and Palliates the whole Matter, by faying, ingenuè & libere, ingenuously and freely, that only two much Metaphyfical and Theological fubtilty made and maintains this Controversy. And truly if in our Senfe he would look upon the Eucharift as only a spiritual Communion of the Body and Blood of Chrift, I fhould be abfolutely of his Opinion; for I am fully perfuaded that the first Compofers of this Liturgy, (now attributed to Chryfoftom) meant no more than fuch a fpiritual Participation of Chrift; and therefore after Chrift's words, they pray'd that the Holy Spirit would make that Bread and Wine Chrift's Body and Blood, we we, so as they might be to every faithful receiver, to Sobernels of Mind, to the Remiffion of Sins, to the Communcation of the Holy Spirit &c. But after the Latins had brought in that abfurd and abominable Notion of Tranfubftantiation, and with their Metaphyfical and Scholaftick fubtilties had made only Chrift's Words, pronounced by a Priest, the Form of this Myfterious Change, the Greeks, who could by no means reconcile their own Prayers to this new Doctrine, justly attributed all the Efficacy in making this Change (whatever it was) to that Invocation. But the Greeks who were inclinable to this new invented Change, were ftill as much puzzled to affign the Critical minute, when it was made; and therefore the later Greek fubfcribers p. 45, 46. are more precise and punctual then the Florentine Fathers were; and tell you plainly it was made, T, then, when the Prieft fays, changing by thy Holy Spirit. So that fince the Scholaftick fubtilty of Tranfubftantiation was brought in, this knotty point hath been, Petra scandali, a rock of Offence (as Goar calls it,) and contorfit Latinorum ingenia, hath (and will to the end of the World) tormented and plagued the Latins wits, to unloofen it and make it out, as R. Simon freely owns. However he offers at excufing the Greeks p. 147. b. ufage of this Invocation after the words of Chrift; by inftancing in this form ufed by the Latins after Abfolution is pronounced and given to a Penitent; May the Paffion of our Lord Jefus Chrift; the merits of the Blessed Virgin Mary and of all the Saints; the Prayers of the Holy Mother the Church; what foever Good thou hast done and whatever Evil thou haft suffered; avail thee for the remiffion of Sins, for Increase of Grace, and the reward of eternal Life. I fuppofe by this he would prove, that after a thing is really done, it is proper enough yet farther to pray, that it may be done. For he moves thefe two queftions upon it, first what is the Abfolution nothing, if this Prayer, which often happens, be omitted? Secondly, how can the Form of Abfolution fall upon him, who already, by reason of his Contrition, hath obtain'd Pardon of his Sins; This must be according to him, actum agere, to do again, what was done before. As to the first, I believe he cannot fhew me any Antiquity for joining the Merits of the Virgin Mary, and of all the Saints, with the Paffion of Chrift as means for remiffion of our Sins; and therefore I must conclude, first that this Suffrage, or at least this part of it, hath been invented and attackt to their Abfolution, when the Doctrine of Merit and Indulgences, or the difpenfing of the Treafury of the Church was brought in. Next the whole Suffrage relates plainly to the Penitent's future State, not to his present Abfolution; or else what means praying for Increase of Grace? And therefore it is many times left wholly out, efpecially, in articulo mortis, at the point of Death, where that Increase of Grace cannot well be expected. It is their Doctrine that a Man muft habitually always repent, and for the Aquin. tert. continuance of the Penitent's Repentance this fuffrage might at firft have been 9. 84. 9. c. made before it was thus depraved. So our Prayer in the Church of England after the Absolution at the Vifitation of the Sick, relates wholly to the Penitent's future recovery of his Spiritual Strength, and not at all to his Abfolution; fo that I humbly conceive this Inftance ferves nothing to his Purpose. If he had fhewn how the Latins Prayers in their Mass, used after Christ's words, (of which I have already touched and fhall fay more by and by) can confift with their Doctrine of Tranfubftantiation, it would have been more to the Point. As to his fecond Question, our Church orders a General Confeffion and

G 2

p. 178. a.

p. 181. b.

p. 149. b. p. 148. a.

any

and Abfolution to be faid daily, and at the celebration of the Sacrament; as allo a Particular one if any Sick Perfon finds his Confcience troubled with weighty matter, and he humbly and heartily defires it. But all thefe Abfolutions with us are Declaratory and upon this Suppofition only, that the Perfon or Perfons fo Abfolved do truly Repent and Believe; without this Condition (that is in his Phrafe clave errante) the Abfolution rather increafeth his guilt; but if he feriously repent, this declaratory Abfolution upon his defire, adds to his Faith, and ftrengthen his Refolution; How the matter ftands in his Church I shall not now trouble my felf; but all this is far enough from clearing this Point. At last therefore he clofeth with the Bishop of Offuni his folution, (which to me seems much the fame with Scotus his) as being (as he thinks most fatisfactory; That from the words of Chrift to the end of the Invoca tion and Prayers it is all but one intire Action; what is divided by words or time is to be understood jointly as all one Thing, what then must all be counted as the Form of the Eucharift; if, as in our Senfe, the Eucharift be lookt upon only as a fpiritual Communion, the whole Action might entirely fuit and agree with it. But in his Senfe, if the change be entirely made by Chrift's words, what mean the Invocation and Prayers for the Gifts, the Bleffing upon them, in the Greek Church; and the Prayers which follow in the Latin Church. What will he fay to all the Oriental Liturgies, where the Invocation follows often a long while after the words of Chrift, there being fometimes five whole Leaves between them; nay, in one there are no words of Confecration at all; fo that the words of Chrift feem not at all required? What becomes of the Latins Form, this is my Body, this is my Blood, which only pronounced makes this amazing Change? Will he make the words of Chrift, the Invocation, the Prayers all together, a new Form? How will this go down with his Schools? How will he fatisfy Cabafilas and his' Greeks? Will he fay with them that Chrift's words being only fpoken Narratively by the Prieft effect nothing? And that the Invocation, and Prayers (taken all together as he would have it) only effect the Bufinefs. Truly to me the whole matter between them ftands as it did or rather worle, the Latins fay only the words of Chrift; the Greeks fay the words of Chrift, fpoken by the Prieft, Signify nothing, but the Invocation doth the thing. R. Simons faith all together; effect this pretended and unintelligible Miracle. Give me leave to club my Opinion, I am perfuaded, it is done by none of them.

But I fhall now leave them to wrangle out this Point about the Words or Means which Confecrate the Elements, and come to the thing it felf, to wit, Tranfubftantiation, which the Latines, poffitively affert, and the latter Greek Subfcribers have in formal words feemingly allow'd.

A

As for the Words of Chrift this is my Body, this is my Blood, what Cabafilas hath faid is fufficient to prove them, as they are now spoken by the Prieft by way of Narration, or rehearfing only the matter of Fact, or what Christ did himself on Earth, utterly infufficient to make any change at all, much less such a substantial Change as is now pretended; and if the firft Compilers either of the Latin Mafs, or the Greek Liturgies had thought that by thefe words, the very Body and Blood of Chrift, that is, very Chrift Himfelf had been Bodily there, they would not have added thofe Prayers, which follow after thofe words of Chrift. The Latins would not have faid, that they offer to God a Sacrifice of the Things (that is, the Creatures) which he had given them. They would not have pray'd God to look upon thefe Gifts with a propitious Eye, and accept them as he accepted the Gifts of Abel, Abraham, and Melchifedeck, (which were meer Creatures;) for furely God always lookt Favourably upon the only Son of his Love, and ever did and ever will accept. him, and it had been not only, aral na vain thing (as the Latins themfelves objected to the Greeks in the fame cafe) but the Higheft Impudence to the Divine Majefty and the greatest affront to Chrift Himfelf, thus to have mocked them. And it had been every whit as extravagant to have defired God

to

de miffa. c. 17. 18. P. 208.

to command an Angel to carry (hæc) thefe Gifts up to Heaven, if they had thought that the Elements were no longer Bread and Wine, but the very entire Body of Chrift, which was already there at God's right Hand. And they afterwards own thefe Gifts still to be meer Creatures, when figning the Crofs thrice upon the Hoft and the Chalice, they fay, per quem (Chriftum) hæc omnia &c. through whom (that is, Chrift,) all thefe always good things thou createft, fanctifieft, quickenest, bleffeft, and givest unto us. Could they mean that God creates, fanctifies, quickens, bleffeth Chrift through Chriff, if they thought hac, thefe Elements (over which thefe words are fpoken) were now verily Chrift Himfelf? Therefore I cannot believe but the first Compofers, even of the Mafs it felf, at firft meant no more then a spiritual Sacrifice, and intended no Change in the Substance of the Elements, but only in their effect as to us; and therefore at the putting of the piece of the Hoft into the Cup, of old was faid this fuffrage (as Arcudius confeffeth, and is above nored.) (Fiat commixtio & Confecratio corporis & fanguinis Domini noftri P. praced. & Jefu Chrifti accipientibus nobis in vitam æternam. May there be made a Com- Micrologum mixtion and a Confecration of the Body and Blood of Chrift, for us who receive, to life Eternal. This is the plain English of these words, and they directly fhew us the only Spiritual end and intent of the Sacrament; and they can mean nothing but the Spiritual change in the effect of the Elements receivcd by us; as we receive common meat, Praying that it may have the good effect of nourishing our Bodies, fo they pray'd that the Euchariftical Bread and Wine, might be mixt and Confecrated (that is, bleffed after a more fpiritual and folemn manner then common food) to the Spiritual effect of nourishing the Souls of the receivers to life Eternal. And R. Simon mentions two not. in Gabr. other readings, hæc commixtio & confecratio fiat corporis & fanguinis, this Phil. p.171.2 commixtion and Confecration may it be of the Body and Blood, and hæc commixtio & confecratio fiat corpus & fanguis, this commixtion and confecration may it be the Body and Blood. But the Latins have now altered this fuffrage thus; Hæc commixtio & confecratio corporis & fanguinis Domini noftri Jelu Chrifti fiat accipicntibus nobis in vitam æternam, This Commixtion and Confecration of the Body and Blood of Jefus Chrift, may it be to Us, who receive, to life Eternal. The old fuffrages pray'd for a Confecration or Bleffing then to be made; But the Latins making afterwards the words of Chrift only to confecrate (or as they now fay, Tranfubftantiate) the Elements, they tranfpofed the word Fiat, and foifted in Hæc, this Confecration, meaning now, that they were fully Confecrated before. Many other fuch like paffages there are yet remaining in the Canon of their Mafs, which can by no means confift with the Doctrine of Tranfubftantiation, though they are wrefted and miserably bow'd that way by all the Wits of their Schools; and therefore in their Original they plainly meant no other then a Spiritual Communion. But for thefe I will refer the Reader to the diligent and accurate Hofpinian. Now fince the Primitive Authors of the Mafs plainly meant only Hift. Sacram. a Spiritual Sacrifice, a spiritual Nourishment, a spiritual Effect in us, and fo a fpiritual Change only, no wonder if they added feveral Prayers and fupra. p. 11. fuffrages, tending to the fame end, after the Narration of Chrift's Action and Inftitution. And in this Senfe it is very commendable, what Befarion and p.796. G. others fay, That out of a fervent Zeal and infatiable Love, and almost in- 797. A. credible defire to obtain this Blessed end, they might again and again make their Petitions. For only in this Senfe, as to this point, that faying of Theodoritus may be applied, non fatiatur orando Juftus, a good Man in Praying is never fatisfied. Otherwife thefe prayers in this Cafe, (where the Thing Pray'd for is already moft effectually done by Chrift) would be but fo many repeated affronts. And thus far Cabafilas and his Learned Brethren agree with me against the Romish fenfe put on Chrift's words.

144

1

I will now come to the Prayers of the Greeks, and fee whether the first Compilers of them could think, or intend, that any Tranfubftantiation of the

Bread

1. 4. c. ro.

P. 354. vid.

13, &c.

P. 46.

p. 289. a.

Bread and Wine (according to the modern Subfcribers Opinion) fhould be wrought thereby; or whether they only meant, that the Holy Ghost should come and fanctify, and bless this Bread and Wine thus offer'd, and eaten, and drank folemnly, in Remembrance of Chrift's Paffion, with that spiritual Virtue, and fupernatural and divine Effect upon the Souls of the Receivers, Goar. p. 77. which is mention'd in thofe Prayers. The firft of them is as above noted, and fet down entirely; Send down, xatareμor, thy Holy Spirit, &c. minoor, make this Bread, &c. We eve, that they may be made, &c. and the Florentine Greeks also make it one entire Prayer in their answer. The next Prayer is, Goar. p. 19. Let us befeech the Lord for the precious Gifts which are offer'd and fanEtified. Let us befeech the Lord that our God, the Lover of Men, having received them into his Holy, and Supercaleftial, and Intellectual Altar for a Smell of Spiritual Sweetness, would in lieu of them fend down to us bis divine Grace and the Gift of the Holy Ghoft. Now, I think, I may reasonably here play the Latin's Battery against the Greeks, (and even the Greek Detachments against themselves) as I have Rally'd the Greeks against the Latins. As to the first Prayer, as Cabafilas and his Followers have plainly proved, that by Chrift's words, Spoken by way of Narration, the Elements could receive no Change, much lefs a fubftantial one, fo Arcudus and his Latins have truly obferved, that by this Greek Prayer, they can likewise receive no bodily, 1.3.33 but only a fpiritual Change; Non fimpliciter & universè Græcorum Presbyteros deprecari, ut fiat Corpus Chrifti, fed ut fiat fufcipientibus. The Greek Presbyters do not pray that it might be made the Body of Chrift fimply and univerfally, but that it may be made to them who receive it. I will add this from the plain words of the Prayer; it is not that the Elements should in Substance be changed, but in the Effect, That they may be made to all that receive them to foberness of Mind, &c. And the Florentine Greeks (fhuffling off the Point of Transubstantiation, as is faid, by a tacite Meaning, I fancy according to Cabafilas's Expofition of Chrift's words) in the latter part of their anfwer, wholly and plainly own a fpiritual Change only as to us. the second Prayer, That they might afcend to the Intellectual Altar as a Spiritual Sweetness, and procure God's divine Grace and the Gift of the Holy Ghoft, all this is purely a spiritual Change, in refpect to us, by a newly acquired holy Operation and Effect. Now to make this appear yet more plainly, I will here compare their Prayers for the Confecration of feveral other Things in their Euchologion, where are the fame Phrases and manner of Speaking; which cannot be interpreted but in a spiritual Senfe; not that there is any Change in the Effence or Subftance of the things thereby made, but that a divine Bleffing or fupernatural Effect, may be given unto them. Officium Un- Thus for the Holy Ointment, Karamor, Send down thy all-holy Spirit upon this Ointment, (oinoor) make it a royal Ointment, a Spiritual Ointment, a prefervative of Life, &c. àvádežov autò Ty 17Qтhod, pronounce it (or declare it made) by the coming of thy holy and adorable Spirit, a Garment of P. 632,633. Incorruption, a Seal giving Perfection, &c. So in another Form, (xaμLov) fend down thy Holy Spirit, fanctify this Ointment, ( moínoor) and make it an Ointment of the Joy of the Holy Ghoft, an Ointment of Regeneration, &c. That they that are anointed therewith may be received into Eter

guent.
Goar. p. 629,

De Baptifmo
P. 353.

nal Refts, &c.

So in

So in Baptifm, Thou, O King, (rágico) be prefent now by the coming of thy Holy Spirit and fanctify this Water, (This is faid thrice, dès) and give it the Grace of Redemption, the Blessing of Jordan, (roinoor) make it a Fountain of Incorruption, a Gift of Sanctity, an Expiatory of Sins, &c. And in the next Prayer, Thou Lord of all Things, (avádor) renounce, or declare, this a Water of Redemption, a Water of Sanctification, a purifier of Flesh and Spirit, &c. And again, (éziáni) Appear, O Lord, in this (Water) dos Me TOEI TOV & AUTES Barlowwor, and grant that He that is baptized in it may be changed (N.B.) that he may put off the old Man,

&c.

&c. Again for the Oil then ufed, Thou by the Virtue and Power, and com. p. 354. ing of thy Holy Spirit bless this Oil (we reve) that it may be made an Anointing of Incorruption, an Armour of Righteousness, a Renewing of Soul and Body, &c.

P. 415-6.

So for the Holy Oil (Aylarov) Sanctify this Oil (we yeve that it may De aleo Sancto be made to them that are anointed with it (as Segadav) to the cure and P. 413. driving away of every distemper and defilement of Flesh and Spirit, and of all Evil, &c. and again, (xardμl) fend down thy Holy Spirit and fanEtify this Oil Coinσov) and make it to this thy Servant, who is anointed (eis Téλear StorÚtgwл) to the perfect delivering from his Sins, and the Inberitance of the Kingdom of Heaven. And again there, (réolo xúgia) Let this Oil, O Lord, be made an Oil of Gladness, an Oil of Sanctification, &c.

P. 416.

P. 447.

P. 449.

So in the leffer Office for their Holy-Water, (rs aan) that this De aqua BeWater may be fanctified by the Virtue and Operation, and coming of the nedicta. p.445. Holy Spirit, (TEP TO Yevé) That this Water may be made a Medicine of Souls and Bodies, and a driving away of all oppofite Power. That the Lord our God Cavadeinlay) would renounce, or declare, us the Sons and Heirs of his Kingdom, by the partaking and Sprinkling of this Water. So again, (yevé μes) let the receiving of this Water be made es yea) to the Health of Soul and Body. So again in Barbarini's MSS. Thou now, O Lord, (avíaσov) fanctify this Water, ( oinoor to gevé I) and make it to be made to all them that partake of it, a fountain of Blessing, &c. Again there more particularly, (Μεζα ποίησον, και μετασκεύασον, καὶ ἁγίασον) convert, or alter, and change, or transfer, and fanctify this Water, (iqvoor) and make it powerful, or give it Power, against all oppofite Operation, (dos) and give to all that use it health of Soul and Body. And again (åyíacov) fanctify this Water, and (xa&u for auras Thr Xági) fend down upon it the Grace of thy Holy Spirit (onov) make it a Medicine for thofe that are infirm, &c. So in the greater Office for their Holy Water you have much the p. 455. fame, and amongst other Things this, (èp r avadex Gray auto) That, the Water, may be renounced, or declared, (Trgov) a prefervative against all the evil defigns of Enemies, visible and invisible, (we yevé. I AUTÓ πgos) that it might be made for Purification of Souls and Bodies. And again you p. 459. have a large Prayer to the fame purpose: But I fhall add no more fave only that remarkable one for Bleffing Salt, (as I my felf have seen it used;) O God, our Saviour- Blefs this Salt (ή μετάβαλλε αὐτὸ εἰς θυσίαν ἀγαλλιάσεως) and change it into a Sacrifice of Joy.

P. 450.

P. 795.

Now I would fain know why the first Compofers of thefe Prayers upon the Elements, fhould be thought to mean a fubftantial Change made in Them, when in all other Things they can mean no fuch Matter, but only that a new fupernatural and divine Effect should be given to Them. So where the very fame Words or Phrases are used, why is it not to the fame Intent, (x) fend down thy Holy Spirit, it is faid upon the Gifts, upon the Ointment, upon the Holy Oil, upon the Holy Water. And (rágevo) be prefent, and (EQ) appear, is the fame thing in Baptifm. So (mono) make an Ointment, make a Fountain (in Baptifm) make the Holy Oil, make the Holy Water, This or That, is to have This or That fupernatural Effect. So (WTE Vevey) that it may be, or may be made, to This or That Holy End or Good Effect. And to the fame Senfe is used, (μebaxv) changing, for the Salt and the Holy Water; where μinov, Mondaσor, aylacor, are expounded Goar. p. 449. by xurov, Change, that is, Empower it, to do This or That; And in Baptifm the Change is plainly and truly expreft, as meant of the Effect of the Water upon the baptized, (μm) that They should be changed, not the Subftance of the Water. So (Toinσov) make This Bread the Body, This Wine the Blood of Chrift, is not Abfolutely or Literally meant, but fo as to have this Effect in the Receivers, to be made to Soberness of Mind and Remissi

017