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he is not in one of them, feeing his Nature will not fuffer him to be divided. If Arnobius here argue well against the Gentiles, he ju- Vid. Six Conftifies this Argument of mine against Tranfubftantiation; for in-ferences. ftead of Vulcan, fay the Body of Jefus Christ, and all his Reafons turn with equal force against it. I may fay then the Body of Chrift Exifts according to you in the Eucharift; but does it Exist there in fuch a manner, that it is entire in each confecrated Host? Or is it therein divided, and in Parts? Certainly neither one and the fame Body can be at the fame time in several Hosts, neither can it be divided into Parts: Suppofe in Effect there be in the World ten Thoufand confecrated Holts, Can (as I've already obferv'd) one and the fame Body be in these ten Thousand Places at a time? I do nos believe it; why not? Because that which of its own Nature is fingular cannot be multiply'd in conferving its own Simplicity and Unity: And fo much less in this occafion, because the Queftion is touching a Body like ours. For neither the Hand feparated from the Head, nor the Foot divided from the rest of the Body, does make the whole Perfon. Now if it be faid, the Body is quite entire in each of the Hofts, the Truth lofes all its force, feeing we fuppofe the fame. Thing may be in all Places at the fame time; or else you must say, that this Body Separates it felf in fuch a manner from it felj, that it is, at the fame time, the fame Body, and another quite different. This then being abhorrent to Nature, you must say one or the other of these two Things. Either that there is an Infinity of Chrift's Body, if you will have this facred Body refident in all the confecrated Hofts, or else that it is not one, seeing Nature fuffers it not to be divided into feveral. Thus have I copy d Arnobius, and I defire T. B. to fhew me why his Reafoning is not as good against a Papift, as against an Heathen.

§. 18. In the next Place I defire him to confider the Teftimony of St. Augustine, who ufes the fame way of Reasoning with particular Application to the Body of Chrift. The Manichees believ'd Chrift at the fame time to be on the Crofs, in the Sun, and in the Moon, which they ridiculously call'd his Ships. Against them St. Augustine thus argues, Tell me, I pray you (fays he) how Aug. conti a many Christs you believe there are? He whom the Earth brought forth Fauft. 1. 264 after he was conceiv'd by the Holy Spirit, and which not only hangs . 11.. on ev'ry Tree, but is moreover fix'd to ev'ry Herb, does be differ from the other, whom the Jews crucify'd under Pontius Pilate, and from this third who is fretch'd out in the Moon, and in the Sun? Or is it the fame Saviour fix'd on the Trees by one Part of him, and free in the reft to come to the affistance of that which is fix'd? If it be this laft; He that fuffer'd according to you under Pontius Pilate, bow in the first place could be endure this kind of Death, having no

Flesh

Flesh, as you pretend? And then again, to whom did he leave these
Ships to come and undergo thofe Pains which none but Bodies were
capable of? In Effect he could not endure thofe Things in reference to
his Spiritual Prefence, and according to the Corporal one he could not
be at the fame time in the Sun, and in the Moon, and on the Cross.
St. Augustine fays he could not, let T. B. tell me why he might
not be in the Sun and Moon, and on the Cross, in refpect of his
Body at the fame time, as well as in Heaven, and in an infinite
number of Places on Earth, as the Popish Creed imports?

S. 19. To this add, The Fathers Argument against the Mace-
donians. Thofe Hereticks affirm'd the Holy Gholt to be a Crea-
ture of the like Nature with Angels. To refute them the Fa-
thers alledge, That Angels cannot be in feveral Places at a time.
Whereas the Holy Gholt was at the fame time in feveral Places,
extream diftant from one another, feeing he never forfook the
Apostles, altho' in Preaching the Gospel, they were dispers'd o-
Apud Athenas. ver all the Earth. Thus the Great Athanafius argues, or for one
him in the Dispute he is faid to have against Arius. Thus Di-
(a) De Spiritu dymus of Alexandria de Spiritu Santo. (a) St. Bafil: (b) Nazı,
Sancto. c. 2.
anzen, and feveral others I can name. But were this a good Ar-
(b) Orat. 3.7. gument, if it were poffible for the fame Body to be prefent in
feveral Places at a time? For if a Body may, much more might a
finite Spirit be in diftant Places at once. Let T. B. then take
heed (as he caution'd me, as to the great St. Hilary) that he make
not the Great Athanafius, and others to argue weakly. If Tran-
fubftantiation had been then known, why did not the Hereticks
anfwer, that a Spirit might be in many Places at once, as well as
a material Body, fuch as Chrift's is: Nor will it ferve.T. B's.
turn to Appeal here to Omnipotence, for these Arguments of
the Fathers against both Hereticks and Pagans run upon this,
that it is impoffible even to Divine Power for a finite Spirit,
much more for a bodily Substance to be in many diftant Places
at once. And now let T. B. call upon Arnobius, the flaming wit-
ted St. Auguftine, Athanafius, and the reft to gird up their Loins
like Men, and check their Prefumption for arguing thus. And I
hope he will Excufe me for learning to Reafon after the Pattern
of thofe great Defenders of our Holy Faith.

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S. 20. There is one Thing on this Head in my first Paper,
which T. B. takes no Notice of, that the Apoftle affirms Chrift's
15. Body in all Things like ours except in Sin. Whence I argu'd that
like all other Human Bodies it must be in fome determinate Space,
and not in many Thousand diftinct Places at once.
come to vindicate my next Argument.

And now I

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§. 21. (2.) That Tranfubftantiation contradicts the Reason of Mankind in refpect of the Nature of a fubftantial Change. Here T. B. Mif-reprefents me, as if I argu'd that there could not be T. B. §. 5. fuch a Thing as a fubftantial Change wrought by Omnipotence, and gravely alledges St. Cyril and St. Ambrofe to prove what no Body denies. What I undertook on this Head was to prove that Tranfubftantiation contradicts our Reason, as to the Nature of a fubftantial Change: But instead of an Implicance (fays T. B.) I produce only an Inftance. Yes, Sir, I fhew that in a fubftantial Change, one Substance is annihilated, and another Substance, that was not in Being before, is produc'd, and put into the room of it. And I defire T. B. to Examin all the fubftantial Changes mention'd by St. Cyril or St. Ambrofe, and tell me whether these Laws be not obferv'd in them, as well as in the Inftance alledg'd by me, of the fubftantial Change of Water into Wine. Hence I infer, that to talk of a Tranfubftantiation, where no fuch fubftantial Change is made, is to make no Tranfubftantiation to be a Tranfubftantiation. For the receding of one Subftance, and another, that had a Being before coming into its room, is no Tranfubftantiation, unless as oft as one Body leaves a Place, and another fucceeds into the fame Place, you will affirm a Tranfubftantiation is made.

§. 22. We prefume not (as T. B. fomewhat irreverently Ex-. preffes the Matter) to drive Omnipotence like a Pack- Horse always in the fame Road: But fince our Reason is from God, we dare conclude that he will not make that a Tranfubftantiation, which according to the Reafon he hath given us is no Tranfubftantiation, nor oblige us to believe a fubftantial Change made where no new Substance is produc'd. And here to have prevented. your recurring to Omnipotence to fhelter your Abfurdities, I took occafion to remind you, that you had no Encouragement from Divine Revelation, which after Confecration calls the Elements Bread five times, and the Cup the Fruit of the Vine. For it is hence manifeft that from the Letter of the Text there is five to one more against Transubstantiation than for it. And what ufe can T. B. make of his Inftances in two or three figurative Phrafes, unless he will allow of Figures in Sacramentals?

§. 23. But, fays T. B. God is no more bound to dress every Creature alway in its proper Accidents, than to create Adam and Eve in their Cloaths. It feems then to T. B. that Accidents are of no more ufe for the distinction of Things than Cloaths. For if the Accidents of Things are neceffary for us to distinguish them by, does not he make God the Author of Confulion, who fuppofes

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he will cloath one Thing with the Accidents of another? Since if he do fo at his Pleafure, a Man can be fure of nothing. What he takes for a Man may be a Dog, fitter to be kick'd than carefs'd. What he takes for Bread may be Arfnick, fitter to Poifon than Nourish him. And what we tell the Infidel is a Miracle, he may tell us is none at all. We tell him that Chrift rais'd Lazarus from the Dead, and he may (taught by 7. B.) tell us, that it is only a Dead Man cloath'd in the Accidents of a Living Man, or it was not Dead Lazarus, but a Living Dog cloath'd under the Accidents of Lazarus. And we then have more honourable Sentiments of the Divine Majesty than T. B. and his Party, in that we fuppofe that God will never do that, which would take away all Certainty, and betray Men unavoida bly to eternal Scepticism.

S. 24. But why then (urges T. B.) had not Christ's facred Humanity its own Figure and Lineaments, when he appear'd to St. Mary Magdalen, and the two Difciples going to Emaus? I say, it had. How came Mary then to take him for the Gardiner? The Reafon is plain, because it was Dark or Duskish at least, in which Cafe it is no wonder, for a while to mistake, especially on a fudden Surprize or great Fear, which might Amaze her for a while. For when he had recollected her felf fhe knew him (which the could not have done, had he been under the Accidents of another Perfon) and went immediately and told the Difciples, That She had feen the Lord. The fame may be faid of the two Difciples at Emaus. They were poffefs'd with a firm Perfwafion of their Master's Death, and not exactly viewing the Stranger (as they fuppos'd) that walk'd with them, till he came to blefs Bread, they knew him not before: But then as foon as they earnestly obferv'd him, they knew him by his Lineaments. As therefore it is abfurd to fuppofe, that God fhould Cloath one Being with the Accidents of another, as he is fuppos'd to do in Tranfubftantiation, I further requeft T. B. to refolve me whether it be not abfurd to fay that any Thing should produce it felf? Yet if it be Jefus Chrift himself, and that too as Man, whofe Work Tranfubftantiation is, as you teach, and that the Confecration is a Priestly Act of our Saviour, who immolates himself by the Miniftry of the Prieft reducing himself into a State of Death under the Species of Bread and Wine, you fuppofe that he, as Man changes the Bread into his Body. And if fo, his Human Nature is produc'd by Chrift as Man, and Jefus Christ Man creates himself, produces him felf, and confequently there is a Relation between Jefus Chrift Man, and Jefus Chrift Man, between Fefus Chrift Sacrificer, and Jefus Christ facrific'd, between Jefus

Christ

Chrift producing, and Jefus Chrift produced, and yet as nothing is produc'd by it felf, fo nothing hath Relation to its felf. Which are Abfurdities my Reafon cannot Reconcile.

De Sacerdotio

1. 3.

S. 25. (3.) That Tranfubftantiation contradicts the Reason of Mankind about the Nature and Ufe of a Miracle, which is my next Argument, excepted againft by T. B. and firft from the T. B. §. 6. Authority of St. Chryfoftome, which Teftimony I referv'd to Examin in this Place. O Miracle! fays he, O wonderful Goodness! He who fits above with the Father, at the fame Inftant is manag'd by the Hands of all, and delivers himself to fuch as defire to receive and embrace him. Let us enquire what St. Chryfostome means by 3 78 Dávμalos! O Miracle! And its obvious to obferve that this Exclamation is us'd where there is no proper Miracle. So when St. Bafil fays of Baptifm, O Miracle! thou art made new without In Exhort. ad Bapt. being melted down: Thou art heal'd not being wounded, and doft thou not admire the Grace! And when St. (a) Chryfostome himself, O(a) Ecloga de Miracle, how do all gape after prefent Things, and mind not Things Anima Tom. 6. to come; and (b) O Miracle, whither hath be exalted his Church! (b) Hom. 3. drawing it as it were by fome Machine, he hath advanc'd it to a in Eph. great height, and made her to fit in that Seat, where the Head is. And (c) fpeaking of one Baptiz'd, he fays, Because the Earth is (c) Hom. 6ì under thee, think not therefore that thou art on the Earth. There in Coloff. (i. e. at Baptifm) thou art tranflated into Heaven. There these Things are done among the Angels. God hath wrapt thy Soul into Heaven, tranflated thee above, and fet thee by the Regal Throne. Are all these proper Miracles? Is the Church, the Baptiz'd Perfon, corporally in Heaven, and on the Earth at the fame time? Or is it Reason to take these Rhetorical Harangues in a literal ftrictness? Then every Baptiz'd Perfon, every Member of the Church, nay, every Worldly Man is a proper Miracle. We allow a Wonder in the Efficacy, not in the Elements of the Sacraments. And that as the Church may be in Heaven and in Earth too, in Chrift her Head myftically, and reprefentatively, fo is Christ in Heaven at the right Hand of the Father, and at the fame time, in the Hands of the Faithful in the Eucharift, who touch and embrace him not in himself corporally, but in the Symbols reprefenting, and facramentally exhibiting him, and fpiritually uniting us to him. Let us hear St. Chryfoftome a little above the Words in debate thus fpeaking, When thou feeft the Lord facrific'd, and lying along, the Priest standing and praying over the Sacrifice, and all purpled with that precious Blood, dost thou think thou art yet among Men, or that thou ftandeft on the Earth? Will T. B. take this in a literal Senfe? Will he fay Chrift is in the Eucharift as Slain, as Dead, and as his Blood is pour'd out of

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