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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36764	A treatise, written by an author of the communion of the Church of Rome, touching transubstantiation wherein is made appear, that according to the principles of that church, this doctrine cannot be an article of faith.; Traitté d'un autheur de la communion romaine touchant la transsubstantiation. English	Dufour de Longuerue, Louis, 1652-1733.; Wake, William, 1657-1737.	1688 (1688)	Wing D2456; ESTC R229806	68,872	84

extra de summa Trinit fide Cathol C. firmiter Oredimus de Celebratione Missarum cap. cum Marta Albertus Magnus expounds the Eucharist by Transubstantiation but he saith salvo Meliori judicio which shews that he did not believe it as of Faith. Durandus of St. Porcien taught that the substance of Bread Remain'd but that the form was chang'd Durand in the 4. Sent. dist 10. q. 13. saith In 4. dist 11. Q. 3. That in his time there were Catholick Doctors which taught the Bread remain'd in the Eucharist and did prove it by the Confession which Berenger was forc'd to make affirming this opinion was not condemn'd Cornelius Bishop of Bitonte declared against Transubstantiation in the Council of Trent Canus Locor Theol. l. 12. c. 13. Dominicus Bannes taught Disp 49. Sect. 4. Disp 9. Sect. 8. that the Existence of Bread doth remain that so the Accidents of Bread and Wine may remain by this Existence At least Suarez and Mairat attribute this oppinion to him To all which if we add the Doctors that we have mention'd in our first Part that could not speak of Transubstantiation but as of a New Doctrine and which could not be proved by the Scriptures without intimating that they were not at all satisfied with it we shall see it plainly appears that we cannot apply to the Doctrine of Transubstantiation the Rule of Vincentius Lirrinensis which is offer'd to us by the Bishops of France The CONCLUSION WHerefore the Bishops are humbly desired That they would not continue to exercise so much rigor and severity against the Protestants of France who having yielded farther than they well could with a safe Conscience to obey the Kings Orders yet cannot in any wise resolve to make any profession of the Doctrine of Transubstantiation it appearing that they oppose it only for Conscience sake and as being contrary to the very Rule offered to them by the Bishops themselves If St. Austin could say Epist 162. That those ought not to be esteemed Hereticks that with an honest mind maintained the Errors of their Ancestors and are ready to relinquish them when they are better inform'd of the Truth how much greater Reason is there to bear with People who do shew by the very confession of Romish Catholick Doctors That the Doctrine of Transubstantiation is a new invention and by consequence that it ought not to be imposed as an Article of Faith by the very Rule laid down by the Bishops of France No reasonable person can find any question in matter of Religion whereto this Rule of St. Austin's can be more justly applied For if it he not observ'd in this controversy of Transubstantiation there will never be any thing found that it may be used in If then such Persons are not Hereticks for seeking the Truth and that they think 't is their duty to seek it that they are of the judgment of Catholick Doctors and that they observe the Rule prescribed by the Bishops it is no way safe to persecute them to that degree of violence to make them believe that which is contrary to the Rule which is laid down and therefore what is said by St. Austin on Psalm 54. should seriously be consider'd Plerumque cum tibi videris Odisse inimicum fratrum odisti nescis FINIS ADDENDA THese words in their place are also to be added The Gloss on the Canon hoc est in the 2. dist of the Consecrat The heavenly Sacrament which truly represents the flesh of Jesus Christ is called the Body of Christ but improperly and nevertheless it is so called after its manner not according to the truth of the thing but by a significant Mystery so that the meaning is 't is called the Body of Jesus Christ that is to say that the Body is thereby signified And also the Text of the Canon taken out of St. Austin De consec 2. c. 48. Sicut Caelestis panis qui Christi caro est suo modo vocatur Corpus Christi cum re vera sit Sacramentum Corporis Christi illius videlicet quod visibile palpabile mortale c. Books lately Printed for Richard Chiswell A Dissertation concerning the Government of the Ancient Church more particularly of the Encroachments of the Bishops of Rome upon other Sees By WILLIAM CAVE D. D. Octavo An Answer to Mr. Serjeant's Sure Footing in Christianity concerning the Rule of Faith With some other Discourses By WILLIAM FALKNER D. D. 4 to A Vindication of the Ordinations of the Church of England in Answer to a Paper written by one of the Church of Rome to prove the Nullity of our Orders By GILBERT BVRNET D. D. Octavo An Abridgment of the History of the Reformation of the Church of England By G. BVRNET D. D. Octavo The APOLOGY of the Church of England and an Epistle to one Signior Scipio a Venetian Gentleman concerning the Council of Trent Written 〈…〉 in Latin by the Right Reverend Father in God. JOHN JEWEL Lord 〈…〉 of Salisbury Made English by a Person of Quality To which is added The Life of the said Bishop Collected and written by the same Hand Octa●● The Life of WILLIAM BEDEL D. D. Bishop of Kilmore in Ireland Together with Certain letters which passed betwixt him and James Waddes●●●● 〈◊〉 a late Pensioner of the Holy Inquisition of Sevil in Matter of Religion concerning the General Motives to the Roman Obedience Octavo● The Decree made at ROME the 2d of March 1679. condemning some Opinions of the Jesuits and other Casuists Quarto A Discourse concerning the Necessity of Reformation with respect to the Errors and Corruptions of the Church of Rome Quarto First and Second Parts A Discourse concerning the Celebration of Divine Service in an Unknown Tongue Quarto A Papist not Misrepresented by Protestants Being a Reply to the Reflections upon the Answer to A Papist Misrepresented and Represented Quarto An Exposition of the Doctrine of the Church of England in the several Articles proposed by the late Bishop of CONDOM in his Exposition of the Doctrine of the Catholick Church Quarto A Defence of the Exposition of the Doctrine of the Church of England against the Exceptions of Monsieur de Meaux late Bishop of Condom and his Vindicator Quarto A CATECHISM explaining the Doctrines and Practices of the Church of Rome With an Answer thereunto By a Protestant of the Church of England 8vo A Papist Represented and not Misrepresented being an Answer to the First Second Fifth and Sixth Sheets of the Second Part of the Papist Misrepresented and Represented and for a further Vindication of the CATECHISM truly representing the Doctrines and Practices of the Church of Rome Quarto The Lay-Christian's Obligation to read the Holy Scriptures Quarto The Plain Man's Reply to the Catholick Missionaries 24 o. An Answer to THREE PAPERS lately printed concerning the Authority of the Catholick Church in Matters of Faith and the Reformation of the Church of England Quarto A Vindication of the Answer to THREE PAPERS concerning the Unity and Authority of the Catholick Church and the Reformation of the Church of England Quarto

Principles which they called Methods as fit to be made use of whereby to judge what should be received as an Article of Faith. In the Fourth Method they laid down as a Maxim that the true means to discern what relates to matter of Faith or not is to see if the Article which is to be admitted was always believed as Matter of Faith that is to say that the French Bishops admitted in their pastoral Letter the Maxim which Vincentius Lyrinensis left us above 1100. years ago That great Care must be taken to retain in the Catholick Church what hath been believed every where by all and at all times as being the true Means whereby to discern what is Matter of Faith and what is not This same is the Rule given by Pope Pius the Fourth who obliges them to swear in the profession of Faith added to the Council of Trent That the Holy Scriptures should not be Interpreted † Secundum unanimem consensum Patrum But by the unanimous consent of the Ancient Fathers The Protestants have thought this Maxim so reasonable that Monsieur Larroque a French Minister Admitted by the Protestants saith in his Preface to the History of the Eucharist that he believes there is no Man of Sense but ought to admit of it And it was received as a Rule of Faith by the Reform'd Church of England by Philip Melancthon by Peter Martyr Gallasius Scultetus Casaubon Grotius Vossius Beza and by Gesselius who recites their Authorities in the Preface of his History of Memorable things from the Creation of the World to the year of Christ 1125. Seeing therefore that the Bishops of France have propos'd to us so 〈◊〉 a Method Transubstantiation to be examined by it let us examine if the Doctrin of Transubstantiation be a Doctrin of Faith and prove i● not because the Council of Trent has defin'd it so Or that the Council of Lateran in the year 1215. suppos'd it to be so non quia ipsam quam tenemus fidem commendaverit Milevitanus Optatus vel Mediolanensis Ambrostus aut quia Collegarum Nostrorum Conciliis ipsa praedicta est saith S. Austin against the Donatists De unit Eccles cap. 16. But because 't is contain'd in the Holy Scriptures and understood in that Sense by the unanimous consent of the Doctors and Councils that have gone before us This is what we now undertake to perform by the assistance of God's holy Spirit and with a disposition of Mind free from all Malice and Prejudice according to what Caesar saith in Salust in the beginning of the Book of Cataline Omnes homines qui de Rebus dubiis consultant ab ira odio vacuos esse debere haud facile animum pervidere verum ubi illa officiunt And St. Austin upon the Book against the Letter of the Manichean by them called the Letter of Foundation Vt autem facilius mitescatis c. nemo nostrum so jam quaeramus quasi ab utrisque nesciatur ita enim diligenter concorditer quari poterit si nulla temeraria praesumtione inventa cognita esse credatur But not to over-burthen this small Treatise with too great a number of Arguments or Citations we will chiefly examine two things First Who those Catholick Doctors are that believed the Doctrine of Transubstantiation not to be ancient Secondly If what those Doctors have writ be true And whether we can indeed produce sufficient Authorities to believe that the ancient Church did not hold nor believe it PART I. IN the first place Several Doctors of the Church of Rome have believed the Doctrin of Transubstantion not to be very ancient That there have been Catholick Doctors which have taught that Transubstantiation is no ancient Doctrine * SUAREZ in 3. Tom. in Euch. Disp 70. Sect. 2. Suarez formally asserteth it although indeed he saith their Opinion ought to be corrected The truth is ⸪ Lombard l. 4. d. 11. Peter Lombard Master of the Sentences saith expresly Si quaeras qualis sit illa conversio an formalis an substantialis an alterius generis definire non audeo Secondly † Scotus in 4. d. 11. q. 3. Scotus saith That there were formerly three Opinions touching the changing the Bread into the Body of Christ the first of which held that the Bread remain'd in the Eucharist In the Paragraph quantum ergo ad istum articulum c. he saith that at present the Church of Rome holds Transubstantiation Nunc autem ipsa tenet Sancta Rom. Ecclesia panem transubstantiari And a little under he saith ad tertium ubi stat vis dicendum quod Ecclesia declaravit istum intellectum esse de veritate fidei § Haec duo videnda in illo Symbolo edito sub Innocentio tertio in Concilio Lateranensi And since this Declaration made by this Council held in the year 1215. it is an Article of Faith. Tenendum est esse de substantia fidei hoc post istam declarationem solemnem * Lib. 3. de Euch. cap. 23. Bellarmine doth own that Scotus did believe Transubstantiation was no Article of Faith before the Council of Lateran under Innocent the Third but he adds that 't was because Scotus did not know of the Council held under Gregory the Seventh and that he had not read the Authorities of the Fathers which saith Bellarmin I have now recited Thirdly † P. Dayly on 4th Sent. q. 6. Art. 4. Peter Dayly Cardinal and Bishop of Cambray saith It doth not clearly follow from the Determination of the Church that the substance of Bread ceaseth therefore he doth not believe this to be the ancient Doctrine Fourthly * Card. Cusa Cardinal Cusa Excit l. 6. Serm. 40. Super una Oblatione consummavit c. saith That there were some ancient Divines which did not believe Transubstantiation Fifthly † Erasmus Erasmus in his Notes on the First to the Corinthians saith That it was late ere the Church established Transubstantiation * Alphonsus à Castro Lib. 8. contr Haeres Sixthly Alphonsus à Castro saith That the ancient Writers very feldom spake of Transubstantiation Seventhly † Tonstal Lib. 1. of the Sacrament Tonstall Bishop of Lurham about the middle of the last Century speaking of the Breads being chang'd into the Body of Christ saith It were much better to leave it to the Liberty of Christians to believe as they pleas'd of the manner in which this change is made as it was practis'd in the Church before the Council of Lateran Eighthly Cossander in his Consultation with the Emperour Maximilian the Second touching the differences of Religion confesseth that Transubstantiation is a Novelty and that 't were much better to keep to the terms of the Ancients that the Abuses therein approach near to Idolatry Ninthly Du Mouten Charles du Moulin the Oracle of the French Civilians upon the Edicts and Ordinances of France against the Injuries

words it appears S. Ambrose distinguishes three sorts of Bread which Jesus Christ gave to these Princes the first is that which he gave in multiplying the five and seven Loaves John 6. and Matth. 15. the second is the Bread which the Priest consecrates at Mass the third is that of which it is said I am the Bread of Life which is Jesus Christ himself Ambrose As then the second is not the first so neither is the second the third The Consecrated Bread is another thing than Jesus Christ the Bread of Life and by consequence there is in the Sacrament a Bread distinct from Jesus Christ the Heavenly Bread. Gaudentius upon Exodus saith Gaudentius With great reason we receive with the Bread the figure of the Body of Christ Gaud. Bishop of Bress Tract ● because as the Bread is compos'd of many grains which being ground into Flower is kneaded with Water and baked by Fire so also the Body of Christ is made and collected of the whole race of Mankind and is perfected by the Fire of the Holy Ghost Now as this Author places the figure of the Body of Jesus Christ in that the Bread is made up of sundry grains reduced into Meal kneaded with Water and baked with fire it follows that he believed the Bread remained in the Sacrament and so much the rather because this Bishop saith elsewhere Chrysostome figura nonest veritas sed imitatio veritatis S. Chrysostom expounding these words S. Chrys Hom. 83. on S. Matth. I will no more drink of this fruit of the vine until I drink it new in the Kingdom of my Father saith because Jesus Christ had spoke to his Disciples of his Passion and of his Death now he speaks to them of his Resurrection making mention of his Kingdom calling his resurrection by this name Now wherefore did Jesus Christ drink after his Resurrection fearing lest ignorant persons should think his Resurrection was only imaginary because many took the act of drinking as a true sign of the Resurrection Therefore the Apostles going to prove his Resurrection say we that have eat and drank with him Jesus Christ Therefore assuring them that they should see him after his Resurrection and that he would stay with them and that they might bear witness of his Resurrection might see and behold him tells them I will no more drink the Fruit of the Vine until I drink it with you in a new manner whereof you shall bear testimony for you shall see me after my Resurrection But wherefore continues S. Chrysostom did he drink Wine after his Resurrection and not Water it is because he would thereby destroy a pernitious Heresy For because there would be Hereticks that would only make use of water in the Mysteries he would represent the Mysteries he gave Wine and when after the Resurrection he eat his common Repast he drank Wine the Fruit of the Vine now the Vine doth produce Wine and not Water This Passage marketh in the first place That Jesus Christ drinking the Fruit of the Vine after his Resurrection and not Water he accomplish'd what he said in celebrating the Eucharist I will no more drink of this Fruit of the Vine until I drink it now in my Fathers Kingdom This shews that Jesus Christ drank true Wine in the Institution of the Eucharist for what is to be done again must needs be done before Secondly St. Chrysostom doth not only say that Jesus Christ drank Wine but he saith further That he distributed Wine amongst his Disciples and the Fruit of the Vine which doth not produce Water but Wine So that these words of St. Chrysostom import clearly That the Wine remains in the Eucharist The same Father on these words of the First to the Corinthians Idem in Hom. 24. The Bread which we break is it not the Communion of the Body of Christ speaks thus What is the Bread it is the Body of Jesus Christ What becomes of them which receive it they become the Body of Jesus Christ Now this Proposition The Bread is the Body of Jesus Christ cannot be in a Literal Sense for saith Vasquez The Bread without a Figure cannot be called the Body of Jesus Christ nor the Body of Jesus Christ be called Bread. The same Father in his Commentary upon the Epistle to the Galatians Chap. 5. explaining these words of the Apostle The Flesh lusteth against the Spirit and the Spirit against the Flesh The Manicheans understood by the Flesh the substance of the Body and by the Spirit they understood the Soul and they said That the Apostle cut Man into two and intimated that Man was compos'd of two contrary Substances one bad which was the Flesh and the other good which was the Spirit which proceeded from the good God and the Body from the bad God. S. Chrysostom answers That the Apostle in this place doth not call the Flesh the Body Apostolum non hic carnem appellare Corpus as the Manicheans supposed and saith That the Apostle do's not always mean by the Flesh the nature of the Body Naturam Corporis but that very often by the Flesh he means something else as evil Desires and having proved this by sundry passages of the Apostle and other holy Writers he proves it at last by the example of the ●ucharist and of the Church which he saith is called Body in the Holy Scriptures he saith farther That the Scripture is wont to call by the name of Flesh as well the Church as the Mysteries saving It is his Body Rursum Carnis vocabulo Scriptura solet appellare tum Mysteria tum totam Ecclesiam dicens eam Christi Corpus esse It appears by these words of St. Chrysostom's That he did not believe that the Consecrated Bread and Wine were the same with the Body of Christ seeing he proves by the Eucharist that the Consecrated Bread and Wine are called Flesh and that the Word Flesh in this place is taken for something else besides Body and that he puts the Term Flesh given to the Consecrated Bread and Wine which are the Mysteries in the rank of other Terms of Flesh given to evil Desires and to the Church which are mystical and figurative Terms So St. Chrysostom believed the Bread and Wine remained and are so called the Body of Jesus Christ mystically as the Church is called the Body of Jesus Christ The same St. Chrysostom wrote a Letter to Casarius which indeed is not inserted in his Works but is found in Manuscript in the Library at Florence and it was also found in England in Archbishop Cranmer's Library it is mention'd in the Bibliotheca Patrum Printed at Collen 1618. in this Bibliotheque Tom. 4. there is found the Collections of an ancient nameless Author who wrote against the Severian and Acephalian Hereticks wherein is recited a Passage taken out of this Letter So also Monsieur de Marca Arch-Bishop of Paris acknowledges the truth of this Letter in his