represents to us the Blood of Jesus Christ And again Vini ubique mentio est ideo ponitur ut Domini Sanguis Vino intelligatur He saith of the Water that Sola Christi sanguinem non potest exprimere In aqua vidimus populum intelligi in Vino ostendi Sanguinem Christi So that seeing St. Cyprian saith That the Wine representeth expresseth sheweth and makes us see the Blood of Jesus Christ as the Water representeth expresseth and shews us the Christian People it cannot be imagin'd that St. Cyprian believed the Wine was destroy'd but on the contrary he believed that after Consecration the Wine remained and that 't was true Wine that he called his Blood according to what he saith in the same Letter Quia in parte invenimus Calicem mixtum fuisse quem Dominus obtulit vinum fuisse quod Sanguinem suum dixit That the Fathers of the FOURTH CENTURY did not believe Transubstantiation AGE iv Eustathius EVstathius Nicaen Syn. 2. Act. 6. Patriarch of Antioch upon these words of Solomon in the Proverbs Eat my Bread and drink the Wine which I have prepar'd saith That the wise Man by the Bread and Wine did foreshew the Anti types of the Body of Jesus Christ Now that which is a Type is an Image what is an Image cannot be the thing but in Figure so that the Bread is not destroy'd because it is the Type and the Image Eusebius Eusebius of Caesarea Lib. 8. de Dem. Evang. interpreting these words of Genesis Chap. 49. Vers 12. His Eyes shall be red with Wine and his Teeth white with Milk saith That the first words signifie the Joy that the mystical Wine doth cause in the Disciples of Jesus Christ when he saith to them Take Drink ye ALL of this c. Eusrbius And these words The Teeth white with Milk do signifie the purity and cleanness of the Mystical Food which are the Symbols which Jesus Christ left to his Disciples commanding them to celebrate the Image of his proper Body not requiring any more bloody Sacrifices and commanded to make use of Bread for the Symbol of his Body Seeing then that according to this ancient Doctor the Wine is the Symbol of the Blood of Christ and the Bread the Figure of his Body and both the one and the other an Image of the Body and Blood the Image is not that of which 't is an Image and by consequence in the Eucharist besides the Body of Jesus Christ there is also Bread and Wine which do represent and shew him it being evident by the Text of this Author that he understood the words of Jesus Christ This is my Body in this sense This is the Symbol of my Body Cyril of Jerusalem saith Cyril us Hierosol Quemadmodum Panis Fucharisticus post Spiritûs Sancti invocationem non amplius est Panis communis sed est Corpus Christi Catech. Myâ—â— 3. sic sanctum hoc unguentum non amplius est unguentum illud Macharius a noted Hermite in Egypt Macharius who wrote his Homilies about the year 368. saith in the 27th Homily That before the birth of Jesus Christ the wise Men Holy Men Kings and Prophets knew that Jesus Christ was to come to be a redeemer but they knew not that he was to suffer death that he was to be Crucify'd and that he should shed his Blood on the Cross and that they had not attain'd so far as to know there should be a Baptism of Fire and of the Holy Ghost and that in the Church should be offered Bread and Wine Antitypes of the Body and Blood of Jesus Christ and that those which eat of this visible Bread should spiritually eat the Flesh of the Lord. This Father saying that the Antitype of the Flesh and Blood of Jesus Christ is Bread and Wine doth suppose the Bread remains as not being the Real Body of Jesus Christ but a Type of it now the Type is not the verity sed umbra veritatis saith St. Ambrose de side l. 3. c. 8. and by consequence there is in the Eucharist something else besides the Body it self of Jesus Christ And when he saith That those which take the visible Bread do spiritually eat the Flâ—sh of Christ he gives us sufficiently to understand Macharius that in this august Sacrament there is besides the Flesh of Jesus Christ a visible Bread and that the visible Bread is eaten corporally and the Flesh of Jesus Christ spiritually S. S. Basil Bishop of Caesaria in his Epistle to Caesarea saith That at Alexandria and in Aegypt each Lay-person for the Ep. 289. most part kept the Eucharist by them and communicated themselves when they pleased and if they receive from the Priest a morsel of the consecrated Bread they may receive the Holy Sacrament daily if they list taking some of it to day and the rest to morrow For saith he the Priest in the Church gives a good Piece or morsel of the Eucharist and he that takes it doth communicate himself at his pleasure Now saith he as to the validity and virtue of the Sacrament it is one and the same whether one receives one morsel or two of the Priest In what sense can it be understood that one receives several parts of parcels in the Eucharist It cannot be meant of Jesus Christ whose Body cannot be divided into mersels it must therefore be understood that S. Basil believed that the Bread remained in the Eucharist as a Typical and Symbolical Body of Jesus Christ Ephrem Deacon of the Church of Edessa Ephrem contemporary with S. Basil and whose Writings St. Jerom reports in his Catalogue were read in the Church after the Holy Scriptures he saith in the Treatise he wrote That Men should not search too curiously into the Nature of God consider diligently saith this holy Deacon how Jesus Christ taking the Bread into his hands blessed and broke it as a Figure of his immaculate Body and taking the Cup he blessed it as a Type of his blessed Blood and gave it to his Disciples It is evident that Ephrem believed the Bread is the figure of the Body and the Wine the Type of the Blood of Christ figura autem non est veritas sed imitatie veritatis saith S. Gaudentius upon Exodus Tract 2. the Body of Jesus Christ is the verity there must then be in the Sacrament besides the real Body a material and Typical Body which may be the figure of the true Body of Jesus Christ S. Epiphanius having said That Jesus Christ descended into the Waters to be Baptis'd not to receive any virtue from the Waters but to confer it upon them he adds Epiphanius S. Ep. in Compend dâ— fide Eccles Deus ad aquas descendit That 't is in Jesus Christ the Prophecy of Esay is accomplished who in the third Chap. speaks of the vertue of Bread and Water he gave strength to the
making of the very fruits of the Earth that is to say of Bread and VVine a fit Mystery turn'd it into the Sacrament of his Body and Blood that unleavensd Bread and VVine 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 VVine 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 sanctify'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 Rabanus 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 helly 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 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 Anno 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 Friest 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 Amal. ad Rangart Tom. 7. Spicilegii pag. 166. 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 Cannon 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 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
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 Wolphinus wherein the Author uses near the same Language This Sacrifice saith he Apud Vsserium de Christianae Ecclesi Success Stat. c. 2. p. 54. 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 Homilly 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 Saxon Homily 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 pledge and figure the Body of Jesus Christ is the Truth it self we have this pledge 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 Fulcuinus in the Country of Liege Tom. 6. Spicil de gestis Abb. Lob. p. 573. 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 saith 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 Herriger Successor to Fulcuin and whom he that continued the History of the Abbots of Lobes Idem tom 6. p. 591. 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 Monastry of Cluny l. 2. ch 30. say The outside of the Challice is carefully rub'd Tom. 4. in Spec. p. 146. 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 Conscration 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 Customs of the Monastry of Cluny 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 Hest 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 Lib. 3. Ch. 28. p. 217. 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 sense 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 Ratherius 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 De Contemp. Canon port Spirileg Tom. 2. and I thereto yield for seeing that to him that receives worthily it is the true Body altho one sees that the Bread is the same it was before and true Blood altho the Wine is seen to be the same it was I confess I cannot say nor think what it is to him that doth receive unworthily that is to say that doth not abide in God. Now the Communicant can he receive a corporal Substance Can one say that one sees that the Bread is what 't was before if the Communicant receives no Substance It is known on the contrary that what is seen is not Bread nor Wine Moreover Ratherius condemning Drunkenness and Excess in some of his Priests saith that some of them spew'd before the Altar of our Lord upon the Body and Blood of the Lamb this can be understood only of the Sacrament which borrows the Name of the thing signifi'd the abuse whereof reflects on him that instituted it That the Authors of the ELEVENTH CENTURY did not believe Transubstantiation AGE xi THE Author of the Life
Waters illuminans eas roborans in Type earum quae in ipso erant perficienda and as for the Bread Cibus quidem panis est sed virtus in eo est ad vivificationem S. Epiphanius speaks here of the Eucharist as he doth of Baptism he saith That both one and the other receive their virtue from Jesus Christ who communicates to them spiritual strength sufficient to sanctify now as the Water of Baptism is changed only by a change of virtue and quality it is apparent S. Epiphanius did not mean that the Bread of the Eucharist should be destroy'd no more than the Water was in Baptism else he would not have said Incorporea re nihil augetur Arist de generat corruptione Alimentum vel materiam partim Ibid. l. 2. that the Consecrated Bread was a food for accidents cannot nourish nothing can be fed by that which is not a Body nourishment proceeds from a substance or matter saith Aristotle and Boetius in Praedic saith that 't is impossible an accident should pass into the nature of a substance ut accidens in substantia naturam transeat fieri nullo modo potest Gregory Nazianzen Greg. Naz. speaking of the miraculous recovery of his Sister Gorgonia speaks in these terms Orat. 11. pouring forth a Flood of tears after the example of her that washed Christ's feet with her tears she said she would not depart thence till she had recover'd her health her tears were the perfume which she spread over all his Body she mingled them with the Antitypes or the Symbols of the Body and Blood of Jesus Christ as much at least as she could hold in her hands and immediately O the Miracle she found her self healed And in his seventeenth Oration this godly Prelate interceding to the Emperor 's Prefect that he would extend his favour and no deliver up the City to be plundred I set before your Eyes the Table where we joyntly receive the Sacrament and the figure of my Salvation which I consecrate with the same Mouth wherewith I make my request to you this Sacrament I say which lifts us up to Heaven It appears by these words that S. Gregory lookt upon the Consecrated Bread and Wine as figures of the Body and Blood of Jesus Christ Gregory Nazianz. now if they are figures then they are not that whereof they be figures and by consequence there is in the Sacrament something else besides the very Body of Jesus Christ to wit the Bread and Wine which are the Types and figures of it For to say that S. Gregory means only that the accidents of Bread and Wine are the Types and figures when he saith his Sister mingled her tears with the Antitypes of the Body and Blood of Jesus Christ as many as she could keep in her hands Si quid Antityporum pretiost Corporis aut Sanguinis manus thesaurisasset these words as many as she could gather in her hands signify as many portions and parts of the Eucharist as she could gather up paululum Eucharistiae as Eusebius speaks in the sixth Book of his Hist chap. 36. as having gather'd together a little of the Sacrament and having separated it from a greater Mass or from a greater quantity of liquor Now all antiquity agree that the lines the superficies the qualities are inseparable from their subject so that this little parcel of Antitypes this parcel of the figures cannot be a part of accidents and of appearances Gregory Nyssen going to prove that the Water of Baptism Greg. Nyss for being Water In his Oration of the Baptis of J.C. ought not to be despised but that after Consecration it hath a marvellous Virtue he proves it by the Example of the Eucharist and extream Vnction The Bread saith he before Consecration is but common Bread but after Consecration it is called and is the Body of Christ so also the Mystical Oyl and Wine before Benediction are common things and of no virtue but after Benediction both of them have a great virtue Now these words shew that the Bread and Wine remain after Consecration for it appears that St. Gregory's Design is to prove that common and ordinary things have a marvellous force after Consecration and if the Bread and Wine were destroy'd after Consecration what did operate would not be a vile and mean thing because it would be the very Body of Jesus Christ and St. Gregory would not well have proved that vile things have any marvellous virtue in them after Consecration for instance Bread and Wine which not subsisting after Consecration could not have the virtue to sanctify S. Ambrose in his Epistle to Justus explaining what Somer is saith it is a measure and that this measure signifies the quantity of Wine which rejoyces the heart of Man S. Ambrose and having explain'd the Wine of the drinking Wisdom l. 1. Ep. 1. Sobriety and Temperance he saith That it is to be understood more fully of the Blood of Jesus Christ which neither admits increase nor decrease as to grace But of which if one receive more or less the measure however of Redemption is equal to all Plenius de sanguine intelligitur cujus ad gratiam nihil minuitur nihil adaugetur si parum sumas si plurimum haurias eadem perfecta est omnibus mensura Redemptionis This manner of speaking of taking more or less of the Blood of Jesus Christ is not to be understood of the proper Body of Jesus Christ which is indivisible there must be therefore in the Eucharist besides the proper Blood of Jesus Christ a Typical and Symbolical Blood which is the Wine which is so called and of which we may say we receive more or less The same Father saith elsewhere Id. Tom. 4. de fide l. 4. c. 5. That as often as we receive the Sacraments which by the virtue of Holy Prayer are transfigur'd into the Flesh and Blood of Jesus Christ we shew forth the Death of Christ It is certain that by these words S. Ambrose lookt upon the Bread and Wine as figures of the Flesh and Blood now the figure being a thing distinct from what it represents as being two correlatives the one of which is not the other it must be concluded that S. Ambrose believed that there is Bread and Wine in the Eucharist which are the figures of the Bread and Heavenly Power The same Father speaking of the blessing of Aser Idem Tom. 1. of the blessing of the Patriarchs c. 9. explaining these Words Ashur his Bread is fat he shall feed Princes saith Jesus Christ who is Ashur that is rich has nourish'd Princes When he multiply'd the five and seven Loaves and gave them to his Apostles to distribute to the multitude he every day gives us this Bread saith he when the Priest doth consecrate we may also by this Bread understand the Lord himself continues S. Ambrose who has given us his Flesh to eat By these
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 deminion 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 Catholicks may explain him in a good sense I cannot tell what to call this Confidence John Erigen Joan. Erigena 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 * De Euchar. Lanfrank and Berenger in his Episte to the same Lanfrank and Hincmar saith of John Erigen that he taught ‡ De praedest chap. 31. 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 Lanfranc 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 * De Gest Reg. Angl. l. 1. c. 5. William of Malmsbury ‖ Annal. per pred ad 882. Roger de Hoveden and ‡ Ad An. 883. 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 in 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 Jussu 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 found 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 confossus 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 that if Scot had advanced any new Doctrine he would certainly have been reproved for it by the Church of Lyons by Prudentius by Florus by the Councils of Valence and Langres which condemn'd and censur'd his Opinions on the Doctrine of Predestination St. Prudentius Prudentius Bishop of Troyes in Champaign who assisted at the Councils of Paris in the Year 846 of Tours in 849 at Soissons in the Year 853. to whom Leo the 4th wrote an honourable Letter which is to be seen in the 6th Tome of the Councils of the which the Bishop of Toul in the French Martyrology on the 7th of April having said that at Troys his Anniversary is solemnized as of a holy Bishop and Confessor he also makes a magnificent Elegy of him This holy Bishop I say was of the same Judgment with John Scot in the Subject of the Eucharist Hincmar de Praedest c. 31. for Hincmar Arch Bishop of Rhemes numbers him with John Scot against whom he observes nevertheless that he wrote touching Predestination and saith that they both held That the Sacraments of the Altar are not the true Body and Blood of our Lord but only the commemoration of his Body and Blood. Christianus Drutmar Priest and Frier of Corby Christianus Drutmarus famous for his Learned Works saith Sigebert of Illustrious Men as also the Abbot Trythemius wrote a Commentary upon St. Matthew about the year 845. It is in the Bibliotheca Patrum Tom. 16 pag.
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 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 Lib. de Reb. Eccles c. 16. Bill p. 7. to 10. teaching them to celebrate it in remembrance of his most holy Passion because there could nothing be found fitter than these things to signify 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 anion 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 Herribald in the time that Vallafridus Strabo wrote Tom. 2. ch 19.52 and 61. 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 Praesulem In the 37th Ep. he stiles him a Man of a lofty and Divine understanding Altissimi Divini ingenii And Hinemarus Archbishop of Reims calls him the Bishop of Venerable Qualities De Praed ch 6. 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 page 843 That Herribald and Rhabanus were Adversaries to Pascasius Tho in the 2d Treatise of the Perpetuity in page 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 Frndegardus that he was not of the same Judgment Paschasius was of seeing he opposes to him St. Austin's 23d Letter to Boniface Sic VVidefort contra VVickliff ad art 1. * Trithem de Script Eccles Ratramne Priest and Frier of Corby experienc'd in the Scriptures Ratramnus equally esteem'd for his Learning and Manners whom †De Praedest Hinemar ‖ Ep. 79. Lupus Abbot of Ferriers his Contemporaries ₠De Script Eccles Sigebert who liv'd in the xi Century and Father ‡ De Euchr. ch 1. 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 Ovais The President ₠Maug dissert Hist Chron. c. 17. tom 2. pag. 133 135. 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 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 Ratramnus in the Apology of the Fathers is stiled a learn'd Benedictin Defender of Grace a Man of great Wisdom and Reputation and in the 1st treatise of the Perpetuity p. 3. c. 5. he is stiled an obscure kind of a person that evaporated himself in obscure Reasonings which he added to those of the Church and explained as he pleased himself as some are pleased to say 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