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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56667	A full view of the doctrines and practices of the ancient church relating to the Eucharist wholly different from those of the present Roman Church, and inconsistent with the belief of transubstatiation : being a sufficient confutation of Consensus veterum, Nubes testium, and other late collections of the fathers, pretending the contrary.	Patrick, Simon, 1626-1707.	1688 (1688)	Wing P804; ESTC R13660	210,156	252

factus est sacerdos in a ternum Christ by the mystery of Bread and Wine is made a Priest for over S. Chrysostom (c) Comment in Psal 110. vel 109. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why did he say a Priest after the Order of Melchisedeck Even because of the mysteries because he also brought out Bread and Wine to Abraham Isidore of Sevil (d) In Genesin cap. 12. Non secundùm Aaron pecudum Victimas sed oblationem panis vini id est corporis sanguinis ejus Sacramentum in Sacrificium offeramus Let us not offer the Victims of Beasts according to Aaron but let us offer in Sacrifice the oblation of Bread and Wine that is the Sacrament of Christs Body and Blood. Bede (e) Hom. de 55. in Vigil S. Jo. Bapt. Redemptor noster ideo sacerdos esse dicitur secundùm Ordinem Melchisedec quia ablatis victimis legalibus idem sacrificii genus in mysterium sui corporis sanguinis in N. Testamento offerendum instituit Our Redeemer is therefore called a Priest after the Order of Melchisedeck because taking away the legal Sacrifices he instituted the same kind of Sacrifice viz. Bread and Wine should be offered under the N. Testament for the mystery of his Body and Blood. What the Scriptures acquaint us with that after the Blessing of the Bread Christ brake it and gave it to his Disciples is also insisted on by the Fathers as done in the Eucharist in order to the distributing of it to the receivers But Bellarmine says expresly (f) L. 1. de Missa c. 27. Nostra fractio non fit ad distribuendum sed ad certum mysterium significandum That our breaking is not made for distribution but to signify a certain mystery Therefore in the Roman Church that which they give in the Sacrament to the people is whole and not broken off from any other thing Wherein they differ from the Fathers for their Eucharist was what the Apostles call breaking of Bread Act. 2 46. and the Jesuit Lorinus upon that place observes that it was the manner of the Primitive Church Lorinus in Act. 2. v. 46. Panem unum conficere atque illum consecratum in tot partes frangere quot erant communicantes sicut Christus in coena fecit to make one Loaf and when they had consecrated it to break it into so many parts as there were Communicants as Christ also did in his Supper And thus as it is 1 Cor. 10.17 There is one Bread c. and we being many are one Body for we all partake of one Bread. This Fraction tho' the Fathers express it as if it were done to the proper Body of Christ yet they mean it only of the Bread that represents it and therefore that must remain for there is nothing else to be broken When therefore S. Chrysostome (g) Hom. 24. in 1 Cor. Tom. 3. Edit Savil. p. 397. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says that upon the Cross a Bone of him was not broken but what Christ did not suffer up●n the Cross that he suffers in the oblation for thy sake and suffers himself to be broken that he may fill us all This cannot be meant of any thing but what represents his Body torn and rent viz. Bread. So S. Austin (h) Epist 59. Et ad distribuendum comminuitur speaks of that upon the Lords Table which is blessed and sanctified and broke in small pieces to be distributed Which can be only Bread. And this elsewhere (i) Epist 86. Sicut frangitur in Sacramento Corporis Christi he expresses more plainly Paul says he broke Bread that night as it is broken in the Sacrament of the Body of Christ Again (k) August apud Bedam in 1 Cor. 11. Manducemus Christum vivit manducatus quia surrexit occisus nec quando manducamus partes de illo facimus quidem in Sacramento id fit norunt fideles quemadmodum manducent carnem Christi unusquisque accipit partem c. S. Austin thus exhorts Let us eat Christ he lives tho' eaten for he arose tho' slain Neither when we eat him do we make parts of him so indeed we do in the Sacrament and the faithful know how they eat the Flesh of Christ there Every one takes a part c. This is a very remarkable Testimony because of the distinction he makes between Christ's proper Body and that in the Eucharist affirming quite different things of them as this of taking and eating a part which is only true of the Bread. For as for the true Body of Christ we are informed by another Chrysologus (l) Serm. 159. Non potest Christus edi dividi Integer à credentibus sumitur integer in ore cordis recipitur Christ cannot be eaten and divided He is taken whole of Believers he is received whole in the mouth of the heart I will conclude this Chapter with the sayings of three great persons among the Fathers who positively assert what I have been proving that the Bread and Wine remain in the Eucharist S. Chrysostom (m) Hom. 83. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who says expresly When our Lord delivered the mysteries he delivered Wine S. Austin (n) De Civ Dei lib. 17. cap. 5. Manducare panem est in N. Testamento sacrificium Christianorum To eat Bread is the Sacrifice of Christians in the N. Testament Fulgentius (o) De fide ad Petrum cap. 19. Christo nunc id est tempore N. Testamenti cum Patre Spiritu Sancto cum quibus una est illi Divinitas Sacrificium panis vini in fide charitate Sancta Ecclesia Catholica per universum orbem terrae offerre non cessat Now that is in the time of the N. Testament the Holy Catholick Church throughout the whole Earth do's not cease to offer in Faith and Charity the Sacrifice of Bread and Wine to Christ with the Father and H. Spirit who have one Divinity together with him CHAP. XI The Eleventh Difference The Fathers make the Bread and Wine to be the Sacrament Sign Figure Type Antitype Image c. of Christs Body and Blood. They of the Church of Rome make either the Accidents subsisting without a Subject or the Body of Christ latent under those Accidents to be the Sacrament Sign Figure c. and not the substance of Bread and Wine which they say is abolished Therefore they have no Sacrament such as the Fathers assert I Might give in here a very large Collection out of the Fathers calling the Bread and Wine by all those names above mention'd but to avoid tediousness I shall only select some few of them enow to prove the Truth of what I have asserted under the several heads S. Ambrose (p) De iis qui initiant c. 9. Vera utique caro Christi quae crucifixa est quae sepulta est verè ergo carnis illius est

4. Qu. 11. memb 2. art 2. sec 2. taking notice of the opinion of some that thought that as soon as the Body of Christ was touched by a Sinners lips Illud sentire erroneum est manifestè contra sanctos ideo communiter tenetur quod in hoc non est differentia inter justum injustum quia uterque ipsum verum corpus Christi sumit in Sacramento c. Unde concedendum quod mali sumunt rem Sacramenti quod est corpus Christi verum quod natum est de Virgine c. it withdrew it self says This is an errour and manifestly against the Saints and therefore it is held commonly that in this there is no difference betwixt the just and unjust for both of them receive the very Body of Christ in the Sacrament And a little after It must be granted that the wicked receive the thing which the Sacrament is a sign of which is Christs true Body born of the Virgin c. This ought not to seem a strange Doctrine to be held by those who say that brute Creatures may devour Christs Body Which is the current opinion So Aquinas (l) Loc. citat ad Tertium Dicendum quod etiamsi mus vel canis hostiam consecratam manducet substantia corporis Christi non definit esse sub speciebus quamdiu species illae manent We must say that altho' a Mouse or a Dog should eat a consecated Host yet the substance of Christs Body do's not cease to be under the species so long as the species remain Alensis (m) Ibid. sec 1. loco citat Si canis vel porcus deglutiret hostiam consecratam integram non video quare vel quomodo Corpus Domini non simul cum specie trajiceretur in ventrem canis vel porci is as positive and more plain If a Dog or a Hog should swallow a whole consecrated Host I see not why nor how the Body of our Lord would not together with the Species be conveyed into the Belly of that Dog or Hog It is also remarkable that among three Articles which P. Gregory XI an 1371. prohibited to be taught (n) See Pref. to the determ of Jo. Paris p. 32. Si hostia consecrata à mure corrodatur seu à bruto sumitur quod remanentibus speciebus sub iis definit esse Corpus Christi redit substantia Panis under pain of Excommunication which was also repeated by P. Clement VI. one of them was this If a Consecrated Host should be gnawed by a Mouse or taken by a Brute that then the species remaining the Body of Christ ceases to be under them and the substance of the Bread returns This he would not let pass for good Divinity Nor can it at this Day when this is one of the Cautions to be observed in the Celebrating of the Mass (o) De Defect Missae sec 10. n. 5. ante Missal Roman Si post confecrationem ceciderit musca aut aliquid ejusmodi fiat nausea Sacerdoti extrahat eam lavet cum vino finitâ Missa comburat combustio ac lotio hujusmodi in Sacrarium projiciatur Si autem non fuerit nausea nec ullum periculum timeat sumat cum sanguine That if a Fly or any such animal fall into the Chalice after Consecration if the Priest nauseats it then he must take it out and wash it with Wine and burn it when Mass is ended and the ashes and the wash be thrown into the H. Repository But if he do not nauseate to swallow it nor fears any danger let him take it down with the Blood. What is all this for but to tell us that they look upon it still to be Christs Blood and that its better it should be in the Belly of a Priest than of a Brute So also they give us another Case (p) Ibid. n. 14. Si Sacerdos evomat Eucharistiam si species integrae appareant reverenter sumantur nisi nausea fiat tunc enim species consecratae cautè separentur in aliquo loco sacro reponantur donec corrumpantur c. If a Priest should vomit up the Eucharist and the species appear entire they must be taken down reverently unless nauseated but in that case the Consecrated Species must be cautiously separated and put in some H. Place till they are corrupted c. But I beg the Readers Pardon for presenting him with such nauseous stuff God grant that they who thus unworthily represent their Saviour may have grace to repent that the thoughts of their hearts may be forgiven them As for the Fathers if by their plain words we can understand their sense they assert that only the Faithful and not the wicked eat the Body of Christ and drink his Blood in a proper sense S. Jerome (q) In Oseam c. 8. Cujus caro cibus credentium est calls the Flesh of Christ the food of Believers And Isidore of Sevil (r) In Genes c. 31. Caro ejus qui est esca Sanctorum Quam si quis manducaverit non morietur in aeternum that it is the meat of the Saints And he adds which makes it their food and of none else which if any one eat he shall not die eternally They therefore often call it the Bread of Life and Life it self S. Ambrose (s) In Psal 118. Serm. 18. Hic est panis vitae qui manducat vitam mori non potest quomodo enim morietur cui cibus vita est This is the Bread of Life he that eateth Life cannot die for how should he die whose Food is Life S. Austin says the same (t) Serm. de verb. Evangel apud Bedam in 1 Cor. 10. Quando Christus manducatur vita manducatur quando manducatur reficit When Christ is eaten Life is eaten When he is eaten he refreshes Again in another place (u) Serm. 44. de Diversis Filii Ecclesiae habent à rore coeli fertilitate terrae c. à fertilitate terrae omnia visibilia Sacramenta Visibile enim Sacramentum ad terram pertinet Haec omnia communia habent in Ecclesia boni mali Nam ipsi habent participant Sacramentis quod norunt fideles à tritico vino distinguishing the Portion of Saints and Sinners he makes the true Sons of the Church to partake both of the Dew of Heaven and the fatness of the Earth This fatness of the Earth he explains to be all visible Sacraments for they pertain to the Earth All these he says the good and bad in the Church have in common For the bad have and partake of the Sacraments and what the Faithful know made of Bread-Corn and Wine If then the visible Sacrament and that which has its original from Earth be all that evil men partake of to be sure they have nothing to do with Christ the Heavenly Bread or his Body which to use his Phrase do's not pertain to Earth at

I have already produced three more of their mind who inclined to that which was afterwards a common errour so to defend the true Conversion of Bread that they granted the matter of the Element to remain as they saw it did in all other natural transmutations But we will try whether the rest of the Fathers did not also speak the same thing Justin Martyr (z) Dial. cum Tryph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the oblation of fine Flour for those that were cleansed from Leprosy says It was a type of the Bread of the Eucharist which our Lord J. Christ commanded us to make in memory of his passion What we make as was show'd cap. 8. observ 7. can be only Bread not Christs Body in a proper sense Again (a) Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling us of the Bishops praying and giving thanks over the Elements he adds that the Deacons give to every one present leave to take of the Bread and Wine of the Eucharist That this was his sense appears further by another Character he gives of it in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he calls it Food by which our Flesh and Blood by a change are nourished What he says in another place (b) Dial. cum Tryph. p. 345. Edit Paris 1615. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christians remembring their Lords Passion by their dry and wet food can agree only to Bread and Wine which therefore must be supposed to remain S. Irenaeus (c) L. 5. adv haeres c. 2. Ex quibus augetur consistit carnis nostrae substantia asserts with Justin that the Bread and Cup of the Eucharist is that by which the substance of our Flesh is nourished and consists In another place (d) Ibid. l. 4. c. 34. Carnem quae à corpore Domini sanguine alitur Quemadmodum qui est à terra panis percipiens invocationem Domini jam non communis panis est sed Eucharistia ex duabus rebus constans terrena coelesti c. he not only says that our Flesh is nourished by the Body and Blood of our Lord but adds As the Bread that is from the Earth perceiving the Lords Invocation is not now common Bread but the Eucharist consisting of two things an Earthly and an Heavenly c. Tho' not common Bread yet Bread still because else it would consist only of one thing viz. Christs Body and no earthly thing besides Origen (e) Comm. in Matth. 15. v. 15. p. 254. Edit Huet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If every thing that enters into the mouth gees into the Belly and is cast into the draught then also the food that is sanctified by the word of God and Prayer as to the material part of it which can be nothing but Bread goes into the Belly c. but in respect of the Prayer that is superadded it becomes profitable c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is it the matter of the Bread but the word that is said over it that profits him that eats it not unworthily of the Lord. Cyprian (f) Epist ad Caecilium l. 2. Ep. 3. alias 63. Invenimus calicem mixtum fuisse quem Dominus obtulit vinum fuisse quod sanguinem suum dixit We have found that it was a mixed Cup which our Lord offered and that it was Wine which he called his Blood. Macarius (g) Homil. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Church is offered Bread and Wine the Antitype of his Flesh and Blood and they that are partakers of the visible Bread do spiritually eat the Flesh of the Lord. Epiphanius (h) In Compend fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a place I before cited speaking of the Eucharist says that the Bread is food but the virtue that is in it is for begetting Life It do's not cease to be food tho' the quickening power is all from the grace and spirit of God in it S Ambrose (i) De Benedict Patriarch c. 9. Hunc panem dedit Apostolis ut dividerent populo credentium hodiéque dat nobis eum quum ipse quotidiè sacerdos consecrat suis verbis Hic panis factus est esca Sanctorum speaking of the Benediction of Assur Her Bread is fat c. says Christ gave this Bread to the Apostles to divide it among believing people and now he gives it to us whenas the Priest daily Consecrates with his words This Bread is made to be the food of Saints S. Austin (k) L. 3. de Trin. c. 4. Corpus Christi sanguinem dicimus illud tantum quod ex frugibus terrae acceptum prece mysticâ consecratum rite sumimus ad salutem spiritualem in memoriam pro nobis Dominicae Passionis quod cùm per manus hominum ad illam visibilem speciem perducitur non sanctificatur ut sit tam magnum Sacramentum nisi operante invisibiliter Spiritu Dei. We only call that the Body and Blood of Christ which being taken from the fruits of the Earth and Consecrated by mystical Prayer we rightly receive to our spiritual health in memory of our Lords Passion Which when it is by the hands of men brought to that visible substance is not sanctified to become so great a Sacrament unless the spirit of God invisibly operate Again (l) Idem Ibid. c. 10. Panis ad hoc factus in accipiendo Sacramento consumitur Bread made for this purpose is consumed in receiving the Sacrament But it is neither received nor consumed till it be Consecrated nor then but when eaten And again elsewhere (m) Serm. 9. de divers cap. 7. Eucharistia panis noster quotidianus est sed sic accipiamus illum ut non solum ventre sed mente reficiamur The Eucharist is our daily Bread but let us so receive it that we may not only have refreshment for our bellies but for our minds Upon this account it is that looking upon the Sacrament as a refreshing food to our Bodies as S. Austin here speaks the Ancients believed that by partaking of the Eucharist they Broke their Fasts this appears beyond all question in what Tertullian (n) Lib. de Orat. c. 14. ad finem Stationum diebus non putant plerique sacrificiorum orationibus interveniendum quod statio solvenda sit accepto corpore Dominico says who in resolving a doubt that troubled some minds what they should do when it happened that by a private vow they undertook a strict Fast which obliged them not to take any refreshment till Evening and this fell out upon a station day which was usually Wednesdays and Fridays when the Fast was ended at three a Clock by receiving the Communion Most think says he that on the station days they ought not to be present at the Prayers of the Sacrifices when the Eucharist was administred because the Fast was broken upon receiving the Lords Body Tertullian excepts not against this