C. 27.

1. 4. c. 14.

P. 275.

H.

famous place, Which of the Saints hath left us in writing the Words of de Spirit, Sanet. Invocation (in T avadeiu) in the Declaration, or Renuntiation, or Confecration, of the Bread of the Eucharift, and of the Cup of Blessing. Here the word (aváduis) can fignify no more then the Declaration, Defignation, or meer Confecration of the Euchariftical Bread, and of the Euchariftical Cup. And it is remarkable, that here, and in his Prayer at the Sacrament, the Cup, and not the Wine, is faid to be Bleffed, Sanctified, Declared, or Confecrated, or Dedicated; and we are faid in the following part of the Prayer, to partake of one Bread and one Cup ftill, (after the Words of Christ, and the foregoing Confecration) not of one Body and one Blood. Now I can fee no reafon in the World, why (avada) the word which we find fo often used, fhould be taken in a peculiar Senfe here in this Prayer at the Sacrament, and not as it is plainly taken in the other Examples before cited; That is, why Declare, Renounce, or Make, This Bread thy Body, fhould not be Spiritually understood, as well as, declare this Altar the Holy of Holy's, and the reft. Bellarmine and his Followers notwithstanding all this will have the de Euchar. word here to fignify as originally, oftendere, to fhew; ftill to maintain their beloved Tenent, that the Bread was made before by Christ's words, his very Body, and here they only pray to fhew it. But what an odd Piece of Senfe is this, To blefs, fanctify, and fhew this Bread thy Body, or, in his Sense, as thy Body, or being already thy Body; for it cannot be, to be already thy Body for there is no, ivy, to be, expreft; and indeed there is no need of that word in my Interpretation, to blefs, fanctify, and declare (and fo to make) this Bread thy Body - and to unite us who partake of this one Bread, &c. Befides the Abfurdity in the other words, if the Bread was already the Body, to bless it, to fanctify it, as is already noted. If the Bread was now really Tranfubftantiated, and Chrift's very Body could in it vifibly appear, it might here be defired, to fhew it, or to let us fee it; for if it was fo, fenfibly once done, all Difputes in that Point would be at an End. Bellarmine at last sets ut fupra. down another Gloss, ('Avádažov) Oftende per effectum falutarem in mentibus noftris, iftum Panem Sanctificatum non effe panem vulgarem, fed Cœleftem ; Shew by a faving effect in our Minds, that That Bread being fanctified is not vulgar, or common, Bread, (according to Irenæus his very Words) but p. 9. Heavenly. If instead of, oftende, Jhew, he had put, declara, declare, it had been the very Senfe which I contend for, and the faving Effects are particularly expreft in the following part of the Prayer, to unite us, &c. And thus Dionyfius prays to Chrift, Thou, O most divine and holy Myftery, revealing, de Ecclef. hie ἀμφιεσματα αἰνιγμάτων, the dark Vails which we caft about Thee, τηλαυγῶς ἡμῖν p. 286. avastixor, be Thou clearly declared to us now, and fill ràs vegas nuär öfeis, our Intellectual Sights (our Minds) with fingular and open Light. Here the Declaration, or Manifestation of Chrift, (for I clearly take it to be meant of Him by the foregoing words, 'Inos Qw&zwyên öfóμeda, we shall fee by Jefus Inlightning us (and in St. James's Liturgy you have almoft the very Edit. Par. fame words to God) I fay the Declaration is made by this faving Effect ex- 1560. p. 21. preft, to wit, the Illumination of our Minds. And it is plain to me, that Dionyfius meant only a figurative Representation of Chrift's Paffion in the Sacrament, and no fubftantial Change in the Elements, but only an Intellectual and Spiritual one in the Receivers. Hence all along in him you have these p. 287, 193, words, ἄγαλμα, αἰνίγματα, εἰκόνες, σύμβολα, συμβολικῶς, νοητοὶ θεάματα, νοητὴ 39. 338, "Jewela, vored elrodos, voegois optaλμois, and the like, which I fhall not here at large recite, but to return to our purpose. Arcudius fticks to Bellarmin's Interpreta- p. 313. b. tion, to fhew, and expounds it by the Deacon's fhewing with his Horarium, 314. a. the Holy Bread, and both the Holy's, as you have it above in what paffes between Him and the Prieft in the middle of the Prayer of Chryfoftom's Liturgy. But all that paltry Stuff is not to be found in the two MSS. of Bafil's Liturgy, as is above faid; and therefore I queftion not but that it hath been there fince foifted in out of that which bears the Name of Chryfoftom; and I believe that

rarch. c. 3.

298,

&c.

it

in MSS.

་

it hath been even there too patch'd in altogether as impertinently. But in Bafil's Liturgy, the word avastas is again ufed at the Sacrament. In relating Goar. p. 168. What Chrift did, juft before his own Words we have this, Taking the Bread into his Holy and Immaculate Hands, καὶ ἀναδείξας σοὶ τῷ Θεῷ καὶ πατεὶ, εὐχαρι ςήσας, εὐλογήσας, ἁγιάσας, κλάσας, and having declared (it) or dedicated it, to Thee, the God and the Father, having given Thanks, having blessed, having fanctified, having broken (it) He gave (it) to his Difciples, &c. Now whatever the true meaning of avadeias in this place is, I think it cannot well be, having fhew'd (it) to Thee, the God; whofe all feeing Eye will hardly admit of that Senfe; but having dedicated it, or, cum defignaverat, having declared it as fet a part to God, (as all Holy Things are,) I think is very plain and natural Senfe; for his very taking the Bread into his hands was a feparating of it to this facred Ufe, and,, and, which is in my MS makes the Senfe to be plainly thus, as if he had faid, Taking the Bread into his hands, and thereby Declaring or Dedicating of it to God. And here I cannot but by the by, take Notice that thofe very Words here ufed (before Chrift's Words) having Bleffed, having Sanctified, must be confeffed by all, to be fpoken of, and refer'd to the very Bread, as now but a meer Creature that wanted a Bleffing, and a Sanctifying; whey then fhould not the very fame Words spoken of and refer'd to the fame Bread, (after the Pricft hath repeated the Words of Chrift) be in the Prayer of Confecration expounded as if the Bread was ftill but the fame Creature and wanted yet a farther Bleffing, and Sanctification? I fay why fhould the very fame words, Blefs, Sanctify. Bread, fignify plainly one way here, and be wrefted and forced to quite another there? But to return, the word avadex is ufed in the Scriptures, and I think very plainly in my Senfe. The Lord, avédeter, Declared or Created the Seventy Difciples and fent them forth. And fo in the making of Matthias an Apofile, ἀνάδειξον ἐκ τέτων τῶν δύο ένα, Declare one of thefe two whom thou hast Chofen, to take part, or fhare, of this Miniftry; that is Declare or Renounce him an Apoftle, which was done by the Effects, for the Lot fell upon Matthias. So it is fay'd of John Baptift, He was in the Deferts till the day of his, avadeews, Declaring, or being Declared unto Ifrael. The word of God came to him, and fo Declared him a Prophet unto Ifrael. He did no Miracle, 'tis true, but all things that he spake of Mat. 14. 5. Chrift were true; and all Ifrael held and counted John as a Prophet. He was Declared by the Effects. And fo in thofe Words quoted by R. Simon out of a Treatife fuppofed to be Proclus's ἀποφαίνειν and ἀναδεικνύειν, explaining one another, are both used in this very Senfe; That the Holy Ghost by his divine Prefence, arophy avade might Create and Declare (as above, Confuls and Emperors are faid to be Created and Declared) the Bread and Wine mingled with Water, the very Body and Blood of Christ.

Luk. 10. 1.

Act. 1. 24.

Luk. 1. 8.

Luk. 3. 2.

Joh. 10. 41.

& 21. 26.

Not. in Gabr.

Philad. p. 159.

have

Therefore from all this it feems plain to me, that Bafil's praying for the Holy Ghost to Declare the Bread Chrift's Body, was not to work any Subftantial change in the Bread, but only a Spiritual Change in the worthy receivers, that is, all thofe faving Effects for which Chrift died; Pardon of Sins and fpiritual Communion with Him; as evão, to Unite us, is at large afterwards explain'd in another Prayer, That we with a pure Teftimony of Confcience receiving megisa Twvåɣiασμáτwv08, a Portion of thy Sanctified things, may be united to the Holy Body and Blood of thy Chrift, and having received them Worthily we may Chrift dwelling in our Hearts, and that we may be made the Temple of the Holy Ghoft; and therefore a little farther they pray, Grant that to our laft Breath we may receive worthily, Tv Megida (in MSS. not ixida as in Goar) a Portion of thy Holy Things. Here is the Effectus Salutaris, faving Effect above mention'd, which they pray for, by the Holy Spirits declaring the Bread Chrift's Body; and it is plain from this, what Body of Chrift they here pray for, not his Joh. 6. 58. Flesh and Blood, but his Myftical and Spiritual Body whereof every worthy Receiver is made a Member, and the Florentine Greeks in the latter Words of

their Anfwer, any nuw, to make in us this Bread, &c. feem to mean the very

P. 293.

fame thing, as Bessarion also owns. And Dionyfius clearly owns the p. 795. F. fame Effect; fpeaking of the Eucharift, he faith, doxeì áp μos 7 vμveμévcov, &c. De eccl. Hier. The defign of all God's divine Operations, which we have celebrated in the Hymn of bis Praise, feem to me to be for us; then inftancing in the Preservation of our Life and Being, and in the Reforming of us, and bringing of us to a diviner Condition, and in providing to bring us from the want of Divine Gifts to a priftine State, he adds, TaTERET I SμETRY Tрont, &c. and by a perfect Acceptance of our Things, (our Offerings, and Prayers, and Praises) fo graciously give us the most perfect Participation of his own, and bereby to bestow upon us the Communion of God and of Things Divine. And Chryfoftom himself in the words before cited, means no more then a fpiritual p. 49. Effect wrought in us, by the words of Chrift once Spoken by himself: For in the next Homily wherein the very fame Things (and often in the very fame Words) are treated of, (and therefore both Homilies are Printed by the Side of one another, by Sir Hen. Savil) you have these Words: Kal xafáze ČKÉη й P. 559. 37. Φωνὴ ἡ λέγεσα, Αὐξάνεσθε και πληθύνεσθε να πληρώσανε τη γι, ῥῆμα ἦν καὶ ἐγένετο y ἔργον, ἐνδυναμῖσα ἢ ἀνθρωπίνω φύσιν πρὸς παιδοποιίαν· ἔτω και αὕτη ἡ φωνὴ ἡ λέγεσα, aliter, ή λεγομένη. καὶ παντὸς αὐξὶ τῇ χάριτε τὲς ἀξίως μετέκοντας. And as that Voice which faid, be fruitful and multiply, and replenish the Earth, was Word, and was made Deed, impowering human Nature for the Getting of Children, so this fame Voice which faid (or which was spoken) (viz. This is my Body) always gives Increase of Grace to the worthy Partakers. This is the compleating of the Sacrifice in all its parts, in Declaring the Offerings, the Offerers, the Priests, and the worthy Receivers, all acceptable to God, by the Increase of his Grace and Favour; This is the faving Effect of the whole Performance.

с

But because the Latins have laid fuch a mighty ftrefs upon these words of Chryfoftom, I cannot leave them without a farther Reflection or two upon them. If Chrift had faid, be thou my Body, be thou my Blood, at every Altar; Chryfoftom's application might have then been made much more Accurate and Juft, and clofer urged to the Latins purpose. For then these Words, (as once those, Increase and Multiply,) being thus once spoken, might have feem'd as properly faid to have Empower'd every Priest, by Virtue of them to effect this wonderful change. But to think, that only thofe firft words in the Narrative, this is my Body, this is my Blood, fpoken in the prefent Tenfe, either did Then make that very Bread which was handled, the very fame Body, which handled it; and the fame Body which spoke the Words, and which brake the very fame Body, and diftributed its pieces to the Disciples, and did it felf alfo (as is generally believed) receive it and eat of it; or that those words Now only repeated by the Priest can do it; I must most seriously confefs that it feems to me as amazing an Affertion as that unintelligible paffage in one of the Greeks Prayers which I have mention'd above, Chrift (at the fame time even Now, is at the Altar the fame thing that Offers, and the fame thing that is Offered, Divided, Diftributed, and is every single part of it that is feparately Eaten by feveral Perfons. According to this Notion of the prefent Greeks, not only the Bread but the Prieft too must be Tranfubftantiated not only into the Body, but into the very intire Perfon of Chrift; for certainly amongst them now, it is the Prieft only who actually Offers, Divides, and Diftributes the Holy Things, not Chrift himself, unless they make them both one. But as we find the whole Paffage of our Saviour's Inftitution written in the Gofpel, I think the last words there spoken might be apply'd, after Chryfoftom's way more fitly and properly to the Purpose of those Men, who have that Notion of the Sacrament; That it is only a Devout, Thankful, folemn Commemoration of Chrift's Paffion; That his blessed Body was broken, ana that his Precious Blood was fhed for us miferable Sinners, that by true Repentance and Faith in him we might obtain Pardon and everlasting Life. For

here

Luk. 22.19.

I

Cor. 1 1.24.

Joh. 14. 26.

Gen. 1. 3,

20.

6.

here for this we have Chrift's abfolute Command; this do in Remembrance of me. These words being once Spoken by him do indeed forever Sanctify our Performance of them. He that promised that the Comforter (the Holy Spirit) Should teach the Difciples all Things, and bring all Things to their Remembrance what foever he had faid unto them, without all queftion by the fame Comforter, and by the Power of this his Command, once spoken, will continually forever affist every Penitent receivers Memory, and enliven his Devotion at this folemn Performance of his Command.

But let us now a little confider thofe Expreffions. Let there he Light; let 9, 11, 14, 16, there be a Firmament; let the Waters be gathered together, and let the dry Land appear; let the Earth bring forth Grafs, Herbs, and Trees 7 xαTayev, after his Kind; let there be Lights in the Firmament of Heaven, Sun, and Moon and Stars; let the Waters bring forth abundantly living Creatures, Fowl, Fish, xara in autor, after their Kinds; let the Earth bring forth Beafts and all Animals after their Kinds; and at last we read the Celebrated, Crefcite & multiplicamini, be Fruitful and Multiply; which v. 28. 22.11. Was not faid only to Man, but to all other Animals befides; nay, the Power of this Command feems implicitely and intentionally extended to every Plant bearing Seed, or Fruit after its Kind, by which even they alfo Increase and Multiply.

Matt. 7. 9.

Now what can be the meaning of all these Commands, Injunctions, Laws, and Decrees of God at the Creation, but that in making all things, he thereby gave to every particular Creature after his Kind, all fuch certain diftinct and peculiar Powers, Virtues, Faculties, Affections and Modifications which were requifite to make it compleatly of its own peculiar, distinct, perfect, true Sort or Kind; he made it No Tobh Meodh, very Good, that is anfwerable in every punctilio or title to the exprefs Idea or Patern or Image of it framed in his Allwife Mind, and fitted to the ends for which he defigned it. Hence the Species or Kinds of all Bodies or Things are irreconcileably oppofite to one another; A Stone is not Bread, neither is a Fish a Serpent; Water is not Earth nor a Plant a Worm. It is indeed abfoluteMatt. 3. 9. ly true that God of Stones can raise up Children unto Abraham; for we who believe that God Created all Things out of Nothing, muft then needs grant that he can make any Thing, out of Something; even a World of one grain of Sand; of a Stone a Man; but it is utterly inconfiftent with his first Fiat, Law and Command, and with his Veracity and Unchangeableness, that any Thing fhould be a true Stone and a true Man at the fame time; that a true Stone fhould be invested with all the Affections of true Flesh and Blood and yet be a meer Stone ftill. For at God's first giving Being to every Thing, it Pfal. 148.5, 6. is plainly faid, He commanded and they were Created, He hath Eftablished them for ever and ever, He hath made a Decree which shall not pass. Therefore Fire and Hail, Snow and Vapour fulfilling his Word, are for ever as diftinct oppofite Beings, as the Dragons and the Deeps; As the Angels V.2, 3, 9. and the Sun and Moon; as the Mountains and the Trees; as the Cedars Dan. 3. 17,25. and the Olives; God can preferve his Servants from the Fury of the Fire by his Angel, or by interpofing his own Almighty Hand; and he can hinder Snow or Water from extinguishing a Flame; but God cannot violate his eternal Law, and joyn what he hath made, two oppofite Natures, or diftinct Specifical Powers and Affections, in the fame Subject at the fame time. And thus Flesh and Bones, whilft they are truly fuch, cannot at the fame time have the very Taft, and Smell, and Colour, and all other specifical Affections and Adjuncts of true Bread, (call them Qualities or Accidents or what you please) any more then true Bread cannot the fame time have the hardness, and all other specifical Affections of a true Stone. The Meal and Salt; the Water and Milk; the Barm and Leaven, and all the other Things whereof Common Bread or a Wafer is made, may indeed compound the artificial Thing; but at the fame time they are all fill as diftinct Beings and Opposite

v. 8.

v. 7.

Opposite to one anothers Natures, as Wood, and Stone, and Iron, and Mortar, and the like, in making the House. And a nice Palate and a difcerning Eye can diftinguish them and Judge if all be mixt in due proportion, and accurately baked. The Meal whilft it is perfect true Meal cannot have all the fpecifical Affections of true Salt, nor true Water, whilft fuch, the fpecifical Powers or Modifications of true Milk in the Bread, no more then true Wood whilft fuch, those of true Stone or Iron in the House. We read that Chrift made Water Joh. a. 9, 10, Wine; but it is plain that it was entirely changed as to all its specifical Modifications; For had it been still without all Spirit and Brisknefs and Savor and Strength, or had it retain'd any thing of its Original Specifical Weakness and Deadness (all which are affections neceffarily required to that kind of Being, true Water;) the Intertainer would never have vouched it, as he did, for not only Good true Wine, but even for better then the rest.

As for the Subftratum or inward invisible Subftance or Effence of Things, which support all the Powers and Adjuncts and Affections of Them, and Principally make them what they are; it is kept Secret and known only to God Himself: All that we know of any Body or Material Being, is only gathered from, wóueva, the Things that appear to our Senfes and Obfervations, and by our rational deductions from them. I fee a black Flint; I find it hard; it is commonly found in Clunch or Chalk or Lime-pits; it's black Colour is deeper and darker at the Center, and by degrees paler from thence towards the edges; the outward Skin is purely White, but when it is first taken out of the Matrix or Bed where it was Bred, it is foftifh and harden'd by being exposed to the Air; I guess that the Chalk lying next about it by degrees is difgefted by its feminal Virtue, and turn'd into that outward pale Skin or part of it, and the whole feems to grow like a Snowball, by adding yearly new thin Skins to it; fo that even it increaseth by (juxta pofitio nem partium) a conftant cleaving of new parts to it; every Man may take this Hypothefis or Solution, or make one of his own. I farther find that it

will strike Fire when it is dafht against Steel or its felf or the like hard Body; I find when calcined it can be run into Glafs; I find when it is red hot and quencht in feveral Liquors it produces feveral medicinal Effects; and these and many more fuch like remarks are all that I can know of it; but what is the Substratum, or the inward Subftance or Effence, which fupports all these Affections, or from whence all thefe, avouera, Appearances do flow, is quite hidden from my Apprehenfion and Conceit. Ariftotle and his followers amuse us with fubftantial Forms, but what the fubftantial Form of a Flint is, we are left all yet to feek. Our Modern Philofophers perplex us as much with the Figures, Magnitudes, Magnetifms, Pofitions, imperceptible Motions and fpecifick Modifications of Atoms, or very minute infenfible particles of Matter; and every pregnant Wit hath the liberty of expounding his own Conjectures; but all this is but an Hypothefis or meer Guess ftill; and only a Probability at last is the very height of all that the wifest Naturalist amongst them can

arrive at.

But now if any one of them find all the panóueva, outward Appearances above named of a Flint in any Body, I must think him Mad or void of all Senfe and Reason, if he doth not think it and call it a true Flint; or if he could not by these Modifications and Affections distinguish it from a Pumice-stone or a piece of rotten Wood. All the knowledge of this Body which he can poffibly have, being to be gathered only from the outward Appearances; he must from them fay and believe that it is a true Flint indeed; for from them only he muft frame the Idea of it.

Now let me briefly apply all this to our prefent Point. After the Words of Chrift, and after the Greeks Invocation, I fee, and Taste the Bread and the Wine; I find they have all the fpecifick outward Appearances, Affections, Effects and circumstances of true Bread and Wine; and these are all the xfiτnpia, marks and means left me by the great Creator to Judge of thefe Crea