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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36765	An historical 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.	1687 (1687)	Wing D2457; ESTC R5606	67,980	82

they were not seen to propose nor deliberate nor advise nor prepare any of the Constitutions which were there in great numbers but they were presented to the Council ready drawn up it not appearing that the advice of the Assembly was taken on each of them as is usually practis'd in all free and lawful Councils Mathew Paris on the year 1215. speaks in these terms Every one being Assembled in the place abovesaid and each having according to the custom of the General Councils taken their place the Pope having first made an Exhortatory Sermon there was read in full Council Sixty Articles which were liked by some and disliked by others Godfry a Fryer of St. Pantalion at Cologne saith There was nothing worth the remembrance done at this Council only that the Eastern Church submitted to the Western which before was never known Naucerlus and Platina in the Life of Innocent the 3d. affirm the same for they mark that several things were there propos'd but that nothing was clearly determin'd And Kings and Princes have no Reason to allow of this Council because in the 3d Chap. of the said Council Power is given to the Pope to deprive Princes and Lords of their Lands and to give them to others Guy leGros Archbishop of Narbonne in the year 1268. did not believe Transubstantiation for being at Rome and discovering his mind to a certain Doctor being return'd to Narbonne Pope Clement the IV. wrote him a Letter telling him that a certain Doctor inform'd him that discoursing with him he held that the Body of Christ was not essentially in the Sacrament and no otherwise than as the thing signified is in the Sign and that he said also this Opinion was common at Paris This appears by the Register'd Manuscript of the Letters of Clement the IV. And to shew that the Arch Bishop of Narbonne said this Doctrine was very frequent at Paris we find that two years after that is to say in the year 1270. which was in the year St. Lewis died Stephen Bishop of Paris by advice of some Doctors in Divinity condemned those which held that God cannot make an Accident to be without a Subject because it is of its Essence to be actually in its Subject 2ly That the Accident without a Subject is not evident unless it be equivocal 3ly That to make the Accident subsist without its Subject as we think it does in the Eucharist is a thing impossible and implies a Contradiction 4ly That God cannot make the Accident be without its Subject neither that it should have several Dimensions Which Maxims being inconsistent with Transubstantiation doth plainly shew that even at that time Men were divided on the Subject of Transubstantiation One William saith the Fryer Walsingham in the Life of Richard the 2d King of England on the year 1381. Preached at Leicester on Palm-Sunday That the Sacrament of the Altar is real Bread after Consecration and that the Bishop of Lincoln going to punish him for it the People appearing concern'd for him made the Bishop not dare do any thing against him which doth plainly shew that in that time the Doctrine of Transubstantiation had not taken any deep root in the minds of the People Reginal Peacock Bishop of Chichester in England in the year 1457 did not hold Transubstantiation seeing Baleus reports on the Credit of Thomas Gasconius and Leland that he had no sound thoughts touching the Eucharist and that he asserted the Doctrine of Wickliff Now the Doctrine of Wickliff as is related by this Frier Walsingham and Thomas Waldensis was That after Consecration by the Priest in the Mass there remains true Bread and Wine such as they were before nevertheless saith Walsingham the Lords and Nobles of the Land favour'd Wickliff which shews plainly that the belief of Transubstantiation was not generally received Guy of Cluvigny Doctor in Divinity of the Order of Carmelites and Reader of the Sacred Palace did not hold Transubstantiation but held the Opinion of Rupert de Duits to wit the Impanation and said That this Opinion was so agreeable to him that if he were Pope he would establish it Thomas Waldensis reports the same thing having receiv'd it from John of Paris It 's certain that John of Paris teacheth so in his Manuscript Treatise in the Library of St. Victor having for its Title Determinatio fratris Joannis de Parisiis Praedicatoris de modo existendi Corpus Christi in Sacramento Altaris alio quam sit ille quem tenet Ecclesia The same John de Paris wrote the Treatise above mention'd about the year 1300. he was a Jacobin and Doctor of the Sorbon he held that the Eucharist is the Body of Christ as Rupert de Duits and Guy of Cluvigny did to wit by Assumption Jesus Christ having taken the Bread into the Unity of his Suppositum as he took the human Nature into the Unity of his Person And towards the end of the Manuscript it is said That the faculty thought fit that the manner of explaining the Eucharist by Assumption of the Bread or by Conversion was a probable Opinion but that neither the one nor the other was decided as a matter of Faith and that whoever said otherwise did not say well and run the risque of Excommunication In praesentia Collegii Magistrorum in Theologia dictum est says the end of the Manuscript utrumque modum ponendi Corpus Christi esse in Altare tenet pro Opinioni probabili approbat utrumque per. Et per dicta Sanctorum Dicit tamen quod nullus est determinatus per Ecclesiam idcirco nullus cadit sub fide si aliter dixisset minus bene dixisset qui aliter dicunt minus bene dicunt qui determinate assereret alterum praecise cadere sub fide incurreret sententiam Canonis vel Anathematis Thomas Waldensis attributes this Opinion to John de Paris There is commonly found in the Library of the Franciscan Friers a Book called the Poor's Reckoning writ by one called De Goris a Doctor of Tholouse and Native of Arragon he Dedicated his Book to Alphonsus of Arragon Arch-Bishop of Sarragossa He chargeth John de Paris with the Opinion of the Impanation and doth not condemn it It is on the 4th Book of Sentences Dist. 11. q. 3. The Continuator of William de Nangis his Manuscript Chronicle in the Library of St. German de Pres that John de Paris is stiled Doctor of great Knowledg and Learning Trythemius and Auctuar le Mire give him also the same Epithets I observe That in this Manuscript John de Paris to confirm his Opinion makes use of the Authority of the Master of the Sentences in 4th Sent. Dist. 21. I take it to be Dist. 12. as if the Master of the Sentences should there say That the Impanation is a probable Opinion He also cites to the same purpose Dominus Hostiensem c. Super Corpus juris extra de summa Trinit

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 But by the unanimous consent of the Ancient Fathers The Protestants have thought this Maxim so reasonable that Monsieur Larroque a French Minister 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 Vessius 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 just a Method let us examine if the Doctrine of Transubstantiation be a Doctrine of Faith and prove it 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 Ambrosius 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 Ut autem facilius mitescatis c. nemo nostrum se jam quaeramus quasi ab utrisque nesciatur ita enim diligenter concorditer quaeri poterit si nulla temeraria prasumptions 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 That there have been Catholick Doctors which have taught that Transubstantiation is no ancient Doctrine Suarez formally asserteth it although indeed he saith their Opinion ought to be corrected The truth is 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 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 in illo Symbolo edito sub Innocentio tertio in Concilio Lateraenensi 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 Bellarmine doth own that Scotus did believe Transubstantiation was no Article of Faith before the Council of Lateram 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 Bellarmine I have now recited Thirdly 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 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 in his Notes on the First to the Corinthians saith That it was late ere the Church established Transubstantiation Sixthly Alphonsus à Castro saith That the ancient Writers very seldom spake of Transubstantiation Seventhly Tonstall Bishop of Durham about the middle of the last Century speaking of the Breads being changed 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 Cassander 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 Charles du Moulin the Oracle of the French Civilians upon the Edicts and Ordinances of France against the Injuries of Popes Num. 406. speaks in these Terms Innocent the Third forged or at least established it as a general Article of Faith and as necessary to be believed by all as that of the holy Trinity the Transubstantiation of the Bread and Wine into the true Body and true Blood of Jesus Christ. Tenthly John Yribarne a Spanish Divine in the 4th Sent. Dist. 11. q. 3. Disp. 42. S. 1. saith That in the Primitive Church is was matter of Faith that the Body of Jesus Christ was contain'd under the Species of Bread and Wine but that 't was not any matter of Faith to hold that the substance of Bread was changed into the Flesh of Jesus Christ and that it subsisted

had created from the beginning of the World which he creates every year by Propagation and Reparation which he sanctifies which he sills with Grace and Heavenly Benediction the which himself expounds to be Bread and Wine See here Nine or Ten Authors Contemporaries with Paschasius which are formally contrary to his Doctrine besides those which Paschasius himself speaks of in general in his own Writings To conclude the Ninth Century there might be added the manner that Charles the Bald and the Count of Barcelona signed the Peace which was done with the Blood of the Eucharist as is reported by Monsieur Baluze in his Notes on Agabard out of Odo Aribert in the year 844. It was in the same manner that Pope Theodore in the Seventh Century signed the Condemnation of Pirrbus the Monotholite as appears by Baronius on the year 648. § 15. That the Fathers of the TENTH CENTURY did not believe Transubstantiation ALferick Archbishop of Canterbury about the year 940. in one of his Sermons to be seen in the Fourth Book of Bedes Ecclesiastical History cap. 24. which we have Copied in the Library of St. Victor saith The Eucharist is not the Body of Jesus Christ corporally but spiritually not the Body in which he suffered but the Body of which he spake when consecrating the Bread and Wine he said This is my Body this is my Blood he adds the Bread is his Body just as the Manna and the Wine his Blood as the Water in the Desart was There is another Sermon cited by some under the name of Wolfin Bishop of Salisbury others say 't is of Alfric wherein the Author uses near the same Language This Sacrifice saith he is not the Body of Jesus Christ wherein he suffered for us nor his Blood which he shed but it is spiritually made his Body and Blood as the Manna that fell from Heaven and the Water that sprang out of the Rock Besides these two Testimonies which shew what was believed of the Sacrament in England there is a Sermon seen which was read every year to the People at Easter to keep in their minds the Idea of the Ancient Faith It is almost wholly taken out of Ratramne There is great difference saith this Homily betwixt the Body wherein Jesus Christ suffered and the Body which is consecrated for the Eucharist for the Body wherein Jesus Christ suffered was born of the Virgin Mary and was provided with Blood Bones Nerves and Skin with bodily Members and a reasonable Soul but his spiritual Body which we call Eucharist is compos'd of several Grains of Wheat without Blood without Bones Nerves and without a Soul. The Body of Christ which suffer'd Death and rose again shall never dye more it is Eternal and Immortal but the Eucharist is temporal and not eternal it is corruptible and divided into sundry parcels ground by the Teeth and goes along with the other Excrements This Sacrament is a pledg and figure the Body of Jesus Christ is the Truth it self we have this pledg Sacramentally until we attain to the Truth and then the pledg shall be fulfill'd And a little lower If we consider the Eucharist after a corporal manner we see 't is a changeable and corruptible Creature but if we consider the spiritual Virtue that is in it we easily see that Life abides in it and that it gives Immortality to those that receive it with Faith. There is great difference betwixt the invisible Virtue of this Holy Sacrament and the visible Form of its proper Nature By Nature it is corruptible Bread and corruptible Wine but by the Virtue of the Word of God it is truly his Body and Blood yet not corporally but spiritually A little below he explains this change in saying Jesus Christ by an invisible Virtue did change the Bread and Wine into his Body and Blood but 't was after the same manner as he heretofore changed Manna and the Water that came out of the Rock into the same Body and Blood. Fulcuin Abbot of the Monastry of Lobes in the County of Liege who departed this Life in the year 990. speaking of the Eucharistical Table saith That 't is the Table on which is consumed the Sacred Body of our Lord which not being to be said of the proper Body cannot be understood but of the Bread which is called Body an Expression which in all likelihood this Abbot had learn'd of St. Austin who faith The Bread made for that use is consumed in receiving the Sacrament That which is set on the Table is consum'd the holy Celebration being ended Herriger Successor to Fulcuin and whom he that continued the History of the Abbots of Lobes mentions as a man whose Virtue and Knowledg was known even to Strangers He collected saith this Author several Passages of Catholick Fathers against Paschasius Ratbertus touching the Body and Blood of our Lord. The Ancient Customs of the Monastry of Cluny Reprinted by the care of Dom Luke D' Achery l. 2. ch 30. say The outside of the Challice is carefully rub'd lest there should the least drop of the Wine and Water remain and being consecrated it should fall to the ground and perish by which it appears they believed the Wine and water still remain'd after Consecration for the true Body of Jesus Christ cannot perish Again The Priest divides the Host and puts part of it into the Blood of one moiety he communicates himself and with the other he communicates the Deacon It cannot be so spoke of the Body of Jesus Christ then after the Priest has broke the Host he puts part of it into the Cup after the usual manner two parts on the Patten and covers both the one and the other with a clean Cloath but first of all he very carefully rubs the Challice and shakes it with the same hand with which he touched it fearing lest that breaking the Bread there should rest some part of the Body of our Lord which cannot be said of the true Body of Jesus Christ and elsewhere is prescrib'd what should be done If there chance to remain ever so little of the Body of our Saviour which is expounded to be a very little Crum as 't were indivisible and like an Atome To conclude treating of the Communion of sick Folks it is observ'd that the Body of our Lord is brought from the Church that it is broke and that the Priest holds on the Challice the part that he is to bring It must needs be that by the sence of these customs there must be Bread and Wine in the Sacrament that it may be broken and improperly called Body Ratherius Bishop of Verona saith As to the Corporal substance which the Communicant doth receive seeing that 't is I that do now ask the Question I must also answer my self and I thereto yield for seeing that to him that receives worthily it is the true Body altho one sees