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.
him the Title of Pope 't is because his name was well enough known at Rome when John the Second lived That the Fathers of the SIXTH CENTURY did not believe Transubstantiation AGE vi SAint Fulgentius saith Fulgentius The Catholick church doth continually offer to God the Father Son and Holy Ghost De fide ad Pet. Diac. c. 19. a Sacrifice of Bread and VVine throughout all the VVorld For in the fleshly Sacrifices of the Old Testament there is a type of the Flesh of Jesus Christ which he was to offer without spot for our Sins but in this Sacrifice there is a Thanksgiving and Commemoration of the same Flesh which he offer'd for us and of the Blood which he shed for us He saith That this Sacrifice consists in offering Bread and VVine there must then be true Bread and VVine in this Sacrifice to be offer'd Ephrem de Conte of the East made Bishop of Antioch Ephrem in the Year 526. wrote Books which he intitled Sacred Laws Apud Pho. Bibl. cod 229. in the first of which disputing against the Eutychians he saith When our Fathers said That Jesus Christ is compos'd of two Natures they meant two Substances as by two Substances two Natures No body of any sense but may say that the Nature of that which is to be felt and not felt in Jesus Christ is the same Nature Thus it is that the body of Jesus Christ which is received by believers doth not quit its sensible Nature and remains without being separated from the intelligible Grace The which he confirms by the Example of Water which doth not lose its Nature by Consecration This Argument is of the same kind of that we see of Theodoret and of Gelasius whereby these three Authors prove that in the Incarnation the presence of the VVord did not destroy the human Nature in Jesus Christ as the presence of the Holy Ghost doth not destroy the Substance of Bread and Wine in the Eucharist We may say of this Triple and same Argument Funiculus triplex difficile rumpitur Mons de Marca Ecclesiast 4. v. 12. saith in reference to this passage and of those we have instanced in of Theodoret and St. Chrysostom that these three Authors have owned a real change of the bread which nevertheless leaves the Species in their natural Substance Facundus Bishop of Hermiana in Africa in the year 552. Facundus whose Books Lib. 9. De viris illustribus c. 18. which he wrote in Defence of the Three Chapters of the Council of Chalcedon are justly praised by Victor of Tunes in his Chronology and by St. Isidore of Sevil and which Father Sirmond the Jesuit got out of the Vatican Library going about to excuse Theodore de Mopsuest who taught that Jesus Christ had taken the Adoption of the Children of God Facundus from whence it might have been concluded Lib. 9. that he believed that Jesus Christ is only an adoptive Son saith Baptism which is the Sacrament of Adoption may be called Adoption as we call the Sacrament of his Body and Blood which is in the consecrated Bread and Wine his Body and Blood not that the Bread is properly his Body and the Cup his Blood but because they contain in them the Mystery of his Body and Blood. Therefore as the faithful Servants of Jesus Christ receiving the Sacrament of his Body and Blood are very rightly said to receive his Body and Blood so also Jesus Christ having received the Sacrament of the Adoption of Children might very well be said to have received the Adoption of Children Certainly if the Sacrament of Bread and Wine is not properly the Body of Jesus Christ as Facundus saith but barely Body and Blood as Baptism is Adoption the Bread and Wine are not Transubstantiated into the Eucharist and are but simple signs and something that is distinguished from the Body and Blood of Jesus Christ Primasius Bishop of Adrumetum in Africa Primasius in his 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 AGE vii ISidore Bishop of Sevil Anno 600. saith Isidorus Hispalensis That by the command of Jesus Christ himself we do call Body and Blood that which being the fruits of the Earth Orig. l. 6. c. 19. 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 In Alleg. Veter Test 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 World. And in the Treatise De Vocat Gentium cap. 26. These are not any longer Jewish
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
301. Jesus Christ saith Drutmar took Bread because Bread strengthens the heart of man and doth better fortifie our Body than any other food He therein establishes the Sacrament of his Love but this propriety ought much rather to be attributed to the spiritual bread which perfectly strengthens all men and all creatures because 't is by him we live move and have our being He blessed it He blessed it first Christianus Druemanes because as in his Person he blessed all Mankind then afterwards he shewed that the blessing and power of the Divine and Immortal Nature was truly in that Nature which he had taken from the Virgin Mary He broke it He broke the Bread which was Himself because exposing himself willingly to death he broke and shattered the habitation of his Soul to the end that he might satisfie us according to what himself saith I have power to lay down my life or to save it And he gave it to his Disciples saying to them Take and eat this is my Body He gave to his Disciples the Sacrament of his Body for the remission of sins and for the keeping of charity to the end that not forgetting this action they should always perform this in figure and that they should not be unmindful of what he was about to do for them This is my Body that is to say Sacramentally and having taken the Cup he blessed it and gave it to his Disciples As amongst all things which are necessary to preserve life Bread and Wine are those that do most of all repair and strengthen the weakness of nature It is with great reason that our Saviour was pleas'd in these two things to establish the Mystery of his Sacrament for Wine rejoyces the heart and increases blood therefore it is very fit to represent the Blood of Jesus Christ because whatsoever comes from him rejoyces with true joy and encreaseth whatsoever there is of good in us To conclude as a person that is going a long journey leaves to those whom he loves some particularpledg of his kindness on condition that they should look daily upon it to the end that they may retain him always in remembrance so in like manner God by spiritually changing the Bread into his Body and the Wine into his Blood has commanded us to celebrate this Mystery that these two things should make us never forget what he hath done for us with his Body and Blood and keep us from being unthankful and ungrateful for his so tender love Now because water is wont to be mingled with the Sacrament of his Blood this water represents the people for whom Jesus Christ was pleas'd to suffer and the Water is not without the Wine nor the Wine without the Water because as he died for us so also we should be ready to die for Him and for our Brethren that is to say for the Church therefore there came out of his side Water and Blood. This passage is taken out of the Commentary where the Author expounds these words of the Institution This is my Body by these other words That is to say in Sacrament which are words quite contrary to those of Paschasius for Paschasius said in his Letter to Frudegard Christianus Drutmanes fearing it should be thought that Jesus spake in Sacrament he said demonstratively This is my Body Ne putares quia in Sacramento loquebatur Dominus c. demonstrative dixit hoc est Corpus meum So Drutman makes a difference 'twixt the Body and the Sacrament which he establishes in the Bread and Wine which he blessed brake and gave to his Disciples he ascribes to the Wine only the dignity of representing the Blood of Christ and that to conclude the Bread and Wine are pledges of his Love. Therefore the same Author chap. 56. on these words I will drink no more of this fruit of the Vine until I drink it new with you in my Father's kingdom from that very hour of Supper saith he he drank no wine until he became immortal and incorruptible after his Resurrection The Deacon Florus wrote about the same time Florus Diaconus an exposition of the Mass which is mention'd in the Bibliotheca Patrum Tom. 6. pag. 170. he there saith This Body and this Blood is not gather'd in Ears of Corn or in clusters of Grapes nature doth not give it us but it is consecration that makes it mystical to us Jesus Christ is eaten when the Creatures of Bread and Wine do pass to the Sacrament of the Body and Blood by the ineffable Sanctification of the Holy Ghost He is eaten by parcels in the Sacrament and remains whole and intire in Heaven and whole and intire in our Hearts Again All that is done in this oblation of the Body and Blood of our Saviour is a Mystery we there see one thing and we understand another what we see hath a corporal substance what we understand hath a spiritual fruit He saith Jesus Christ saith to them take eat ye all of this and speaking of the Cup The Wine saith he was the Mystery of our Redemption and he proves it by these words I will drink no more of the fruit of the Vine To conclude Explaining these last words of the Canon By which O Lord thou daily makest these good things for us which contain a kind of Thanksgiving which in the Latin Liturgy does follow the Consecration he sufficiently intimates to us that he did not believe the Bread and Wine were changed into the substance of the Body and Blood of Jesus Christ seeing he speaks of them as things God had created from the beginning of the world which he creates every year by propagation and reparation which he sanctifies which he fills 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 Pirrhus 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. AGE x. in one of his Sermons to be seen in the Fourth Book of Bedes Ecclesiastical History cap. 24. Alferic A. B. Cant. which we have Copied in the Library of St. Victor saith The Expurgat Index Orders these words to be blotted out 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 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
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