extant , no Penal Laws ( whereto the establishment as well as original of their Church is to be ascribed ) constraining any man to subscribe with , or without consent , a villanous slander upon the whole Church of God , upon the Lutherans and themselves too , till the Return of King Charles II. and since , the contrary hath bin both said , printed , and practised by the genuine Sons of the Church of England , who regarded the Rubric no more than the rest of that communion do the Fasts , and other ceremonies , injoyn'd them by the same Liturgy .

Pag. 87 - l. 27. Now to this I shall at present only say , That the Supposition being absurd does not admit of a rational consideration &c. Here he asserts it impossible for Christ's body to exist , or to be present , except in the circumstances , and cloathed with all the ordinary properties of a Body , and consequently must disbelieve , not only that the bodies of Saints at the Resurrection shall neither marry , nor be given in marriage , not need nourishment &c , but be as the Angels impassible &c. and so either deny a Heaven , or admit a Mahometan Paradise ; but also question our Lord's resurrection , the stone unrolled from the mouth of the Sepulcher , and his entrance into the room the door being shut , and besides , censure St. Paul's Spiritual body as absurd . Could our Lord's body rise from the Grave thro a Stone , and enter a close Room ad modum corporis ? If not , then this Answerer must either retract this passage , as an affront to Faith , or , Socinian-like , reject the Scripture testifying this , because absurd to his low and impure conceptions : but if it could , and did , then where are our Minister , and his vain Philosophy ? If he has known some admitting the Supposition , That our Lord's Body may be present , and not after the ordinary sensible manner of Corporal presence , and yet resolving against adoration of it , such oppose what this man concedes in the first Supposition , unless he grant adoration due to the corporeal manner of Christ's presence , and not to Christ himself .

Pag. 88 - l. 13. — I presume it was then in the times of Popery ; for since the Reformation , I have shewn before , that she always held the contrary , [ viz. That our Lord's presence in the Eucharist is not adorable . ] In the most flourishing Protestant times , an adorable presence was believed and profest by Bishop Andrews , deputed by the Head of the English Church to declare her sentiment in this matter ; He is not therefore to be considered as a private Doctor or Bishop , but as the mouth of the Church , and presumed to know , and neither to falsify nor oppose , her Doctrine or practice . How came this Man to more skill and authority in expounding the Doctrine of the Church of England than that very learned Bishop ? Did King James II. depute you to expound it ? What reason do you assign , why I must discredit Bishop Andrews , and acquiesce in your exposition ? I cannot foresee how you can prove your self more honest , more able , more authentick , than that extraordinary Bishop was . But , what does that accurate Plenipotentiary publish ? Does he fence and seek subterfuges , as dreading or blushing to tell his thoughts ? No , his expressions are with assurance and perspicuity . He proclaims to the world that the King [ James I. ] believed and adored our Lord truly present in the Eucharist , and , we [ Church of England-men ] with Ambrose adore the flesh of Christ in the mysteries ; and with Austin we do not eat the flesh without first adoring it . Did Bishop Andrews speak true , or did he not ? If he did , then the Answerer speaks what 's false ; if he did not , why may we not reject a Protestant Minister's testimony , when such a Bishop's is so tardy ? What adoration Protestants render to the Divine Majesty in their other Religious offices , we are not at leisure to enquire ; but , that in this of the Eucharist , the Bishop , and King , and consequently their Church , adored the Flesh of Christ , is to any one of modesty and candor undeniable . They adored as St. Ambrose and St. Austin adored ; which was just in the same manner , and in the self same degree , as the Catholick Church adores at this day . Those Fathers gave sovereign worship to the Flesh , to the natural flesh of Christ , substantially present in the Eucharist , and Hypostatically united to his Soul and Divinity : Our Dispute then with this Minister is about the adoration of Christ himself , if about the adoration of his Flesh , unless his Natures and Person be separable .

Pag. 89. l. 17. — But is he sure the Bishop meant so ? [ i. e. that Bishop Taylor meant , we worship the Body or Flesh of Christ . ] Yes , He is sure that Author meant the Flesh of Christ : 1. Because the same Bishop ( Real Pres . p. 144. ) says , We worship the Flesh of Christ in the Mysteries exhibiting it to our souls . 2. Because the Action it self is not adorable ; the words then must either intend the flesh of Christ , or , What do they signify ? What is it the Bishop worships in the venerable usages of the signs ? Not the signs ; yet , Divine Honor is given , given then either to nothing , or to the flesh of Christ in the mysteries . 3. Because the Bishop is , considering St. Ambrose's testimony , for adoring the flesh of Christ in the mysteries ; and waving the usual refuges of the testimony being spurious , or a Rhetorical flight , &c. he acknowledges that his party worships as St. Ambrose did . Certainly then they have the same object , pay the same service , and at the like solemn occasions , i. e. sovereign adoration to the flesh of Christ in the mysteries , for this St. Ambrose undoubtedly perform'd . And what if this Bishop ( according to his native constancy ) in another book recede from this , was it therefore none of his thought when this was written ? Can his dictating contrary elsewhere alter the sence of what was said long before ?

Pag. 90. l. 6. — Since I have read of a Protestant Minister &c. Very faithfully translated ! The Minister was permitted ( says the Answerer ) to exercise the functions of his Ministry as before . 'T is false , says the Margent , He was not to preach any thing against the belief of the true Church , nor to celebrate the Supper . Thus the Man's Margent confutes his Text , and his Translation quarrels with the Original .

Ibid. l. 17. — As for Bishop Forbes , and the Archbishop of Spalato , it is not to be wondred , if men that had entertain'd the design of reconciling all Parties , were forced to strain sometimes a little further than was fit , &c. An Answer very solid and very charitable . For first , is not this a concession , that these Protestant Bishops allowed adoration , or , what was the little further than was fit that they were forced to strain ? Next , here 's another retreat to the Pacifick Humor , to evade passages out of these Authors , not proposed as terms of agreement , or abatements to be yeilded , or winkt at in order to an union , but as certain truths , justly maintain'd by the one side , and perversly denied by the other : the Quotations are true , and they are conclusive , but now the end , and so the authority , of the Authors must come into contempt , and their design overthrow their evidence . But what ? Is committing and defending Idolatry ( as they do , if this man be in the right ) in them but straining a little more than is fit , and in us a crime never to be sufficiently aggravated ?

Pag. 91. l. 1. Will he himself allow every thing to be the Doctrine &c. The Discourser allows that to be the Doctrine of the Catholick Church , which she , not which any private Doctor without her allowance , declares to be so ; and supposes , tho not Bishop Taylor , yet Bishop Andrews and King James to be of like authority , with the genuine Sons of the Church of England , as a Council is with us . The reason is ; because the Head of the English Church hath all that Spiritual Power any Ecclesiastical person or persons ever challenged or exercised in England , and may delegate it , as the King did to Bishop Andrews in this case .

If the Minister had told us where St. Thomas , Paludanus , and Catherine , assure him , 't is Idolatry to Adore an unconsecrated Host thro mistake , we might have understood what species of Idolatry they had esteem'd it , since Protestants have lately discover'd a damnable , and a saving sort , of Idolatry ; for , if of the later kind , the danger incurr'd by an invincible mistake is inconsiderable . However , this we may learn thence , That those Doctors did not hold either the substance , or accidents , of the Host unconsecrated Adorable ; nor did Adore either of them in an Host consecrated ; but something else that by Consecration became present in the Eucharist : unless we can imagine they had there two objects adorable ; or made Christ , and what remain'd after Consecration , but one thing .

The Minister had dealt more ingenuously too , if he had nam'd the several of our Writers that make our Adoration a worse Idolatry than any Heathens were ever guilty-of ; because the Person , to whom that is imputed , is abus'd , if all be true the Answer to Dr. More tells us , p. 47. viz. That the Doctor mistook Costerus his Ground of confessing at such a rate , and moreover foisted in Transubstantiation which is not there : Costerus arguing only thus ; If the true Body of Christ be not in the Eucharist , Christ has dealt unworthily with his Church , fail'd of his engagements to lead her into all truth and holiness ; and on the contrary , seduc'd her , by his own words , to a fundamental impiety ; whereupon he could not be a true Christ , and she must have worshipt not only a true object where it is not , but an Impostor also , and an object absolutely incapable of such Honour ; because Christ must then be , not only a meer Creature , but as Mahomet or Satan , one of the worst of Creatures .

Ibid. l. 8. For the Doctrine of the Church of Rome , I find it thus clearly set down in the Council of Trent , &c. We understand why he chuses to give our Doctrine out of the Chapter rather than out of the Canon . It is not his way to represent our Points with the right side outward ; but , if He will be so equal as to accept of such answers as himself hath often give , the mist , he raises before his Reader 's Eyes , will be quickly dispell'd : For , if the sixth Canon of the same Session may interpret the fifth Chapter , the illusion is escap'd ; if it may not , why has he so often vexed us with Replies of the same nature which he despises ? His translation too of the Chapter is not accurate ; and , tho I discern no great advantage got by this ill version , yet his whole carriage in this controversie is so unhandsom , that I fear I ought to complain rather of his sincerity than Learning . Is quin exhibeant render'd well , ought to give ? Or , Neque enim ideo minus est adorandum quod fuerit a Christo D. ut sumatur , institutum , done rightly into for it is nevertheless to be adored , because it was instituted by our Lord Christ , that it might be receiv'd ? This is not the sense of that Clause , but rather thus ; It is not the less to be Adored , tho it were instituted by our Lord Christ to be Received . This to shew the Minister's Translating Talent . Now for his Arguing ; That ( according to this Council ) is to be worshipp'd which Christ instituted to be receiv'd . Right ; He instituted that his Body , Sacramentally existing , should be received , and this the Council says may be worshipped . — And in which they believe Christ to be present . False . Not it , wherein Christ is present , but Christ , present in it , is that the Council says may be Ador'd .

But , Sir , to expostulate with you a while for your treacherous method : Why did you pick out the chapter , and not the canon , to shew our undoubted Doctrine ? Were you not aware there was such a canon , wherein our Faith was contain'd as undoubtedly , and more precisely , even above the cavil and misunderstanding of either the Malignant , or those they seduce ? Was it because you would have been depriv'd of a convenience to delude your People ; the complex and ambiguous terms , Sacrament or Host ( as you fondly express our Doctrine ) there affording you no fallacies ? The canon does exclude all your pretences , that we Adore the symbols or species with Divine worship , which you would insinuate by your calling our Adoration , an Adoration of the Sacrament or Host : Tho these terms , as Mr. Thorndike observes , suggest to such as make not cavilling their business , no other than the adoration of our Lord in the Sacrament . Did you not peruse , what is written from §. 11. to §. 17. in the 2d . Treatise , on purpose to vindicate our Doctrine from Dr. Taylor's and Dr. Stilling feeet's comments , and prevent such tricks as you now play ? Will no Answers satisfy you , no cautions retrench your exorbitances , but still such wild and malicious and seigned notions must be repeated by every little smatterer in Theology , as if never exposed by us ; and all this to ingratiate with the vulgar , grow famous , and obtain pluralities , Sine-cures , and Dignities , for such service against Popery ? Are you ignorant that a Council may express it self less or more distinctly , or obscurely , concerning a point , without derogating from either its authority or infallibility , as serving in the one and failing in the other , unless whatever is determined by authority or infallibility must be equally perspicuous , ( is Scripture so ? ) and all their chapters as exact as their creeds ? When you remember the Canon , are you remorseless for writing , that this Assertion — by adoring the Sacrament , no more nor other is intended than adoring Christ in the Sacrament , must pass for a private opinion , not a Catholick assertion ? Where does the Discourser seem to grant the Church's expression improper ? Does he not on the contrary tell you , that Soave and all humble Sons of the Church are obliged to take Ecclesiastical language , as well as Christian sense , from her , i. e. that her expressions with her interpretations are proper , tho in your mouth , attended with your perversions , they become a snare ? How many Ecclesiastical phrases has the Church bin constrain'd to proscribe thro this pravity of seducers , that imploy her orthodox terms to maintain or convey their impieties ? That the Word is of like substance to his Father , that our B. Lady is the Mother of Christ , are sentences capable of a sound sense , and might be used without suspicion or offence till the Arians and Nestorians mis-imploy'd them . Thus it is with adoring the Sacrament or Host , the Church . and Catholick Doctors have rightly used these expressions , and we all understand them accordingly ; but in England , where they are wrested to purposes the Church never dream't of , we justly except against them , and choose to deliver our selves so , as shall be most secure from calumny . When therefore you contest with us , either take our terms in our sense , or you beat the air .

As to Cardinal Palavicini's words , they amount to this only ; that we are not to withold Adoration to a while , whereof onely out part is sovereignly adorable , till the several parts exist separately ; for if so , we shall never adore our Lord ; they do not import , that in adoring the whole , we give sovereign worship to the species , or own them to have any motive for , or to be the end of , such Adoration : for we do not allow so much to our Lord's Humanity abstractedly considered , much less to his Garments or the Sacramental veils . Wherefore if by Sacrament and Host , this Answerer would mean what the Church does , the res Sacramenti , our Lord sacramentally existing , we joyn issue with him , that t is our undoubted Doctrine , That the Sacrament or Host is adorable ; but if he intends otherwise , ( as we have too much occasion to conclude he does , ) the Council in the very chapter cited by him , corrects his corruption of our Doctrine , in adding to this purpose for her reason of adoring the Sacrament — in the Sacrament That is adored , wherein there is an innate motive or excellence why we should worship it , and which therefore alone can be the object and end of our worship ; for at this it aims in adding , — For we believe the very same God present in the Sacrament , of whom , at his introducing into the world , the Father saith , Let all the Angels adore him . So that this wise and ever to be received Synod , as it were foreseeing that men would arise speaking perverse things , prudently acquaints us with its sense of adoring the Sacrament as soon as it had declared that it may be done , strait pointing to whom the worship is directed , and on whom terminated , on him that is in it , non on it that signifies and conceals him .

Pag. 93. l. 28. I have fully shewn this new fancy to be neither the Doctrine of the Church of England , nor &c. Having granted the first three Protestant concessions , he stands at the fourth upon a pretence , that he has already refuted the Authorities whereon it is founded ; which is untrue , as is manifest above , where this Champion's atchievements are displayed , and revers'd : and besides , to back this fourth Proposition , new Authorities are annex'd from Bishop Cosins , Archbishop Bramhal , and Monsieur Daille , to which he is mute , retiring from them without the least notice or reflection .

Pag. 94. l. 32. So that then with this limitation his [ 5th ] Proposition that the Lutherans adore ] I presume may be admitted &c. If the Answerer adhere to what he concedes p. 87.93 . ( i.e. in the first Supposition , and third Protestant concession ) in consequence of their opinion , they all ought to adore , if they do not ; and Chemnitius agrees as much , saying , No man denies it [ adoration , ] but such as with the Sacramentaries deny or doubt of the Presence of Christ in the Supper .

Pag. 95. l. 12. We are ready to admit it [ the 6th Concession , That the belief of a Real presence is not so criminal as to oblige them to break communion , ] always supposing , that the belief of it had not bin pressed &c. Then the Protestants have generally mistaken their business in spending their raillery hitherto , not on the mischief of imposition , but chiefly on the erroneousness of our tenets , and enormity of our practices , as both very destructive to salvation ; and Dissenters do well to insist on the heinousness of injoyning , as a term of communion , what they can discern to be no better than humane inventions . If the belief of a Real presence be no such pernicious corruption , neither can Adoration that follows upon it : how then can the imposition of such inconsiderable things outweigh in guilt a rupture of Catholick communion , and a violation of charity , together with all the deadly sins of Fanaticisin and enmity , springing from division and loosness ? The points are almost harmless and indifferent ( our Adversaries confess ; ) but if imposed as a necessary Article of communion , and the disobedient anathematized , then the Church may be defied , and the belief and practice become so criminal , as to justify a separation ( suppose of one Minister ) from all Christians . So that when the Faith and customs of the Catholick Church give no colour for a Schism , the exercise of her Authority may ; and she becomes as an heathen or a publican , for requiring such to hear her , whom our Lord hath declared shall be accounted so for not hearing her : and she must either relax her Discipline , enlarge or contract the conditions of her Society as every individual shall demand , ( tho they neither think nor live as she prescribes , ) or become schismatical . If private Christians must be Arbiters , what shall , or shall not , be terms of Catholick communion , why may not some as justly recede from the Church , because she does not , as others because she does , impose terms , whereat these have a pique , and wherewith those are pleased ? the Novatian , Donatist , and Luciferian charge against the Church was , That its communion was promiscuous , and Latitudinarian . The Accusation was false ; yet they were right in this , that there are certain terms of Christian communion , which are indispensably to be submitted to by all that will be members of the Catholick Church ; tho all the terms , they accounted such , were not so , and not themselves but the Church was to distinguish . But here the strictness of communion is our sault , and comprehension would make either no Sectaries , or them mexcusable . However , from Daille's granting , that if the Church of Rome had obliged her children to worship Christ in the Sacrament , she had not obliged them to worship a creature , we conclude she did not impose Idolatry , because t is certain she never obliged them to worship any thing in the Sacrament but Christ , so that neither for her Faith , nor the imposition of it , was her communion to have bin broken ; unless it were unlawful for her to impose the worshipping of What is no creature , which is God.

Ibid. l. 32. — I cannot see what his cause would gain by it , [ the certainty of the six Concessions . ] The advantage gain'd by these concessions is considerable ; because , thereby the Dispute is reduced to narrower and certain bounds , and so many Objections prevented , as also Opponents silenced , ( such as hold a substantial presence surely ; ) that I see not what the Conceders have further to alledge against Adoration . Can they plead we want a due object , occasion , precept , or president to adore ? All then but Zuinglians ( a few of the latter brood of Protestants ) are on our side , and these by the so much greater suffrage of Christendom are convicted of obstinacy in resisting so credible a judgment .

Pag. 96. l. 14. — This t is true the Papists — affirm &c. In a kind fit we are allowed by this liberal man to affirm a sign to remain in the Eucharist after consecration , distinct from the thing signified ; but then he speedily retracts so much as will make his concession a cypher . For tho we affirm , That nothing can outwardly and visibly signify in any Sacrament , but what is perceivable by some sense or other ; and next , That whatever is perceivable by any sense , together with all the natural properties , remains unchanged in the Eucharist ; And 3ly . That we consecrate in the same elements wherein our 0203 069 Lord instituted the Sacrament : yet , because in defiance to Tradition , Reason , Revelation , and the universal profession of all times and Churches , till Luther arose , we cannot believe that the same thing can be substantially Bread and Flesh ; and because we cannot think that substance to be there , which sense cannot tell us is there , and Scripture &c assures us is not there ; therefore this Minister denies ours to be such a symbol as our Lord instituted , and ( to be brief ) declares it really nothing . Thus nothing must be an object of sense , and all that is symbolical in the Eucharist must be the substance of the Elements , which no sense can immediately perceive .

Pag. 97. l. 32. This is indeed a sort of new Divinity . I always thought &c. Alass ! That People should be so disrespectful , as not to conform their Notions to this Answerers ; and so rude , as to write Divinity wherein he is not vers'd . But Old Divines reply , The incivility or oversight is not in them , but in this Minister , who mounts the chair , when he should be in a lower Form ; and will needs be scribling controversie , before he has stay'd a due season in his Study . For , to their knowledg , the word Sacrament has a manifold sense , and is a complex term , used therefore variously , with respect to the subject of which Authors treat ; just as they do Christ , Emanuel , &c. sometimes signifying by them God alone , sometimes Man , sometimes both . Whereupon Bishop Bramhall , and Mr. Thorndike , tho more knowing , are less nice than this Minister , and without scruple admit the word Sacrament to be capable of more than one sense ; which might have protected the former part of the Assertion from derision , as the 6th Canon of the 13th Sess. of the Council of Trent does advance the other part [ viz. that by worshiping the Sacrament Catholicks understand worshipping Christ in the Sacrament ] beyond a private ( which the Man concedes ) to a Catholick Assertion , which he is loath to yeild . How shall we assure Protestants concerning our Faith , if a Canon of the Council of Trent ; so sacred and authentick amongst us in matters of Faith , be refused ? Here 's a Canon accurately publishing what all the Members of the Catholick Church must assent-to and profess ; and yet , lest he be depriv'd of the opportunity of slandring us , this Minister will not resolve , that we believe as it prescribes . Hard is our case , since neither our selves , nor our Divines , nor yet our Councils , must be regarded ; but any silly conceited Sectary shall be better able to tell what we believe than we our selves , or those that guide our Souls . What we do not hold , that is our Faith ; and what we do believe , that is not our Faith , according to our Adversaries ; and why so ? if not , that their false Accusations may continue , and improve an odium on us , and delusion amongst the Multitude .

Pag. 100. l. 6. — I must then deny his Assertion , [ viz. That the ground of our Adoration is Christ present , not present after this or that manner . ] The Answerer will have the 3d Assertion capable of being taken two ways , passing the one , and opposing the other . But what if they be coincident ? If Christ be the object of our worship , ( as seems , tho saintly , to be granted under the 2d . Assertion , ) then a Real presence of him , and not the manner of that presence , is the ground and occasion of our adoration , without any regard whether He be solitary , or attended by another substance . Christ , we say , not the manner of existence in the Virgin 's womb , in a Manger , on the Cross , in the Grave , in Glory , or in the Eucharist , is the motive and object of our worship . For , if any one manner of existence were our inducement to adore , when that ceases , we should owe no adoration : whereupon , it must necessarily follow , that we should as much adore , if Consubstantiation were , as now Transubstantiation is , the mode of Presence we believe : because , this is not the presence it self , but a circumstance of it , not at all considered in the act of adoring , neither as object which , nor as reason why , we adore . Or thus , to Jesus Christ existing substantially in the Eucharist we direct our adoration , without respect to the coexistence or absence of any other substance ; for if we worship'd him upon the account that another substance is , or is not coexistent , we must condemn worshiping in either our selves or the Lutherans , which we do not ; they worshiping with a belief , that another substance is , we , that no other is there . Whereupon , as , if no substance of the elements remains after consecration , they are only mistaken in their faith , not in their worship , only misbelieve , do not commit Idolatry ; so , if the substance do remain , this will only affect our perswasion , not impair our adoration ; we err about a creature , we do not idolize it . Nay , were our worship directed to Jesus Christ as alone , and so confusedly , or in general , to the whole substance of the Eucharist , and it should chance to be true , that our Lord is not the only substance present under the species ; yet hence a just charge of Idolatry could not be drawn against us : because the precise object of our worship is not any created substance , but the divine person of our Redeemer ; and the other concomitant substance , whatever it may by accident , does intentionally no more share in the honor we pay , than would the Scarlet Robe , should our Lord have bin adored ( instead of derided ) therein . He that adored him at the pillar stript , and in the common Hall arrayed in 's Mock - Regalia , without an actual distinction of his garments from himself , had the same object of his piety .

Ibid. l. 18. — I must tell him , that the adoration of those among the Lutherans — is infinitely more excusable than theirs , [ the Catholicks . ] And this , Good Man , he is forced to assert , not out of prejudice , but by the cogency of some reasons ! The Reader will admire his assurance , if he weighs his arguments . As first , because we Catholicks violate sense , which the Lutherans preserve entire . Now to wave both the impertinence and falshood of this leading Reason , as intimating that we violate sense , and that either the nature or heinousness of Idolatry depends thereon ; t is enough to quash it , to affirm , that the Lutherans violate sense as much as we . Do they not believe the Body of our Lord present with the Bread ? Do not our senses tell us , as experimentally , there is no flesh present , as they do , that Bread is there ? He that says there are ten men in a Room , where sense informs there are but five , must needs treat sense with as much violence , as he that says there are but five , when ten are seen . The violence done to sense therefore ( if any be done , ) and so the inexcusableness , is equal on the Lutheran , to that on our side . We descend to his next Reason : the former part of it viz. that the Lutherans are right in their Object , himself has overthrown in 's 89th pag. if he approve what he cites out of Dr. Taylor . For the Lutheran object is a non Ens , if Jesus Christ be not substantially present ; and if He be not in ours , how can He be in their Eucharist ? since our Priesthood , whereon all grant his being there in some sort depends , is more undoubted , valid , and canonical , than theirs : they deriving Sacerdotal Orders from a Presbyter's Ordination , ( which all Antiquity , and Prelatick Protestants in their seuds with Presbytery , and by their present practice in ordaining such Ministers anew , damn not only as spurious , but as null , ) we from Episcopal legitimately communicated . If then the Lutherans be right in their object , much more are we . Have we not more assurance that our Lord is there , and He only is there ? We run therefore a less risque of missing him than they . The other part of his 2d . Reason seems to be an Ignoratio Elenchi , ( the common Fallacy imploy'd by Protestants , and this Minister especially , in this dispute , to amuse and deceive his Reader ) : for , if I comprehend him , he proceeds on this ground ; that we hold the substance of the Bread to be the material , of which the Body of Christ is made ; whenas we believe nothing like it . Our Doctrine is , that by Sacerdotal consecration the substance of our Lord's Body , which now resides in Heaven , and shall enjoy that glorious condition till his second Advent , becomes however existent also under the species of Bread and Wine in a Spiritual manner , and that the substance of Bread and Wine wholly ceases to he under those species as before consecration it was : but further notice our faith takes not of the Breaden substance , whether it be annihilated , or how it ceases . If the Breaden substance be absent , then we do not adore that substance for Christ's body which is not his ; and if it be present , we do not adore it , unless we can be supposed to adore what we think not of , or what we think to be nothing , or to believe and adore two substances of one Body , and be said to direct our devotion another way , at the same time we , with the strictest abstraction aim at the substance , assumed by the eternal Word in the Virgin 's womb , and now and ever personally united to it . If we should worship the Eucharist whether there be a Substantial presence or no , then we might well pass for Bread-worshippers , if our Lord were not substantially present ; but worshiping not so loosly at random , nor without a solid supposition of a substantial presence , demonstrates , we do direct our piety to our Saviour only , never reflecting on what either ceases or remains of the elements , so as to make them partners or rivals with him in our Duty . The truth of the 5th Catholick Assertion is then evinced : our worship is as excusable as the Lutherans , and the new auxiliary Reasons drawn up p. 102. l. ult . to oppose it afresh are indeed nothing to the purpose ; and moreover , the former of them is false too . We can be sufficiently sure of due consecration ; and anathematizing Dissenters does not alter the excusableness of our worship . If our worship be of the same nature with the Lutheran , and have as good grounds , the imposing of it adds not one jot of guilt to it , whatever it do to the imposers . The Answerer then ought to have totally assented to the 6th Catholick Assertion , for the same sound reason which moved him to grant it true of the Lutherans , that their Object is right , ours being certainly as true , or the same with theirs ; and if we mistake the substance of Bread , they worship nothing , for Christ . We worship no Host , i.e. neither any substance that ever was , or is , a breaden substance ; nor yet the symbols , but only Christ sacramentally existing , who never was , nor can be , a Wafer , nor made of either the substance or accidents of Bread. How then can we possibly mistake what is not Christ for Him , unless the Christ born of the ever-blessed Virgin be not Christ ? Perverse therefore is the parallel of our worship to that of a Manichee's fancying Christ to be made of the Sun's substance : this , in that Heretick , was both groundless and impossible ; whenas ours is quite another sentiment , and founded on motives clear and infallible : so far different in the thing , as the substance born of our Lady is from that of the Bread or the Sun ; so far unlike in the ground , as the fiction of a single Persian impostor is less credible than express Revelation , and the constant Tradition of the Catholick Church .

Much-what the same Chaff is served up p. 106. to shew more difference between Us and the Lutherans , than a Trans and Con amount to . So zealous is this Polemic Divine to reduce Christians to an amicable temper , that he exceeds the bounds of discretion and reverence , not only to his own Party , and the Noblest Nations of Christendom , but also to his Prince . For whilst He and others labour for Peace , this man ( like seditious Love ) represents them irreconcilable . His first reason here is already exposed . There is either no , or an equal , violence done to Sense by Us and the Lutherans . His second Reason is as faulty as his first ; if we are at defiance with any Texts that call the Eucharist Bread , are not the Lutherans at as much defiance with those that call it Flesh and our Lord's Body ? for both it cannot be , substantially Flesh and substantially Bread. To his third Reason , viz. That the words of Institution afford occasion of inferring a Presence of Christ's Body in the Eucharist , we reply , and as plain an one , That the Eucharist is Christ's Body , and that Bread is substantially absent : and other thoughts cannot enter our minds , till it appear to us possible and revealed , that the same thing can remain perfect Bread and yet be truly the Flesh of Christ ; which resolves into being Bread , and not being Bread at the same time . His last Reason of the Symbols , is of the same worth with the rest ; and the impertinent application of his own mistakes refuted in our note on p. 96. No Sacrament , no substantial presence of Christ , no sacerdotal Consecration are after all left to the Papists ( as He in his fret will needs interpose instead of Catholics ) . To what straits does his petulant acuteness drive us ? In what a poor condition are we left by this meek and compassionate Minister ? What does he omit ( tho trifling , foreign , indecent , false , or impious ) that may detract from the excellence of our Religion , and represent us inexcusably erroneous and wicked ?

Pag. 108. l. 7. Does he believe the Corporal Presence in the way of Transubstantiation , &c. He does : What then ? O then , they must with him stand and fall together . A terrible case ! For then he cannot Adore on the account of the Corporal Presence , but he does on the account of Transubstantiation . Wisely concluded ! His Argument runs thus : If with Catholicks , Transubstantiation and Corporal Presence stand and fall together , then they Adore on the account of both : But with Catholicks these stand and fall together ; Therefore they Adore on the account of both . The Consequence is deny'd .

Ibid. l. 27. The first Ground [ why Catholicks believe Christ substantially present and Adorable in the Eucharist ] is Divine Revelation ; for which our Author offers the two usual Instances , &c. The same Instances are offer'd for Ours , as the Lutherans produce for their corporal presence : If they be not so defeated of them by Zuinglian Expositions as to be inexcusably culpable in their Faith and Worship , no more are we , were this first our only ground . And did not this Minister confess p. 107 to this effect , that the Lutheran Doctrine was deducible from our Lord's words ? Now their Faith and Ours is only circumstantially different ; that Text therefore that tells them , must needs inform us , of a substantial presence ; tho of both Consubstantiation and Transubstantiation it cannot .

As to his vapour , That he has shewn above how false a foundation both the words of Institution and the 6th of St. John are to a corporal presence ; reviewing his first Chapter , Part 1. I find him there raving against Transubstantiation , as if those Scriptures did not countenance it ; and withall laying about him , as such do who are in an Error , with so much confusion , impertinence , rudeness , absurdity , and prevarication , as if Pryn were transmigrated into him : But as his performance against Transubstantiation is ridiculously weak , and an often refuted Plea , publish'd to swell a Pamphlet ; so t is either nothing at all to a corporal presence and Adoration , or fights as fiercely against all Christians ( but the Sacramentaries ) as against us . To what he adds about sense and reason , certain contradictions , Principles of Nature , and Universal Sentiments of all Mankind ; 'T is an absurd cant , and a detestable insolence , for him to exclude us ( the most of Christians , who preserved and propagated all Law and Learning for many Centuries ) from sense and reason , from all skill in contradictions and principles of Nature , and from the universal sentiments of Humanity . What an amazing infatuation and transcendent pride possess this man ! He had had nor Letters , nor Religion , nor Liberty , nor yet Being , but for the Professors of our Faith ; and yet the ungrateful man repines even that we have the last and meanest of these .

Pag. 109. l. 30. These are great words indeed ; but I wonder who ever heard before that a few miserable Synods , &c. With such impotence and revilings are Councils treated by a Minister ; and thus the second Ground of our Faith and Service ( whereon the first also in some sort depends , both as to which is a Revelation , and what it is ; She being both the Promulger and Expositor of Revelations : ) the Church's Conciliary Definition and Command , is lighter than Air , and as contemptible , with this Protestant , as is the most trivial act of the smallest Corporation . The Dignities which he is not afraid to vilifie , are Councils , so numerous and comprehensive , so lawful and accepted , that for many Ages not one Bishop dissented from them in this case . Was not the Doctrine of the 2d Council at Nice profest by that at Frankfort ? Went not the Nicene Fathers so far , that the Answerer says , they carried-on Transubstantiation ? Surely then they held a Real presence , Pref. p. 6. Here we have then above six hundred Eastern and Western Bishops concurring in the Belief of a Corporal presence and Adoration in the Eighth Age : And the Occasion of their declaring the Doctrine of the Church at that time was not that any one did really question that Faith ( for Erigena was then unborn ) but some new language had been used by the Iconoclasts , in their discourses of the Adoration of the Eucharist , that was both suspicious and dangerous . Nor can one Prelate be nam'd , who did not accept of the Declarations of these two Councils in this matter . All Christians then believ'd a Real presence , and all Adored . What our Answerer means by particular Prelates I cannot penetrate , for no Council consists of other . Unless he would insinuate , that there wanted Delegates from some National Churches , or that some Patriarch or Pope did not concur with these two , or the other held in the Eleventh Age against . Berengarius ; all which yet were held by either the Pope in Person , or by his Legates , and were receiv'd by the whole Western Church , and at length by Berengarius himself . Councils these later were far greater than any Protestant Synod ever was or can be , unless it were that at Dort , consisting of at least two Bishops . When ever did an Hundred Protestant Bishops convene in One Assembly , as there did Catholicks against Berengarins ? A Convocation of a matter of Twenty-six at the most deserves certainly the character of a Miserable Synod better than a Council so much greater , and wherein the Bishops not only of two 〈◊〉 , but of many Kingdoms appear'd . Nor were these 〈◊〉 any more Parties than was the First at Nice , or the Apostolical One at Jerusalem . To say they were , is as gratis said as if Eutyches had spoken so of that at Chalcedon . And whatever reason this Minister can give , why the Councils against Berengar shall be esteemed Parties , the very same shall the Judaizers , Nestorius , and Socinus , as strongly urge to shew the Synods condemning their Opinions to be Parties also . So he may seem to say something , this Man heeds not what he writes ; tho what he publishes , instead of enervating the authority of the Councils concern'd about a Corporal presence alone , does as vigorously attack that of Councils in general . But how could our Councils be Parties , when they Defined no otherwise than they had receiv'd from Fathers both Greek and Latin , that had written the same both Synodically and as particular Doctors ? How could they be Parties , when they Defin'd just as all Christians ( One single Berengarius , and some perverted by him , excepted ; ) then believ'd and profest ? Who refused their Determinations ? If they had not an universal Presence of Prelates , yet the general acceptation of their Decrees is equivalent to it , and demonstrates their Doctrine , without peradventure , true ; unless every Christian may in so great a point of Faith fail , and the Gates of Hell prevail over the Promise of our Saviour , and be more powerful than the conduct of the Holy Spirit ; which leads , if not the chiefest and most , yet some Christians into all truth , even to the end of the world . There is neither error nor opposition in the Formulary profest by Berengarius ; the difference between them is no disagreement in Doctrine , but only a condemning the different errors of that unhappy Man . That of Nicholas II. establisht a Real presence against the first error of Berengarius , which was what the Sacramentaries now hold . The Sence wherein the Council intended , and St. Lanfrank explains it , is Orthodox , and own'd at this day . That under Greg. VII . defined Transubstantiation against the second error of Berengarius , which was Consubstantiation . This is told our Adversaries by our Divines ; particularly by the Cardinal de Sacr. Euch. l. 3. c. 21. as the Form it self , cited by the Answerer in 's Margent p. 111. had done his Reader , if he had not shamefully fallify'd it , by omitting both the word substantialiter , and others of singular moment . We shall convict him of his wilful Fraud , if in two Columns we annex , what Berengarius profest , and what this Man says he did .

BERENGARIUS his Profession in the 6th Council at Rome under Greg. 7. 1079. Lup. pars quinta . p. 312.

Ego Berengarius corde credo , & ore confiteor panem & vinum , quae ponuntur in Altari , per mysterium sacrae Orationis & verba nostri Redemptoris substantialialiter converti in veram & propriam ac vivificatricem carnem & sanguinem Jesu Christi Domini nostri , & post consecrationem esse verum Christi corpus quod natum est de Virgine , & quod pro salute Mund. oblatum in cruce pependit , & quod sedet ad dextram Patris , & verum sanguinem Christi , qui de ejus latere effusus est , non tantum per signum & virtutem Sacramenti , sed in proprietate Naturae & veritate substantiae . Thus Berengarius profess'd .

Confiteor panem & vinum — converti in veram ac propriam carnem & sanguinem I. C. D. N. & post consecrationem esse verum corpus Christi , — non tantum per signum & virtutem sacramenti , sed & in proprietate Naturae , & veritate substantiae . This speaks of a conversion , but of what kind it says not . Thus the Minister castrates the Profession made by Berengarius .

Does the true Form mention nothing of the manner of the conversion in the Eucharist ? Does it not say as clearly , as if written with a Sun-beam , that t is a substantial conversion of bread and wine into that body and blood which were born of the Virgin & c ? If this be not , not only a corporal presence , ( which serves our purpose , ) but also transubstantiation , ( which this man would suppress , ) we must despair of producing expressions intelligible and satisfactory to our Adversaries in any matter . But how can we wonder at this corruption and palpable untruth , when we consider it was necessary to sustain many others industriously written by this Answerer in this very Pamphlet . Such is the Hyperbole in his Praef. p. 6. That Transubstantiation was unknown to the Church for above one thousand years , when not only Paulus Diaconus about 774. relates these words of St. Greg. 1. Praescius conditor nostrae infirmitatis , ea potestate , qua cuncta fecit ex nihilo , panem & vinum aqua mistum , manente propria specie , in carnem & sanguinem suum , Spiritus sui sanctificatione convertit . Strabus Auctor Glossae ord. in Gloss . cap. 11. prioris ad Cor. Nos incerta relinquentes , quod ex authoritatibus certum est , profitemur , sc. substantiam panis & vini , in substantiam corporis & sanguinis Dominici converti : modum vero conversionis nos ignorare non erubescimus fateri . Quae autem remanent de priori substantia accidentia , sc. color , sapor , forma , pondus , nec ipsum corpus Christi afficiunt , nec in eo fundantur . This Divine lived about 840. and asserts Transubstantiation , and the separate existence of the Accidents ; separate , I say , not only from the former substance , but from the Body of Christ , so as not to affect it , or be supported by it . And Stephanus Eduensis also , about 950 , writes , Oramus ut oblatio panis & vini transubstantietur in corpus & sanguinem Christi . I say , not only these Writers prove , that Transubstantiation was known to the Church before a thousand years after our Lord's birth , but many more , in Centuries precedent to these , might be produced . As St. Ambrose himself in the 4th Age , l. De iis qui initiantur mysteriis , c. 9. says , etiam benedictione natura ipsa mutatur . His co-temporary St. Greg. Nyss . uses the same expression , as does too the Ancient Sermon de coena Dom. amongst St. Cyprian's Works , cited and much relied-on in the 9th Age , as both very ancient , and very orthodox . It says , the Bread given by our Lord to his Disciples , changed not in effigie , but natura , was by the omnipotence of the Word made Flesh . Nay , our Answerer , that he may consist with himself , within a few lines confesses ; that a Monk was laying the foundation of it in the 7th Age ; which Monk did not speak so highly of the Eucharist as St. Cyril of Jerusalem , St. Ambrose , or St. Chrysostom had done long before him , as may easily be discerned by such as please to compare their expressions : and besides , t is ridiculous to fancy such did not believe a substantial presence , ( the point in hand , ) who are taxed to be founding or erecting the superstructure of Transubstantiation . He goes on confessing against himself , that a General Council carried on Transubstantiation in the 8th , and another Monk ( the great Protestant eye-sore Paschasius ) formed it into a better shape in the 9th century ; yet all this while the Founders , the carriers-on , those that furnished features and drapery , never heard of what they were designedly at work about . Nay , tho some of the Agents were General Counsellors , and even General Councils themselves , i.e. the whole Church was in a plot against truth and piety , and was ignorant of the conspiracy . This Minister was resolved to be absurd beyond imitation .

Again , such another Hyperbole is what he says of Peter Lombard , in the Margen of this 111th p. for the Master often professes , that the substance of the Bread and Wine is turn'd into that of Christ's Body and Blood , and only the manner of that substantial conversion is in question with him , as also with his commentators , Scotus , Durand , and many others mis-quoted Pref. p. 7. of which falsities ignorance ( if it were in fault ) cannot excuse him , since either the Authors themselves , or the Letter printed 1665 , discovering these amongst 150 false or wrested quotations in Dr. Taylor 's Disswasive , might so easily have informed him . As to the irreverent Descants on the Great Council , celebrated at Lateran by the most learned and prudent Innocent 3. it is observed ; That when the deposing Power must be imputed to us as an Article of our Creed , then that Council is obligatory , and Mr. Dodwel has proved it so ; but when it defines Transubstantiation , then the Canons are surreptitious , and a Papal contrivance , and Du Pin may be found in the Margen . One while that Council enters the Stage , conferring power on the Pope to dethrone Kings , and on Priests ( as if there had bin no Priesthood before that Council ) to make God. Another while , all this was forced upon the Fathers of that Synod , or publisht as their Act , without their privity , by a pragmatical and intriguing Pope . What would the man be at ? Is his Arrogance content with no less than confirming and rescinding General Councils arbitrarily ?

Pag. 113. l. 23. — As to the point of Antiquity , I have already fully discuss'd it above &c. I suppose he means from p. 24. to 32 ; where we may find indeed much passion against Transubstantiation , but we are not so short-sighted as to confound it with corporal presence , the thing here in discussing . And for the Fathers referr'd to by the Discourser , where shall we find the Protestant Answers to St. Ambrose , de iis qui init . Myst . c. 9. to St. Hilary , St. Cyril . Alex ? Are these spurious too ? Are not those ascribed to St. Ambrose , Eusebius Emisenus , sermo de coena Domini , the Epist. of the Presbyt. of Achaia concerning St. Andrew's passion , much more ancient than either Paschasius in the West , or Anastasius Sinaita in the East ? Were they ever excepted against as containing Doctrine disagreeable to that of the Church , tho , thro the negligence of Transcribers , the true Authors of them be not very certain ? It is not a Book 's being attributed , by a mistake , to a wrong Author , but its containing suspicious Doctrine or false Relations , and being fathered on eminent Names to pass it with authority in the world , that chiefly subjects it to the censure of Apocryphal . But why should a doubt concerning the Author of such Books elude the testimony fetcht from them , when St. Ambrose in a Book unquestioned , and others more ancient , coeval , or not much juniors to the questioned pieces , as St. Gandentius , St. Remigius , &c , write as fully for not only a corporal presence , but also Transubstantiation .

Pag. 114 l. 9. — This Ground [ the universal Doctrine and Practice of the later both Eastern and Western Churches till Luther's time ] is not certainly true , and if it were , yet certainly it is nothing to the purpose . T is certainly true , if the whole may be determined to be on that side , where all the members of the Church are , for whosoever denied this Faith of a corporal presence was ipso facto an Heretick in opposing an Article so weighty , and so solemnly declared and required of all the faithful , in at least ten Councils before Zuinglius dreamed . But the Apostates from a corporal presence were indeed very few before , and , of those few , scarce one was in being at , Luther's revolt , he also continuing a bitter enemy to the Sect that soon grew upon him . If true , t is certainly to the purpose , whilst this is true , That all Christians to a man cannot miscarry in such a considerable part of Religion as the Eucharist is , which they daily frequented , and the belief of which real Presence in it was by many ways continually inculcated and confirmed to them . Such an unanimous and comprehensive Tradition does at least demonstrate the novelty and falshood of Zuinglianism . What Article in our Creed can have a stronger external motive than universal consent ? And as to the perpetuity of it , other Articles have bin sooner and longer , and by more numerous Factions opposed than it . For of those who have raised debates about the Eucharist the least part are they who denied a substantial Presence , the other quarrelling either about Transubstantiation , or Communion in both kinds , or some other matter , yet all the while confessing a real Presence . Well , to let the Reader understand more fully the seriousness and judgment of this Minister ; the Argument esteemed impertinent , and ridiculed by him here , is this .

The Authority equi-valent to that of any General Council is a solid Ground of Faith ; but the unanimous profession of all Christians in the last Ages is an Authority equivalent to that of a General Council , therefore that unanimous profession is a solid Ground of Faith. The Major is own'd by all such Protestants as submit their judgments to the Authority of such Councils as condemned Arius , Macedonius , Nestorius , Eutyches , Origen and the Monothelites , assenting to their Definitions as the true sense of Divine Revelations , and reciting some of them even in their Creeds . The Minor is founded on not only Protestant concessions , but also their Definition of a true Church ; that it has the Word of God rightly preacht , and the Sacraments duly administred ; according to this character then , if all preach'd corporal presence , it could not be an error in all , and so not in any , unless there were no true preachers , and consequently no Church , in some times extant . Now if an unanimous profession cannot be erroneous , t is doubtless equal to the Authority of any General Council , and also very pertinently pleaded as a solid ground of Faith ; for whatever can declare a Divine Revelation infallibly , is so .

Pag. 115. l. 30. If we did acknowledge this [ 5th Ground , That since Luther's time no small number of Protestants &c acknowledge a real and adorable Presence , &c , ] yet it seems we are mistaken &c. It seems rather that you are extremely conceited , who contend against as well the first , chiefest , and best Protestants , and the genuine Sons and eminentest Superiors in your own Church , as the Catholick Church ; and all thro that proud pretence , that your Sense , Reason , and expositions of Scripture and Antiquity , how wild and unsound soever , are absolutely certain , and not , as we know them to be , meer presumptions . Is not this an advancing of your self as a standard of truth and science , and a requiring ( what you so vehemently decry in the Catholick Church , and shun in your self ) submission of all judgments to your Fancies ? The Protestant owning of a substantial Presence is not said to be a ground for our believing Transubstantiation ; but yet it is an argument against other Protestants for that Faith of a corporal presence , which is common to some of their party with us ; and also animates us to persist in it , since those , who have quitted our communion , and relinquished our faith in other matters , discern so strong Motives to retain this , that ( tho very willing ) they cannot , without violence to their consciences , renounce it .

Pag. 117. l. 20. It is confessed by the greatest men of their Church &c. A forgery . Our great men make the contrary confession ; and if any of them seems to speak towards what this Minister feigns , it is with respect to Transubstantiation , not a corporal presence ; particularly Scotus , misquoted Praef. p. 6. That most subtle Doctor ( as has bin often answered to this most impudent objection ) lays it down ; That the Points discuss'd by him in his 4ti Dist. 11. q. 3. do all intend to maintain , That the Body of Christ is truly in the Eucharist ; because to deny that is plainly against Faith , for it was expresly , from the beginning of the Institution of the truth of Faith , that the Body of Christ is contain'd there truly and really . — And afterwards in his Reply to Objections , fixing on Transubstantiation as the manner of the substantial presence , he adds ; And if you demand why the Church chose this so difficult a sense [ i. e. of Transubstantiation being the manner ] of this Article , when the words of Scripture may be rendred in a sense easy , and as to appearance truer concerning this Article . To this Objection he returns : I say that the Scriptures are expounded by [ the direction of ] that Spirit by which they were composed . And so it is to be supposed , that the Catholick Church hath interpreted by the same Spirit by which the Faith was delivered to us , viz. taught by the Spirit of truth , and therefore she chose this sense because it is true . For it is not in the power of the Church to make that true or not true , but of God the Institutor ; but the Church directed herein , as t is believed , by the Spirit of truth , hath explicated the sense delivered [ to Her ] by God. — Now t is evident , that the Schoolman is here speaking of Transubstantiation , not of the corporal presence : next , that he says , not the facility or appearance of a sense to be that designed in Scripture , is to be regarded in Faith , but the declaration of the Church , in whose custody the traditive sense of Scripture , i.e. what God intended , not what we surmise , is deposited , and by whose mouth the Holy Spirit speaks . Lastly , that the Declaration of the Church is for Transubstantiation , therefore this must be concluded to be the proper sense of Scripture , tho that Scripture sound never so plausibly for some other sense . Our Adversaries persevering in an imposture with so much pertinacy and immodesty , extorts this tedious Repetition . All we shall further remark upon it , is ; that it yeilds this Minister a very wholsom Instruction how to interpret Scripture , not by Jewish customs , nor Rabbinical Deliriums , not by the superficial notices of sense , or vain Maxims and cheating suggestions of Science falsly so called , but by the Guidance of the Church , assisted with the Holy Spirit ; for of these two Directors in expounding Scripture this M●nister seldom has regard : whilst Catholicks enquire of the Church what sense the Holy Spirit chiefly design'd , and without hesitancy adhere to that she gives , whether it be literal or mystical : because our Lord's promise of assisting the Church , and leading her into all truth , is so absolute , that we think we may as justly distrust his being the Messiah , as be jealous of his Fidelity or Providence in acquitting himself of this engagement . Should we not be suspicious , if without apprehension , nay with perfect firmness and security we did not acquiesce in her expositions ? And how many of those , who have leap'd from this Rock and committed themselves to the conduct of a Private spirit , are now carried away by the wind of Socinianism , Judaism , Mahomatism or irreligion ; whilst we , that stand on it , have not only the same Faith still , but cannot possibly fail by misbelief .

Pag. 118. l. 7. It is undeniable that their Interpretation of those words [ of Institution ] destroys the certainty of sense &c. If he mean our interpretation of a corporal presence , then he contradicts what he thrice told us , that the Lutherans do no violence to sense : but if he mean the Interpretation of Transubstantiation , his observation is wide of the point contested . But in both meanings t is false ; for we derogate from sense not in the least , and if we did in one-case , in obedience to Faith , ( whereto we think sense may as justly be captivated as the understanding ) , that will not infer , we may in another , destitute of such a revelation , till a particular premise can support an universal conclusion . The Fallacy and Ignorance of this importunate Argument , so often brought , and so often bafled and exposed , must certainly be used by these men merely to deceive the People . As to the Paradox of Miracles being discoverable by sense only , we refer this Minister to Calvin , Bishop Forbes , and many other , Classic Reformers , for correction , who esteem them stupid that disclaim the Eucharistical Miracles ; and truly by sense we discern none there . How then , by your favour , came they to discern Miracles in the Eucharist ? But , what ? Was there no miracle in the conception of our Lord ? What sense acquaints men with it ? That he was a Man we might know by sense , but that he was miraculously conceived , only Revelation not Experience assures all besides his Mother . To pass this , how comes it to be collected , that if one of the evidences of the truth of Christianity cannot be had , strait our certainty of the truth of Christianity is destroy'd ? Tell me I pray , were Miracles its sole evidence ? Were accomplishments of Old Testament-prophecies none , or uncertain ? Had all Believer's miracles before they assented ? Did none believe with certainty , but such as had Miracles to attest what was tendred to them ? What 's become of the Beatitude , Blessed are those that have not seen ( a miracle , Christ risen , ) and yet have believed [ on the credible relation of others , and because it was foretold he should rise , &c. ] ? If the performance of something in Nature , otherwise than any created Power uses , or can do , I say , the performance of it by Power Divine be a Miracle , and that such a performance may be effected in spiritual as well as sensible affairs , the knowledg of which may and must be attain'd , if it be had , by an information not sensible , then the confining of Miracles to be objects of Sense is exploded . Having thus overturn'd two of his Observations , his Arguings from them vanish as do all other Bubbles .

Pag. 119. l. 4. — No Papist can have any Reason to believe Transubstantiation to be true , but because he reads those words of holy Scripture , &c. A Papist has the same Reason to believe Transubstantiation , tho he cannot read at all , as the first Christians had before the Gospels were written , or a blind man has now . The mistake of Dr. Stillingfleet , Tillotson , Tenison , this Answerer , and others , insisting so eagerly and obstinately on the Authority of Sense , grows ( if it be not an Artifice ) perhaps from their taking the Maxim , Nothing is in the Intellect which was not before in the Senses , absolutely ; as if the only Conveyer of Notices to the Mind were the Senses ; or no thought had its birth there without an external promter ; whenas ( to omit the ill consequences &c. of the later ) there are other means of acquainting the Intellect without the concurrence of the Senses ; as by Good and Bad Spirits , &c. Now these either convey always the same Notices , as the Senses , or they do not ; if they do , then the Mind must ever judg with the Senses ; which is against experience : If they do not , how comes the Intellect to determine against the Notices of Sense : e. g. in the Magnitude of the Sun ? Surely it neglects the information of Sense , either upon some other more powerful motive and overruling remonstrance than Sense has given , or arbitrarily ; but whether way soever it goes , the Maxim is rejected , and the Mind , 't is clear , does not find it self obliged to determine in all cases as Sense deposes . Sense then is no Judg , but only a conveyer of Intelligence to the Judg , according to which Intelligence ( we confess ) that Judg is to censure and resolve , except when better Intelligence from Reason or Revelation be interposed , and arrest such a Judgment . Now Sense informs a Catholick Mind ( that hath so much Learning as to read , which Protestants think few have , they are so ignorantly educated ) , that the words of Institution are in that Book the Church tells him are the Gospels , and neither Reason nor Revelation countervening this Notice , a Papist judges with certainty according to the deposition of the Senses ; but when a Papist desires to proceed further , and would understand not only that there are such words , but also what is that very meaning , not which may be put upon them , ( wherein his sense and reason may assist him ) , but which the Holy Ghost intended , and the Church holds , then he relies not on his senses or reason only , because he knows the sentiments of Men to be very different , as amongst themselves , so from the Church's and Holy Spirit 's ; and if he might rely on his own , so might others , and consequently collect opposite truths from their discordant conceptions . Wherefore , he resorts to that hand which reacht out to him the words of Institution as Gods word , to give him also their true meaning , which he receives , and professes without demur or fear . And thus Papists arrive at all saving-truth ; thus they attain Unanimity , and learn not only to think , but speak the same thing ; whilst the minds and language of all Sectaries , who pretend to follow sense and reason only in their Interpretation of Scripture , are at wars and Babilonish . For , private Spirits are many , and are Dissenters ; but the Church , the Holy Spirit is but One , and at Unity with it self . And , thus , I suppose , not our , but the Minister's , culpable ignorance is apparent .

Ibid. l 28. — But let us quit this Reflection ; &c. Content , If he would not hasten to new untruths . Where is it confess'd , that we have neither command , nor example , in Holy Scripture for Adoring our Lord in the Eucharist ? If there he any command for Adoring our Lord at all , there is for Adoring him in the Eucharist : For , once Adorable and he is always and every-where Adorable , in what condition or circumstances soever ; and special injunctions or instances are not of necessity to warrant or oblige us to Adore . St. Austin knew there was a command , or he would not have said in Psal. 98. Peccemus non Adorando . Again , tho we confess that Defects may possibly happen , yet who grants them to be infinite or difficultly avoidable ? Is it not rather difficult ( considering the Caution of the Church ) that any defects should chance , which are destructive to the Eucharist ? Can we not have a moral certainty the Priest has the Orders to which he pretends ? Do not our Senses inform us , as to both the matter and Form of the Sacrament , and the serious application of the one to the other ? As to the intention , 't is true , it is deem'd necessary ( will the Minister profess that none is needful to the performance of a Religious Action ? ) but what degree or sort of intention , is a Question in the Schools ; some Divines requiring more , some less . Of the later kind , if he please , the Reader may view what Contenson writes of it , Theolog. Mentis & Cordis , l. 11. p. 1. Diss . 2. Append. §. 2. &c. — It is undoubtlingly to be asserted , says this Modern Divine , that an Intention of seriously performing the External Rites , amongst Christians counted Religious , suffices for the validity of a Sacrament ; and , that being observed , no retention nor perverseness of the Minister's Intention doth void a Sacrament . This Position he confirms by many Authorities , and concludes them with that of the Council of Trent , Sess. 14. Cap. 6. Can. 9. where that Holy Synod declares the Sacrament not to be performed , if a Priest act in Jest , &c. inferring thereupon , that the Council understood by an Intention of doing what the Church does , not ( as this Minister ) of doing what the Church intends , but a doing with external seriousness what the Church prescribes . Which inference he inforces by Cardinal Palavicini's Reflection on that Passage of the Council , par. 2. l. 12. c. 10. — From these last words , any one reading them may conjecture , that the Opinion of Catherine and other Divines , thinking a Will in the Minister to act seriously suffices for , and that only Jesting ( which the Receiver of the Sacrament may discover ) does obstruct , the accomplishment of a Sacrament , was not expunged . According to this Doctrine then , the Consecration of the Eucharist does not depend on the Priest's believing Transubstantiation , or secretly intending to Consecrate , &c. but only on an external intention to do seriously what the Church injoins , which is very discernable to the Attendants by the Priest's exterior actions and deportment . How many therefore of the Answerer's Dangers and Defects are blown away ? And if Adoration may at any time be paid to our Lord in the Eucharist , it may ordinarily be so , without any scruple , by Catholicks .

Appendix II.
ANIMADVERSIONS upon the Reply to the two Discourses concerning the Adoration of our B. Saviour in the Holy Eucharist .

SOME time ago were printed in OXFORD Two Discourses , the one concerning the Alterations in the Church-Service of the Church of England ; the second , concerning the Adoration of our Blessed Saviour in the Sacrament of the Eucharist . The Design whereof was to shew the incertitude and inconstancy of the Church of England in her Doctrine and Practices . [ Whence it will follow , That none can trust or rely upon her Authority , nor safely either believe or practise according to her directions . ] Of both these the Author took these two Articles as a manifest and sufficient instance . But because there is nothing so true , against which somewhat may not be spoken , there have bin opposed to these two Discourses , an Answer , printed at London ; and a Reply , at Oxford : neither of them taking much notice of the Author's intention , but spending their learning chiefly about Transubstantiation , I cannot say altogether from , but not much to , the purpose . Both of them also declare their own opinions to be against the Real presence of our Saviour's body and blood in that holy Sacrament , and thereby acknowledge themselves members of the modern or present Church of England , and consequently minister another argument of the inconstancy and weakness of that Church . And so let them do . But that they should perswade us , that the ancient Church of England and her best writers were of the same judgment , cannot be performed ; it being both against their express writings , and the judgment generally of their new Church , as of Baily , Prin , Hen: Hickman , and as many as have written to justify the Puritans against the Church of England , who all accused the Antipuritans ( as Heylin , Laurence , Pocklinton , and the rest ) to have bin Popishly affected : as also did the pretended Reformers , ( in their Doctrine forsaking Calvin , and embracing Zuinglius , ) who upon this ground , amongst some others , refused to communicate with those of the Church of England , ( tho of late they denied not to admit the Lutherans . ) To these Reformers the new Church of England-men have bin pleased ( for reasons well enough perceived ) to joyn themselves . Neither is there any thing considerable in the one , which is not in the other , of these writers . The Answerer seems to have more learning , the Replier is better at cavilling and mockery , and had it not bin to shew this talent , he needed not to have troubled the world with a new Book . He saith indeed it is in defence of their quarters ; but for this , who is bonae , who malae fidei possessor , we appeal to the judgment of our pious and munificent Founders ; who will one day declare whether they designed their bounties for them , who hold it not lawful to pray for them , who frustrate their chief intention , count them Idolaters , and members of a false Church .

It was long deliberated , whether it were worth the labour to take any publick notice of these Pamphlets . It was said ; that they were so crudely , negligently , and uncandidly written , that no man of parts , learning , or true piety , could be misled by them : That the Discourses ( notwithstanding these oppositions ) remain not only unshaken and unviolated , but much confirmed and justified , when so many persons ( both at London and Oxford ) can find no other besides these weak and insignificant exceptions against them , tho they take the liberty to say what they please , even to the defamation of their own Church : That , every thing said against anothers writing , ( as there is nothing more easie than to misrepresent , change , cavil , &c , even against truth it self , ) however called , is not an Answer . St. Austin complained of his Adversaries the Pagans , ( who writ against his Books , de civit . Dei l. 5. c. 27. ) Facile est cuiquam videri respondisse cum , qui tacere noluerit . Quid est loquacius vanitate ? quia ideo non potest quod veritas , quia si voluerit etiam plus potest clamare quam veritas &c. The Vulgar , for whose palats these discourses seem cooked , ( who make themselves Judges of the most difficult controversies , whereof they are least capable , ) pronounce against him who replieth not speedily ; and is of his side who is not silent : That our Author's writings carry with them such evidence and satisfactoriness , by the perfection of their d sposition , stile , learning , arguing , &c , ( which every ingenious Reader sees by experience , ) that we need not fear to suffer those already printed to pass without a vindication , or to publish those , which as yet remain with us , without alteration .

But because care is also to be taken for young men , for such as are doubting , or weak in the faith , and especially for such as in sincerity seek after the truth , and may be deturned from it either by the craftiness , or confidence , of its Adversaries : and because we would not be altogether wanting to our duty , or leave the defence of the Truth to her self , we have taken this course to print ; 1. A short Treatise many years ago written , of the great controversy concerning the Eucharist , wherein in a manner the whole opposition of the Answer and Reply is prevented , and both the truth and diversity of Opinions concerning the presence of our Lord in the Sacrament plainly laid open to such as are desirous to know it . 2. Two Appendixes ; the first against the Answerer , proving copiously and manifestly , That the Ancient and Learned Divines of the Church of England did acknowledge , as their writings every where set forth , some real and substantial presence of our Lord , such as is ascribed to them by the two Treatises . The second chiefly aims at as plain and easy an Explication of the Doctrine of the Church in this great mystery as we can ; and to remove the prejudices and offences which the Replier , with others of the new Zuinglian Church of England pretend against it . And tho the Doctrine of the Catholick Church hath bin so often manifestly proved against their exceptions , yet do they continually repeat the old Objections ; insomuch that we have no hopes to do good to them , nor to any such as take delight in insolence and scoffery ( the most obvious and trivial sort of wit , the daughter of uncharitableness , and mother of libels , and all sort of scurrility ) against those , who endeavour themselves to follow , and manifest to others , the true and undoubted Church of God , and way of salvation .

And they , who for this pious endeavour are mocked and scorned , ought not to make returns in the same nature , ( than which nothing is more easy to him that takes liberty of saying what he pleaseth , ) but possess themselves in patience ; considering , that their condition were very much to he suspected , if they were not thus treated ; for these are Indices of a righteous cause , and tracks of their Predecessors . And indeed ; what less can they expect , who ( according to their duty to the holy Catholick Church , their Prince , and Nation , ) spend themselves and their time to reduce their countrymen ( for whose sake , as S. Paul for the Jews , they are ready to sacrifice their lives , and all they have ) out of the most horrible and fatal sin of Schism to the Unity of the Church ? out of the dangerous principles of disobedience and sedition , to a just and due submission unto their own Prince : and out of popular and rebellious Perswasions and suggestions to an establishment of a firm and grounded peace a and unity of the Church and Nation .

1. Note , that there is a Natural body , and there is a Spiritual body : Concerning the Real presence of our Lord in the Eucharist . the same body under several proprieties and conditions . The Natural we call that , which enjoys the same qualities wherewith it was created , and , as the Natural Philosophers treat of it ; such are dimensions , figure , weight , impenetrability , circumscription by place , motion , sensibility , and the like . But the same body , quit of those conditions , and now spiritualized , is under far different proprieties , even those which belong to Angels and Spirits , to whom they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pares or aequales , as becoming one Church and oeconomy with them . Those we may best conceive by the histories in the Scripture of the apparitions of Angels , or , if you please , by our own Souls ; which , tho penetrating every atome of the Body , and communicating to it all its powers , yet is but one in the whole ; and yet in every part is it wholly , whether the body be bigger or lesser , mutilated or entire , neither parted , diminished , or doubled , nor yet many but the same soul wholly in every part . For it is not in the body , as in a place ; except we ( as this Replier seems ) bring in Cartesianism , and confine the soul to the glandula pinealis ; or if , as is most consonant to his principles , to some one atome of it , ( contrary to the doctrine of all Christian Philosophers , ) and the virtue and efficacy of it only communicated to the other parts of the body . So a Spiritual body ( however this be hard to conceive by imagination , in this state accustomed to sensation and materiality ) hath no certain dimensions , figure , weight , sensibility , or alteration , nor circumscription by place , but as it self pleaseth to discover it self . So besides the examples of the Angels , our Lord appeared and disappeared , continued and vanished , passed thro gross bodies , and the like , as himself pleased . Now from circumscription by place ( or an ambient body ) ariseth naturally an impossibility to be in several places at once . Naturally , I say , because by the power of God even this quality , as well as the rest , may be separated from the natural body , as it was by his all-powerful wisdom freely given unto it . It seems to me little less than blasphemy to say , That the Allmighty power , which at first created a natural body with such properties , cannot also suspend the actions of those Properties , or conserve the subject without them ; it being the same as saying , that He cannot work a Miracle ; all Miracles being a superseding his own rules which he established against all other Natural , but not against his own Divine , Power . And , why not suspend locality , a relative property belonging to the Body , as a Member of the Universe , as well as weight , or motion , which seem more absolute and intrinsecal to the nature of the body ? Why cannot he contravene to one Rule as well as to another , especially when there is no contradiction ? As there is none in this case of our Lord's presence in the Eucharist , as both our Author and all Catholicks affirm , notwithstanding the Repliers shuffling to fasten such an Opinion upon him . To be here and not here , may be a contradiction ; but to be here and there , is none . But what more contradiction is it , than that five Loaves carried by a little Boy should feed five thousand men , and much more remain than was at first ; a Miracle preparatory to this of the Blessed Sacrament . And without penetration of Bodies ( which granted , introduceth the possibility of a Body's being in several places ) how can a Camel pass thro the Eye of a Needle , which yet is possible with God ; as is what our Lord saith of himself , when upon Earth , that he was also in Heaven , Jo. 1.18.3.13.7.34 .

But as a Spirit is not at all confin'd to place , so nothing hinders why it may not coexist with Bodies in distinct places , by which alone we know its being in several locations , ( tho indeed it is in no location at all in proper speaking , contrary to what our Replier affixeth to Catholicks ) , as Elisha's Spirit went along with his Servant ; and St. Paul's joy'd in beholding the orderly carriage of the Colossians ; and the Evil Spirits also ( a whole Legion possessing one , one Spirit inhabiting almost every atom of his Body ) , and the blessed tutelar Angels continually behold the face of God in Heaven , as well as attend their charge upon Earth . Whereby it seems , exempt from the conditions of Bodies .

So then Catholicks say , That the Body of our Lord Jesus Christ is not now under the properties of a natural body ; nor is it necessary that it should be locally any-where , nor heavy , nor subject to motion , passibility , or the like . And when Catholicks say , that our Lord 's natural body , or that he is corporally present ; they mean , That his body , even that natural body receiv'd of the B. Virgin ( for he hath no other ) is really , truly , and inde●d present , and given to us , in the Eucharist ; but not so corporally , i. e. with those properties of , or as a natural body , ( for corporally and locally are not the same , as our Replier everywhere stumbles , ) but as spiritual , and being now glorified : yet therefore not as dead ( an irreverent expression , to say no worse , of the Replier ) but yet as given , and having suffer'd for us ; even in the same manner as himself , our blessed High-Priest , continually Offereth it up to the Father for us .

Again , Note , That the bestowing and receiving of the benefits of our Lord's Passion is giving somewhat real , but that real is not his body and blood , nor in proper speaking are those the benefits of his body and blood ( for then they could not be receiv'd without the body and blood , whereas now they are , according to our Replier , accidents without a subject , and effects without a cause ) , but of his passion and sufferings . And therefore our Saviour declares the use and benefit of his body and blood by eating and drinking , which are not compatible to the benefits of his passion by any metaphor , or similitude whatsoever . And therefore the Second Edition of the English Common-Prayer-Book leaves out these words , The body and blood &c. and only says , Take and eat this [ Bit of Bread and Sup of Wine ] in remembrance that Christ died for thee , and feed on him in thy heart by Faith with thanksgiving . And the first Edition of the Catechism saith , Fidem esse os animae , quo cibum hunc plane divinum & salutis juxta & immortalitatis plenum , & Spiritus Sancti gratia communicatum recipimus . Faith is improperly said to receive ( except in the sense of those Protestants who take it for application of Christ's personal righteousness to us : ) but what resembles eating and drinking in or by Faith , or what actions of Faith correspond to them I cannot imagine .

But our Saviour represents his body unto us under the notion of meat and its effects , particularly the Manna , whereunto he compares it . Such are , 1. To conserve , nourish , advance , restore in us what by worldly conversation , and the like , is decay'd and weak'ned ; and to strengthen us in our Spiritual life and estate , as the Food it self was Spiritual . 2. By uniting us to the Food , ( Flesh of his Flesh , Bone of his Bone ) ( contrary to the Manna and natural meat , which receive life from the nourished ) it makes us partakers of his Life , which being immortal and glorious , renders ours such also . And 3. Other Food being either inanimate , or having a Life inferior unto , and differing from ours ; this Body of his is become superior , more Divine than ours , and is a quickning Spirit . And therefore we should receive his Body and Blood after the manner of natural bodies ( which the Capernaites and our sensual Doctors can apprehend ) it would profit us nothing , as to the great effects promised by our Receiving in the Eucharist . And these effects are true and real ( not notional or imaginary , or by Faith only apprehended ) , yea much more than the Manna . Faith being an assent in the understanding , is quite different from enjoyment in the will and affections . And Faith , i. e. a believing either that our Lord was the true Messias , or Messenger from the Father ( for else he could not be the true Bread which came down from Heaven ) , or that this , which is given us , is the real Body of our Saviour ( for else it would be only common Bread ) , precedes the Receiving , yet is not any part of it , much less the enjoyment of any of the effects of it . Again , If eating by Faith ( whatever it signifies ) be all that is meant in the Eucharist , how comes it to be preferr'd before the Manna , which was a continual Miracle , and daily exercise of their Faith ? And why would our Lord suffer so many of his Followers to go away from him , when he might in so few words have inform'd them of the Truth without a Metaphor ? Why should he use such sublime and spiritual expressions , repeating it to be his body and blood , that it came down from Heaven , that he would give it for the life of the world , &c. and not once explain the meaning of those , to them , obscure phrases ? And if the Church Catholick , and even the Church of England till the last of King Edward VI. had not conceiv'd some great Mystery , why would she keep the words so obscure , and really , as they suppose , improper , of the Institution so precisely , even till the Church of England made the breach , and by the Expressions different from the whole Church , profess'd her self not to be a Member of it ? But of this sufficient is said before , and in the Reformation of the Church of England , from §. 148. Wherefore the Catholicks , speaking of the real presence of our Lord , mean● , the very essence , substance , the very thing it self is there present , taken , and eaten by us ; and not only the benefits of his Passion believ'd by us . And in the Church's sense we use in this Discourse the words really , really present , &c. and yet not naturally , locally , or any other manner of its being according to the qualities of a natural body .

And note secondly , That these Writers , and others pretending to be of the Church of England , by their spiritual , by Faith , mystical , eating ( which they sometimes also call Sacramental ) intend a sense contrary and opposite to eating the natural body of our Lord spiritualiz'd , and that is all the eating they acknowledg . The Catholick Church also useth the same word spiritual in opposition to real , or sacramental ; meaning thereby the reception of some spiritual grace or encrease of it . As the Fathers in the Wilderness did eat the same meat ( Manna and the Rock-water ) spiritually , in as much as these were Types of spiritual things under the Gospel , by receiving whereof they also obtain'd the graces of Gods Spirit . And this spiritual reception of Grace is not only in the Eucharist , but in all the other Sacraments , in all actions of Devotion and Piety , and all manner of well-using Grace once given . But this is not all the Sacramental receiving , tho contain'd in it . So that there are two manners of receiving Grace , and our Saviour : 1. Spiritual only , which our Replier says is all . 2. Spiritual and real , or Sacramental ; because proper to the Eucharist . The real without the spiritual profiteth nothing , yea it is also damnable . For except a man come to the Eucharist well prepar'd , i. e. by Mortifications , Devotions , Acts of Religion ( i. e. in a state of Grace ) he eats and drinks condemnation to himself . The spiritual receiving without the real profiteth indeed , but neither so much , nor in such manner , as when they are join'd both together : For spiritual receiving is of more Grace upon well-using the former , is only in general , and in the inner man ; therefore difficultly discern'd , and more subject are we to be deceiv'd in it . But real receiving ( as all other Sacraments ) is instituted to help the weakness and imperfect discernment of our spiritual and internal condition by the visible signs of invisible Grace therein bestow'd . The spiritual eating gives us a right and title to Grace , but the other is the very instrument of conveying it . Also in that , Grace is given according to the measure of the Receiver's disposition ; and that Grace also which is of the same nature with those dispositions . But in the Sacraments are given new and peculiar Graces ; as in Baptism , the forgiveness of all sins already committed , and admission into the Church of Christ , and all the rights and benefits thereof : So in the holy Eucharist , there is conferr'd also forgiveness of sins , and a nearer incorporating us into our Lord himself more intimately , and consequently a more certain hope and confidence of eternal life ; by receiving himself into us , who is now become a quickning Spirit unto us , working by his body receiv'd ( the seed of immortality ) all things necessary or useful to our happy progress thither . Be pleased therefore to consider ; Whether they , who acknowledg no other than a spiritual receiving , do not either quite evacuate the power and efficacy , or at least diminish much and weaken the force of this divine Sacrament ? And also , that whoever they are , who endeavour to subject or reduce Religion to the Rule of Reason , do not in effect deny and despise the wisdom of God declar'd in the mystery of our holy Religion ?

Note Thirdly , That Catholicks trouble not themselves to reconcile Religion to Philosophy . Their endeavour is to understand the true sense of what God hath revealed ; and to this purpose they make use of all the helps which others do , but principally depend upon what the Church Catholick and her Doctors from time to time have receiv'd and declar'd ; i. e. how they , to whom our Lord committed his Mysteries , have from the beginning believ'd and deliver'd that charge deliver'd unto them ; how the practice hath interpreted the Law ; and how the Holy Spirit , by his Instruments the Clergy of the Catholick Church , hath continued it down to their time . Nor do they regard what either private interpretation , or what Philosophy , or Principles fram'd by men's understandings out of their experience or frame of Languages suggest . They leave these to them , who affect to diminish the unfathomable knowledg communicated to us by God in his Revelations ; to Arians , Socinians , Latitudinarians , and other Doctors of Sensuality . But the true sense of things reveal'd being setled , they argue and reason thereupon as much as they please , according to rules natural to the Understanding , and perfected by the Art of Logick . The Rules and Artifice of Reasoning , I say , they use and approve ; but such principles as are observ'd out of Nature and her operations , they subordinate to Faith. So that in strict and proper speaking , they do not oppose Faith to Reason , but only to Philosophy . For if the intellect be rasa Tabula , it can argue from nothing ( tho Arguing and Reasoning be its chiefest work , to which it is naturally directed ) but what it receives from without , either by the Senses , and information of others , or by Revelation , [ except ( which is very rare ) that God by himself , or a good Angel , immediately illuminates the Understanding ( as in foretelling things future or absent ) , or by means of some representation receiv'd by the Imagination ] . Now tho the expression , notification , and apprehension of things reveal'd , is indeed convey'd to us in words comprehended by sense , yet the thing signified is not discover'd by the ordinary notions of sensual knowledg , but by the Word and Spirit of God revealing it ; which doth not only represent more objects to the understanding , but also enlightens the faculty , and enableth it to discern spiritual things as much clearer than Nature teacheth , as a man can better discern by the light of the mid-day Sun than by the glimmering of the Moon ; or in a clear air than in the thickest mist . The outward sensible Word is of men , and according to humane speech ; but the internal Word is known to us only by Jesus Christ , who by these ordinary sounds ( the Holy Spirit concurring with them ) conveyeth to us the great and otherwise incomprehensible mysteries of our salvation ; which are therefore trampled on and despised by the worldly wise , who reduce all our knowledge to , and measure it by , sense and reason .

So then , it is not reason which the Catholicks oppose , but the principles of reasoning taken from Aristotle , experience , humane testimonies , vain Philosophy , and the like . To all which we prefer those propositions of that most Sacred Religion first discovered by our Lord Jesus Christ in his personal conversation here on earth , and after his departure continued and propagated in and to his Church by his holy Apostles , and their Successors , to the end of the world . Nor can it be said that these propositions or principles of Philosophy are more rational than those de fide , any more than the principles of one Science are more rational than those of another . As for contradiction of faith upon the account of sense , ( which in effect amounts to the denial of faith , ) it hath bin so often and clearly answered , ( particularly in the preceding short Discourse , ) that it seems needless to repeat it . In short , sense teacheth us not that this is ( v. g. ) bread or a stone , for this is an action of assent or judgment , ( whether in the imagination or intellect it mattereth not , ) which affirms or denies most frequently as it is accustomed without consideration ; and erreth not , except where it too hastily assents against a truer Proposition ; i.e. such a Proposition , whose truth is dcelared by or from a more certain Principle . As ordinary understandings conceive the Diameter of the Sun to be no more than of 3. foot , ( their sense so informing them , ) or that this is bread , which seemeth such : Yet are both these errors controlled , the one by Demonstration , the other by the infallible Word of God in his Church .

Those of the present Church of England , agreeing with the pretended Reformed , and contradicting their own Predecessors , accuse the Catholick Church of Idolatry upon three accounts . 1. For worshiping God before an Image . 2. Using towards God the mediation and intercession of the B. Virgin , Angels , and Saints . And 3. For adoring our B. Lord Jesus Christ in the Holy Sacrament . We here speak of the last .

1. Adoration consists partly in internal , partly external , actions . The external are for the most part the same in all Religions , Christian or Heathen ; and are the effects and demonstrations of the internal : the sentiments and affections of the Soul either naturally or out of custom thus expressing themselves . Onely true Religion hath reserved Sacrifice as appropriated only to the most High God , and to no creature whatsoever . But the Heathen do not observe this . We shall not speak of it here .

2. All actions of Adoration must be either to God , or a creature , and the internal actions or intention are those which determin the external to the one or the other . Nor doth , nor can , any one know by the external actions , whether God or the creature be worshiped but by some external and declared interpretation of the intention . Therefore no man ought to judge of another man's adoration without such interpretation ; and he that doth so , sinneth .

3. Whoever gives the worship due to God unto a creature ; or , whoever in his devotions gives or attributes that to a creature which belongs to God onely , is guilty of Idolatry , as taken in a large sense . The worship due to God consists in acts of faith , [ believing whatever he hath , or doth reveal , and by that regularing the understanding , ] of hope , [ trusting in Him alone both for the things of this and the other world , by this regulating the will , ] and of charity , [ loving God above all things , and all other things for His sake , by this regulating the affections . ]

4. Almighty God may be worshiped in all places , and at all times . but it is required to worship him when we come into his presence , and where are performed actions more solemn , and appropriated unto him .

5. The person of our Lord Jesus Christ is to be worshiped with the worship due to God alone , because he is God blessed for ever : and the rather , because he is a person only as the humane nature is assumed into the person of the Son of God. Neither is he to be worshiped as here or there , but there is an obligation to worship him in the Eucharist ; because he hath both by himself and his Church declared him to be there present . And tho he were not there present , yet is the Adoration , being by the intention directed to Him alone , and not to any creature present or absent , an act of devotion , and acceptable to him . And they who call this Idolatry , commit a very great sin ; depriving our Lord of his honour , condemning his whole Church of Idolatry , and consequently acknowledging that he had no Church upon earth ; making themselves judges of their brethren ; and imputing to them a sin which they utterly abhor , yet which cannot be known but by their own confession .

But , say they , The Church in the Council of Trent hath declared , that we ought to worship the holy Sacrament . ( Sacramentum . ) To which ( tho so often answered ) we say , that this word Sacramentum hath three significations : 1. It is taken for the thing signified only , res Sacramenti , the body and blood , or person of our Lord ; and this is to be worshiped with Divine worship . 2. For the signs , species , or visible accidents , to which no other worship is due besides that reverence which belongs to the instruments of holy worship . 3. For both the sign and thing signified together ; and thus understood the Sacrament is not properly said to be worshiped , tho improperly it may ; because part of it , the res Sacramenti , is to be worshiped : and that which belongs to the principal part is ordinarily attributed to the whole ; as a man understands , thinks , argues , &c , tho these be only the actions of the Soul. The like distinction serves also for the word Hoast ( Hostia ) , which these writers seem to lay as a stumbling-block before the ignorant . For it is sometimes used for the outward signs , species , or whatever is visible before consecration , and is not to be worshiped ; sometimes for the Lord himself , as in Eph. 5.2 . who alone in proper speaking is to be worshiped . But having occasion , by God's blessing , in convenient time to speak more copiously upon this subject , we shall here add no more .

Thus have we briefly set down what we conceive necessary to explicate the Doctrine of the Catholick Church in this great mystery : sufficiently also , we hope , to instruct them who intend their salvation , who are not desirous a lye should be the truth , nor prefer their own uncertain conjectures against God's Church . Whom also we seriously admonish to beware of those teachers , who debase and lower the great grace and mercy of God communicated to us by our Lord , ( who is made unto us wisdom as well as justice and sanctification , ) by debasing it to their own fancies , which they call reason : as did all the ancient Hereticks and Mahomet himself , that great false Prophet . To take away all mystery out of Christian Religion , is to vilify it , and to abolish the virtue of faith and advancement of the understanding , and thereby also of piety and devotion . For it is no wonder , that those sublime and holy passions or operations , experienced by devout persons , are by such people ridiculed , to say no worse . For if the Heroical acts of Faith are denied and despised , it must needs follow , that those great favours bestowed by God upon his best servants must neither be enjoyed , nor credited .

But omitting these matters , let us proceed to examin some such few particulars in the Replier's Discourse , as seem to contain something considerable . For it would be too much abusing the Reader 's time and patience to discover or reprehend all the errors of that Pamphlet , wherein I know not if there be any one period that is not obnoxious .

To omit the first Chap. containing nothing of consequence , we will take notice of the second , which seems to be to purpose . Our Author's chief design was to shew the Alterations of the Church of England , after her departure from the Church Catholick , both in Doctrine and Practice , taking this one Article as an instance in both . In this chapter the Replier takes notice of these alterations ; and tho he would gladly deny them , yet is it a thing so manifest , that he rather thinks fitting to diminish them , and notwithstanding the alterations , to affirm that the Church of England never changed .

Little alterations he calls them , and yet saith they are the terms of her communion . Nothing certainly is little in the Church'es forms , especially in our most venerable and solemn worship , and the very chiefest and most important service of God , even the only holy sacrifice of our Religion , and admitting us to , and feeding us at , his own Table : not little that Article , upon which they chiefly justify their departure from the Church , and by which they continually keep their subjects in disobedience unto , and alienation from , Her: not little , which contains the terms of the Church'es communion ; so that he who assents not to these , however differing ( in their several seasons , ) i.e. he that did not believe the Real presence at the first setting forth the Common Prayer-book , and he that did believe it at the second , was holden as excommunicate . Not little , to the disobedience whereof such severe Penalties were imposed both by Acts of Parliament , and Canons of 1603. Again , if so little , why would they for them change those of the Ancient Church , except it were for an extreme itch of separating from God's Church ? the formality and essence of Schism .

Ib. This design is impertinent . No , it was the very primary intention of the Author , as is plain enough . But admit the Church of England hath wavered in her Doctrines , ( as our Author proves irrefragably , ) it follows , that she disclaims the authoritative conduct of her subjects , by whose doctrines ( except they submit to so many changes ) they can never be secure : and they who do change , cannot keep the unity of the faith which themselves alter : but are more like to children , unconstant , uncertain , hurried about with every new blast of doctrine , as a powerful person of a different perswasion or interest pleaseth to command . This is not the end , for which our Good Lord ordained the Clergy his Successors . In the beginning of King Edward VI. Reign , at the framing of a new Common prayer-book , was asserted the Real presence of the body and blood of our Lord in the Eucharist , ( as hath already , and ( by God's assistance ) shall be more shew'd by and by . ) In his latter end , this doctrine was changed to Zuinglianism . In Q. Elizabeths time both were joyned in the form of the Liturgy , but the declaration against Real presence was omitted ; which , in the Rubric in 1661 , was lick'd up again . Likewise also the Catechism was changed . In King Edward's time the Eucharist was expressed in Zuinglius's notions ; which in Q. Elizabth's time were omitted , and in King James's time those for a Real presence inserted . The Articles also were new modell'd : the first that I can find were , towards the later end of King Edward , against the Real presence . Q. Elizabeth altered them again , leaving out those things seeming to her scandalous , and against the Real presence . And indeed the Articles were not framed to declare the true doctrine of Religion , according to the word of God interpreted by the Catholick Church , but for avoiding diversities of opinions [ amongst themselves ] establishing some sort of consent , and healing the increasing ulcers amongst the teachers of the newly changed Religion . Again , why doth she punish Dissenters ? since her self dissents frequently from her self , and consequently hath taught that which is false . So who can have confidence , that in believing her faith , or obedience to her commands , he endangereth not his salvation . Even at this day the Replier and his party teach contrary to the former learned men of their own Church , and by their own practice confirm this accusation against their Church .

Adore the Elements . ] Either the Replier knows that all Catholicks declare , ( which none but God and themselves can disprove ) that they detest the adoration of any creature , and of the Elements in the Eucharist , and then he voluntarily calumniates them : or he doth not know it ; and then why will he undertake to confute them , whose Doctrine he doth not understand ? The same absurd error of local presence of our Lord he every where goes about to confute , which the Catholicks disdain as well as the Zuinglians .

How impertinent to urge out of the Rubricks &c. ] What new kind of answering is this , so frequent in the Replier ! It is very unreasonable , yet proper to , and frequent with this Replier , that he should teach his Adversary what to say . It is an easy matter to answer what himself suggests , but not so usual to propose what he would confute . But to say somewhat to this also ; the Homilies are not quoted , because they are of no authority , having bin set on soot ( even as some of their own Bishops , disputing against the Puritans , have owned ) only pro tempore , and to serve a turn . And what say the Articles of them , but that they contain wholsom and pious doctrine necessary for those times ? But do not they also contain some not pious , wholsom , or orthodox ? The authorized Catechism is clear enough for the Catholick Doctrine , as is proved , Appendix I. but he means Nowel's Puritanical Catechism ; as also Bradford , and Hooper ; of whom we know nothing but what Fox ( a man of no authority ) reports from themselves . He also is angry that Cranmer is not consulted , a man whose character is truly set out in App. I. as may be shewed in due time . For the present let it suffice , that we think him of no authority ; as neither is Burnet . But is not the Replier in difficulties , when he can find no Patrons but such as these ?

The Church of England hath always held a Real presence , so far as a real participation implies one . ] But if there be no real participation of his Body at all , as this Replier afterwards every where confesseth , but onely of the Benefits of his Sufferings , then by his own confession there is no Real presence . But this being the main point of the difference upon which this Replier insists ; let us search a little deeper . I say then , 1. That in the beginning of the pretended Reformation under Edw. VI. the Doctrine of the Church of England was , That our Lord's Body and Blood were really ( by really , I mean , essentially , substantially ) present in the Eucharist . This is plain by the words of Consecration , and delivery of the Sacrament , where the very form of the Catholick Church was kept , only with the addition of such words as more effectually concluded it . The Catholick form is , Corpus Domini Nostri Jesu Christi custodiat animam tuam in vitam aeternam . The English was , The body of our Lord Jesus Christ ( which was given for thee ) preserve thy body and soul into everlasting life . When the Common prayer-book was sent into Scotland , this Form was re-introduced , and the other addition refused ; which kindled a mighty flame in Scotland , they apprehending it to be Popery , as appears by Baily's Ladensium autocatacrisis . Now it cannot be imagined that the Liturgy-makers should translate the words of the Mass , and yet intend to give them a quite different signification , without giving any notice of it to the people : That the people , who had bin brought up to understand the real body of our Lord by corpus Domini — custodiat animam tuam — the next day should , hearing the same words in English , understand only the real benefits of Christ's passion , and not understand at all how these benefits could be eaten or given by the Priest , or how they were given for ( rather than to ) the people , as neither how they should preserve the Receiver's body . Truly our Author and the Catholicks have too great a kindness for the Church of England , than to impose upon her such an abominable prevarication , sufficient to drive away all men from her communion . But if the words were so to be understood , and no alteration intended , why should they in the next edition , within so few years , alter them after another manner , and quite different intention ? But of this by and by . 2ly , I say , that before the death of King Edw. VI. they altered their doctrine from a Real presence of our Lord's body , to real effects or benefits of his Passion , or somewhat like it , if yet they acknowledged any benefits at all : for in the first it was , preserve thy body and soul &c , which was a real benefit ; but in the second , is none , but , Do this in remembrance of Christ's sufferings , and feed on him &c , but what benefit or benediction is received , is not expressed ; for they altered all things in the Liturgy which might any way countenance the benefits of real presence . They kept indeed the words of Consecration , but gave over the handling the Chalice , Patin , &c , so that they left the words , without application to any matter , that every man might understand them as he pleased . Which was also the reason why they omitted the words of delivery , substituting , Take and eat this in remembrance that Christ died for thee , and feed on him in thy heart by faith with thanksgiving . This , what ? individuum vagum , or perhaps nothing , if nothing consecrated , as it seems ; or perhaps something , but they know not what , as not being resolved of that point , but only that it was not the real body of our Saviour . This appears also by the Rubrick , by the Articles , and Declaration , all which are set down plainly by our Author , ch. 1. The 3d Alteration was made by Q. Elizabeth , at her coming to the Crown . For she being , as is noted , zealous for the Doctrine of the Real presence , and divers of the Clergy then Genevized against it , they made another change , leaving out many things as the second had done out of the first , and some things established in the second , particularly the Rubric , and the Declaration in the Article ; but in the words of delivery joyning both forms together . So that it was dressed for all palates , whether according to the simplicity and sincerity of the Gospel , I judge not . But those of the Church of England , who were less infected with Geneva , considering these things , broached a new opinion ; That the Body of our Lord was indeed really in the Eucharist , but not with the Symbols , but to the Receiver only : and hereby indeed they salved the words of the form , but whether effectively , and according to truth , I refer you to the first of these Appendixes . In King James's time there seems not to be any considerable alteration , save that there was added in the Catechism a few questions concerning the Eucharist , entirely conformable to this Doctrine of the Church of England : which distinguishing the benefits from the thing received , they say that the Body of our Lord is there truly and indeed , and translate it , vere & revera . How realiter and revera differ , I know not ; as neither why the Replier should applaud the Church of England for not using the word really , which rather seems a confession of her guilt of Schism : inasmuch as in those doctrines , wherein she agrees with the Catholick Church , she chooseth to abstain from her terms . The 4th Alteration was in King Charles I time , in the Book of Common Prayer sent down into Scotland , wherein most things were reduced to the first edition of King Edward VI. but was most barbarously defamed by the Presbyterians there for Popery . But Arch-Bishop Lawd did not intend any Popery ; but vainly imagined to settle a Church , neer to , but not conformable with the Catholick Religion , which was impossible ; it being not a plant planted by our Lord , but of his own policy , and therefore was to be rooted up ; or a branch torn from the Vine of the Catholick Church , and therefore dead and unfruitful . The last Alteration was at the Return of King Charles II. wherein was a contrary course endeavoured , a complying with the Presbyterians ; a business somewhat plausible , but not according to Religion . Then was brought in the Rubrick against the Real presence . And tho ( as I have heard ) the Clergy at that time made great opposition , yet when by an Higher Power it was established , they all submitted to , and embraced , it .

The Church hath always held a Real presence , so far as a real Participation implies one . ] It is most certain , that if the Body of our Lord be really received it is also really present . But the Replier owns not a real participation of the Body of our Saviour , but a figurative one , of the benefits of his Passion ; and those not really , but by faith only , which is only of things revealed , and things not enjoyed : besides , the reception is oral only , and not of the benefits or effects , but of the bread and wine , after which follows a feeding by faith , which is properly spoken neither of the symbols nor the benefits . That the Church of England never acknowledged any other presence is false , as hath bin shewed both in the precedent Discourse and Appendix ; and if these testimonies be not sufficient , he shall have as many more as he pleaseth . But see his Instances p. 14. how a real reception may be of a thing really absent ; He that receives a Disciple , receiveth Christ . But this is not a really true , but a figurative , expression ; signifying , that he who receives a Disciple , shall be esteemed and rewarded as if he received Christ himself . The Disciples received the Holy Ghost really , if ( as some Doctors think ) the Holy Ghost descended upon them ; if only the graces of the Spirit , ( as is more ordinarily said , ) it was only a figurative speech , and no real reception . A man receives an inheritance when he receives the writings , livery and seisin , &c. but here is nothing really received but the writings , or some other thing , whereby the inheritance is conceived to be given not properly , but by common custom , and vulgar manner of speaking , grounded upon positive laws , or mutual compact . A Prince receiveth a Kingdom really , if he be present in and to it ; but if any other way , he receives it not really . It is no news that the word ( receive ) is sometimes used figuratively , and in divers manners , but the word ( really ) is not figurative , nor being applied to receive suffers it to be taken figuratively . And so the Church hath always understood it , i. e. both that receiving and the received were true , and real , and not figurative only : and it is hard to conceive that our Lord in the last and most solemn mystery of his whole life should make use of so dilute and improper an expression .

Pag. 5. It is easie to assign good reasons for the Alterations ] . Be it easie ; neither himself , nor any else ( that I have seen ) , have given such good reasons . He refers us to Dr. Burnet , Foxes and Firebrands , &c. dirty Pools which himself also had fished already , and found nothing . 'T is said first , That it was not thought fit to cast off Superstition all at once . Superstition then that ancient Form was , which notwithstanding had remained so many hundred years already , and the whole Church for all that time was guilty of Superstition : But the new Form ( establish'd by a few partial , or also ignorant persons ) was void of Superstition . But if they chang'd the former because of Superstition , what made them so often change the other ? Heresie ? But how came it to pass , that they tolerated Superstition so long ? Must ill be done , that good may come of it ? But why would Q. Eliz. introduce Superstition again when once ejected ?

Again , 't is said , That the Alterations were lawful , because not against Scripture , and in that the Subjects ought to acquiesce , not regarding the prudence of the Changes ; for which the true reasons are only guessed , but political ones may be seen in Burnet , &c. It seems the Reformers guided themselves , not by Religion , but Policy ; an evil ingredient in Church-matters . But neither indeed were they either political , expedient , or lawful . For certainly it was not good policy , 1. To introduce such a division into the Nation , which at the beginning raised Commotions and Civil Wars in several parts of the Kingdom . 2. To introduce Antimonarchical Principles , and such Opinions as manifestly oppose the Kingly Government : By unhinging their Consciences , and diminishing the Power of the Clergy , [ which as long as it was incorporated into the rest of the great Body of the Church , did , and would always have been able to maintain the Power of the King ; ] and setting up the Power of the People , making them Judges of matters of Religion , thereby exempting them from the Government of the Clergy , by whom they might be , and were kept in Obedience to God and their Soveraign . No● were the Alterations lawful , because not made by the lawful Ecclesiastical Magistrates , or agreeable to the rest of God's Church , but an erecting an Altar against an Altar ; a Sacramentary Zuinglian Table against the Altar of God in his Holy Church ; and consequently made a breach upon the Unity of the Church , and exposed those who consent to them to the great wrath of Almighty God , and hazard of their own Salvation .

Another Argument of the Change of the Doctrine , was the Omission of divers Ceremonies , very significant of , if not necessary unto , the perfection of this Sacrament . As first , The omission of taking the Bread , or Patten , into the Hand of the Consecrator ; being in it self an application of the words of Consecration to the matter proposed . To this the Replier saith , That the Nature of the Action implies the Ceremony of the Handling the Patten and Chalice : Therefore more the shame of them who made it not necessary , but left it indifferent . Then , 1. The omitting of them denies a Consecration . I say , If that Ceremony was omitted , or not enjoin'd , 't is very probable , that neither was Consecration intended , or believ'd ; which secondly , to be the intention of the Framers of the second Liturgy is very likely , because they omitted the words , The Body of our Lord Jesus Christ ; as also because they chang'd the Form into , Take and eat this , individuum vagum , something or nothing , Consecrated or not-Consecrated . Tho indeed our Replier's Opinion seems to dislike the word this , and thinks it should rather be these Benefits , which neither can be eaten , nor consecrated , nor require any symbols . But he saith these Ceremonies were practis'd by divers , but he instanceth only in Bishop Jewel . Mr. Rastal's testimony he groundlesly denies . For we know , that in the late times , till it was re-commanded by the Rubric , few practis'd it , or indeed regarded it as a thing of Consequence . Which doubtless was the reason of that Command in the Margin ; it was recall'd into use , because disused ; and the Replier's Reason insufficient .

P. 6. Gloria in Excelsis Deo , and Benedictus qui venit ] are two Hymns ; the first plac'd in this part of the Mass ( as is commonly said ) by St. Telesphorus , the Ninth Bishop of Rome from St. Peter , and was the Congratulation of the Angels for the Lord 's coming into the world ; as the Benedictus was for his Triumphant Entry into Jerusalem ; both most properly applied to the beginning of this Office , as rejoicing for his coming to be present upon the Altar . Such universal , ancient , solemn parts of God's Service were not omitted by chance , nor would they have been so , had they not contain'd an Argument against the new-devised Absence of the Lord from his people .

The Sanctus , Sanctus , Sanctus ] was not anciently call'd the Trisagium , but Hymnus Angelicus & Victorialis . The Trisagium , was Sanctus Deus , Sanctus fortis , Sanctus immortalis ; not so much used in the Western as in the Eastern Church , which was sung when the Priest approached the Quire , v. Menardum . To which some add after fortis , some after immortalis , Qui Crucifixus es pro nobis . And they ( as most of the Asiaticks ) who apply'd the Hymn to our Saviour , meant no harm ; but they who attributed it to the Trinity ( as the Constantinopolitans and the West generally ) condemned it . But this only obiter , as also that concerning the Receiver's answering Amen ; which as our Author proves by irrefragable testimonies ( were it worth the pains to vindicate them ) not to have been an answer to a Prayer , but an acknowledgment of our Lord's Presence there . We will add notwithstanding what we find in St. Ambrose's Works , l. 4. c. 5. de Sacramentis , Non otiose , cum accipis , dicis , Amen . Jam in Spiritu confiteris quod accipias corpus Christi . Dicit Sacerdos , corpus Christi , & tu dicis Amen , i. e. verum est . Quod confitetur lingua teneat affectus .

The omission of these words [ these Holy Mysteries ] might be purely accidental ] And might not be so . For they have a signification contrary to the Opinion of the Reformers , and all other deniers of the real presence of our Lord ; nor can they find any mystery in taking , eating , a Morsel of Bread , and a Sup of Wine , and remembring our Lord's death and sufferings ; and then by faith feeding upon him not receiv'd : This perhaps is a mystery , for I do not understand it .

P. 7. No fault with the second Form ] Faulty enough certainly , because contrary to the former Book ( which to prove was the Author's chief intention ) , and consequently from that of the Church of Christ . 2. Because either non-sense , or to most unintelligible , either what is meant by this , or by feeding on our Saviour's benefits by Faith.

P. 8. These words — that these thy Gifts and Creatures of Bread and Wine may be to us the Body and Blood of thy dear Son , in the Reformation of the Liturgy were left out , because manifestly owning a real change ; and were not restor'd in Qu. Elizabeth's Liturgy . For She ( probably ) could not examine all the Alterations by her own self ; and her Bishops , being inclin'd to Zuinglianism , did not willingly restore any thing against their own Opinion . Afterward Archbishop Laud restor'd it in the Scottish Liturgy . For which he was severely censur'd by Baily's Laudensium Autocatacrisis . This being , as he saith , a notable Argument for Transubstantiation ; at least for the real presence to the Receiver it was . Tho it is most certain , the Archbishop did not incline to defend Transubstantiation , but only the real presence to the Receiver , according to the Doctrine of the Church of England , mis-understood by that Puritan .

Pag. 10. Dishonestly or ignorantly worded . ] False . They are natural Deductions , or rather Propositions almost verbatim taken out of the Declaration ; whereas those the Replier ( after his new way of answering ) would rather have them modell'd into , are Nonsense .

Pag. 11. Calvin and Beza are mentioned , because by them were the English Reformers much directed ; tho our Author doth not ty himself up to speak only of the Church of England-men . The Author makes use of Conciliators , as being less biassed , and therefore better disposed , to understand the truth , and obliged by their design to a more accurate examination of the Doctrines of both parties , and a more strict declaration of them ; as being assur'd to be opposed by both parties . Mr. Thorndike , he saith , had in this matter opinions of his own , agreeable neither to the Catholick , nor Church of England . The like he saith of our Author p. 1. I am afraid the fault is not in the object , but the organ ; his endeavour to blast so learned a person , shews him to have bin rightly quoted by our Author . But why should I spend more pains to vindicate the opinions of the Doctors of the English Church , which is sufficiently performed in the discourse , in the History of the English Reformation from §. 148 , and by the Discourse here newly printed , and the first Appendix to it .

Pag. 12. The quotations out of Dr. Taylor are most true ; but if that Doctor was not constant to himself or his own opinion ; or if by forget fulness he speaks one thing in one place , and otherwise ●n another ; or if he did not throughly understand the difference , and therefore vented many undigested and incoherent notions , ( as he seems to most men to have done ; ) what is that to us ? May not we make use of the good wheat , because tares are mingled with it ? Yet I do not remember that he any where sustains , ( as our Replier doth , ) that the Protestants may use the same terms as the Catholicks , and yet in a quite different sense . But are we come in this great question , to may use the terms of the Church in a quite different notion than Antiquity and the Church hath and doth still use them ? but let them use them as they please , only they should give notice of their meaning , and tell the world that their words are like Jacob's , but their intention like Esau ; and so plainly confess their heresy , and not seek to coyer it with such sorry fig-leaves .

Pag. 13. Of those ( to say no worse ) irreverent expressions of our receiving the dead body and dead blood of our Lord , let the Replier and his Capernaits enjoy the honour : we content our selves to believe and know , that our Lord ( in this Sacrament ) is become to us a quickning Spirit . How our Lord's body now glorified is received by us , as representing his death and sufferings , is sufficiently declared in the precedent Discourse . Let it suffice here , that we receive it by the hands of his Priests , united to him in this office , as Himself offereth it to the Father , the only true and acceptable sacrifice , in the heavenly Temple ; and whereof , we invited to God's own Table , are partakers , as of the Sacrifice of peace and reconciliation . The same body , which was immolated whilst upon earth , remains ( tho now glorified ) till the end of the world ; when they that pierced , or deny , or disbelieve his words , shall with shame and everlasting remorse look upon him .

Pag. 14. There is as great a difference , ( especially concerning the real presence of our Lord ) as the Catholicks charge them with all . Those , truly called , Protestants assert Consubstantiation . The Zuinglians or Sacramentaries ( to whom our Replier joyns himself ) no real presence of our Lord's Body at all , but of the benefits only of his Passion . The Church of England and her Doctors say , that the body and blood of our Lord are really , and not only by the benefits and effects , received by us . These things are plainly said in the former Discourse . What is the meaning of our union and communion with Christ's glorified body , and how this is , or can be performed or imagined according to our Repliers and the Zuinglian Scheme , I confess I cannot understand ; how according to the Catholick doctrine , is explained before . Tho I know also the Zuinglians do pretend to such benefits , and all others , tho they do not expresly own a real presence .

Pag. 16. So much for the use of the word Really . ] He hath blundred a long time upon the notion of Really ; how it signifies , how used , how it may be used by the learned &c. as if the word used so many years by the Church , should stand or fall to his may-bees , and sorry conjectures : at length he saith , a thing may be really present two ways ; Physically , and Morally . Where ranks he a Divine presence , a Spirtual presence , besides many other sorts of presence ? A physical presence is a local presence . ] Not , if we speak of a spiritual body ; not , if we speak of a miraculous presence , effected by the power of Almighty God. A Moral presence is called Sacramental . ] This is a confession of his own novel , and therefore of a suspicious interpretation . The Church used sacramental for real , as opposed to receiving by faith , as is said before . But what is it to be morally present , if not that a moral entity , ( as grace , holiness , &c , ) are present ? The benefits of our Lord's Passion are present to , and enjoyed by , us ; but what is this to the real true presence of his Body ? But neither are these benefits given us in the Sacrament , but only are apprehended of us by faith . In summe , this Replier seems to flutter , as if he were fast limed ; partly , by the constant doctrine of the Church , and a desire to seem no Zuinglian . Wherefore he heapeth up such a parcel of insignificant words , and distinctions , that it is lost time to examin them . There is a real presence of a body which is always local . ] This is false , as is shewed before . There is also a spiritual and virtual presence . ] Distinct from real and moral ? Spiritual we acknowledge as before , but this is real , and not virtual only ; and what is virtual , if not the effects of our Lord's Passion ? What are all these to the real presence of our Lord's body , the only question ?

Pag. 17. At last he sits down with this conclusion ; that if rightly understood it is not material what Adverbs we use ; we may say it is really , essentially , corporally present . ] I had thought it had bin the custom , and necessary to express the Church'es doctrine in her own words , and not to have used the known words of the Church in an arbitrary signification . This is facere quidlibet ex quolibet ; or a most horrible equivocation , mental reservation , or material elocution ; with which at another time he will raise much dust ; not remembring his own doctrine , that we may put what signification we please upon usual words ; a salvo , which at once takes away all veracity , and the use of language . I am weary of this confusion as well as himself , and therefore he sums up all thus . The Papists always acknowledge a local presence . ] The contrary whereof is true . For the Papists never acknowledge a local presence of the body of our Lord in the Eucharist . And we Protestants ( whatever term we use ) mean only a spiritual and virtual presence , and explain the term ( whatever it be we make use of ) to that effect . ] Is not this making the real presence of our Lord only figurative , and Zuinglianisme ? Answ. No.

Pag , 18. For we do not hold that we barely receive the effects and benefits of Christ's body ; but we hold it really present , in as much as it is really received , and we put in actual possession of it . ] Well then , the Body of our Lord is really present and received . Answ. No. Whatever we say , we mean only a virtual presence . ] Which is indeed only a figurative presence , and is owned by the Zuinglians and Figurativists ; and which the Replier , seeking to avoid , really condemns ; as the Church hath done in those two or three , who in the course of so many centuries , set abroach such or the like opinion . Let the Replier also take notice , that Zuinglius doth not deny eating by faith , or in a mysterious and ineffable manner , by which mist of words the Replier in vain thinks to pass for orthodox .

Pag. 20. Stumble . ] No , it is the Replier's cavil . The Rubric saith not , as he pretends , a true natural body cannot be &c but , it is against the truth of a natural body to be &c , which is not very good sense , ( we not knowing what a false natural body is , ) except the meaning of it be , that this Proposition , A natural body can be in several places , is not true , which is the very same which our Author saith .

Ineffable mystery . ] The Replier dare not deny that the Divines of the Church of England , as well as those of the Catholick Church , acknowledge the presence of our Lord in the Eucharist to be a mystery : but saith , they acknowledge our union with Christ to be a mystery ; which is not opposite to the other , tho indeed it is too mysterious to know how this Union follows from his Doctrine .

Opposite and contrad●ctory . ] To perswade the Reader that our Author alloweth contradictions to he true , he leaves out the word seemingly , as also §. 21. which seemeth to us to include a contradiction . Take notice therefore , that no Catholick affirms , That God can make two contradictories to be true , and that there is no contradiction in their doctrine of the Eucharist . But they believe it to be plainly revealed by our Saviour's own words , and St. Paul's . ( v. foregoing Discourse , p. 18. )

Pag. 21. The doctrine of the Trinity doth as much violence to Philosophy as Transubstantiation . ] But Transubstantiation is a contradiction .

Pag. 25. Bishop Andrews's famous saying , ( which the Replier would falsly translate or interpret ; ) The real presence which we hold , is as real as the corporal which the Papists hold . Which Proposition is both false in it self , and falsly father'd upon Bishop Andrews . For they who believe only a figurative presence , believe not so much as they who believe a real also . For it is to say , That he who believes a real absence , believes a real presence .

Pag. 27. Marg. Christ was made in all things like to us . ] In his Incarnation , that we might be made like to him in his glorification . In his Incarnation a natural body , with the like imperfections , sufferings , &c. in his Glorification a spiritual body .

The Heavens must contain him . ] The word is not contain , but receive him . That his body , which is not now endowed with natural properties , but spiritual , is in Heaven , no Catholick denies , for that would be against the Creed . But they say , that he is both in Heaven , and in the Eucharist : or else what needs all this discourse about his being in several places at once .

Pag. 28. Would he not wonder that St. Austin . ] Our Author's quotation out of St. Austin , de cura pro mortuis , is true and pertinent . Our Replier himself p , 29. seems not to dare affirm , that a Spirit cannot be in several places or ubi's : but if it be a contradiction , S. Austin needs not enquire ; if not a coutradiction , neither is it for a spiritual body to be so . So that it matters not , whether the Martyrs bodies are spoken of by St. Austin . Nor doth the quotations brought by our Replier out of St. Austin Ep. 57. ad Dardanum , nor that of Tract. 31. in Johan . in the least contradict the doctrine of the Church . But that in Tract. 30. in Joh. is perfectly against the Replier . For after that S. Austin had said , that our Lord was in divers places ( in heaven and earth ) in his life time , by the omnipotence of Almighty God ; he saith , that homo , indeed , secundum corpus in loco est , & de loco migrat ; & cum ad alium locum venerit , in eo loco , unde venit , non est . He speaks here of men in this natural state , which is most true , if no miracle interposed ; but concerning our Saviour he had said before , that he was whilst upon earth in heaven also by the power of God.

Pag. 29. A contradiction for a body to be locally in one place , and really received in another . ] What the Author saith is most true ; what the Replier substitutes , is neither the Author's , nor common , sense . But it is most certain , that to say the real substantial body of our Lord is only in heaven , and the same body to be really received upon earth , is as much a contradiction as to say ; the natural , essential body of our Lord is really in several places ; which is none at all .

Thus have I with very great taedium justified our Author against the Replier ; what remains , is either repetition of what is said before , or concerns the subject of Adoration ; concerning which , if it please God to continue our strength , we shall not be long in his debt .

Corrigenda & Addenda .

Pag. line . 11. 20. p. 54. 72. 18. 28. to body . 28. 2. dele ( in the quotation set down above p. 50. ) 34. 35. Obs. 3. p. 13. 51. 28. p. 49. 50. the places . 52. 14. before , p. 35. 54. 4. dele p. 123. 54. 23. opinion p. 69. 64. 13. Christus non jubet . 71. 6. &c. See p. 60. 71. 19. observation p. 19. 21. cross p. 75. 80. 17. taken passively 87. 23. quotation p. 48. 108. 19. of Suarez p. 105. 110. 24. above , p. 102. 129. 33. there confuting it 133. 1. comes more peace 148. 13. Bishop Poinet .