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christian_n	day_n	law_n	sabbath_n	2,914	5	9.8028	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56750	The three grand corruptions of the Eucharist in the Church of Rome Viz. the adoration of the Host, communion in one kind, sacrifice of the Mass. In three discourses.	Payne, William, 1650-1696.; Payne, William, 1650-1696. Discourse concerning the adoration of the Host. aut; Payne, William, 1650-1696. Discourse of the communion in one kind. aut; Payne, William, 1650-1696. Discourse of the sacrifice of the Mass. aut	1688 (1688)	Wing P911A; ESTC R220353	239,325	320

themselves upon the Sabbath on which they were commanded so strictly to rest it was both necessity and the reason of the Law which made this justifiable and not any Tradition or any sentence of the Sanhedrim and our Saviour when he blames their superstitious observance of the Sabbath does not reprove them for keeping it as it was commanded or otherwise than Tradition had explained it but contrary to the true reason and meaning of it and to the true mind and will of the Lawgiver As to the Christians changing the Sabbath into the first Day of the Week this was not done by Tradition but by the Apostolical Authority and whatever obligation there may be antecedent to the Law of Moses for observing one day in seven it can neither be proved that the Jews observed exactly the Seventh day from the Creation much less that the Christians are under any such obligation now or I may adde if they were that Tradition would excuse them from a Divine Law. All the instances which Monsieur de Meaux heaps up are very short of proving that and though I have examined every one of them except that pretended Jewish Tradition of Praying for the Dead which is both false and to no purpose yet it was not because there was any strength in them to the maintaining his sinking Cause but that I might take away every slender prop by which he endeavours in vain to keep it up and drive him out of every little hole in which he strives with so much labour to Earth himself when after all his turnings and windings he finds he must be run down If any instance could be found by de Meaux or others of any Tradition or any Practice of a Church contrary to a Divine Institution and to a plain Law of God they would deserve no other answer to be returned to it but what Christ gave to the Pharisees in the like case Why do ye transgress the commandment of God by your tradition ‖ Mar. 15.3 Our Saviour did not put the matter upon this issue Whether the Tradition by which they explained the Law so as to make it of none effect was truly ancient and authentic and derived to them from their fore-Fathers but he thought it sufficient to tell them that it made void and was contrary to a Divine Law. There is no Tradition nor no Church which has ever broke so plain a Law and so shamefully violated a Divine Institution as that which has set up Communion in One Kind the true reason why it did so was not Tradition no that was not so much as pretended at first for the doing of it but onely some imaginary dangers and inconveniencies which brought in a new custom contrary to ancient Tradition These were the onely things insisted on in its defence at first the danger of spilling the Wine and the difficulty of getting it in some places and the undecency of Laymens dipping their Beards in it These were the mighty reasons which Gerson brought of old against the Heresie as he calls it of Communicating in both Kinds † Tractatus Magistri Johannis de Gerson contra haeresin de communionae Laicorum sub utraque specie as if it were a new Heresie to believe that Wine might be spilt or that men wore Beards or as if the Sacrament were appointed only for those Countreys where there were Vines growing De Meaux was very sensible of the weakness and folly of those pretences though they are the pericula and the scandala meant by the Council of Constance and therefore he takes very little notice of them and indeed he has quite taken away all their arguments against the particular use of the Wine because he all along pleades for either of the Species and owns it to be indifferent which of them so ever is used in the Sacrament But I have shewn that both of them are necessary to make a true Sacrament because both are commanded and both instituted and both of them equally belong to the matter of the Sacrament and so to the essence of it and both are ordinarily necessary to the receiving the inward Grace and Vertue of the Sacrament because that is annext to both by the Institution and cannot warrantably be expected without both To conclude therefore Communion in One Kind is both contrary to the Institution and to the Command of Christ and to the Tradition and Practice of the Primitive Church grounded upon that Command and is no less in it self than a sacrilegious dividing and mangling of the most sacred Mystery of Christianity a destroying the very Nature of the Sacrament which is to represent the Death of Christ and his Blood separated from his Body a lessening the signification and reception of our compleat and entire spiritual Nourishment whereby we are Sacramentally to eat Christ's Body and drink his Bloud an unjust depriving the People of that most pretious Legacy which Christ left to all of them to wit His Sacrificial Bloud which was shed for us and which it is the peculiar priviledge of Christians thus mystically to partake of and lastly a robbing them of that Grace and Vertue and Benefit of the Sacrament which belongs not to any part but to the whole of it and cannot ordinarily be received without both kinds O that God would therefore put it into the hearts of those who are most concerned not to do so much injury to Christians and to Christianity and not to suffer any longer that Divine Majesty which is the great Foundation of all Spiritual Grace and Life to be tainted and poysoned with so many corruptions as we find it is above all other parts of Christianity And O that that blessed Sacrament which was designed by Christ to be the very Bond of Peace and the Cement of Unity among all Christians and to make them all one Bread and one Body may not by the perversness of men and the craft of the Devil be made a means to divide and separate them from each other and to break that Unity and Charity which it ought to preserve FINIS A CATALOGUE of some Discourses sold by Brabazon Aylmer at the three Pidgeons over against the Royal Exchange in Cornhil 1. A Perswasive to an Ingenuous Tryal of Opinions in Religion 2. The Difference of the Case between the Separation of the Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 3. A Discourse about the Charge of Novelty upon the Reformed Church of England made by the Papists asking us the Question Where was our Religion before Luther 4. The Protestant Resolution of Faith being an Answer to Three Questions I. How far we must depend on the Authority of the Church for the true Sence of Scripture II. Whether a vissible Succession from Christ to this day makes a Church which has this vissible Succession an Infallible Interpreter of Scripture and whether no Church which has not this visible Succession can teach the true

gave the Sacrament should be found to break Christ's Institution and Command about it which were so very plain if St. Peter and the rest of those holy men did this I shall never blame the Church of Rome nor any of his Successors for doing it afterwards and if they did it just after they were inspired by the Holy Ghost and had that in such a Miraclous manner given unto them I shall conclude it was not the office of that blessed Spirit to bring all things to their remembrance which Christ had said unto them as he told them it should be but to teach them things quite contrary to what he had a little before commanded and appointed them And it will be more strange if Christ himself after his Resurrection should give the Sacrament in another manner then he had done four days before Let us therefore examine those places from which all these strange things are pretended and see if any such matter is to be found in them which I confess will be very surprizing if they be As to the first St. Luke tells us Chap. 24. That the same day Christ was risen two of the Disciples the name of one of which was Cleophas going to Emmaus a Village near to Hierusalem Christ as they were Communing together about him and his Resurrection drew near and went along with them and discourst to them about those things as a person unknown and going into a House and fitting at meat with them he took bread and blessed it and brake and gave to them v. 30. Here say they Christ gave the Sacrament and gave it onely in Bread for he took bread and blessed and brake and gave to them which are the very words used at his giving his last Supper But must Christ always be supposed to give the Sacrament whenever he took bread and blessed and brake it and gave it to others Then he did so when he filled the five thousand with five Loaves and two Fishes for then he looked up to heaven and blessed and brake the loaves and gave them to others Mark 6.41 Mat. 14.19 And so he did when he filled four thousand at another time he took the seven loaves and gave thanks and brake and gave to his disciples to set before them Mark 8.6 Here though he blessed the Bread and gave thanks as was always the custom of Pious and Religious Men at their ordinary meals and though he brake the Bread which is a Jewish phrase for distributing and giving it yet it cannot in the least be pretended that in any of these places he gave the Sacrament nor is there any manner of reason to suppose he did so at Emmaus with these Disciples but to satisfie them of the truth of himself and his Resurrection he took meat with them as he did afterwards with the Eleven Apostles and by his behaviour at Table and by his form of Blessing which was probably the same he used at other times and by thus seeing and conversing with him more intimately at Table they came to understand who it was and their eyes were opened and they knew him or as is v. 35. he was known to them in breaking of bread that is in eating with him not that any thing miraculous or extraordinary was here shewn by Christ or wrought upon them any more than was to the Apostles afterwards to whom he shewed himself likewise and took meat with them to give them full satisfaction that it was the same person who was Crucified and who was risen with the same Body he had before or if they were illuminated and their eyes open'd in an extraordinary manner at that time yet it was not necessary this should be done by the Sacrament of all the vertues of which the opening mens eyes and curing them of Infidelity is the least to be ascribed to it since it is onely to be taken by those who do believe and whose eyes are opened before though this may sometimes be applyed to it by way of Allegory and allusion as it is by St. Austine Theophylact and others who make the Pool of Bethesda and the curing of the Lame and the Leprous by a word to be as much Sacramental as they do this that is to have some signification or resemblance to Spiritual things But there is not one Father or ancient Interpreter who does plainly affirm that Christ did here give the Sacrament to those Disciples at Emmaus The Bread which Christ blessed was no more truly made a Sacrament thereby than the House of Cleophas was dedicated into a Church by Christ's presence and Divine Discourses there which yet it might be according to St. Hierom's words without any administring of the Sacrament of which that place quoted out of him makes no mention Boileau p. 192. But if it must be supposed without any Authority and without any Reason that Christ did here give the Sacrament it must also be granted that he did something more than is related in that short account which is there given he must not onely have blessed and brake the bread and given it to them but he must have done it with those words This is my body which they say are always necessary to the true Consecration of this Sacrament And if he may be supposed to have used those though they are not mentioned which is a good argument to prove it was not the Sacrament but onely an ordinary Meal then we may as well suppose that at the same time he used Wine too though that is not mentioned and though we have no account of any Drink which yet we cannot but think they had at that Supper let it be what it will eating together and sitting at meat includes and supposes drinking too though there is no particular or express mention of it As in the 2. Second place in those several instances out of the Acts of the Apostles wherein it is said of the first Converts to Christianity that they continued in breaking of Bread and in Prayer † Acts 2.42 and in breaking Bread from house to house ‖ Acts 2.46 and that they came together on the first day of the Week to break Bread * Acts 20.7 which I am willing to allow may be meant of the Sacrament though a great many Learned men think they belong to the charitable and friendly way of living among those first Christians who had all things in common and who came to eat together at the same time that they came to pray and contrived these daily meetings for Worship and Refreshment in the same house for greater conveniency Yet that they did not drink together as well as eat and that by an usual Synecdoche both those are not included in the Phrase of breaking of Bread is not to be imagined Bread was a word by which not onely amongst the Jews but all Nations all manner of food and nourishment necessary to life was signified as being the most considerable part of it so

the Bodies of all Christians unless the Resurrection of the Body belong onely to the Priests as well as the Cup. Tertullian upon the Resurrection says the same with Irenaeus Our flesh is fed with the body and bloud of Christ * Caro corpore sanguine Christi vescitur Tertul. de Resur carnis And in his Book to his Wife he speaks of her taking the Cup in two several places † D●●c●jus manu desiderabit dè cujus poculo participabit Id. ad uxor l. 2. c. 6. De cibo de poculo invadere desiderare in mente habere Id. c. 4. Upon one of which a very learned Critic of the Roman Church who owns those places to belong to the Communion has made this observation to our hands At that time the Supper of the Lord was Celebrated in both Species ‖ Sub utrâque specie illo tempore convivium Domini cerebratur quod tantâ aviditate arripiebatur ut illud invadere desiderare in mente habere De la Cerda Not. in locum p. 634. Even to Women it seems who I suppose were no Priests Origen upon the Book of Numbers says We drink the bloud of Christ Sacramentally in the Eucharist as well as Spiritually by believing his Doctrine * Bibere dicimur sanguinem Christi non solùm Sacramentorum ritu se cum sermenes ejus recipimus Quis est iste populus qui in usa habet sanguinem bibere Origent homil 16. in Num. When he had before asked What people drink of Bloud St. Cyprian admonishes Christians to prepare themselves for the hardest encounters as the Souldiers of Christ Considering that for this very purpose † Gravior nunc ferocior pugna immicet ad quam parare debent milites Christi considerantes idcirco se quotidiè calicem sanguinis Christi bibere ut possint ipsi propter Christum sanguinem fundere Ep. 58. ad plebem Thiberitanam Edit Oxon. they every day drink the Cup of Christ's Bloud that so they may also shed their bloud for Christ. And he pleads for giving the Communion to the lapsed upon this very account to arm and fortifie them for farther tryals and persecutions How can we teach or provoke them to shed their bloud for the confession of Christ if we deny them the Bloud of Christ ‖ Nam quomodo docemus aut provocamus eos in confessione nominis sanguinem suum fundere si eis militaturis Christi sanguinem denegamus aut quomodo ad Martyrit poculum idoneos facimus si non eos prius ad bibendum in Ecclesiâ poculum Domini jure communionis admittimus Ep. 57. ad Cornel. Or how can we make them fit for the Cup of Martyrdom if we do not first admit them to drink the Cup of the Lord in the Church by the right of Communion The excellent Epistle * Ep. 63. Caecilio fratri of that Holy Martyr against those who out of a principle of abstaining wholly from Wine or lest they should by the smell of Wine which they had drunk in the Morning-Sacrifices Simili modo calicem quod si à Domino praecipitur ab Apostoloejus hoc idem confirmatur traditur hoc faciamus quod fecit Dominus invenimus non observari a nobis quod mandatum nisi eadem quae Dominus fecit nos quoque faciamus calicem Dom. pari ratione miscentes à divine Magisterio non recedamus Ib. Quod nos obandire facere oportet quod Christus fecit faciendum esse mandavit Ib. discover themselves to be Christians used Water in the Eucharist instead of Wine is so full a demonstration that the Wine ought always to be taken in the Sacrament and that Christ's Institution and Command could not otherwise be observed that there needs no other Arguments but what that great Man there uses to shew the necessity of Christians Communicating in both the Species of Bread and Wine Christ Quare si solus Christus audiendus est non debemus attendere quod alius ante nos faciendum putaverit sed quid qui ante omnes est Christus prier fecerit Ib. Quomodo autem de creaturâ vitis novum vinum cum Christo in regno patris bibemus si in sacraficio Dei Patris Christi vinum non offerimus nec calicem Domini dominicâ traditione miscemus Ib. says he gave the Cup and we are to do that which Christ did and ought by no means to depart from what was commanded by Christ and delivered by the Apostles upon any custom or pretence whatsoever How shall we drink says he of the fruit of the Vine with Christ in the Kingdom of his Father if we do not now offer the Wine in the Sacrifice and mingle the Cup of the Lord as he delivered it to us And that this Wine was drunk by all Christians is plain from that fear which some had lest by their drinking it in the morning they should smell of it * Nisi in sacrificiis matutinis hoc quis veretur ne per saporem vini redoleat sanguinem Christi Ib. p. 155. and so discover themselves to the Heathens It was then it seems a mark to know Christians by That they did smell of the bloud of Christ which if they had done as the Papists now do they need not have been afraid of But to proceed to others who though they speak less of this then St. Cyprian yet speak plainly of Christians taking the Bloud as well as the Body Athanasius speaking of the Cup says It belongs to the Priests of right to give this to the People † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog 2. St. Basil in one of his Epistles says It is good and profitable to Communicate every day of the Body and Bloud of Christ ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Caesar And speaking of the peculiar Vertues of Christians asks What is proper to those that eat the Bread and drink the Cup of the Lord * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Moral denoting that to belong to all Christians St. Chrysostom in his Oratorian manner speaks of Christians as being all Died and Purpled with the Bloud of Christ † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Sacerdot l. 3. And thus compares all Christians in general with the Israelites As thou eatest the Body of Christ so did they Manna as thou drinkest the Bloud of Christ so did they Water out of the Rock ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Homil. 23. in 1 Cor. And in another place he expresly observes what I have taken notice of before That 't is not now as under the Jewish Law where the Priest partook of several things from the Altar which the People did not There is no difference between the Priest and the People when we come to receive the Holy Mysteries for one Body and one Cup is offered to all † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

have Consecrated the Eucharist in such a Tempest in an unconsecrated place and at Sea where according to Cassander ‖ Lyturgic c. 34. Haec Missa sicca i. e. sine consecratione communicatione etiam navalis seu nautica dicitur eò quòd in loco fluctuante vacillante ut in mari flaminibus quibus in locis plenam missam celebrandam non putant In libello ordinis Missae secundum usum Romanae Ecclesiae they are not permitted to use Consecration nor to have the full Mass but onely what he calls the Missa sicca and the Missa Navalis and it is plain Baronius with whose Authority I am now urging de Meaux is of the mind that the faithful did carry the two Species in their Vessel for he says so expresly in so many words * In Navi portasse Navigantes Christi Corpus Sanguinem Baron Annal. an 404. n. 32. There is no getting off the plain and evident Authority of these two great men for receiving the Eucharist in both kinds Monsieur de Meaux though he heaves a little yet cannot but sink under it and it makes him confess That these passages may very well prove that the Bloud was not refused to the faithful to carry with them if they required it but can never prove that they could keep it any long time since that Nature it self opposes it So that if Nature be not against keeping the Wine Custom and Authority it seems are for it and I dare say that Nature will suffer the Wine to be kept as long as the Bread however they who are such friends to Miracles and have them so ready at every turn especially in the Sacrament have no reason methinks to be so afraid of Nature Monsieur de Meaux passes next to the Public Communion in the Church Of Public Communion in the Church And if he can prove that to have been in one kind he has gained his main point however unsuccessfully he has come off with the rest though we see all his other pretences are too weak to be defended and we have destroyed I think all his out-works yet if he can but maintain this great fort he saves the Capitol and preserves the Romish Cause He has used I confess all imaginable stratagems to do it and has endeavoured to make up his want of strength with subtlety and intrigue He will not pretend it was a constant custom to have the Public Communion in one kind but that it was free for Christians to receive either both Species or one only in the Church it self and in their solemn Assemblies and that they did this on some particular days and occasions as in the Latine Church on Good-Friday and almost all Lent in the Greek Now though we have made it out that the whole Catholic Church did generally in their Public Communions use both kinds yet if they left it free to Christians to receive one or both as they pleased or to receive sometimes both and sometimes one this if it can be proved will shew that they thought Communion in one might be lawful and sufficient and that it was not necessary to be in both Let us therefore see what evidence there is for any such thing for it looks very strangely that the Church in all its Lyturgies in all the accounts of celebrating the Communion should always use both kinds to all that partook of the Sacrament and yet leave it free to Christians to receive it in one if they pleased and that on some few days they should give the same Sacrament in a quite different manner then they used at all other times this if it be true must be very odd and unaccountable and unless there be very full and evident proof of it we may certainly conclude it to be false What cloud of witnesses then does de Meaux bring to justifie this what names of credit and authority does he produce for it Why not one not so much as a single testimony against the universal suffrage of the whole Church and of the most learned of our Adversaries who all agree in this truth That the Public Communion was in both kinds for above a thousand years Is there any one Writer in all the Ten nay Twelve Centuries who plainly contradicts it any one between the Apostles and Thomas Aquinas who says it was the Custom of the Catholic Church or any part of it to Communicate onely in one kind Nay can de Meaux shew any particular persons or any sort of Christians that ever were in the World before the thirteenth Age that were against both kinds and received onely in one except the Manichees a sort of vile and abominable Hereticks who are the onely Instances in Antiquity for Communion in one kind These men believing Christ not to have really shed his Blood but onely in phantasm and appearance would not take the Sacrament of his Bloud and by the same reason neither should they have taken that of his Body and thinking Wine not to be the Creature of God the Father of Christ but of the Devil or some evil Principle or bad Spirit and so calling it the Gall of the Dragon they had a general abhorrence from it and so would not receive it in the Sacrament Pope Leo heard that several of these were at Rome and that to cover their infidelity and skulk more securely Cum ad tegendam infidelitatem suam nostris audeant interesse mysteriis ita in Sacramentorum Communione se temperant ut interdum tutiùs lateant ore indigno Christi Corpus accipiunt Sanguinem autem Redemptionis nostrae haurire omnino declinant Quod ideo vestram volumus scire sanctitatem ut vobis hujusmodi homines his manisestentur indiciis quorum deprehema fuerit sacrilega simulatio notati proditi à sanctorum societate sacerdotali auctoritate pellantur Leo Sermo 4 de Quadrag they came to the public Assemblies and were present at the very Sacrament but yet they did so order themselves at the Communion that so they might the more safely hide themselves and be undiscovered They take with their unworthy mouth the Body of Christ but they refused to drink his Blood this he gave notice of to his Roman Congregation that so these men might be made manifest to them by these marks and tokens that their sacrilegious disimulation being apprehended they might be markt and discovered and so expelled or excommunicated from the society of the Faithful by the Priestly Authority Now how can all this which shews plainly that the Communion at Rome was in both kinds be turned to the advantage of Communion in one this requires the slight and the dexterity of Monsieur de Meaux and 't is one of the most artificial fetches that ever were It is the onely argument which he has to prove that the Public Communion was not in both kinds This remark upon the words of Pope Leo and upon the Decree of Gelasius which

uncertain and there is no evidence for it till towards the ninth Century In a Council held under Justinian in the Hall of the Imperial Palace at Constantinople called therefore in Trullo An. 686. there is a Canon which commands that on all days of Lent except Saturday and Sunday and the day of the Annunciation the Communion be made of the Presanctified there was long before a Canon in the Council of Laodicea which forbad any Oblation to be made in Lent but upon those days viz. The Sabbath and the Lord's Day but that says nothing of the Presanctified nor of any Communion on the other days but let it be as ancient as they please although it be a peculiar Office which is neither in the Lyturgy of St. Basil or St. Chrysostom but is to be found by it self in the Bibliotheca Patrum where it is translated by Genebrardus it is most abominably false that it was onely the Bread which they reserved or which they distributed in those days to the People for they pour some of the consecrated Wine upon the consecrated Bread which they reserve on those days and make the form of the Cross with it upon the Bread as appears from the Rubric in the Greek Euchologion ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Eucholog And whatever any private men may pretend to the contrary as Michael Cerularius or Leo Allatius a Latinized Greek this can with no manner of reason prejudice or confront the public Ritual of a Church which as it in no instance practices Communion in one kind but to prevent that uses often the mixture of the two Species where never so little of each is sufficient to justifie the use of both so by this custom of dropping some of the consecrated Wine upon the reserved Bread it shews both its judgement and its care never to have the Communion wholly in one kind But to take off this custom of theirs of dropping some Wine upon the Bread which they reserved for this Communion de Meaux says That immediately after they have dropped it they dry the Bread upon a Chafendish and reduce it to Powder and in that manner keep it as well for the Sick as for the Office of the Presanctified So that no part of the fluid Wine can remain in the Bread thus dryed and powdered however this is for I must take it upon de Meaux's credit finding nothing like it in this Office of the Greeks yet to a man that believes Transubstantiation and thinks the most minute particle of the Species of Wine or Bread contains in a miraculous manner the whole substance of Christ's Body and Blood this difficulty methinks might in some measure be salved however small parts of the Wine may be supposed to remain in the crums of Bread and as the Greeks when they mix the Wine and the Bread together for the Sick and Infants yet believe that they give both the Species however small the margaritae or crums be which are in the Wine so they do the same as to the presanctified Bread however few unexhaled particles of Wine remain in it But Monsieur de Meaux knows very well and acknowledges that the Greeks do further provide against a meer dry Communion in this Office by mixing this sacred Bread with more Wine and Water at the time of the Communion and then as I proved in the case of the Latine Office on Good-Friday that the unconsecrated Wine was consecrated by this mixture and by the Prayers and Thanksgivings that were used at that Solemnity so by this way as well as by the first mixture of some drops of Wine with the Bread the Communion in both kinds will be secured in the Greek Church in their Office of the Presanctified and to put it out of all doubt that this is such a Communion let us but look into their Office and we shall find there it plainly is so Behold say the Faithful in their Prayer before the Communion the immaculate Body and the quickning Bloud of Christ are here to be set before us on this mystical Table * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Priest in his low Prayer Begs of Christ that he would vouchsafe to communicate to them his immaculate Body and sacred Bloud and by them to the whole People † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. Then after he has Communicated He returns God thanks for the Communion of the holy Body and Bloud of Christ. So that it is most remarkable as de Meaux says that the Greeks change nothing in this Office from their ordinary Formularies the sacred Gifts are always named in the plural and they speak no less there in their Prayers of the Body and the Blood Is it to be imagined they could do this if they received not any thing upon these days but the Body of our Lord would they not then as the Church of Rome has done change in this Office from their ordinary Formularies but so stedfastly is it says he imprinted in the minds of Christians that they cannot receive one of the Species without receiving at the same time not onely the vertue but also the substance of one and the other So firmly is it imprinted upon the minds of those Christians that they ought not to receive one Species alone without the other contrary to the plain Institution of Christ that they take all care not to do it either in this or any other Office least they should loose the whole vertue and substance and benefit of them If in spite of the opinions of the Greeks themselves which de Meaux owns are of another mind and in spight of their public Rubric their Rituals and Missals they must be understood to celebrate the Communion in their Churches in one kind then so far as I know de Meaux may as confidently impose upon us and all the World and bear us down by dint of Impudence that both the Greek Church and all the Christian Churches that ever were in the World had always the Public Communion in one kind notwithstanding all their Offices and all their Lyturgies speak to the contrary And now having so fully shewen the universal consent and constant and perpetual Practice of the Church for Communion in both kinds and having answered all the Instances by which de Meaux vainly endeavours to overthrow that I have I hope in some measure performed what was the subject of de Meaux's Prayer at the beginning of his Treatise That not onely Antiquity may be illustrated but that Truth also may become manifest and triumphant † P. 9. And I have hereby wholly taken away the main strength and the very foundation of his Book for that lies in those several customs and pretended matters of fact which he brings to justifie the Churches practice for single Communion and if these be all false and mistaken as upon examination they appear to be then his principles upon which he founds this wrong practice if they are not false