phænomena
at the last supper and on the cross. But Jeremy Taylor was a semi-materialist, and though no man better managed the logic of substance and accidents, he seems to have formed no clear metaphysical notion of their actual meaning. Taken notionally, they are mere interchangeable relations, as in concentric circles the outmost circumference is the substance, the other circles its accidents; but if I begin with the second and exclude the first from my thoughts, then this is substance and the interior ones accidents, and so on; but taken really, we mean the complex action of co-agents on our senses, and accident as only an agent acting on us. Thus we say, the beer has turned sour: sour is the accident of the substance beer. But, in fact, a new agent, oxygen, has united itself with other agents in the joint composition, the essence of which new comer is to be sour: at all events, Taylor's construction is a mere assertion, meaning no more than 'in this sense only can I subscribe to the words of Bertram, Jerome, and Clement.'
If a re-union of the Lutheran and English Churches with the Roman were desirable and practicable, the best way,
would be, that any remarkable number should offer union on a given profession of faith chiefly negative, as we protest against the authority of the Church in temporals; that the words agreed to by Beza and Espencœus, on the part of the Reformers and Romanists respectively, at Poissy, used with implicit faith, shall suffice.
Credimus in usu cœntæ Dominicæ vere, reipsa, substantialiter, seu in substantia, verum corpus et sanguinem Christi spirituali et ineffabili modo esse, exhiberi, sumi a fidelibus communicantibus.
Ib.
s. in. p. 434.
The other Schoolman I am to reckon in this account, is Gabriel Biel.
Taylor should have informed the reader that Gabriel Biel is but the echo of Occam, and that both were ante-Lutheran Protestants in heart, and as far as they dared, in word likewise.