it is said The Lord in the Type of his Blood did not offer Water but Wine These words are indeed Jovinian's but St. Jerom sinds no fault with them For he himself saith the same upon the 31 Chapter of Jeremy Vers. 12. on these Words They run after God's Creatures the Wheat the Wine and the Oyl the Bread and the Wine saith he whereof is made the Bread of the Lord and wherein is accomplished the Type of his Blood. Now saith St. Ambrose The Type is not the Truth but it is the shadow of the Truth There must then be in the Eucharist Bread and Wine distinct from the Body and Blood of Jesus Christ to be the Types and Figures of it The same Father in his Letter to Hedibia Let us hear that the Bread which the Lord broke and gave his Disciples was the Lord's own Body saying Take Eat This is my Body and a little after he saith If the Bread that came down from Heaven is the Body of the Lord and the Wine which he distributed among his Disciples his Blood c. St. Jerom saith That Jesus Christ brake and distributed Bread to his Disciples that he gave them Bread and that the Bread and Wine were his Flesh and Blood. It cannot then be said That what Jesus Christ gave in communicating his Disciples was not Bread and Wine and when he saith both the one and the other was his Body and Blood it cannot be understood but only figuratively for we see above in St. Cyprian that the Jesuites Salmeron and Bellarmine do confess That if Jesus Christ said of the Bread This is my Body it must be meant This Bread is the Figure of my Body the one not being capable of being the other but figuratively And the Reason is given by Vasquez when he saith If the Pronoun This in the words of Consecration be understood of the Bread undoubtedly by virtue of it there can be wrought no Transubstantiation because of necessity the Bread must needs remain Si Pronomen hoc in illis verbis demonstraret panem fatemur fore ut nulla conversio virtute illorum fieri posset quia panis de quo enunciatur manere debeat The same S. Jerom in his Commentary upon the 26 Chapter of St. Matthew saith Jesus Christ having eaten the Paschal Lamb took Bread which strengthens the Heart of Man and proceeded to the accomplishment of the Sacrament of the true Passover that as Melchisedeck had offered Bread and Wine in Figure he also himself would represent the truth of his Body According to this Father the Bread and Wine represent the Body and Blood of Jesus Christ and therefore are not properly and truly the Flesh and Blood of Jesus Christ but are something else besides them and by consequence remain in the Sacrament For to say as the Author of the Second Book of the perpetuity of the Faith of the Eucharist doth against Monsieur Claude that St. Jerom means by representing to make a thing be present we before refuted this Fancy in Tertullian who speaks just as St. Jerom And the terms sufficiently declare that St. Jerom's meaning is That Jesus Christ made use of Bread and Wine to signifie and shew forth his Body and Blood as Melchisedeck had done that is to say as he had represented both the one and the other by the Oblation of Bread and Wine St. Austin in his Sermon to the newly Baptized which it's true is not found in his other Works but was preserv'd and is cited by St. Fulgentius de Baptismo Aethiop Cap. 7. What you see saith he upon the Altar of God you saw also the last Night but you were not yet aware of how great a thing it is a Sacrament That which you see is Bread and a Cup of Wine and it is also what your Eyes declare unto you but what your Faith should instruct you in is That the Bread is the Body of Jesus Christ and the Cup his Blood. If you tell me Jesus Christ is born he was crucified he was buried he rose again and is ascended into Heaven whither he has carry'd his Body and is at present on the right hand of God from whence he shall come to judge the quick and the dead how then can the Bread be his Body and the Cup his Blood these things my Brethren are called Sacraments because one thing is seen in them and another thing is understood by them what is seen hath a Corporeal Substance what is understood hath a Spiritual Fruit. If then you desire to understand what the Body of Jesus Christ is hearken to the Apostle which saith You are the Body of Christ and his Members If then you are the Body of Jesus Christ and his Members it is the Mystery of what you are which is upon the Holy Table it is the Mystery of the Lord which you receive in saying Amen you answer and subscribe to what you are All you that are united in Charity you make but one Body of Jesus Christ of which you are the Members which is what is signified by the Bread compos'd of several Grains and by the Wine which is made of sundry Grapes For as Bread to be made a visible Species of Bread is made of sundry Grains collected together in one and the Wine c. St. Austin saith That the Bread is the Body of Christ which cannot be but improperly and figuratively as hath been shewed above for by Confession of Roman Catholick Doctors every Proposition that saith of the Bread That it is the Body must needs be typical and figurative He saith what is seen is Bread as our Eyes declare to us now what our Eyes report to us is true Bread as when one says What you see is true Gold and Silver or Marble and 't is what your Eyes testifie that is to say That one sees true Gold and true Marble and that one makes use of their Eyes to confirm it In the same sense he saith That Jesus Christ although in Heaven yet the Bread is the Body and the Wine the Blood because they are the Sacraments of it He saith What one sees hath a bodily species now in this Passage by bodily species he means the very Substance and not the Accidents For he saith afterwards speaking of Bread in general as Bread to be a visible species of Bread must be made of several Grains reduced into one lump now by the species of Bread it is plain St. Austin there means true Bread and a true Substance He saith What you see is Bread and a Cup now by Cup he doth not mean the appearance of a Cup he means a true Cup. He saith this Bread is the Mystery of the Lord. Which is nothing else but that 't is the Figure of the Lord as when he saith This Bread is the Mystery of Believers Mysterium vestrum in Mensa Domini accipitis That is to say That the Bread and Wine are the Figure of
and ridiculous which happened every day It also seems that St. Austin had been too wide when he doubts in the 146th Ep. to Consentius Whether Jesus Christ has Blood when he saith on the 98th Psalm You shall not eat this Body which you see nor shall drink this Blood which those that shall crucify me shall shed I have given you a Sacrament c. And in the 20th Book against Faustus The Flesh and Blood of this Sacrifice was promised by Sacrifices of resemblance before the coming of Jesus Christ It was given by the verity in the Passion of Jesus Christ after the Ascension of Jesus Christ it is celebrated by the Sacrament of Commemoration To conclude St. Austin in his 33d Sermon on the Words of our Lord having said as hath been seen before That of things which are put to signify there are some that are to remain others to be destroy'd when the Ministry of their Signification is accomplish'd as the Bread of the Sacrament he adds But because these things are obvious to men as being practic'd by Men they may deserve our Veneration as being Holy and Religious things but they cannot cause any wonder in us as if they were miraculous Certainly if St. Austin had held Transubstantiation as it comprehends many things repugnant to natural Reason which are so many astonishing Miracles St. Austin could not have said That the Sacraments wherein he includes that of the Eucharist have something in them that deserves our Respect and Veneration but have nothing that deserves our Astonishment and Admiration These are some of the Reasons which made Monsieur De Marca Archbishop of Paris Predecessor to him that with so much Reputation now fills the chiefest See of France say That the Catholick Doctors are to blame when they pretend that St. Austin expounded the Text of the Institution of the Eucharist as it is done in the Schools And a little before that in St. Austin's Divinity This is my Body should be expounded in this manner This Bread is the Sign and Sacrament of my Body For according to St. Austin saith Monsieur De Marca The Bread to speak properly is but the Sign and Sacrament of the Body to which Jesus Christ made no scruple to give the name of the thing signified It is also the Judgment of Tertullian when he saith When Jesus Christ said this is my Body That is to say this is the Figure of my Body and saith Monsieur De Marca The Reasons that are given to the contrary are not satisfactory Bullenger writing against Casaubon recites this passage of Theodoret who was a Priest at Antioch in the year 411. As the King saith he and his Image are not two Kings so also the personal Body of Jesus Christ which Body is in the Heavens and the Bread which is his Antitype and is distributed to Believers by the Priest are not two Bodies It appears by this comparison That Theodoret did believe the Bread of the Eucharist is something else besides the Body of Christ and by consequence he believed that there remained true Bread in the Sacrament and not Bread in shew and appearance only Theodoret who in the year 423 was Bishop of Cyrus doth so fully explain himself hereupon that there is no doubt to be made of his Opinion He was pleas'd saith he that those who participated of the Divine Mysteries should not have any regard to the nature of the things that are seen but that they should believe by the change of Names the change that is made by Grace For having called his Body Wheat and Bread and having called himself a Vine he honours the visible Symbols with the name of his Body and Blood not in changing their Nature but in adding Grace to their Nature He could not more fully express that he did not hold Transubstantiation Arnobius the younger who wrote in the year 431. upon the 4th Psalm saith speaking of the Sacrament We have received Wheat in the Body Wine in the Blood and Oyl in the Chrism On the 22d Psalm and on the 51st and 54th Psalms Let us see what the Church keepeth She hath a Table from which she gives Bread to Believers She hath Oyl wherewith she refresheth the Head in libertatem conscientiae praesumenti c. On Psalm 103. We receive Bread because it strengthens the Body we receive Wine because it rejoyces the Heart and having received double comfort in the Heart our Faces are made shine by the Oyl of Chrism To conclude on Psalm 104. he saith these words speaking of the Lord That the Lord in the Eucharist gives us the Species of Bread and Wine as he doth the Species of Oyl in Baptism which cannot be understood of appearances and Accidents as the terms of Species of Oyl cannot be taken for the Accidents and appearances of Oyl Moreover he observes we receive in the Eucharist Bread and Wine as we receive Oyl in the Holy Chrism Now in the Holy Chrism it is true Oyl that we receive Arnobius then could not reason so if he believed Transubstantiation The Author of the Books of the Promises and Predictions of God attributed to St. Prosper by Cassiodorus and which were written about the year 450 under the Empire of Valentinian the 3d relates a History of a young unchast Girl that was possessed with the Devil who in Communicating had received a little morsel of the Lord's Body which the Priest had moistned it was half an hour before she could swallow it down till such time as the Priest touched her throat with the Chalice then she cried out instantly that she was healed After which prayers being made for her she received a portion of the Sacrifice and was restor'd to her former health These terms of some portion of the Sacrifice and of a little part of the moistned Body of the Lord by the Priest cannot be understood of the true Body of Jesus Christ of necessity then the Bread by this Author must be called by the name of the Body of Jesus Christ and by consequence he believed it remained in the Sacrament after Consecration Hesychius one of the Priests of the Church of Jerusalem in the year 480 saith in the second Book on Leviticus ch 8. This Mystery speaking of the Eucharist is at once Bread and Flesh Illud Mysterium simul panis caro In this same place he saith it was the custom of the Church of Jerusalem in his time to burn what remained after the Communion Procopius of Gaza who in all likelihood wrote in the end of the fifth Century expounding these words of Genesis where Jacob saith to Juda His eyes be red with wine and his teeth white with milk c. applying them to our Blessed Saviour in the Mystery of the Sacrament saith that 't is a Metaphor taken from those that having drank are the merrier for it c. and saith that the holy Scritures would
Commentary upon the 10th Chapter of the 1st to the Corinth saith As the Bread which we break is the Participation of the body of Christ so also the Bread of Idols is the Participation of Devils Now as the Participation of the Bread of Idols is no Transubstantiation or real change into Devils so also the Participation of the Bread of the Lord is not a real and substantial change of Bread into the Body of the Lord. The same Doctor on the words of the 11th Chap. of the same Epistle where 't is said That the Lord took Bread the night in which he was betrayed relates That Jesus Christ thereby gave to us the commemoration of his Body And on the following words The Lord saith he hath given us an Example to the end that as often as we do this we should think in our minds that Christ died for us It is for this end that 't is said to us the Body of Christ that so thinking of it we should not be ungrateful and unthankful for his Grace As if any one at his Death should leave to his Friend a pledg of his Love could he when he saw it refrain from Tears if he really loved his Friend There must therefore needs be in the Sacrament Bread and Wine to be Pledges of Jesus Christ for he cannot be a pledg of himself That the Fathers of the SEVENTH and EIGHTH CENTURY 's did not believe Transubstantiation ISidore Bishop of Sevil Anno 600. saith That by the command of Jesus Christ himself we do call Body and Blood that which being the Fruits of the Earth is sanctified and made a Sacrament by the invisible Operation of the Holy Ghost In the 1st Book of Ecclesiastical Offices he saith That the Bread is called the Body of Jesus Christ because it strengthens the Body and that the Wine is called his Blood because it increaseth Blood in the Body and that the Bread and Wine are two visible things which being sanctified by the Holy Ghost do go on to be the Sacrament of the Divine Body Now a Sacrament signifies a holy Sign It would therefore be a strange kind of way of Isidore if he had believ'd the Bread and Wine were transubstantiated to say the Bread and Wine are two things visible which being sanctified by the Holy Ghost do become the Sacraments of the Divine Body By this Language it might as well be said That the Fathers believed that the Water of Baptism was transubstantiated after their Consecration The same Bishop saith Melchisedeck that offer'd of the Fruits of the Earth a Sacrifice to God thereby represented the Priesthood or Reign of Jesus Christ which is the true King of Peace of whose Body and Blood that is to say the Oblation of Bread and Wine is offer'd throughout the VVorld And in the Treatise De Vocat Gentium cap. 26. These are not any longer Jewish Sacrifices such as were offer'd by Aaron the Priest which are now offer'd by Believers but they are such Sacrifices as were presented by Melchisedeck King of Salem that is to say it is Bread and Wine the true Sacrament of the Body and Blood of Jesus Christ. He saith The Sacrament of the Body and Blood of Jesus Christ is Bread and Wine That both the one and the other are such Sacrifices as those offer'd by Melchisedeck there is therefore no question but St. Isidore did not believe that the Bread was destroy'd in the Sacrament because he establishes the Sacrament in the Bread and Wine such as Melchisedeck had offer'd Beda an English Priest saith That Jesus Christ having ended the Ceremony of the Ancient Passover which was celebrated in Commemoration of the Bondage in Egypt out of which the Jews had been deliver'd proceeded to the new Passover which the Church celebrates in remembrance of His Redemption the Figure of his Body to the end that instead of the Flesh and Blood of the Lamb substituting the Sacrament of his Flesh and Blood in the Figure of Bread and Wine he might shew that it was him to whom God had sworn and repented not saying Thou art a Priest for ever after the Order of Melchisedeck Now continues Beda Jesus Christ broke the Bread which he distributed to his Disciples to shew That the breaking of his Body did not come to pass without his good will. It appears from these words substituting the Sacrament of his Flesh and Blood in the Figure of Bread and Wine that the Bread and Wine remain after Consecration to be the Figure of the Body and Blood of Christ. As when the Apostle saith the sign of Circumcision signum Circumcisionis That is to say Circumcision which is a sign and a figure So Beda maketh the Sacrament consist in the Bread and Wine Therefore in the Homily De Sanct is in Epiphania he saith That Jesus Christ the Heavenly Lamb having been offer'd up transfer'd into the Creatures of Bread and Wine the Mystery of his Passion and thereby became a Priest for ever after the Order of Melchisedeck And elsewhere he saith Melchisedeck Priest of the most High God did long before the time of the legal Priesthood offer up Bread and Wine Therefore our Saviour is called Priest after the Order of Melchisedeck because he abrogated the Sacrifices of the Law and instituted a Sacrifice of the same kind to be under the New Testament the Mystery of his Body and Blood. Certainly As our Mystery is no Mystery till after Consecration and that 't is of the same Nature as was that of Melchisedeck it must be concluded that the Bread and Wine do remain in the Sacrament of the Eucharist Sedulius a Scotchman Author of the Commentaries upon St. Paul and who flourished about the year 735. in his Commentary upon the first to the Corinthians Chap. 11. saith Jesus Christ in the Eucharist hath left us the remembrance of himself as if one going a far journey should leave with his Friend the pledg of his love to remember their ancient Amity There must then needs be something that is not Jesus Christ himself for no one is a pledg of himself Damascen a Fryer who lived about the year 750 saith in his fourth Book of Orthodox Law Chap. 14. The Shew-bread did typifie this Bread and 't is this pure and unbloody Sacrifice which our Saviour foretold by the Prophet should be offered to him from the rising of the Sun to the setting of the same to wit the Body and Blood of Jesus Christ which passeth into the substance of our Body and Soul without being consumed without being corrupted without going into the draft God forbid but passing into our substance for our Preservation Now every Body agrees this cannot be said of the proper Body of Jesus Christ. It must then be concluded Damascen supposed that the Bread remained In the same place he adds That as in Baptism because men are wont to wash with Water and anoint them
with Oyl God has added to the Water and Oyl the Grace of his Holy Spirit and has made it the washing of Regeneration so also they being accustom'd to eat Bread and to drink Wine and Water he has joined them to his Divinity and has made them his Body and Blood. In the same place The Prophet Esay saw a light Coal now the Coal is not of meer Wood but it is joined to Fire so also the Bread of the Eucharist is not common Bread but it is united to the Divinity and the Body which is united to the Divinity is not one and the same Nature but the Nature of the Body is one and that of the Divinity which is united to it is another In the same place How is it that the Bread is made the Body of Jesus Christ and the Wine and Water his Blood He answers The Holy Ghost comes and disposes these things after such a manner as surpasseth our Thoughts and Expressions The Bread and Wine are taken Panis Vinum assumuntur in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used by St. Athanasius to express the Hypostatical Union Now these kinds of Expressions of Damascen do imply that the Bread and Wine do remain in the Sacrament The Council of Constantinople composed of 338 Bishops held in the viiith Century for regulating the business of Image-worship having condemn'd their use they would by the way explain the Doctrine of the Church touching the Eucharist and to draw a proof against those very Images they call it the true Image of Jesus Christ they say he gave it to his Disciples to be a Type of the evident Commemoration of his Death they say that Jesus Christ chose no other Species under Heaven nor no other Type that should express his Incarnation Behold then say they the Image of his quickned Body which was made after a precious and honourable manner They affirm that as the Word did not take a Person that so the addition of a Person might not be made to the Divinity so also he appointed that an Image should be offered which is a chosen matter to wit the Substance of Bread that has not the Figure of Man to avoid giving occasion of Idolatry As then say they the Body of Jesus Christ which is according to Nature is Holy as having been Deified so also 't is apparent that that Body also that is by Institution is Holy and it's Image is Holy as having been Deified by Grace by a kind of Sanctification They maintain that as the Human Nature was Deified by its Union with the Word so also the Bread of the Sacrament as the true Image of the natural Flesh of Jesus Christ is sanctified by the coming of the Holy Ghost and becomes the Body of Jesus Christ because the Priest transfers the Oblation from the state of a common thing to something that is Holy. To conclude they clearly distinguish the natural Flesh of Jesus Christ which is living and intelligent from his Image which is the Heavenly Bread filled with the Holy Spirit All these continued Expressions are so far from any Idea of Transubstantiation that one must needs see that the destruction of the Bread and Wine in the Sacrament was not believed by the Fathers of the Council nor by the Church in their time Alcuin speaking of the Consecrating of Bread and Wine to be the Body and Blood of Christ saith that the Sanctification of this Mystery doth foreshew to us the effect of our Salvation That by the Water is signified the Christian People by the grains of the Wheat ground into Meal to make Bread is meant the Union of the Universal Church which is made one Body by the Fire of the Holy Ghost which unites the Members to the Head and that by the Wine is shewed the Blood of the Passion of the Lord. Doubtless Alcuin did not believe Transubstantiation seeing he places in the Bread and Wine the signification of the Body and Blood of Jesus Christ and that he saith by the Wine is shewed the Blood of Jesus Christ for that which is a Figure and that which is figured that which sheweth and that which is shewed are two different things the one of which is not the other Therefore the same Alcuin doth formally distinguish the Eucharist from the Body and Blood of Jesus Christ when he saith after St. Austin Whosoever abideth not in Jesus Christ and he in whom Christ abideth not doubtless doth not spiritually eat his Flesh altho he visibly and carnally eats with his teeth the Sacrament of the Body and Blood of Jesus Christ. Charles the great his Disciple writing to the same Alcuin calls the Eucharist the Figure of the Body and Blood of the Lord. The Lord saith he being at Supper with his Disciples broke Bread and gave likewise the Cup in figure of his Body and Blood and by this means offered us a very profitable Sacrament Now whatever he said of the figure it contain'd or that it contain'd not the truth the figure was never the same as the thing is that 's figured In the Ambrosian Office which was abolish'd in the year 796 there was this Clause which is still to be seen in the fourth Book of St. Ambrose his Sacraments Nobis hanc oblationem adscriptam rationabilem acceptabilem quod est figura Corporis Sanguinis Domini nostri Jesu Christi The Ancient Roman Order doth frequently call the Bread and VVine the Body and Blood of the Lord but it sufficiently shews by these manner of expressions that it doth not mean that the Bread and VVine are the same thing with the Body and Blood of Jesus Christ for in the first place it saith that the Sub Deacons when they see the Chalice wherein is the Blood of the Lord cover'd with a Cloth and when the Priest hath said these words at the end of the Lords Prayer libera nos a malo they should go from the Altar and prepare Chalices and clean Cloths to receive the Body of the Lord fearing lest it should fall to the ground and crumble to dust Now who doth not see that this cannot be spoken but of the Bread figuratively and improperly called the Body of Jesus Christ 2ly It saith That the Bishop breaketh the Oblation on the right side and that he leaveth the part which he brake on the Altar Now who can say that the Body of Jesus Christ can be broke into parts 3dly The Fraction being made the Deacon receives from the Sub-Deacon the Cup and carries it to the Chair that the Bishop might communicate who having communicated puts part of the holy Oblation of which he bit a Morsel into the Arch-Deacons hands Can it be said that one doth bite the true Body of Jesus Christ and that one breaks off part of it 4thly It adds he is to take great heed that no part of the Body and Blood of the Lord doth remain in
body and blood of Jesus Christ in the Eucharist as Bellarmin saith de Scriptoribus Ecclesiasticis in Paschasio Ratberto And Father Sirmond saith he is the first that hath explain'd the sense of the Church touching this Mystery so that saith he he hath opened the way to others In vitae Ratberti praefixa ejus operibus Therefore it is nothing strange that Paschasius had enemies and that he was accused for departing from the common Faith and to have spread abroad Visions of a young Man. For he saith to Frudegard You have saith he at the end of this Work the Authorities of Catholick Fathers succinctly marked by which you may perceive that 't was not through rashness that formerly when I was young I believed these things but by Divine authority He also endeavours to clear himself from this charge in alledging passages as of Saint Austins the which nevertheless are not to be found in him as these words Receive in the Bread what hung on the Cross receive in the Cup what issued out of the side of Jesus Christ. Which is not to be found in St. Austin Rabanus Archbishop of Mayance in the year 847 stiled by Baronius in the year 843. N. 31. the bright Star of Germany Fulgens Germaniae Sidus saith in his institution of Clerks Lib. 1. cap. 31. Our Saviour liked better that believers should receive with their mouth the Sacarments of his Body and Blood and that they should be turned into their nourishment to the end that by the visible work the invisible effect should be shewn For as the material food doth materially nourish the Body and support it so also the Word of God doth nourish the Soul inwardly and doth strengthen it And in the same place The Sacrament is one thing and the virtue of the Sacrament is another The Sacrament is turned into the nourishment of the Body but by the virtue of the Sacrament one acquires everlasting life As the Sacrament therefore is turn'd into our selves when we do eat and drink it so also we are converted into the Body of Jesus Christ when we live with Piety and Obedience The same Doctor on St. Matthew Chap. 26. saith with Venerable Beda that Jesus Christ hath substituted instead of the Flesh and Blood of the Paschal Lamb the Sacrament of his Body and Blood. That the Creator of the World and the Redeemer of Mankind making of the very fruits of the Earth that is to say of Bread and Wine a fit Mystery turn'd it into the Sacrament of his Body and Blood that unleavened Bread and Wine mixt with water must be sanctified to be the Sacrament of the Body and Blood of Jesus Christ. Afterwards he gives the reason wherefore our Saviour chose Bread and Wine to make them Sacraments of his Flesh and Blood and saith that 't is because Melchisedeck offer'd Bread and Wine and that Jesus Christ being a Priest after the Order of Melchisedeck he was to imitate his Oblation And shewing the Reason why the Sacrament takes the name of the Body and Blood of the Lord he saith with Isidore Archbishop of Sevil 'T is because Bread strengthens the Body it is conveniently called the Body of Jesus Christ and because Wine augments Blood in the Flesh and Veins for this reason it is compar'd to the Blood. Now both these things are visible nevertheless being sanctifi'd by the Holy Ghost they pass into the Sacrament of the Divine Body A Sacrament which in the 33. Chap. he calls the Mystical Body of Jesus Christ in opposition to his Natural Body from which he distinguishes it and draws a resemblance from the Mystical Body to the proper Body of Jesus Christ. The holy Vessels saith he are set on the Altar viz. the Cup and Patten which in some sort are the figure of the Grave of Jesus Christ for as at that time the Body of Jesus Christ was laid in the Sepulcher having been embalm'd by godly People so also at present the Mystical Body of Jesus Christ as it were imbalm'd with holy Prayers is kept in the holy Vessels to be administred to Believers by the hands of the Ministers The same Doctor in his Penitential or Letter to Herribald Bishop of Auxerre which Monsieur Baluze got printed at the end of his Regino at Paris in 1671 saith Chap. 33. As to what you demand of me whether the Sacrament after it is eat and consum'd and cast into the draft after the manner of all other meats does return to the former nature it had before 't was consecrated at the Altar to such a needless question may be reply'd The Lord himself said in the Gospel that what enters into the Body goes into the Belly and is cast into the draft As for the Sacrament of the Body and Blood it is made of corporeal and visible things but it produceth an invisible sanctification as well to the Body as to the Soul. What reason is there that that which is digested in the Stomack and is cast out into the draft should return to its former state there being never any that affirmed that such a thing was done For of late some persons not having a right Judgment of the Sacrament of the Body and Blood of Christ have said that the same Body and the same Blood of the Lord which was Born of the Virgin Mary and in which the Lord suffered on the Cross and rose again from the Dead is the same which is taken at the Altar against which Error we have as much as was necessary written to the Abbot Egilon explaining what ought truly to be believed of the Body of Christ in the Eucharist Amalarius esteemed a very Learned man in the Manuscripts cited by Dom Luke D'achery a Learned Benedictin in his Preface to the Seventh Tome of his Spicilegium was sent by the Emperor Charles le Debonnair to Pope Gregory to find out Antiphonaries Amalar. in Prolog Antiphon and who by express command of the same Emperor was chosen in a Council held at Aix la Chappel Auno 816. to make Rules for Prebends as is testified by Ademar a Monk of Angoulism in his Chronicle on the year 816 saith in his Treatise of Church-Offices Lib. 3. cap. 25. That the Sacrament is to us instead of Jesus Christ. The Priest saith he bows and recommends to God the Father that which was offered in the room of Jesus Christ. In the 26th chap. he saith The Oblation and the Cup do signifie the Body of the Lord when Jesus Christ said This is the Cup of my Blood he sanctified his Blood which Blood was in the Body as the Wine is in the Chalice In the third Book chap. 25. he calls the Eucharist the Sacrament of Bread and Wine and saith that Jesus Christ hath in this Bread recommended his Body and in the Cup his Blood. The same Amalarius having been consulted by Rangart Bishop of Noyon how he understood those words of Institution of the Eucharist
This is the Cup in my Blood of the New and Eternal Testament with this addition which is in the Canon of the Mass the Mystery of Faith answers him by a Letter wherein after having spoken of the Cup of the Passover he proceeds to that of the Eucharist and having alledged what is mention'd by St. Luke he adds The Cup is in type of my Body wherein is the Blood that shall run out of my side to accomplish the ancient Law and after it is shed it shall be the New Testament And a little lower he saith The Mystery is Faith as St. Austin saith in his Letter to the Bishop Boniface as the Sacrament of the Body of Jesus Christ is in some manner the Body of Jesus Christ and the Sacrament of his Blood his Blood so the Sacrament of Faith is Faith. So also we may say This is the Cup of my Blood of the New and Eternal Testament As if he should say This is my Blood which is given for you The same Doctor in a Letter which he wrote to one Gontard whom he calls his Son saith That it is our Saviours good pleasure to shed his Blood by the Members and Veins for our Eternal Salvation That 't is a Body of Jesus Christ that may be cast out in spitting after having receiv'd it and of which a part may be flung out of the mouth To all which he adds having so received the Body of the Lord with a good intention I don't pretend to dispute whether he be invisibly lifted up to Heaven or whether he remains in our Body till the day of our Death or whether he evaporates into the Air or whether he issues out of the Body with the Blood or whether he goes out at the pores our Saviour saying All that enters in at the Mouth goes down into the Belly and from thence into the draft c. Now when this great Man saith That the Sacrament is to us in the stead of Jesus Christ that what is offered in the Eucharist is sacrific'd instead of Jesus Christ that the Cup is in Type of the Body that the Blood is in the Body as the Wine is in the Cup that Jesus Christ represents his Body by the Bread and his Blood in the Wine that the Sacrament of the Body is in some sort his Body and that 't is so that the Cup of the Blood is his Blood that the Body is poured forth upon our Members for our Salvation that there is a Body of Jesus Christ that may be cast out by spitting and whereof some part may be flung out of the Mouth That he will not dispute whether this Body evaporates in the Air or whether it departs out of the body with the blood or whether it goes out at the pores or into the Draft all this doth sufficiently shew That this Doctor distinguished the Bread and Wine as a Typical body from the real Body of Jesus Christ and that by consequence he believed the bread and wine remained after Consecration to be called the body and blood of Jesus Christ but improperly Valafridus Strabo Abbas Augiensis stiled a very Learned Man by Herman Contracted in the year 849. Jesus Christ said he gave to his Disciples the Sacrament of his Body and Blood in the substance of Bread and Wine teaching them to celebrate it in remembrance of his most holy Passion because there could nothing be found fitter than these things to signifie the Unity of the Head and Members for as Bread is made of sundry Grains and brought into one Body by means of Water and as the Wine is squeez'd from several Grapes so also the Body of Jesus Christ is made of the Union of a multitude of Saints And a little after he declares That Jesus Christ hath chose for us a very fit Sacrifice for the Mystery of his Body and Blood in that Melchisedeck having offer'd Bread and Wine he gave to his Children the same kinds of Sacraments And afterwards cap. 18. That for that great Number of Legal Ordinances Jesus Christ gave us the Word of his Gospel so also instead of the great diversity of Sacrifices Believers are to rest satisfied with the sole Oblation of Bread and Wine It is evident Strabo makes the Holy Sacrament to consist in the substance of Bread and Wine which according to him is differenced from the Body because it is but the memorial of it That 't is the Figure that it consists in being made of sundry Grains and the Wine of sundry Grapes That the Sacrifice of the New Testament is of the same kind as that of Melchisedeck and that the Eucharist is an Oblation of Bread and Wine All these things intimate that the Bread and Wine remain in the Eucharist after Consecration Herribald was Bishop of Auxerre in the time that Vallafridus Strabo wrote Now he was of the same Opinion with Rabanus Thomas Waldensis assures us so Herribald of Auxerre saith he and Rabanus of Mayence say That the Sacrament of the Eucharist goes into the Draft The Anonimous Author contemporary with Herribald which was published by Father Cellot the Jesuit saith also the same Nevertheless Lupus Abbot of Ferriers Ep. 19. speaking of him calls him a most excellent Prelate excellentissimum Praesulum In the 37th Ep. he stiles him a Man of a lofty and Divine understanding Altissimi Divini ingenii And Hincmarus Archbishop of Reims calls him the Bishop of Venerable Qualities So that the very Chronicle of Auxerre intimates that there was ingrav'd on his Monument this Inscription Here lies the body of St. Herribald Therefore the Author of the 1st Treatise of the Perpetuity of the Eucharist saith in pag. 843 That Herribald and Rhabanus were Adversaries to Paschasius Tho in the 2d Treatise of the Perpetuity in pag 842. he saith speaking of the Minister Claude Who told him that Amalarius and Herribald were in any wise Adversaries to Paschas It appears by the Letter Paschasius wrote to Frudegard that he was not of the same Judgment Paschasius was of seeing he opposes to him St. Austin's 23d Letter to Boniface Sic Widefort contra Wickliff ad Art. 1. Ratramne Priest and Frier of Corby experienc'd in the Scriptures equally esteem'd for his Learning and Manners whom Hincmar Lupus Abbot of Ferriers his Contemporaries Sigebert who liv'd in the xi Century and Father Cellot the Jesuits Anonimus do all make mention of under his true name of Ratramne wrote a Book under the Reign of Charles the Bald as is reported by the same Trythemius which he intitul'd Of the Body and Blood of the Lord From a Monk of Corby he was made Abbot of Ovias The President Mauguin speaking of him saith he was a Learned Doctor of the Church eminent in Probity and in Doctrine an undaunted defender and protector of the Catholick Truth against Innovators He dedicated his Book to the Emperor Charles
had created from the beginning of the World which he creates every year by Propagation and Reparation which he sanctifies which he sills with Grace and Heavenly Benediction the which himself expounds to be Bread and Wine See here Nine or Ten Authors Contemporaries with Paschasius which are formally contrary to his Doctrine besides those which Paschasius himself speaks of in general in his own Writings To conclude the Ninth Century there might be added the manner that Charles the Bald and the Count of Barcelona signed the Peace which was done with the Blood of the Eucharist as is reported by Monsieur Baluze in his Notes on Agabard out of Odo Aribert in the year 844. It was in the same manner that Pope Theodore in the Seventh Century signed the Condemnation of Pirrbus the Monotholite as appears by Baronius on the year 648. § 15. That the Fathers of the TENTH CENTURY did not believe Transubstantiation ALferick Archbishop of Canterbury about the year 940. in one of his Sermons to be seen in the Fourth Book of Bedes Ecclesiastical History cap. 24. which we have Copied in the Library of St. Victor saith The Eucharist is not the Body of Jesus Christ corporally but spiritually not the Body in which he suffered but the Body of which he spake when consecrating the Bread and Wine he said This is my Body this is my Blood he adds the Bread is his Body just as the Manna and the Wine his Blood as the Water in the Desart was There is another Sermon cited by some under the name of Wolfin Bishop of Salisbury others say 't is of Alfric wherein the Author uses near the same Language This Sacrifice saith he is not the Body of Jesus Christ wherein he suffered for us nor his Blood which he shed but it is spiritually made his Body and Blood as the Manna that fell from Heaven and the Water that sprang out of the Rock Besides these two Testimonies which shew what was believed of the Sacrament in England there is a Sermon seen which was read every year to the People at Easter to keep in their minds the Idea of the Ancient Faith It is almost wholly taken out of Ratramne There is great difference saith this Homily betwixt the Body wherein Jesus Christ suffered and the Body which is consecrated for the Eucharist for the Body wherein Jesus Christ suffered was born of the Virgin Mary and was provided with Blood Bones Nerves and Skin with bodily Members and a reasonable Soul but his spiritual Body which we call Eucharist is compos'd of several Grains of Wheat without Blood without Bones Nerves and without a Soul. The Body of Christ which suffer'd Death and rose again shall never dye more it is Eternal and Immortal but the Eucharist is temporal and not eternal it is corruptible and divided into sundry parcels ground by the Teeth and goes along with the other Excrements This Sacrament is a pledg and figure the Body of Jesus Christ is the Truth it self we have this pledg Sacramentally until we attain to the Truth and then the pledg shall be fulfill'd And a little lower If we consider the Eucharist after a corporal manner we see 't is a changeable and corruptible Creature but if we consider the spiritual Virtue that is in it we easily see that Life abides in it and that it gives Immortality to those that receive it with Faith. There is great difference betwixt the invisible Virtue of this Holy Sacrament and the visible Form of its proper Nature By Nature it is corruptible Bread and corruptible Wine but by the Virtue of the Word of God it is truly his Body and Blood yet not corporally but spiritually A little below he explains this change in saying Jesus Christ by an invisible Virtue did change the Bread and Wine into his Body and Blood but 't was after the same manner as he heretofore changed Manna and the Water that came out of the Rock into the same Body and Blood. Fulcuin Abbot of the Monastry of Lobes in the County of Liege who departed this Life in the year 990. speaking of the Eucharistical Table saith That 't is the Table on which is consumed the Sacred Body of our Lord which not being to be said of the proper Body cannot be understood but of the Bread which is called Body an Expression which in all likelihood this Abbot had learn'd of St. Austin who faith The Bread made for that use is consumed in receiving the Sacrament That which is set on the Table is consum'd the holy Celebration being ended Herriger Successor to Fulcuin and whom he that continued the History of the Abbots of Lobes mentions as a man whose Virtue and Knowledg was known even to Strangers He collected saith this Author several Passages of Catholick Fathers against Paschasius Ratbertus touching the Body and Blood of our Lord. The Ancient Customs of the Monastry of Cluny Reprinted by the care of Dom Luke D' Achery l. 2. ch 30. say The outside of the Challice is carefully rub'd lest there should the least drop of the Wine and Water remain and being consecrated it should fall to the ground and perish by which it appears they believed the Wine and water still remain'd after Consecration for the true Body of Jesus Christ cannot perish Again The Priest divides the Host and puts part of it into the Blood of one moiety he communicates himself and with the other he communicates the Deacon It cannot be so spoke of the Body of Jesus Christ then after the Priest has broke the Host he puts part of it into the Cup after the usual manner two parts on the Patten and covers both the one and the other with a clean Cloath but first of all he very carefully rubs the Challice and shakes it with the same hand with which he touched it fearing lest that breaking the Bread there should rest some part of the Body of our Lord which cannot be said of the true Body of Jesus Christ and elsewhere is prescrib'd what should be done If there chance to remain ever so little of the Body of our Saviour which is expounded to be a very little Crum as 't were indivisible and like an Atome To conclude treating of the Communion of sick Folks it is observ'd that the Body of our Lord is brought from the Church that it is broke and that the Priest holds on the Challice the part that he is to bring It must needs be that by the sence of these customs there must be Bread and Wine in the Sacrament that it may be broken and improperly called Body Ratherius Bishop of Verona saith As to the Corporal substance which the Communicant doth receive seeing that 't is I that do now ask the Question I must also answer my self and I thereto yield for seeing that to him that receives worthily it is the true Body altho one sees
more drink the Fruit of the Vine until I drink it with you in a new manner whereof you shall bear testimony for you shall see me after my Resurrection But wherefore continues S. Chrysostom did he drink Wine after his Resurrection and not Water it is because he would thereby destroy a pernicious Heresy For because there would be Hereticks that would only make use of water in the Mysteries be would represent the Mysteries he gave Wine and when after the Resurrection he eat his common Repast he drank Wine the Fruit of the Vine now the Vine doth produce Wine and not Water This Passage marketh in the first place That Jesus Christ drinking the Fruit of the Vine after his Resurrection and not Water he accomplish'd what he said in celebrating the Eucharist I will no more drink of this Fruit of the Vine until I drink it new in my Fathers Kingdom This shews that Jesus Christ drank true Wine in the Institution of the Eucharist for what is to be done again must needs be done before Secondly St. Chrysostom doth not only say that Jesus Christ drank Wine but he saith further That he distributed Wine amongst his Disciples and the Fruit of the Vine which doth not produce Water but Wine So that these words of St. Chrysostom import clearly That the Wine remains in the Eucharist The same Father on these words of the First to the Corinthians The Bread which we break is it not the Communion of the Body of Christ speaks thus What is the Bread it is the Body of Jesus Christ. What becomes of them which receive it they become the Body of Jesus Christ. Now this Proposition The Bread is the Body of Jesus Christ cannot be in a Literal Sense for saith Vasquez The Bread without a Figure cannot be called the Body of Jesus Christ nor the Body of Jesus Christ be called Bread. The same Father in his Commentary upon the Epistle to the Galatians Chap. 5. explaining these words of the Apostle The Flesh lusteth against the Spirit and the Spirit against the Flesh The Manicheans understood by the Flesh the substance of the Body and by the Spirit they understood the Soul and they said That the Apostle cut Man into two and intimated that Man was compos'd of two contrary Substances one bad which was the Flesh and the other good which was the Spirit which proceeded from the good God and the Body from the bad God S. Chrysostom answers That the Apostle in this place doth not call the Flesh the Body Apostolum non hic carnem appellare Corpus as the Manicheans supposed and saith That the Apostle do's not always mean by the Flesh the nature of the Body Naturam Corporis but that very often by the Flesh he means something else as evil Desires and having proved this by sundry passages of the Apostle and other holy Writers he proves it at last by the example of the Iucharist and of the Church which he saith is called Body in the Holy Scriptures he saith farther That the Scripture is wont to call by the name of Flesh as well the Church as the Mysteries saving It is his Body Rursum Carnis vocabulo Scriptura solet appellare tum Mysteria tum totam Ecclesiam dicens eam Christi Corpus esse It appears by these words of St. Chrysostom's That he did not believe that the Consecrated Bread and Wine were the same with the Body of Christ seeing he proves by the Eucharist that the Consecraeted Bread and Wine are called Flesh and that the Word Flesh in this place is taken for something else besides Body and that he puts the Term Flesh given to the Consecrated Bread and Wine which are the Mysteries in the rank of other Terms of Flesh given to evil Desires and to the Church which are mystical and figurative Terms So St. Chrysostom believed the Bread and Wine remained and are so called the Body of Jesus Christ mystically as the Church is called the Body of Jesus Christ. The same St. Chrysostom wrote a Letter to Caesarius which indeed is not inserted in his Works but is sound in Manuscript in the Library at Florence and it was also found in England in Archbishop Cranmer's Library it is mention'd in the Bibliotheca Patrum Printed at Collen 1618. in this Bibliotheque Tom. 4. there is found the Collections of an ancient nameless Author who wrote against the Severian and Acephalian Hereticks wherein is recited a Passage taken out of this Letter So also Monsieur de Marca Arch-Bishop of Paris acknowledges the truth of this Letter in his Posthume and French Treatise of the Eucharist witness the Abbot Fagget in his Letter to Monsieur de Marca President of the Parliament at Pan who saith also this Letter was found by Monsieur Bigot in a Library at Florence St. Chrysostom in this Letter writeth against Apollinarius and saith Jesus Christ is both God and Man God because of his Impassibility Man by his Passion one Son one Lord both Natures united making but one the same Power the same Dominion although they be two different Natures each conserves its own Nature because they are two and yet without confusion for as the Bread before it is sanctified is called Bread when by the intercession of the Priest Divine Grace has sanctified it it loses the name of Bread and becomes worthy to be called the Body of Jesus Christ although the Nature of Bread abides in it so that they are not two Bodies but one sole Body of the Son so the Divine Nature being united to the Humane Nature of Jesus Christ it did not make two Persons but one only Person and one Son. St. Chrysostom saith plainly That the Nature of Bread abideth after Consecration and this Father's Argument would be of no validity if this nature of the Bread was nothing but in shew for Apollinarius might have made another opposite Argument and say That indeed it might be said there were two Natures in Jesus Christ but that the Humane Nature was only in appearance as the Bread in the Eucharist is but in shew and hath only outward and visible qualities remaining in it whereby it is term'd to be Bread. The Author of the imperfect Work upon St. Matthew written in the time of the Emperour Theodosius did not believe Transubstantiation when he spake in these Terms in Homily Eleventh If it be dangerous to employ the holy Vessels about common uses wherein the true Body of Jesus Christ is not contain'd but the Mysteries of his Body how much rather the Vessels of our Bodies which God has prepared to dwell in That the Fathers of the FIFTH CENTURY did not believe Transubstantiation S. Jerom in his Epistle to Eustochium speaking of Virgins saith That when they were reproved for Drunkenness they excus'd themselves by adding Sacriledge to Drunkenness saying God forbid that I should abstain from the Blood of the Lord. In the Second Book against Jovinian
and we know the Lord. If then after consecration we break Bread to distribute then of necessity the Bread must remain for to say that 't is the accidents which are broken and distributed S. Austin doth say the contrary when he affirms that one breaks and distributes what is on the Table being blessed and sanctify'd Now to bless and sanctify one shall never find to have signifi'd to destroy and change the substance The same Doctor in several places does always call the Eucharist the Sacrament of Bread and Wine he saith S. Paul doth teach the unity of the Church in the Sacrament of Bread when he saith We are all one Bread and one Body In the questions upon the Evangelists he saith Jesus Christ by the Sacrament of Wine recommends his Blood. In his Books against Faustus we are very far from doing what the Heathens did for their Gods Ceres and Bacchus although we have a ceremony of celebrating the Sacrament of Bread and Wine Now to what end were it to call the Eucharist a Sacrament of Bread and Wine if there did not remain Bread and Wine after Consecration for what means this manner of speech the Sacrament of Bread and Wine but the Bread and Wine which is the Sacrament As when the Apostle saith Rom. 4. v. 11. the sign of Circumcision What else doth this import but the Circumcision which is the sign When Tertullian de Baptismo calls Baptism Sacramentum aquae nostrae What else can that mean but our Water which is a Sacrament When S. Austin upon S. John Tract 11. saith The figure of the Sea figura Maris What more can this signify but the Sea which is the figure When it is frequently said the Sacrament of the Eucharist what else can that import but the Eucharist which is a Sacrament The same Father in his 52 Sermon de verbis Domini saith almost all do call the Sacrament the Body of Jesus Christ. Now if the Bread were the real Body of Jesus Christ wherefore should S. Anstin observe that all called it the Body of Jesus Christ For one cannot make such a remark but when one saith of a thing that 't is that which properly it is not It would be ridiculous to say almost all call Lewis 14 King the reason is because 't is not strange that persons should be called by their names but on the contrary it is very strange to call one by a name that doth not at all belong to him The same Father in his 26. Treatise upon S. John going to shew upon these words of the Apostle They did all eat the same Spiritual meat and drink the same Spiritual drink The relation and difference there is betwixt the Sacraments of the old and new Testament saith The Fathers did eat the same spiritual food as we do not the same corporal food as we do because they did eat Manna and as for us we eat something else They drank the same spiritual drink we do the same as to the signification but different as to visible and outward kind And upon S. John Treatise 45. If you consider the visible species it was another drink if you consider what was signify'd by their drink and ours it was one and the same thing Si speciem visibilem intendas aliud est si intelligibilem significationem cundem potum spiritualem biberunt And upon the 77. Psalm Their food was the very same with ours the same as to what it signify'd but different in kind Idem in mysterio cibus illorum qui noster Sed significatione idem non specie This reasoning does intimate That the Fathers under the old Testament did and we now do eat a corporal food and that we drink a corporal liquor Now by this corporal meat and drink we must understand either the accidents of Bread and Wine or the Body and Blood of Jesus Christ or the Bread and Wine it self It cannot be spoken of the first because the accidents of Bread and Wine are only qualities or dimensions now qualities and dimensions are not corporal The quality is something which is incorporeal saith Nemesius of the Soul as concerning dimensions S. Austin de genesi ad literam saith We call that a Body which taketh up some space by its length by its breadth and by its depth Nemesius gives the reason of it because saith he nothing that is immaterial is a Body for all Bodies are material There being nothing material then in the Eucharist as is suppos'd there being nothing that takes up place that is large or long or deep There is nothing corporeal in the Sacrament and by consequence nothing that can be termed corporal meat or drink Moreover when Jesus Christ speaks of corporal nourishment and drink in the Eucharist as the Fathers under the old Testament had done he speaks of bodily meat and drink S. Austin did not understand the corporal meat and drink spoke of by the Fathers of the old Testament to be only the accidents of one and the other so that S. Austin speaking in the same terms of bodily meat and drink in relation to that of the Antients he did not mean meer accidents or qualities The Body of Jesus Christ nor his Hood cannot be this corporal nourishment which S. Austin compares to that of the Fathers under the Law for by bodily meat and drink which he saith we receive in the Eucharist he means a visible subject aliud illi aliud nos sed specie visibili si speciem visibilem intendas aliud est It remains then that in S. Austin's sense we understand by the corporal nature of the Eucharist the visible Bread the visible Wine and not their qualities and accidents The same Father in the third Book of the Trin. cap. 10. speaking of things that are taken to signify saith a thing is taken to signify either after such a manner as that the thing should subsist and remain some time as did the Brazen Serpent lift up in the Wilderness or as do the letters of the Alphabet or in such a manner as the thing taken to signify is not to subsist any long time but is to pass away and be destroy'd when the thing 't is to represent is passed away as the Bread of the Sacrament which being taken to signify passeth away and is consumed in receiving the Sacrament S. Austin there saith That the Bread of the Sacrament which is taken to signify passeth and is consumed in receiving the Sacrament Now if the Bread be destroyed and Transubstantiated by these words This is my Body then it passeth not away and is not consumed in the act of receiving The same Doctor in the seventeenth Of the City of God saith To eat Bread is in the New Testament the sacrifice of Christians and against the Enemy of the Law. l. 7. c. 20. Those saith he which read know what Melchisedeck offered where he blessed Abraham and those which are partakers see
that the like sacrifice is now offer'd through all the World. How is it that the Sacrifice of Christians is to eat Bread if the Bread do not remain How is it that communicating one is partaker of what Melchisedeck offer'd if in communicating one do not receive neither Bread nor Wine The same Father in the third Book against Parmenian reproving the Donatists for forsaking the Church tells them S. Cyprian and the other Bishops did not separate themselves because they would not communicate with covetous persons and Usurers but that on the contrary they did eat with them the Bread of the Lord and drank his Cup. This passage sheweth that when S. Austin said to the new Baptised as hath been shewn that the Bread is the Body of Jesus Christ it could not be understood but figuratively for here the Bread is said to be of the Lord now saith S. Athanasius that which is another's is not that other himself to whom it belongs Id quod alicujus est non idipsum est cujus est And S. Austin elsewhere distinguisheth betwixt the Bread which belongs to the Lord and the Bread which is the Lord. Speaking of Judas and the other Apostles he saith of the Apostles they are the Bread which was the Lord and of Judas He did eat the Bread of the Lord against the Lord they ate life he Death for 't is said by S. Paul That he which eateth unworthily eateth his own judgment and condemnation Seeing then that the Eucharist is distinguish'd from the Lord it necessarily follows That Bread remains in the Sacrament after Consecration The same Father in his 33 Sermon of the Words of our Lord saith The Lord gave to his Disciples the Blessed Sacrament with his own hands but we were not at the Banquet nevertheless by Faith we daily eat the same Supper and do not think that it had been any great advantage to have been present at that Supper that he gave with his own hands to his Disciples without Faith Faith afterwards was of greater advantage than treachery was then St. Paul who believed was not there present and Judas who betray'd his Master was present How many be there now that come to the Communion that altho they did not see that Table and tho they never saw with their Eyes nor tasted with their Palate the Bread which the Lord held in his hands nevertheless because the same Supper is still prepared do there eat and drink their own Damnation It plainly appears That the Bread which St. Austin saith our Saviour had in his hands during the Sacrament was true Bread because St. Austin saith That those who at present participate of the Sacrament do not Tast nor Eat the Bread which our Saviour held in his hands and which he distributed and of which the Disciples did formerly eat The same Father teaching that the Good might participate of the Divine Sacraments with the Wicked saith Judas and Peter had each of them a part of the same Bread which they received at the same hand of the Lord and nevertheless what society or likeness was there betwixt Peter and Judas In the 7th Chap. the wicked and the good hear the same Word of God do partake of the same Sacraments and eat the same holy nourishment Now what is this holy Food What is this Bread whereof one receives one Portion and another another Part Are they Accidents But Accidents are neither Bread nor Food It is not the real Body of Jesus Christ for it cannot be received by Parcels it must then be true Bread which remains after Consecration and which is as is said before Blessed Sanctified and Broke in Pieces on the Holy Table to be distributed Benedicitur Sanctificatur ad distribuendum comminuitur The same Doctor in Ep. 120. speaking of the Rich in opposition to the Poor of whom it is said That they shall eat and be satisfied These Rich Persons saith St. Austin have been brought to the Lords Table and receive from his hand his Body and Blood but they only adore and are not satisfied For just as St. Ambrose distinguisheth betwixt drinking the Wine Vinum bibere and drinking of the Wine de Vino bibere that is to say to tast of a little Wine de ejus portione libare so also St. Austin his Disciple distinguisheth betwixt receiving the Body and Blood of the Lord accipere Corpus Sanguinum Domini and to receive of the Body and Blood of the Lord Accipere de Corpore Sanguine Christi St. Austin explains himself more fully when he saith in his 86th Epist. That one receives in the Eucharist a Portion of the Body of the immaculate Lamb De Agni immaculati Corpore partem sumere And in the 35th Sermon on the Words of our Lord he saith In receiving the Sacrament we know what we should think of we receive a little and we are satned in the heart modulum accipimus in corde saginamur Now that cannot be understood of the proper Body of Jesus Christ which cannot be received by Parcels therefore it must be meant of Bread which is the Figure of his Body or the Sacrament of it It is what St. Austin intends when he saith Nec quando manducamus when we eat Jesus Christ de illo partes facimus equidem in Sacramento sic fit We do not make Morsels but it is done in Sacrament that is to say That we break and divide the Sign and the Bread which is the Sacrament The same Father saying that the Accidents cannot in any wise subsist without their Subject saith in his 2d Book of Soliloquies Chap. 12. What can reconcile what you demand Or who can think it possible to be done that that which is in a Subject should remain the Subject it self ceasing to be For 't is a thing monstrous and very far from the Truth that that which doth not subsist if it be not in a Subject can be the Subject it self not remaining Also in the 13th Chap. 19th Book and in the Book of the Immortality of the Soul Chap. 5. The Subject being changed of necessity all that was in the Subject must be changed In the 8th Chap. What is not of it self if it be abandoned by that by which it is must undoubtedly cease to be Also in the 10th Chap. and in the Book of Categories speaking of Accidents A colour cannot be without a Subject And in the Epistle to Dardanus Take away the Bodies from the qualities of Bodies they will have no place to remain in and by consequence it is necessary that they cannot be And against Julian Chap. 5. It 's true saith St. Austin that the things that are in a Subject as the qualities are cannot be without the Subject wherein they are as the colour or form c. It 's impossible had St. Austin believed that the Bread did not remain in the Eucharist after Consecration that he should have esteemed that absurd
the Chalice or on the Plate By these words the Roman Order gives us to understand that it speaks of such a Body and Blood that a part of it may be separated from the whole Now this is what can only be said of the Bread and VVine improperly called the Body and Blood of Jesus Christ. The now Roman Order at present used in the Church of Rome doth also furnish us with the like reflections It expresly marketh That Jesus Christ gave in the Oblation Bread and Wine to celebrate the Mysteries of his Body and Blood. Therein is desired That this Blessed Oblation may be accepted of God in such a manner as that it might be made to us the Body and Blood of Jesus Christ after all which is recited the History of the Institution and the Sacramental words The Eucharist is called the Sacred Bread of Eternal Life and the Cup the Cup of everlasting Salvation To conclude They pray God to behold those Gifts and that he will accept them as he did the offering of Abel and the Sacrifice of Melchisedeck which it's very well known was Bread and Wine All which doth plainly shew That the Roman Order at this time observed cannot reasonably be interpreted but in supposing that the Bread and Wine remain in the Eucharist after Consecration That the Fathers of the NINTH CENTURY did not believe Transubstantiation THeodorus Studita as is related by Michael Studita in Baronius in the year 816. N. 15. seeing himself reduced to the extremity of being starv'd said to his Disciple If men are so cruel as to make me perish with hunger the participation of the Body and Blood of the Lord which is the ordinary food of my Body and Soul shall be my only nourishment Now the real Body of Jesus Christ cannot be the nourishment of the Body therefore of necessity this Author must be understood to speak of Bread which is his Body figuratively and improperly It is what is also confirm'd by this Michael Studita who saith in the same place that Theodore had always about him some parcels of the quickning Body of the Lord which cannot be meant of the true Body of Jesus Christ which is not now subject to be broken nor divided Ahyto Bishop of Basil sent Ambassador by Charlemaine in the year 814 to Constantinople to Treat a Peace with the Emperor of the East as is declared by the Annals of France by Eginhart Author of the Life of Charlemaine the Annals of Fulda Herman Contract and others This Ahyto died in the year 836 and left a Capitulary for instruction of the Priests of his Diocess publisht by Dom Luke D'achery in the Sixth Tome of his Spicilegium pag. 692. now amongst many other Instructions he gives his Priests in his Capitularies this is one In the fifth place the Priest should know what the Sacrament of Baptism and Confirmation is and also what the Mystery of the body and blood of our Lord doth mean. How a visible creature is seen in the same Mysteries and is nevertheless the invisible Salvation is communicated for the Souls eternal happiness which is contained in faith only By visible creature he can only mean a creature not in appearance but effective for otherwise according to this Author it must be said that in Baptism and Confirmation there should be only an apparent creature and not the substance of water and chrism Besides Ahyto attributed the same effect to these three Sacraments to wit the communication of eternal and invisible Salvation to them that with faith do receive these holy Sacraments Theodulphus in the year 810 Bishop of Orleans saith in his Treatise of the Order of Baptism There is one saving Sacrifice which Melchisedeck also offer'd under the Old Testament in Type of the body and blood of our Saviour the which the Mediator of God and Man accomplished under the New before he was crucify'd when taking the bread and wine he blessed and gave them to his Disciples commanding them to do those things in remembrance of him It is this Mystery which the Church doth celebrate having put an end to the ancient sacrifices offering bread because of the bread which came down from Heaven and wine because of him which said I am the true Vine to the end that by the visible Oblation of Priests and by the invisible consecration of the Holy Ghost the bread and wine should have the dignity of the body and blood of our Lord with which blood there is mingled some water either because there came out of the side of our Saviour water with the blood or because according to the Interpretation of our Ancestors as Jesus Christ is signify'd by the wine so also the people is signify'd by the water Now this Bishop saying that Jesus Christ gave bread to his Disciples in commemoration that this Mystery is an Oblation of visible bread which is consecrated by the Holy Spirit and which receiveth the dignity of the body that he indifferently calls the blood wine and the wine blood that with the blood water is mingled and that Jesus Christ is signify'd by the wine that 't is said the wine signifies Jesus Christ as the water doth the people these words cannot suppose any Transubstantiation The Opposers of Paschasius Radbertus Frier of the Monastry of Corby who wrote a Book of the body and blood of Jesus Christ did not believe Transubstantiation That the said Paschasius had several adversaries appears by his own Writings for towards the end of his Commentary upon St. Matthew he saith himself I have inlarged upon the Lords Supper a little more than the brevity of a Commentary would permit because there be several others that are of a different judgment touching these holy Mysteries and that several are blind and do not perceive that this bread and cup is nothing else but what is seen with the eyes and tasted with the palate And in his Epistle to Frudegard as well as in his Commentary on St. Matthew ch 12. it appears he had Opposers because in his Epist. to Frudegard he saith You advise with me touching a thing that many do make doubt of And in his Commentary I am told that many saith he do censure me as if I had attributed to the words of our Lord either more or something quite contrary to what the genuine sense permits So that Paschasius had adversaries and they did not believe Transubstantiation because they held that in the Eucharist there was only the virtue of the flesh and not the very flesh the virtue of the blood and not the very blood of Christ. That the Eucharist was figure and not verity shadow of the body and not the body it self They would saith Paschasius extenuate the word body and perswade Quod non sit vera caro Christi sed quaedam virtus figura corporis Christi Now Paschasius Rathbertus was the first Author that wrote fully and seriously of the truth of the
was forced to sign it after which Greg. 7th gave him Letters of Recommendation which Dom Luke D' Achery has caused to be printed in one of the Tomes of his Collection Nevertheless it appears by the Acts and by Hugh de Flavigny in the Chronicle of Verdun in the 1st Tome of Father L' Abbes Bibliotheque in An. 1078 that there were several in that Assembly that maintained Berengers Doctrine against Paschasius that this Arch-Deacons Adversaries knew not how to answer his Reasons as the Chronicle of Mount Cassin test sies l. 3. c. 33. And Sigonius de Regno Itali relates lib. 9. on the year 1059. That they were forc'd to send to the Monastry of Mount Cassin for a learned Frier called Albert whom Pope Stephen saith Sigonius made Cardinal Deacon who being come and not able to answer Berengers Arguments desired a weeks time to consider of them neither was Pope Gregory the 7th himself well satisfied with what was urged against Berenger seeing that Cardinal Bernon in the life of Hildebrand and the Abbot of Ursberg in the year 1080 do write That Gregory the 7th wavering in the Faith caus'd a Fast to be kept by his Cardinals that it might be discover'd whether the Church of Rome or Berenger were in the best opinion touching the Bidy of Jesus Christ in the Sacrament One argument that Gregory the 7th was not very contrary to Berenger is that the Abbot of Ursberg and Aventin that has it from Otto Fraxinensis relate on the year 1080 that thirty Bishops and Lords being assembled apud Brixiam Nomicam did depose Gregory the 7th amongst other things for being a Disciple of Berengers Before I end my Discourse of Berenger it is necessary to observe that the Confession that was extorted from him is not maintainable seeing that as is related by Lanfranc and Alger it is therein said that Jesus Christ not only in Sacrament but also in reality is touched and broken by the Teeth Theophylact Arch-Bishop of Bulgary said in his time That God condescending to our infirmity doth preserve the Species of Bread and Wine and changes them into the Virtue of the Body and Blood of Christ. Also in his time the Greeks did not believe Transubstantiation In all probability Nicetas Pectoratus did not believe it seeing Cardinal Humbert whom Pope Leo the 9th sent to them upbraids him Perfidious Stercoranist says he to him you think that the Participation of the Body and Blood of our Lord breaks the Fasts of Lent and other holy Fasts believing that the Heavenly as well as the Terrestrial Food is cast out into the draft by the sordid and stinking way of the Belly Alger de Sacram. l. 2. c. 1. Tom. 6. of the Fathers lib. and the Jesuit Cellot in Append. Miscel. Opusc. 7. p. 564. do frequently impute this Error to the Greeks The Author of the Chronicle Malleacensis on the year 1083 observes in the Monastry Cormoriacensi That there was a Fryar called Literius of such great Abstinence that for Ten years time he drank neither Wine nor Water but what he received in the Sacrament of necessity then what one drinks in the Eucharist must be true Wine and true Water That the Authors of the TWELFTH CENTURY did not believe Transubstantiation HOnorius Priest and Theologal of the Church of Rutan did not believe Transubstantiation seeing Thomas Waldensis Tom. 2. c. 90. saith That this Theologal was of the Sect of the Bread-eaters of Rabanus de Secta Panitarum Rabani and Honorius saith with Raban that the Sacrament which is received with the Mouth is converted into bodily food but the Virtue of the Sacrament is that whereby the inward Man is fed and satisfied He saith also That the Host is broken because the Bread of Angels was broken for us upon the Cross That the Bishop bites one piece that he divides it in parts that it is not received whole but broke in three parts that when 't is put in the Wine it is shewed that the Soul of our Lord return'd to his Body and he calls that which is broke the Body of the Lord then he observes that the Sub-Deacon receives from the Deacon the Body of our Saviour and that he carries it to the Priests to divide it to the People all this can only be understood of the Bread which is improperly called the Body Rupert Abbot of Duits near Cologne upon Exodus l. 2. c. 10. saith That the Holy Ghost doth not destroy the Substance of Bread as he did not destroy the human Nature when he joined it to the Word and in his 6th Book on St. John of the Paris Edition in the year 1638 he saith That as the Word was made Flesh not being changed into Flesh but in assuming Flesh so also the Word made Flesh is made visible Bread not being changed into Bread but taking and transferring the Bread into the Unity of his Person We will say no more of this Author because Bellarmin and several others do freely confess that Rupert did not believe Transubstantiation also Honorius of Auter gives him extraordinary Commendations saying That Rupert illuminated with a Vision of the Holy Ghost explained almost all the Holy Scriptures in an Admirable stile Zonaras in the East did not believe Transubstantiation seeing he saith of the Eucharist That it is a Shew-bread which is subject to Corruption and which is eat and ground with the Teeth Panis Propositionis corruptioni est obnoxius ut pote caro existens vere Christi secatur dentibus nostris molitur So that he was of the Opinion of Damascen and Rupert The Abbot Francus in all likelihood Abbot of Lobes did not approve the Opinion of Transubstantiation seeing the Centuriators of Magdebourgh observe that he had no right Judgment of the Lords Supper asserting that the true Body of Christ was not in the Holy Sacrament Amalaricus Bishop of Chartres in they ear 1207. a man of great Reputation for his Knowledg and Wisdom saith Gaugwiâ— in his 6th Book of the History of France in the Reign of Philip the August amongst other things denied Transubstantiation Bernard of Luxemburg Prateolus and Alphonsus alastro report the same of Amaury as also Genebrard in his Chronicle Lib. 4. Anno 1215. Opinions of Authors of the THIRTEENTH CENTURY and afterwards touching Transubstantiation IT 's true Pope Innocent the 3d did condemn this Amaury at the Council of Lateran after his Death in the year 1215. but 't is not said wherefore and what was transacted in this Council deserves not to be much regarded if it be consider'd after what manner things were there transacted The Pope who then presided was a man full of vain Glory and Ambition Mathew Paris and Mathew of Westminster intimate so much of him and that the liberty of voting and speaking was denied to the Prelates of the Assembly for
the Bald. Now this Author did not believe Transubstantiation because he saith For as to the substance of those Creatures they are after Consecration what they were before they were before Bread and Wine and it is plainly seen that after Consecration these created substances do remain in the very same species And a little after he saith This spiritual flesh which spiritually feeds Believers is made of grains of Wheat by the hands of the Baker such as it appears to our sight but it hath neither Bones nor sinews nor no distinction of parts nor is it enliven'd with a Soul or reasonable substance To conclude it is unable to move of it self and if it gives life it is the effect of a Spiritual virtue of an invisible and a Divine Virtue and Efficacy A little after he saith again As the Water represents the People in the Sacrament if it were true that the Bread consecrated by Ministers was corporally changed into the Body of Jesus Christ it must also necessarily follow that the Water which is mingled with it were changed into the Blood of the faithful people for where there is but one Sanctification there ought to be but one Operation and the Mystery should be equal where the Reason of the Mystery is the same It is evident there is no corporal change in the Water and by consequence there is no corporal change to be expected in the wine All that is said of the Body of the people represented by water is understood spiritually it is then a necessary consequence that what is said of the Blood of Jesus Christ represented by the wine must be understood spiritually Again The things which differ amongst themselves are not one and the same thing The Body of Jesus Christ which was dead and rose again and become immortal doth dye no more Death has no more dominion over it it is Eternal and can no more suffer but that which is celebrated in the Church is temporal and not eternal and it is corruptible and not incorruptible And again it must then be said that the body of Jesus Christ such as it is made in the Church was incorruptible and eternal Nevertheless it cannot be denied that what is so cut into morsels to be eat changed and corrupted and that being eat with the teeth it goes into the Body Again Now 't is true that the figure and the reallity are things distinct therefore the body and blood which are celebrated in the Church are different from the flesh and blood of the Body of Jesus Christ which it is well known is glorious since his Resurrection therefore the body that we celebrate is a pledg and figure These words of Ratramne or Bertram are so clear that it is wonder'd the Author of the Perpetuity should say in the first Treatise p. 3. that Bertram is an obscure Author and not evidently favourable to Calvinists but that the Catholicks may explain him in a good sense I cannot tell what to call this Confidence John Erigen a Scotch man whom the Emperor Charles the Bald commanded to write touching the Body and Blood of the Lord as he had done also to Ratramne which appears by Borrenger's Letter to Richard publish'd by Dom Luke D' Achery in the 2d Tome of his Spicileg was of an Opinion contrary to Paschasius as is acknowledged by Lanfrank and Berenger in his Epistle to the same Lanfrank and Hincmar saith of John Erigen that he taught That the Sacrament of the Altar was not the real Body and Blood of Jesus Christ but only the Remembrance both of the one and the other And Berenger writing to Lanfrank saith to him If you hold John for a Heretick whose Judgment we have been inform'd of touching the Sacrament you must also hold for Hereticks Ambrose Chrysostom Austin not to mention many more Nevertheless William of Malmsbury Roger de Hoveden and Matthew of Westminster speak of John Scot as of the greatest Man of his time and Molanus Professor in Divinity at the University of Lovain in his Appendix to the Martyrology of Ussuart at the Letter J has left these Words engraven John Scot Martyr translated Dionysius ' s Ecclesiastical Hierarchy after which by Authority of the Popes he was put into the number of the Martyrs of Jesus Christ. To conclude the Roman Martyrology which we have in our Library Printed at Antwerp Anno 1586. by order of Gregory the 13th as is said in the Title of the Book Martyrologium Romanum Jussii Gregorii 13 editum at the 4 of the Ides of November makes mention of John Scot It 's true the Author of the 1st Dissertation upon John Scot which the Author of the Perpetuity chose having placed the said Dissertation at the end of his 2d Treatise to which he often refers his Readers has made in the same Dissertation a Chapter which bears the Title that John Scot was not put into the Catalogue of Martyrs by the sacred Authority of Popes and that his Name is not to be sound in any Edition of the Roman Martyrology But it is also certain that the same Author who hath also publish'd the belief of the Greek Church touching Transubstantiation has inserted in the end of his Book a Treatise Entituled A Refutation of the Answer of a Minister of Charenton to the Dissertation which is in the end of Monsieur Arnauds Book concerning the Employments the Martyrdom and the Writings of John Scot or Erigen and the last Chapter of this Refutation hath this Title A sincere Declaration of the Author touching some things he had said in his Dissertation the which he since confesses were not true And in Numb 6. of this Chapter the Author saith in these Terms in Art. 7. p. 25. he speaks of the 7th Art. of the first Dissertation upon John Scot which is at the end of Mr. Arnauds Perpetuity it is said that 't is false that there was a Martyrology Printed at Antwerp by command of Gregory the 13th in the Year 1586. 2dly That there is not to be found in any Roman Martyrology Printed at Antwerp or any where else the Commemoration of John Scot on the 4th of the Ides of November It would be superfluous here to relate the Reasons that they have had so positively to deny these matters of Fact. It is sufficient to observe First That there is a Roman Martyrology set forth by Order of Gregory the 13th and Printed by Platin at Antwerp in the Year 1586. 2dly That there is seen in this Martyrology the Commemoration of John Scot on the 4th of the Ides of November in these words Eodem Die Sancti Joannis Scoti qui Grafiis puerorum confessus Martyrii Coronam adeptus est This Author is of good reputation and doubtless was not ignorant of what St. Austin saith in some of his Works That to Lye in a matter of Religion is meer Blasphemy Nevertheless we may observe before proceeding any farther