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the laft Refuge) that the facred Elements are the most perfect and confummate Representatives of the natural Body and Blood, answering to the Originals as compleatly, as exemplified Copies do to Charters, or to Letters Patents? Such Words are eafily thrown out: But what Senfe do they bear, or what Scripture or Fathers have ever ufed them? Or to what purpofe can it be, to make use of swelling and magnificent Phrafes, without any coherent, or determinate Ideas? Befides that even the original Body and Blood do not operate efficiently, as the Elements are fuppofed to do, but meritoriously, and that by means of the Divinity which perfonally refided and refides in them: Therefore, unless the Elements have the fame divinity perfonally united with them, they can be no fuch confummate Proxy as hath been pretended. Upon the whole, This Account muft either at length resolve into a perJonal Union of the Elements with the Logos, or amount to nothing. I have endeavoured

Pet. du Moulin, Buckler of Faith, p. 416. Anatome Missa, p. 168. Rivet. Summ. Controv. Tom. II. p. 108. Animadv. ad Caffand." P. 28.

Cardinal Perron made ufe of That vaunting Plea, that affected and foreign Similitude, and was thus answer'd,

Stupenda prorfus eft Hominis Audacia, Veteribus tribuentis id de quo ne per fomnium quidem cogitarunt. Quis enim illorum unquam obfervavit, aut tantillum fubinnuit, euchariftiam hoc

fentu Antitypum appellari? Nullus, nemo. Albertin. P. 277. Conf. p. 437.443, 471. Cont: Satmas: 1, 26. 27.

• Agnofcimus carnem vere vivificare, quatenus oblata fuit Deo tanquam caufa meritoria, fed non vivificare corporibus noftris receptam. Rivet. Tom. II. p. 138.

to

to turn, and try this Matter every way, in order to guard the more strongly against a common Failing, viz. the refting in a String of unmeaning Words, which really carry in them no certain, or no confiftent Ideas. For, fo it is, that false Systems generally have been kept up by fuch as intend not to deceive others, but are really deceived Themselves: And it is difficult to perfuade Them to call over their Ideas, or to examine their Terms, with due Care.

2. To what has been faid, I fhall only add, that it is worth confidering, that many true and found Principles of our own Church, and of the ancient Churches alfo, (as may be understood from what has been hinted) muft be given up, before we could admit the BreadSacrifice; and that when it is brought in, it can never find reft, till it thrufts out the Sacrifice of the Cross, as I have shewn elfewhere. Some perhaps might modeftly refolve to stop in the Mid-way; but They would be the less confiftent in doing it: For, the natural, neceffary, unavoidable Confequence of the other Principle, regularly purfued, muft at length terminate in rejecting the Cross-Sacrifice. If our Eucharift is a Sacrifice of the Elements, fo was our Lord's alfo; or else ours and his will not tally: And He must have facrificed Himself at the fame time; or else

d Appendix, ch. iv. p. 39&c.

other

other accounts will not answer. And if fuch
was the Cafe, the Sacrifice of the Crofs was
effectually precluded, fince our Lord was to make
a Sacrifice of Himself but once. The Sacrifice
of the Cross cannot, in this way, be confider-
ed as a Continuation of the Sacrifice of the ori-
ginal Eucharift, for these Reasons: 1. The
Subject-matter could not be the fame: For,
neither Bread or Wine could have any Place
in the Oblation of the Cross. 2. The number
could not be one: For, in the original Eu-
charift are fuppofed two Sacrifices, the Ele-
mental and Perfonal, whereas upon the Cross,
there could be no more than the Perfonal.
3. The Form of the Sacrifice could not be the
Jame, but different as bloody and unbloody.
4. The Priesthood (which is most material)
could not be the fame: For, it is denied that
Christ offered at the Crofs a Melchifedechian
Sacrifice, or offered as a Melchifedechian Prieft.
5. Laftly, The Value could not be the fame :
For, two must be supposed better than one,
if each of them has its refpective Value; or
if not, Why was not one of them fpared?
And a Melchifedechian Sacrifice must be fup-
pofed the most honourable and the most valu-
able of any, and fo of course must fuperfede
all other. In fhort, the Cross-Sacrifice, in this
way, must either be excluded, or else griev-

See Appendix, p. 54.

f See Appendix, 47, 54.
See Appendix, p. 28, &c. 40.

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oufly disparaged, by being brought in as Se cond, and inferior to the Higher Sacrifice before made in the Eucharift. Some learn'd Perfons, ancient and modern, have reasonably conceiv'd three feveral Parts or Views of one continued Oblation of Christ our Lordh: But then They have conceived it in quite another Şenfe, and upon very different Principles, nothing at all akin to the Notion of the BreadSacrifice. They might, in their way, confi ftently maintain one continued Oblation ; which others cannot, for the Reasons juft mentioned. Therefore, tho' it is a very great Errour to reject the Sacrifice of the Cross, yet fince it is but the neceffary Confequence of the Principle before mentioned, and is no more than arguing right from wrong Premises; it seems that the first, or greatest Fault lies in retaining the Principle, after it is clearly feen what Company it muft go with, and what Precipices it leads to. I forbear to prefs thefe Matters farther, and fhould have been glad to have had no occafion for preffing them fo far. May God give a Bleffing to what is fincerely intended for the Service of Truth and Godliness: And may That divine Spirit which accompanies the Word and Sacraments, and dwells in all the Faithful, grant us a found Judgment, and a right Understanding in all Things.

See Review, p. 514.

FINIS.

Set forth in a

3

CHARGE.

Deliver'd in Part to the

Clergy of Middlefex

AT THE

EASTER-Vifitation, 1740.

By DANIEL WATERLAND, D.D.
Archdeacon of Middlefex, and Chaplain in
Ordinary to His Majesty.

Nos Panem & Vinum, in ufu facræ Cœnæ, fanctificari concedimus: Sacrificari nunquam dabimus. MASON. de Minifter. Anglican. p. 575.

LONDON:

Printed for W. INNYS and R. MANBY, at the Weft-End of St. Paul's.

MDCCXL.

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