tures by, and to know, thereby only, what they truly are; if I fhould after all think that they were not ftill true Bread and Wine, 1 fhould do the

great

cft Violence and Injury imaginable to my Understanding, and wretchedly queflion the Veracity of God himfelf. Neither Latins nor Greeks can or dare deny that the Elements, at the Sacrament, outwardly appear ftill, after the Confecration, the very fame as they did before; not only to me but to every one elfe that shall try them; what greater affurance can I have that Bread and Wine are Bread and Wine at any time elfe, then what I have now? If we are all deceived in this, we must conclude that our Life is but one continued Dream, and that our cleareft Faculties and most diftinct Perceptions, which we thankfully acknowledge as received from the Great God of Truth, are conftant cheats in this Point, and do always impose upon us in the moft Sacred part of a Christian Life.

I fhall here now add this Remark, which to me feems highly to concern both Latins and Greeks. If either by the Words of Christ (as the Latins fay) or by the following words in the Prayer of Chryfoftom and Bafil, as the Modern Greeks feem to affert) Tranfubftantiation is made, why then the Miracle is doubled. By the words this is my Body or thofe, make this Bread thy Body, the Bread can only be made Chrift's dry Body without any Blood; and by thofe this is the Cup of my Blood, or thofe make what is in this Cup, (viz. the Wine) can be made only Chrift's pure Blood quite feparated from the Body. Now I will ask what joins them again? It is a Miracle thus to separate them, and it is no lefs a Miracle perfectly and thoroughly to join them again. What makes this laft Miracle amongst the Greeks? Does the Pricft do it by putting a piece of Christ's Portion and the other little crumbs into the Cup, Signing it with the fign of the Cros? Or do the words following do it, the Fullness of Faith of the Holy Spirit? Whatever the meaning of thofe words is, it cannot relate any thing to this Union. And what muft unite, the hot Water, (pour'd in afterwards) with both the Body and the Blood? The Greeks, who are for making the Liturgy only a reprefentation of Christ's Oeconomy, make this only a Figure of the warm Water and P. 148. 167. Blood which issued out of Chrift's fide at his Paffion, as Goar himself explains it out of St. Germanus and others, but at last rejects this practice as a fuperftitious invention, being left out in the old MSS Liturgies, and not the least mention being made of it by the antient Fathers. Next if the Latins pretend that this Union of the Body and Blood is afterwards made, it must be done either by that old fuffrage above mention'd, may there be made a Commixtion and Confecration of the Body and Blood of Chrift, or by the new one, this Commixtion and Confecration of the Body and Blood of Chrift, may it be to us, &c. The old Form plainly means the Mixtion or Union of the Elements, which before were feparated; for if they fay it is meant of the feparate real Body and real Blood, I would ask by what Power or Authority they dare pretend to fo great a Work as to join the dry Body to the pure Blood. For they durft not fay their own words had Power to do it, for it is as great a Miracle as Tranfubftantiation it self. And notwithstanding all that hath been faid by them in defence of denying the Cup to the Laity, pretending that entire Chrift is in the Bread, falls to nothing by this very fuffrage; for what means then the word Commixtion, or mixing now the Body with the Blood, if the Blood was there before with the Body, and the Body with the Blood? Chrift's words, This is my Body, if they do any Thing, mutt Distinct. 11. § make the Bread only his Body; (And Lombard pofitively afferts as much, fed quare. there is no Converfion of the Bread, but into the Flesh,) elfe what need was there of these words, this is my Blood, and if these words made the Body as well as the Blood, this repetition is, actum agere, to make Chrift entirely twice over. The Scholaftick whimfey of Concomitancy will never clear this Commixtion, for if the Bread was both Body and Blood, and the Wine both Blood and Body (that is, both one and the fame intire Chrift) it is a pretty

wild Commixtion indeed, a Commixtion of entire Chrift, with Chrift entire, or a mixing of Chrift's entire Body and all his Blood, with all his Blood and entire Body; for I hitherto always thought mixing a relative Term, that neceffarily required two or more feveral, diftinct, or different forts of Things, to be mixed, and never till now thought or heard that one, only, Single, entire thing or fort could be mixt with it self.

P. 245.

And the old Latins who first composed their Mass, by thus mixing the Elements in this place, plainly meant the mixing of two distinct and different Things (as of Bread and Wine) as in a like Commixtion of the Holy Oyl, and the Chrism, with the Water in Baptifm, Commixtio Chrifmatis Sanctificati- Ed. Aut. 1631. onis &c. Let the Commixtion of the Chrifm of Sanctification, and of the Oil of Unction, and of the Water of Baptifm in like manner be made, or, let there be made a Commixtion of them. So in the making of their Holy Water, Commixtio falis & aquæ pariter fiat, let the Commixtion of the Salt p. infin. c and of the Water be in like manner made. In the first of these Inftances, three; in the fecond, two, diftinct and different Things or forts are mixt; but in their Eucharist, if Concomitancy hold good, the fame Specifical, nay, the fame numerical Thing is mixt with it felf; which I dare fay thofe good old Latins never dreamt of. Give me leave here to make one reflection more

1.

T

806. a.

upon this wild Conceit of Concomitancy. If the Blood cannot be separated from the whole Body of Christ, nor this from that; they must own that this whole Body, whilft it hang'd on the Cross, (lay in the Sepulcher, Afcended into Heaven, fat there at God's right Hand) was all the while in every drop of the Blood which was fpilt upon his Cloaths, which was dropt and wasted upon the Cross, which was on the Spear, and in every drop fallen upon the Ground, and is yet upon every thing else which they fhew as fpotted with Chrift's Blood, nay, Bellarmine, from the Council of Trent, fays, that not only Chrift's Body De Euchar. and Blood, but his Soul and Divinity alfo, neceffarily are always together p. 225. c. by natural Concomitancy. And by confequence they were all together at the Concil. 14. fame time, on the Crofs, on the Ground, in Hell, in the Sepulcher; yet Aquinas tells us that if the Sacrament or Eucharist had been Celebrated during the 38. q. 76. a. three days in which Chrift lay in the Grave, there had not been this Con- 1. §. 4. comitancy; yet furely he was all this while the very fame being, Godman. I remember they have the Confidence to fhew feveral long white thorne Prickles, Stain'd or Coloured red, as with Blood; and I have feen them Worshipped as Relicks or Parts of the Crown which was platted on Chrift's Head. Now if they really are Stain'd with His Blood, or if they verily believe that it is fo; will they fay that Chrift's whole Body and Blood and Soul and Divinity, was there and ftill reft there ftuck, or spitted upon thefe Thorns with the Blood? By this wonderful Concomitarcy it must needs be fo. Spectatum admissi.

There are in many places of the Euchologion Prayers which plainly fhew that the former Greeks which composed them, and these for the Sacrament here in Chryfoftom and Bafil's Liturgy, meant only a fpiritual Sacrifice of Prayers and Praifes, and a folemn Remembrance of Chrift's Paffion, and by these only a fpiritual Change in us, and not any fubftantial Change in the Elements themselves. Befides what you have had above, give me leave to inftance in a few more. In repairing of the Holy Table, Fill this Altar p. 615. with Glory and Sanctification and Grace, that the unbloody Sacrifices of the Body and Blood of Chrift which are Offered upon it, μeta Today, may be changed to the Salvation of all thy People. For the Bleffing of the Antimenfium, you have it thus, Fill this Altar, &c. That the unbloody Sacrifices which are offer'd to Thee upon it, Metazoa Day, may be Changed into the Body and Blood of Chrift, &c. To the Salvation of all thy People. Compare these two Prayers a little. If in the first the Latins would have Chrift's real Body and Blood to be offered there, then the Change they pray for must be meant Spiritually, for they would not Untranfubftantiate it, or

I 2

Tranfub

P. 649.

p. 839.

Tranfubftantiate it again, that is really and fubftantially Change it into another Thing But if a Spiritual Change only must be there meant, how fhould the Change be other then a Spiritual or Intellectual Change in the fecond, where they pray that the unbloody Sacrifices may be changed into Chriff's Body and Blood? And it is there very remarkable, that by unbloody Sacrifices there offer'd upon the Antimenfium, must be meant at least the Elements of Bread and Wine alone, (if not together with the offering of Prayer, Praife and Thanksgiving) and not the Body and Blood, for they pray that thefe may be changed into thefe. Therefore the material Offerings of Bread and Wine, accompany'd with Prayer and Thanksgiving in a folemn Remembrance of Chriff's Paffion, according to his Infiitution feem to me here and all along to be only meant and fully called unbloody Sacrifices, as the whole Performance is often called a Rational Service. And thefe Sacrifices are changed into Chrift's Body and Blood (which we Spiritually and by Faith Eat and Drink) by being Bleffed with thofe Saving Effects for which Chrift fuffered, That is, The Salvation of all People (who are worthy partakers) and the Remiffion of their Sins &c. So it is there expreft a little before in the Bleffing of the fame Antimenfuum; Declare this prefent Altar the Holy of Holy's, that we who ftand at it may offer unto thy Goodness an unbloody Sacrifice, for the Remiffion of Sins, Voluntary and Involuntary, for the Government of Life &c. Yet more plainly in the Dedication of a Church, declare the Altar fixt in it the Holy of Holy's, that we who stand at it may ferve thee without reproof, Jending up Prayers for us and for all the People, and offering an unbloody Sacrifice to thy Goodness, for the Remiffion of Sins &c. as in the the foregoing; why may not Prayers here be interpreted the unbloody Sacrifice, by what follow, for Government of Life, for direction of a right Converfation, for the fulfilling of all Justice, which are Petitions and fo relate to Prayer more Properly then to any other Sacrifice. I fhall now name but two places more of the many others, which call the Celebration of the Sacrament a Rational or Intellectual Sacrip. 652 fice. For the Antimenfium, Vouchsafe that we may as unblameable and pure ftand at this Altar and— offer to thee upon it a Rational and unbloody Sacrifice, for the Edification of thy Catholick Church, and for the Advantage and Proficiency of thy People. Surely the Church is more Edifyed, and the People receive more Profit and Affiftance, and their Affections and Devotions were raised higher by the Rational and Unbloody Sacrifice of Prayer and Thanksgiving at the Sacrament, or folemn Remembrance of Chrift's Paffion (as it was of old,) then by all the Pomp and Pageantry now used in the Greek Church, or by their prefent pretended Sacrifice of Chrift's Body, and the Fancifull Reprefentation of his Oeconomy; of all which the poor People neither hear nor understand one word. Next in the Dedication of a Temple, That thou wouldst fend down the Grace of thy All-holy Spirit, and Establish this Church now raised, That we offering unto thee in it unbloody Sacrifices, may be partakers of the Holy Ghost (it) being renew'd in our Hearts, and (it) comfirming the leading part of our understanding, and (it) granting to us Miftically to offer to Thee, the Lord God, Intellectual Sacrifices by the Purifying of the Mind, to the Glory of the Father, Son, and Holy Ghoft. How all this may be accomplished by the Sacrifice of Prayer and Thanksgiving is very intelligible, but what the prefent Greeks Myfterious and (in a manner,) Dumb fhew can contribute to it, I cannot cafily difcern. Even Chryfoftom himfelf (in the place above cited out of his first Homily) feems to me to have been of my Mind, for he directly there oppofeth the notion of a Real or Bodily Sacrifice, by making all to be done at the Sacrament, an, in a Figure. The Prieft fullfils, or performs, or Acts, the figurative part, or the Reprefentation, relating the Matter and Manner of what Chrift himself once did, and repeating his words which Himfelf once Spake; then Chrift, by virtue of those words once spoken by himself on Earth,

p. 831.

P. 49.

applics

applies to the faithfull and worthy Receivers all thofe faving Effects for which he died; This to me is his plain and natural meaning in that place. But to say that the Priest relating matter of Fact and only repeating Chrift's words Tranfubftantiates the Bread and Wine, must be rejected by all Men of common Sense, as well as by Cabafilas, as a forced, abfurd, and unwarrantable explication; for this cannot be faid then to be done,

χήματι, in a Figure only, For Chrift himself must be thus brought down from the right hand of God, and thruft entire into every, the leaft mite, drop and particle of the Bread and Wine, especially according to the Latins Doctrine. That distin&tion of the Council of Trent, will not do, that Chrift's Body is in Heaven, seff. 3. c. I. juxta modum exiftendi naturalem, according to the natural manner of exifting,but here Sacramentaliter, Sacramentally; if they mean Sacramentally, that Chrift is here Spiritually or Myftically, we fay the fame; if as they explain it, his Body is truly, really, and fubftantially here, it must be here as naturally as it is in Heaven.) And the Greeks even fo late as J.Damafcen feem to have been only for this Figurative Sacrifice in the Sacrament, by bis words quoted, and fhufflingly anfwered by Beffarion, Panis & Vinum non P. 789. E. eft nifi figura Corporis & Sanguinis Chrifti, The Bread and the Wine are no other but the figure of Chrift's Body and Blood.

Thus I have at large fhewn first that the Greeks and Latins, as to the Point of Confecration, are irreconcileable. Next that if the Elements be Tranfubftantiated, the Right is on the Greeks fide, for Chrift's words only spoken by a Priest could effect nothing to that purpofe. Laftly, that the Prayers both in the Latin and Greek Church used after Chrift's words, were meant by their firft Authors or Compofers only in a fpiritual Senfe, and to a fpiritual End or Effect: So that both Churches in the grofs Opinion of Tranfubftantiation, by the craft and fubtilty of the Devil and Man, have by Degrees departed from their first Love, a plain folemn and Spiritual Remembrance of Christ's Paffion, to an abfurd jumble of Idolatry and Superftition.

E. p. 23.

190.

c.17. §.33.36.

Thefe propofed Gifts] The Elements being offer'd on the Prothefis, are fanctified, that is, fet a part for divine afe, and are therefore all along called, Gor. P. 155. the Holy Bread and the Holy Cup, and fingly, rà àvia, the Holy's. Then Goar. p. 684. after the great Entrance when fet on the Holy Table, they are farther fan- Coan. de Offic. Etified by Prayer, that these Gifts and Spiritual Sacrifices might be ac- p. 124. ceptable to God, by the good Spirit of his Grace refting upon these proposed Gifts, and upon themselves and all the People. And these proposed Gifts in the Prayer, are a little before called these precious Gifts, and in the Rubrick of the Prayer, divine Gifts, having received feveral Degrees or Measures of Sanctification before. Thus far, I fuppofe, all Parties will allow that the Gifts are yet true Bread and Wine. Why then fhould the Latins think that here, thefe Gifts propofed, fhould now after Chrift's words fignify more then true Bread and Wine ftill? They are called juft before, Thine of Thine, (as in the Latin Mafs, Dona and Data, Gifts and what was Given) and then all along, this Bread and this Cup, fo that the Latins must confefs, that the Greeks thus far thought thefe Gifts true Bread and Wine ftill. Now that the primitive Greeks, or Authors of that entire Prayer which follows, did think that after it allo, the Gifts (as they are all along called) remain'd still true Bread and Wine, is plain to me, first by that Prayer of the Deacon, Remem- P. 25. bring all Saints let us again and again befeech the Lord, for the precious Gifts which are offer'd and fanctified, that our God having received them unto his Intellectual Altar, may fend down his divine Grace, &c. The Latins object this very Prayer to the Greeks (for being used by them after their pretended Prayer for making the Bread the Body of Chrift, as likewise their ufing the fame Prayer in the Liturgy of the prefanctified Things) that Goar they might the better vindicate themfelves for ufing their Prayers (above noted) after Chrift's words, and both of them thus Cavilling with one another about this Point make me conclude them both in the wrong. Arcudius offers thus

Goar. p. 79.

197.

1. 3. c. 33,

to p, 288. a.

C.

34. Bibl. P. P. p. 190.

in

my MS. P. 94. b.

to excufe both the Latins and Greeks in thefe Practices. Non erant pro confecratione, fed potius pro noftra Imbecillitate, &c. They do not pray for the Confecration (of the Gifts) but rather for our weakness, and that we may thence receive Profit; as also that the Service of the Minifter, who offers, may please God. But with his leave, it is plain, firft, that they pray for the precious Gifts which are offer'd and fanctified, that is, fanctified in feveral meafures already (as is faid;) but they pray again and again for a farther Sanctification, or yet a greater Measure of Holiness upon them. That by their acceptance at God's Intellectual Altar, may be fent down his Grace, &c. Cabafilas hath fram'd a Diftinction much to the fame purpole, The Grace of God, faith he, works in the Gifts two ways, one by fanctifying them, another by fanctifying us by them. And fo he would make the Gifts only fanEtified in the places which are before the Prayer, which, he tells us, makes the Bread the Body; but in this place, and in the Liturgy of the prefanctified Things, He would have them pray only for our Sanctification and not at all for theirs; He fuppofing them now to be Chrift's very Body and Blood. But why he fhould imagine the Elements by their repeated Sanctifications, changed in their very Subftance and Effence more then the Water, Oyl, Salt, and the like in the Examples above cited, I cannot fee. Every Creature, as God's Creature, is indeed Good; but I cannot conceive how any Creature (efpecially an Inanimate one) fimply confidered, or as purely in it felf, can be called Sanctified or Holy, unless it is made fo by fome new Act, or in fome new Relation to God, or to our ufe in his Service. Thus if a Thing be fimply fanctified by being only dedicated to God (fuppofe for Example a Jar of Oyl) it is just the very felf fame Thing still in it felf, but it is not fo to us; for it is fo far Sanctified or Holy now (that is, appropriated) as we must not put it to any common use. But now if the Greek Church do farther pray over it, That by using it, or applying it, in God's Name, they may receive This or That bodily Effect by it, as Cure of Pains and Distempers, and the like; it is ftill in it felf the very fame Oyl, but they must think it farther fanctified, that is declared, or defign'd, or fet a part to that farther End and Ule. Then if they should again and again farther pray over it, That they may receive by its ufe, This or That Spiritual Effect, as the Delivering from Sin, and the Inheritance of Heaven, &c. Surely the Oyl is the very fame Oyl still, but they would look upon it now as fanctified, or defign'd, or fet a part, to yet higher Purposes; so that as the Ends to which the Creature is fanctified. or appointed, by repeated Prayers, are more, or higher, to the Sanctification of it, must be looked upon by Them as proportionably Greater, tho' in Subftance it is still the very fame Thing. And hence we fee fuch large Offices in the Euchologion, for the Holy Water, the Oyl, and the like above mention'd, where they pray again and again, often for much the fame, fometimes for new, Sanctifications, or Bleffings, upon the fame individual Creature, all the p. 142. N. B. While look't upon as, in Subftance, the very fame thing; and Goar himself owns, that many Antecedent and Confequent Moral (or Spiritual) Mutations may, thus by Degrees, be perfected by Succeffion of Time, and the Prayers of the Priest, but he cannot prove any fubftantial Change; and Simeon Thess. plainly owns the fame, that is, feveral Degrees of Sanctification given to the Euchol.p.635. Holy Ointment, and to thefe Gifts upon the Altar; as Goar cites him. Next I do not understand how Arcudius can diftinguish between the Gifts confecrated, and the Gifts fanctified; to me, a Creature confecrated, that is, dedicated, to God and his Service; and a Creature fanctified, that is, made Holy or fet a Part to Him and his Service, are all one. But if he means by fanctified, fet a Part and made Holy, (as Cabafilas would have it fignify only, as to us,) and by Confecrated, Transubstantiated, or made quite another Subftance, (as in Relation only to the Elements) his Diftinction will not país with me. Next they are all along called the proposed Gifts, the offered Gifts; but the Gifts which the People offer'd, and which the Prieft propofed were

P.

Arcud.

P. 229. b.

§. 11.

true