briefly and compare our Faith and Practice in relation to the Sacrament which is the most Solemn branch of our Devotion For I shall ever acknowledge it as an obligation from you if you will be fair in this particular and communicate your own Thoughts freely without prevarication whether you can submit your Reason in this particular to that Doctrin of your Church that is so much against it Whither you can believe in your Conscience as it is openly profest that a Priest by Consecrating Bread and Wine according to the Missal can change their substance into that of God Or so Establish the Divinity in those Creatures or under the covert of their Accidents as really to make them or what you see upon the Table in their Shape to become a proper Object to be Worshipt and Adored For since nothing can be more absurd nor indeed more criminal in Religion than to apply God's Worship to any thing that is not God there is nothing less than a belief of this particular that can be pleaded by you to justifie your Practice when you Worship and Adore the Consecrated Host in the constant Exercise of your Publick Devotion Let us enquire therefore I beseech you into the foundation of this Faith and how this Notion which appears impossible to Mankind should come to have that Credit in the Church as to be made a Principle of the Christian Religion and not only be received as an Article of Faith but to be made the ground-work also of such a dangerous Practice § 8. The Church of Rome dogmatically tells us that our Blessed Saviour at the Institution of his Holy Supper changed the substance of the Bread and Wine into the substance of his own Body and Blood For saying of the Bread This is my Body and of the Wine This is my Blood and in both Expressions being literally to be understood by all Men his Expressions cannot be true except this change be really effected It being impossible in a literal Sense that the same thing at the same time can be real Bread and also the Body of Christ and therefore they believe that after the words of Consecration are pronounced Christ himself with his Body and Blood his Soul and his Divinity and not any longer Bread and Wine do really remain upon the Table and so they Adore the Consecrated Host as being really then the Person of Christ who is the Saviour God and Judge of all the World Now Sir if you will but seriously consider all those words which our Saviour Christ hath spoken on this Subject together with the end design and occasion of his speaking them it will not appear difficult to prove clearly to you First that those words of Christ are not thus literally to be interpreted but directly contrary to this Doctrin their true Sense is altogether Spiritual and Mystical And 2 â—ly That if they were literally to be understood by all Men even in the utmost Sense those words can bear yet they will neither assert what the Council of Trent Decrees nor justifie your Practice in Worshiping the Host § 9. First I say that the Words of our Saviour Christ in the Institution of this Sacrament cannot be understood in a literal Sense but must have a sigurative or mystical signification And this doth appear fully from the Nature of the thing the Design of the Institution the Occasion of the Expression and our Saviour's own Judgment as to their Interpretation As to the Nature of the thing it is a sufficient proof that any Text of Scripture is not literally to be understood by Christians if its common reading contradicts the Rules of Sense and Principles of Philosophy or destroys the ground-work of all certainty and knowledge and so roots up the foundation of Religion in general And if a Man by being a Christian is to take those words of Christ in a literal Sense and to believe that that is Flesh which by his sight touch tast and smell he fully and clearly discovers to be Bread all those recited mischiefs are the necessary consequence and there can be no Rule of any certainty in Religion In so much that no Man can be sure that there is a Bible or that any such words as these we treat of are Recorded in it or indeed that any thing else is written in order to his Salvation if he must not trust his Senses being rightly disposed in relation to a proper Object with a fit Medium If you say that this is an improper Object because it is a Substance when Accidents alone do incur the Senses I say that there is no other way to know a Substance but by the Accidents that are proper to it and if it were possible for all the Accidents that are proper to one Subject to inhere another it would be impossible to determine which is which or ever truly to distinguish any one thing from another But it is also evident that a Humane Body is the real thing we here treat of and that this is a proper Object for our Senses appears plainly to us from the practice of our Saviour in that he recurr'd unto them even after his Resurrection and made them the only Judges of his Bodily Substance Behold saies he Luke xxiv 39. my hands and my feet that it is I my self handle and see for a Spirit hath not flesh and bones as you see me have So that either this Body of Christ supposed in the Sacrament must be a proper Object for our Senses or it is not that Body of Christ wherewith he arose from the Dead And the Priest must create another Body such as our Saviour never had before he can adapt it to this Doctrin of the Sacrament It is therefore evidently a device of the School-Men to impose upon the Vulgar that they generally discourse thus of the Object of one Science in terms and notions that are peculiar to another and instead of Matter and Form wherein the Essence of a Body doth consist and which do evidently demonstrate that every Humane Body doth consist of Limbs hath Flesh and Bones with that Extent Shape and Dimensions that are proper to it and whereof all Mankind are equally sure and certain All their Disputations are about its Substance and its Accidents which are Metaphysical terms and may agree with a Spirit with whose Nature and Parts the wisest Men are unacquainted And therefore abstracting from the Senses wherein the least intelligent are sufficient Judges they confound our Understanding in such intricacies and quillets that even they themselves cannot explain their meaning And therefore I say that either our Senses must be Judges in this case as well as other Bodies or else that the Body of Christ is not a proper Body as Nestorius heretofore did Heretically assert it or else that God hath appointed here an irresistible deception of all Mankind continually in that which is most evident and sure to be relyed on and how agreeable these are
to the nature of Man or to the justice of God especially if he should punish us for being so deceived I refer to any Man of reason to determine I will not trouble you with the recital of any of those Arguments which demonstrate this Change to be impossible and that the Doctrin doth imply so many contradictions that it is no proper Object for Almighty Power But this I must desire you to observe that if a substantial change were made of the Elements by the words of Consecration then the act of the Apostles was manifestly different from the command of Christ whereon it was founded For nothing can be clearer from the Text than that our Saviour gave the Bread and commanded them to take and eat that is Bread the words of its Consecration being not yet pronounced If then they did eat another substance and not Bread who can truly say that they fulfilled the Commandment of the Lord or Received the Sacrament according to his order § 10. As to the Design in this most Sacred Institution it appears to be the same in relation unto Christians as that of the Passover was unto the Jews That as they did believe in a Messias that was to come and of whom their Sacrifices were but Types and Shadows and so were partakers of the Sacrifice that he was to offer by eating of those Sacrifices that did Typically represent it So we that now believe in a Messias already come should in a parallel manner become Partakers of the same Oblation and by an external act like unto what they did in every Circumstance we should obtain the benefit of that propitiatory Sacrifice and really and truly be made Partakers of it And therefore our Saviour Christ appointed that Bread and Wine should be received by his Disciples in the place and stead of his Body and Blood which were the real Sacrifice that he offered unto God for Man and very improper things to be actually eaten or drank by Christians and therefore he calls the Bread his Body and the Wine his Blood not as being really the things themselves but as Instituted by him to represent them to us So that by a due participation of these Creatures according unto Christ's appointment it is certain that all Christians are partakers of that Sacrifice which he offer'd to God for them and the Bread and Wine being duly Consecrated and Received in the nature of a Sacrament the Body and Blood of Christ is really and truly received by the Faithful in them not that the Elements are changed in themselves or that there is any real alteration of their substance but the act is Spiritual in respect of the Receivers who take them not for Food but as a Mystery in Religion and therefore they do not receive them in their common notion as they are Bread and Wine that is proper Food to nourish or sustain the Body but as they represent the Body and Blood of Christ and are appropriated by Faith to nourish and support the Soul And since then this Sacrament was ordained to become a Sacrifice to Christians as St. Augustinâ— tell us and that those Patriarchs of old who believed in a Messias that was to come were as actual Partakers of that Sacrifice which he hath offered as we can be For they all eat the same spiritual Meat and they all drank the same spiritual Drink 1 Cor. x. 3. Neither is there Salvation in any other Acts iv 12. And yet it was impossible that they should eat the Flesh of Christ and drink his Blood according to the Letter because his Body was not framed yet nor actually born It is therefore rational to conclude that we are still Partakers of the Body and Blood of Christ in the same manner that they were not in a Literal but a Spiritual participation Since the reception of them by Faith only was fully sufficient to the Salvation of the one and therefore is all that is necessary to the Salvation of the other § 11. And this gives us a fair light into the reason or occasion of this Figurative Expression in that the Sacrament of the Eucharist being Instituted by our Saviour in the place of the Jewish Passover which was now to be abolished many of the External Rites were still retained to shew that all those Types are now compleated And therefore as it was usual at the introduction of the Paschal Lamb for the Priest or some other of the Company to tell the People that this is the Lamb that was slain in Egypt when the Lord passed over the houses of our Fathers and slew the Egyptians And again after Supper was ended distributing Bread and Wine to every one in order was wont to tell them This is the Bread of Sorrow which our Fathers eat in Egypt Whereas all Men know that it could not possibly be that very Lamb that was slain nor that very Bread that was eaten in Egypt but another Lamb and other Bread Instituted by God's order in the stead or commemoration of it So our Saviour likewise at the Institution of the Sacrament using the same Phrase upon the like occasion ought to be understood in the same manner of expression And since it was in conformity to their constant way of speaking that when he Instituted Bread and Wine to be Received by Christians in the Commemoration of his own death as that Lamb was of the Passover he said of the Bread This is my Body and of the Wine This is my Blood we are to understand by it no more than if he had told us that they are Elements Sacramentally to be Received in the stead and commemoration of his Body and Blood So that although there is nothing Corporeally upon the Table after the Coâ—â—eâ—ration but the same things that were there before nor eatâ—â— by the Receivers but very Bread with the very same substance that it always had Yet in the notion of a Sacrament and as a Religious Mystery it is not to be received as meer or common Bread by any true or faithful Christian But we verily believe that the Sacrifice of the Body and Blood of Christ is actually and truly partaken of in those Elements and as the Church of England Emphatically expresses it The Body and Blood of Christ are verily and indeed taken and Received by the Faithful in the Lord's-Supper § 12. This you cannot but know to be the Doctrin of the Sacrament as it is received in the Church of England and if you will consult Antiquity you shall find that it hath not only been the general Doctrin of the Universal Church but particularly of the Church of Rome in former Ages For the Antient Fathers generally speak of the Spiritual and Figurative Being of Christ's Body in the Sacrament and do expresly call the same thing at the same time both Bread and the Body of Christ which is impossible to be a truth in the Literal sense and therefore it is necessary to
Tom. 6. col 264. 12 Joh. xv 2. 13 Cod. Concil Tom. 1. 14 Cum ergo fatearis me conversum ad Christianam fidem cum ego nec ad Donatistas nec ad Rogatistas conversus sum sine ullâ dubitatione confirmas praeter Donatistas praeter Rogatistas esse Christianam fidem August Epist 48. Tom. 2. col 190. 15 Qui hoc credunt scilicet doctrinaâ— de igne purgatorio post hanc vitam tamen Catholici sunt humanâ quadam benevolentiâ mihi falli videntur Aug. Enchirid ad Laurent Cap. 67. T. 3. c. 17â— 16 Nolite consectari turbas imperitorum qui vel in ipsâ verâ religione superstitiâ—si sunt vel ita libidinibus dediti ut obliti sint quecquid promiserint Deo Novi multos esse sepulâ—â—orum picturarum adoratores c. August De mor. Eccl. Cath. L. 1. c. 34. T 1. c. 774. Vide etiam Tertull de Idololatr Gregor Epist libr. 9. Ep. 9. 17 Licet Christus post coenam instituit suis discipulis administraverit sub utraque specie panis vini hâ—c veneâ—abile sacramentum tamen hoc non obstante sacrorum caâ—onum authoritas approbaâ—a consuetudo Ecclesiae servavit servat c. Licet in primitivâ Ecclesia hujuâ—modi Sacramentum reciperetur a fidelibus sub utraque specie tamen haec consuetudo ad evitandum aliqua pericula scandala est rationabiliter introducta c. Concil Constantiens Sess 13. Insuper Synodus Tridentina declarat quamvis Redemptor noster in supremâ illa coena hoc Sacramentum in duabus speciebus instituerit Apostolis tradiderit tamen â—atendum esse etiam sub alterâ specie tantum totum atque integrum Christum verumque Sacramentum suum Concil Trident. Sess 5. can 3. 18 Art 6. 19 Tale aliquid scilicet Purgatio à peccatis etiam post hanc vitam fieri incredibile non est utrum sit quaeri potest August Enchir. ad Lawrent cap. 69. Tom. 3. col 176. vide etiam §. 3. 20 Quare si solus Christus audiendus est non debemus attendere quid alius ante nos faciendum put averit sed quid qui antè omnes est Christus prior fecerit Neque enim hominis consuetudinem sequi oportet sed Dei veritatem Cyprian Epist 63. ad Caecilium pag. 149. 21 Verum Christi carpus sanguis in Sacramento â—ltaris sub speciebus panis 〈◊〉 â—â—â—citer continentur transubstantiatis pâ—â—â— in câ—rpus 〈◊〉 in sanguinem potestate Divinâ Coâ—cil Laterâ— c 〈◊〉 1. Si quis negaverit intrabileâ— illam 〈◊〉 comâ—ersionem â—â—tius substantiâ— pâ—â—â—s in corp 〈◊〉 substanti◠〈◊〉 in sanguineâ— man â—â—â—bus â—untaxat specâ—â—â—bus pani◠〈◊〉 〈◊〉 â—versionem 〈◊〉 〈◊〉 Transâ—◠〈◊〉 atieneâ— appeliat anatheâ—a sit Concil Trid Sâ—ss 3. can 2. Hoâ— tam admirabile sacramentum in ultimâ coenâ Redeâ—nptorem nostrum instituisse Sancta Sâ—nodus dâ—â—et cùm post panis vinique benedictionem se suum ipsius corpus illis praebere ac suum sanguiâ—em desertis aâ— perspicuis verbis testaâ—us est Quae verba à sanctis Evangelistis commemorata cùm propriâ— illam apâ—rtiâ—maâ— significationem pâ—ae se ferant secundum quam à patribus intellecta sunt c. Concil Trid. Sess 3. can 3. Si quis negaverâ—t in sanctissimo Eucharistiae sacramento contineri verè realiter substantialiter corpus sangainem â—nâ— cum animâ divinitate Domini nostri Jesu Christi ac proinde totum Christum c. Anathema sit Conc. Trid. Sess 3. can 1. 22 Christum ubique totum praesentem esse non dubites tanquam Deum in eodem templo Dei esse tanquam inhabit antem dum in loco aliquo cali propter veri corporis modum August ad Dardan Ep. 57. T. 2. c. 285. 23 Vide The absolute impossibility of Transubstantiation demonstrated by Mr. Johnson 24 Ideò hic dicit manducare panem quod est Sacrificium Christianorum Aug. de Civil Dei l. 17. cap. 5. Tom. 5. col 954. Hunc panem significavit manna hunc panem significavit altare Dei Sacramenta illa fuerunt in signis diversa sunt in re quae significatur paâ—ia sunt Ibid. in Johan Tract 26. Tom. 9. col 22â— 25 Acceptum panem distributum discipulis corpus suum illum fecit hoc est corpus meum dicendo id est figura corporis mei Tertul adversus Marcion 1. 4. cap. 40. p. 733. edit Rothomag 1662. Nec panem reprobavit quo ipsum corpus suum repraesentat etiam in sacramentis propriâ—â— egens mendicitatibus creatis Ibid. Lib. 1. cap. 14. pag. 624. Nam quando Dominus corpus suum panem vocat de multorum granorum adunatione congestum populum nostrum quem portabat indicat adunatum quando sanguinem suum vinum appellat de botris atque acinis plurimis expressum atque in unum coactum gregem item nostrum significat commixtione adunatae multitudinis copulatum Cyprian ad Magn. Ep. 76. pag. 2â—9 Vita unicuique erit corpus sanguis Christi si quod in sacramento visibiliter sumitur in ipsa veritate spiritualiter manducetur spiritualiter bibatur August de verb. Apost Serm. 2. Tom. 10. col 250. Ostendit ipse Dominus quid sit non sacramento tenus sed reverà corpus Christi manducare eius sanguinem bibere hoc est enim in Christo manere ut in illo maneat Christus Ibid. de Civit. Dei L. 5. cap. 25. Tom. 5. col 1313. Ac per hoc qui non manet in Christo in quo non manet Christus proculdubio nec manducat spiritualiter carnem ejus nec bibit ejus sanguinem licet carnaliter visibiliter premat dentibus sacramentum corporis sanguinis Christ Ibid. in Johan Tract 26. Tom. 9. col 230. Ille instruxit posteà duodecem ait illis verba quae locutus sum vobis spiritus est vita Spiritualiter intelligite quod locutus sum Non hoc corpus quod videtis manducaturi estis bibituri illum sanguinem quem fusuri sunt qui me crucifigent Sacramentum aliquod vobis commendavi spiritualiter intellectum vivificabit vos Et sinecesse est illud visibiliter celebrari oportet tamen invisibiliter intelligi Ibid. Enar. in Psalm 〈◊〉 Tom. 8. col 11â—5 26 Ipsum igiâ—ur vides ipsum tangis ipsum comedis Lingua cruentatur hoc admirabili sanguine Chrysoft in Mat. Hom. 83. fol. 150. Edit Basâ—â— Quà m praeclarus est calix iste quà m religiosa est hujus potus ebrietas cruci haeremus sanguinem sugimus intra ipsa redemptoris nostri vulnera figimus linguam Author libr. De coena Domini in oper Cyprian insert pag. 466. 27 Fac nobis hanc oblationem ascriptam rationabilem acceptabilem quod est Figura corporis sanguinis Domini nostri Jesu Christi Ambros de Sacrament L. 4. cap. 5. 28 Non est Controversia an in toto capite agatur de Eâ—charistià constat enim non ita esse Bellarm de Euchar L. 1. c. 5. 29 Ennar in Psal 98 ut antea Sect. 12. * Loco prius citato Sect. 12. 30 Nemo â—ecordatur nisi quod in praesentiâ non est positum Aug. in Psalm 37. Tom. 8. c. 312. 31 Solet autem res quae significat ejus rei nomine quod significat nuncupari Aug. in Levit. quaest 57. Tom. 4. col 220. 32 Potest autem defectus contingere ex parte materiâ—â— conâ—ecrandae ex parte formae aâ— hibendae ex parte ministri conficientis Quicquid enim boâ—um deficit scilicet materia debita forâ—a cum intentione ordo sacerdotalis in conficiente non conficitur sacramentum Missal Roman De defect in celebratione Missar Sect. 1. 33 Si non dotur Transustantiatio tolerabilior â—oret â—â—â—um error qui pro Deâ— colunt statuam auream quo mâ—dogentiles Dâ—â—â— sâ—â—s vener â—bantur vel pannum rubrâ—â—â— in hustaâ—â— elevatum quod de Lappis 〈◊〉 vel viva animaâ—â—a ut quondam Egâ—ptii quam eorum qui frustulum paâ—â—s 〈◊〉 Conster Enchirid. controv * 2 Thess ii 3 4. * Ibid. v. 2. 34 Here at once is Instituted both a Sacrifice and a Sacrament A Sacrifice in that it is ordained to continue the memory of Christ's death and oblation upon the Cross and the application of the general virtue thereof to our particular necessities by consecrating the several Elements not into Christ's whole Person as it was born of the Virgin or now is in Heaven but the Bread into his Body apart as betrayed broken and given for us the Wine into his Blood apart as shed out of his Body for Remission of Sins and dedication of the New Testament which be the Conditions of his Person as he was in sacrifice and oblation Annotations on the New Testament Published at Rhems on Mat. xxvi 26. 35 Postquam enim à Jud is in cruce suspensus est mox ut spiritum reddidit unita suae Divinitati anima ad inferum profunda descendit Aug. Serm. 137. Tom. 10. col 899. 36 Ex toto autem pars significatur cùm dicitur Christus sepultus cùm sola ejus caro sepulta sit Ibid. de Anima L. 1. c. 17. Tom. 7. col 1158. 37 Si quis negaverit in Sacramento contineri verè realiter substantialiter corpus sanguinem unâ— cum animâ divinitate Domini nostri Jesu Christi c. Anathema sit Con. Trid. Sesse 3. can 1. 37 Nullus Catechumenus nullus auditor nullus infidelis nullus hereticus qui primam orationem persecistis discedite pueros recipite matres Constit Apost
understand it Mystically or reject those expressions as false and incongruous And it is also observable in other places when some of them fly higher in their Rhetorical expressions and to enflame the Zeal or to raise the Devotion of their Auditors who were apt to think too grosly of this Sacred Ordinance seem to express this change which you desire I say it is observable that they often speak not only beyond the truth and all that we believe but even the very utmost that you your selves will own and consequently there is no reliance upon such expressions as shew not the Faith but the Fancy of their Author Nay although it is apparent that the Roman Missal hath been alter'd since the days of St. Ambrose to make it more conformable to your present Doctrin Yet there is a memorable expression still retained in it in the very Prayer of Consecration wherein the Ancient Doctrin is sufficiently apparent For it is certain that no Man wou'd ever pray to God to grant him less than he expected to receive and yet it is obvious that although they pretend to a Transubstantiation yet they desire no more there than what we Pray for who do not believe it Their words are these Quam oblationem tu Deus in omnibus quaesumus ut benedictam c. Facere digneris ut nobis corpus sanguis fiat dilectissimi Filii tui c. Which Oblation we beseech thee O God to vouchsafe to render blessed c. that it may become to us the Body and Blood of thy most Beloved Son c. Since then the difference on debate is this whether the Elements in the Sacrament are changed as to their substance and so really made the Body and Blood of Christ in se in themselves as the Church of Rome asserteth or whether without any such Change or Alteration of their Substance they become Spiritually or Sacramentally so Nobis to us who do Receive by Faith the Body and Blood of Christ in them as the Church of England doth express it I say it is sufficiently apparent that the Composers of the Roman Missal have delivered their Opinion for us to be the same with that of the Church of England and not with the present Church of Rome So that the Ancient Doctrin of that Church is evidently for us and whatever is profest in point of Faith upon other occasions yet the truth in this place so far prevaileth as to be openly asserted whenever Mass is Celebrated among you § 13. But lastly this is not only the voice of Men but agreeable to the Declaration of Christ himself who directs all Christians not to understand him on this subject in a Literal Sense but to expound his words Spiritually as containing a Mystery For in the sixth Chapter of St. John's Gospel he is very express as to the nature and design of this his Holy Institution as most of the Ancient Doctors have always understood him though Bellarmine for special Reasons is of another Opinion insomuch that if any Text of Scripture soundeth fair for Transubstantiation it is to be lookt for in that Chapter But we find in the conclusion that this was never intended by our Saviour For when his Disciples were offended at his Doctrin apprehending foolishly as St. Augustine observes that they must be Canibals in order to be Christians as if the eating of humane flesh was to be a Rite in their Religion he rectifies their thoughts and explains his meaning fully v 63. saying it is the Spirit that quickneth the Flesh profiteth nothing The words that I speak unto you they are Spirit and they are Life that is as St. Augustine expounds it they are spiritually to be understood by you as containing a Mystery that will hereafter be apparent in the Institution of a Sacrament that will explain them And therefore it is observable that St. Paul calls the Eucharist Bread and not the Body of Christ but as it is received The Bread which we break is it not the Communion of the Body of Christ For me being many are one Bread and one Body for we are all Partakers of that one Bread 1 Cor. x. 16 17. and in the following Chapter v. 26 27 28. even after an account given of the Consecration of it yet he is still express in calling it Bread and if words are to be understood always in a literal sense when no absurdity doth follow the Missal saith the same thing in the Prayer after Consecration calling it Panem sanctum vitae aeternae the Holy Bread of Eternal Life All which would strangely derogate from the nature of the thing if it were Christ's Body and not Bread which they discourse of But this is confirmed beyond all disputation by that expression of our Saviour at the Institution of it Do this in remembrance of me For as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death 'till come 1 Cor. xi 26. Since first it contradicts the common form of speaking to remember a present Object that stands before us when we cannot make Reflections thus but upon absent things And secondly if Christ should actually come whenever the Sacrament is Administred then that Holy Institution is no longer to continue being to determine on our Saviour's coming especially when we know that it is no ravity even in the Scripture for a thing that represents or signifies another to bear the name or title of the thing represented § 14. If then Sir there is no advantage to a Christian in the Carnal Manducation of the Body of Christ as I suppose you will confess and it is â—vident to all Men that in point of Faith and as a Sacrifice the Body and Blood of Christ are as really and truly received by the Faithful in the Church of England as in the Church of Rome You must needs acknowledge then that in this Point of Faith and Worship you have gotten no advantage by the change of your Religion but rather on the contrary in the Rules of your Devotion you hazard your Salvation upon an Opinion that may be false and more than probably is so for none not the least advantage if it should be true For if those Elements should not be changed by their Consecration according to your Fancy and you know that besides all the reasons that can be offered against it there are a multitude of Circumstances that may obstruct their Change grosser Idolatry cannot be committed than Men are daily guilty of in Worshiping the Host And if you will believe Câ—nsterus in his judgement on the Case and it is reasonable to allow him well acquainted with your Doctrin you will find that your Publick Devotion in this point of Worship doth exceed the very Heathens in their greatest Idolatry And yet on the other hand if those Elements should â—e changed as you unreasonably believe but no Man can prove by solid Argument it is