J. Christi c. Not all Bread but only that which receives Christ's blessing is made the Body of Christ Canon of the Mass Which Oblation O Almighty God we beseech thee vouchsafe to make blessed allowable firm rational and acceptable that it may be made to us the Body and Blood of thy most dear Son our Lord Jesus Christ c. Also the Fathers say still more expresly that the Body and Blood of Christ is made of Bread and Wine Thus the Author of the Book of Sacraments under S. Ambrose's name (c) Lib. 4. de Sacram. c. 4. Tu fortè dicis meus panis est usitatus sed panis iste panis est ante verba Sacramentorum ubi accesserit consecratio de pane fit caro Christi Perhaps thou wilt say My Bread is usual Bread but tho' that Bread be Bread before the Sacramental words yet upon Consecration of Bread is made the Flesh of Christ Gaudentius (d) In Exod. trac 2. Ipse naturarum Creator Dominus qui producit de terra panem de pane rursus qui poâ—est promisit efficit proprium corpus qui de aqua vinum fecit de vino sanguinem suum The Creator and Lord of nature himself who produces Bread out of the Earth of Bread again seeing he is oble and has promised it he makes his own Body and he that of Water made Wine made also of Wine his Blood. Now all this can be meant of nothing else but what we heard out of Eusebius before of the Image of his Body which he commanded his Disciples to make S. Jerome also explains it of the Sacramental Bread and Wine upon those words of the Prophet (e) In Jerem. 31.12 De quo conficitur panis Domini sanguinis ejus impletur typus benedictio Sanctificationis ostenditur They shall flow together to the goodness of the Lord for Wheat and for Wine and Oil. He adds Of which the Lords Bread is made and the type of his Blood is fulfilled and the blessing of sanctification is shown And in another place (f) In cap. 9. Zachar. De hoc tritico efficitur ille panis qui de Coelo descendit confortat cor hominis Of this Wheat the Bread that descended from Heaven is made and which strengthens the heart of man. Which must be understood of the Bread received in the Eucharist So Tertullian (g) Antea citat Corpus suum illum sc panem fecit hoc est Corpus meum dicendo id est Figura Corporis mei explains himself He made Bread his Body saying This is my Body That is the Figure of my Body And Leo Magn. (h) Epist 88. Nec licet Presbyteris nisi eo sc Episcopo jubente Sacramentum Corporis sanguinis Christi conficere Neither may the Presbyters without the Bishops Command make the Sacrament of the Body and Blood of Christ S. Chrysostom (i) Hom. 29. in Genes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Wine says By this the matter of the good things for our Salvation is perfected Where by those good things he plainly means the Wine in the Eucharist It is also very observable that the Fathers sometimes call this the mystical Bread and Wine and sometimes the mystical Body and Blood of Christ Thus S. Austin (k) Contr. Faust l. 20. c. 13. Noster panis calix certâ consecratione mysticus fit nobis non nascitur says Our Bread and Cup is made mystical to us by a certain consecration and does not grow so S. Chrysostom (l) De râ—surrect mort Hom. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus The mystical Body and Blood is not made without the grace of the spirit When S. Ambrose (m) Lib de iis qui initiant c. 9. Hoc quod conficimus Corpus ex Virgine est Sacramentum illud quod accipis sermonâ— Christi conficitur Vera utique caro Christi quae crucifixa est quae sepulta est Verè ergo carâ—is illius Sacramentum est had said This Body which we make is of the Virgin. He explains this phrase by another before it viz. That Sacrament which thou receivest is made by the Word of Christ And also by another saying of his that follows It was true Flesh of Christ that was Crucified and buried it is therefore truly the Sacrament of his Flesh Where you see he distinguishes these two the Flesh of Christ Crucified and that in the Sacrament which is only mystically so Hesychius (n) In Levit. lib. 6. Corpore mystico non vescetur speaking of Jews Pagans and Hereticks says that the Soul in Society with them may not eat of the mystical Body that is of the Eucharist And elsewhere (o) Id. ibid. lib. 2. Christus bibens ipse Apostolis bibere dans sanguinem intelligibilem speaking of the Cup in the Sacrament uses this phrase Christ drinking himself and giving to the Apostles the intelligible Blood to drink Where intelligible Blood is the mystical Blood in the Eucharist according to his constant use of that word Procopius of Gaza (p) In Esa cap. 3. upon those words of the Prophet of Gods taking away the Staff of Bread and stay of Water and telling us that Christs Flesh is meat indeed and his Blood drink indeed which they that have not have not the strength of Bread and Water he adds there is another enlivening Bread also taken from the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where he means the Eucharist distinguishing it from Christs proper Flesh and Blood. S. Ambrose (q) De benedict Patriarch c. 9. Hunc panem dedit Jesus Apostolis ut dividerent populo credentium hodieque dat nobis eum quem ipse quotidie sacerdos consecrat suis verbis Hic panis factus est esca Sanctorum Possumus ipsum Dominum accipere qui carnem suam nobis dedit sicut ipse ait Ego sum panis vitae makes the same distinction where speaking of the Benediction of Asser that his Bread was fat c. and that Asser signifies riches he adds Jesus gave this Bread to the Apostles that they should divide it among believing people and he now gives it to us being that which the Priest daily Consecrates with his words This Bread is made the food of Saints We may also understand thereby the Lord himself who gave his Flesh to us as he says I am the Bread of Life What can be more clear than that he distinguishes here between the Eucharistical Bread which he calls the Saints food and Christ himself the Bread of Life 8. Observ The Fathers speak of Christ's Body sanctified and sacrificed in the Eucharist which cannot be understood of any thing but his representative and Typical Body S. Austin (r) Epist 59. Quod in Domini mensa est benedicirur sanctificatur speaking of that which is upon the Lords Table which the Church of Rome will
reason but grants it and finds out such an expedient as would be counted ridiculous in the Roman Church where this of the Sacraments breaking the Fast is not believed which is to be present and to take the Sacrament and reserve it to be eaten at night By receiving the Lords Body Accepto corpore Dominico reservato ucrumque salvum est participatio Sacrificii executio officii says he and reserving it both is salved both the partaking of the Sacrifice i. e. of the Eucharist given at three a Clock and the execution of their duty he means of fasting till Evening according to their Vow and eating the Sacrament then and not before But to proceed with our Testimonies Hesychius (o) In Levit. l. 2. c. 8. Propterea carnes cum panibus comedi praecipiens ut nos intelligeremus illud ab eo mysterium dici quod simul panis caro est sicut Corpus Christi panis vivi qui de Coelo descendit God therefore commanded Flesh to be eaten with Bread that we might understand that that mystery viz. the Eucharist was spoken of by him which is both Bread and Flesh as the Body of Christ the living Bread that descended from Heaven It can be only Bread and Flesh in our way for in that of Transubstantiation it is only Flesh and no Bread. S. Austin (p) Lib. cont Donatist c. 6. De ipso pane de ipsa Dominica manu Judas Partem Petrus accepit tamen quae Societas quae consonantia quae pars Petri cum Juda Of the very Bread Judas and Peter both took a part and yet what Society what agreement what part has Peter with Judas Again (q) Id Tract in Joan. 26. Patres manducaverunt spiritualem utique eandem escam nam corporalem alteram quia illi Manna nos aliud omnes eundem potum spiritualem biberunt aliud illi aliud nos sed specie visibili quidem tamen hoc idem significante virtute spirituali The Fathers did eat the same spiritual meat with us but the corporal was different they did eat Manna we another thing he means Bread and they all drank the same spiritual drink they one thing we another another as to the visible substance but in spiritual virtue signifying the same thing And again elsewhere (r) Id. Tract 45. in Joan. Videte ergo fide manente signa variata Ibi Petra Christus nobis Christus quod in Altari ponitur illi pro magno Sacramento ejusdem Christi biberunt aquam profluentem de Petra nos quid bibamus norunt fideles Si speciem visibilem intendas aliud est si intelligibilem significationem eundem potum spiritualem biberunt Behold while Faith remains the same the signs are varied There in the Wilderness the Rock was Christ to us that which is placed on the Altar viz. Bread is Christ And they drank the Water that flowed from the Rock for a great Sacrament of the same Christ what we drink the faithful know viz. Wine if you regard the visible substance it is another thing if the spiritual signification they drank the same spiritual drink Again in another place (s) Tract 26. in Joan. Nam nos hodie accepimus visibilem cibum sed aliud est Sacramentum aliud est virtus Sacramenti We have received to day the visible food but the Sacrament is one thing and the virtue of the Sacrament is another That which he calls here cibus visibilis the visible food a little after S. Austin calls it visibile Sacramentum a visible Sacrament where he distinguishes this again from the Virtus Sacramenti the Virtue of the Sacrament so that the visible food and the visible Sacrament with him are the same I have already produced the Testimonies vid. chap. 8. Observ 5. where the Fathers make what is distributed in the Eucharist to be without Life or sense which can be true of nothing else but of the Bread and Wine So that unless we make them distribute what they had not consecrated the Bread and Wine must remain after Consecration The same is also evidently proved from another common assertion of the Fathers that Christ offered the same oblation with Melchisedek S. Cyprian (t) Lib. 2. Epist 3. Quis magis sacerdos Dei summi quam Dominus noster Jesus Christus qui Sacrificium Deo Patri obtulit obtulit hoc idem quod Mechisedec obtulerat id est panem vinum suum scilicet corpus sanguinem Who was more a Priest of the most High God than our Lord Jesus Christ who offered a Sacrifice to God the Father and offered this same that Melchisedeck had offered that is Bread and Wine to wit his Body and Blood Which indeed the Wine and Bread was by representation but if you understand this of proper Flesh and Blood offered in the Eucharist then it is not the same oblation with that of Melchisedeck Isidere Peleusiota (u) Lib. 1. Epist 431. ad Pallad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melchisedeck performed his sacred Office in Bread and Wine by which he foresignified the type of the divine mysteries Eusebius (x) Lib. 5. Dem. Evang. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melchisedeck 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as he Melchisedeck being a Priest of the Gentiles never seems to have made use of Bodily Sacrifices but blessed Abraham only in Bread and Wine After the same manner also first our Lord and Saviour himself then all the Priests that derive from him performing in all Nations their spiritual function according to the Ecclesiastical Sanctions by Bread and Wine do express the mysteries of his Body and saving Blood Melchisedeck having foreseen these things by a divine spirit and having used before these images of future things S. Jerome (y) Epist ad Evagrium Melchisedec pane vino simplici puroque sacrificio Christi dedicaverit Sacramentum Melchisedeck by Bread and Wine which is a simple and a pure Sacrifice did dedicate Christs Sacrament S. Austin (z) Epist 95. Melchisedec prolato Sacramento coenae Dominicae novit aeternum ejus sacerdotium figurare Melchisedeck bringing forth the Sacrament of the Lords Supper i. e. Bread and Wine knew how to figure Christs Eternal Priesthood Again (a) L. 17. de civit Dei c. 17. Ex eo quod jam nusquam est Sacerdotium Sacrificium secundum ordinem Aaron ubique offertur sub sacerdote Christo quod protulit Melchisedec quando benedixit Abraham upon those words Thou art a Priest for ever c. He adds Since now there is no where any Priesthood or Sacrifice according to the Order of Aaron and that is every where offered under Christ the Priest which Melchisedeck brought forth when he blessed Abraham In many other places S. Austin says the same Arnobius (b) In Psal 109. Christus per mysterium panis vini
have mingled says He speaks these things by Bread and Wine preaching the Antitypes of Christs Bodily Members Macarius (m) Homil. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Church is offered Bread and Wine the Antitype of Christs Flesh and Blood. Greg. Nazianzen (n) Orat. 11. telling the story how his Sister Gorgonia was Cured of a desperate Malady 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by applying the Sacrament mixed with tears to her Body he expresses it thus Whatsoever of the Antitypes of the precious Body and Blood of Christ her hand had treasured up c. Cyril of Jerus (o) Catech. Mystag 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they tast they are not required to tast Bread and Wine i. e. not these alone but the Antitype of Christs Body and Blood. Theodoret as we heard before (p) Dialog 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls the Divine Mysteries the Antitypes of the True Body of Christ And in another place (q) Recapit in fine Dialog 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he says If the Lords Flesh be changed into the Nature of the Divinity wherefore do they receive the Antitypes of his Body for the Type is superfluous you see Type and Antitype signify the same when the Truth is taken away Theodotus of Antioch (r) Citante Bulingero adv Casaub p. 166. says As the King himself and his Image are not two Kings neither are these two Bodies viz. The Body of Christ personally existing in the Heavens and the Bread the Antitype of it which is delivered in the Church by the Priests to the Faithful They call it a Figure Tertullian (s) Lib. 3. adv Maricion Tanem corpus suum appellans ut hinc etiam intelligas corporis sui figuram pani dedisse Calling Bread his Body that thou mayst thence understand that he gave to the Bread the Figure of his Body Again (t) Lib. 4. adv Marcion c. 40. Acceptum panem distributum discipulis corpus suum illum fecit hoc est corpus meum dicendo id est figura corporis mei The Bread which he took and distributed to his Disciples he made it his Body saying This is my Body that is the Figure of my Body Ephrem Syrus (u) Tract de nat dei curiosè non scrutanda Diligenter intuere quomodo in manibus panem accipiens benedixit fregit in figuram immaculati corporis sui calicemque in figuram pretiosi sanguinis sui benedixit deditque discipulis suis Diligently consider how Christ taking Bread in his hands blessed and brake it for a figure of his immaculate Body and also blessed and gave the Cup to his Disciples for a figure of his precious Blood. S. Austin (x) In Psal 3. Adhibuit Judam ad convivium in quo corporis sanguinis sui figuram discipulis commendavit tradidit He admitted Judas to the Banquet in which he commended and delivered to his Disciples the figure of his Body and Blood. Bede (y) In Psal 3. Nec à Sacratissimâ coena in quâ figuram Sacrosancti corporis sanguinisque suis discipulis tradidit ipsum sc Judam exclusit also says the same Neither did Christ exclude Judas from the most holy Supper in which he delivered to his Disciples the figure of his most holy Body and Blood. And elsewhere (z) In Luc. 22. Pro agni carne vel sanguine suae carnis sanguinisque Sacramentum in panis vini figurâ substituens ipsum se esle monstraret cui juravit Dominus Tu es sacerdos in aeternum secundùm Ordinem Melchisedec Christ instead of the Flesh or Blood of a Lamb substituting the Sacrament in the Figure of Bread and Wine showed that it was he to whom the Lord sware Thou art a Priest for ever after the Oâ—â—â— of Melchisedeck The words of the Ambrosian Office are very remarkable as they are set down by the Author of the Book of Sacraments under his name where he asks this Question (a) Lib. 4. de Sacram. c. 5. in initio Vis scire quia verbis coelestibus consecratur Accipe quae sint verba Dicit sacerdos Fac nobis inquit hanc oblationem ascriptam rationabilem acceptabilem quod est Figura corporis sanguinis Domini nostri Jesu Christi c. Wouldst thou know that the Eucharist is Consecrated by Heavenly words Hear then what the words are The Priest says Make this oblation to us allowable rational acceptable which is the Figure of the Body and Blood of our Lord Jesus Christ c. This Prayer thus expressed in this Office signifies more than all that can be cited against us out of these Books and indeed they were too plain to be continued when Transubstantiation was believed in the Roman Church and therefore in the present Canon of the Mass they are changed and instead of Figura Corporis they now read Fiat nobis Corpus c. Lastly The Fathers call the Bread and Wine in the Eucharist the Image of Christs Body Eusebius (b) Lib. 8. Demon. Evang. Christ says he delivered to his Disciples the Symbols of his Divine Oeconomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requiring them to make an Image of his Body Gelasius (c) Tract de duabus Naturis Certè Imago Similitudo corporis sanguinis Christi in actione mysteriorum celebrantur Satis ergo nobis evidenter ostenditur hoc nobis in ipso Christo Domino sentiendum quod in ejus imagine profitemur celebramus sumimus c. Surely the Image and similitude of the Body and Blood of Christ are celebrated in the action of the mysteries It is evidently therefore shown to us that we must think of our Lord Christ the same which we profess celebrate and take in his Image c. Procopius of Gaza (d) Comm. in 49 Genes expounding these words spoke◠〈◊〉 Juda His Eyes shall be red with Wine and his Teeth 〈…〉 Milk Gen. 49.12 he applies it to the Eucharis◠〈…〉 gladness which is obtain'd by the 〈…〉 first tasted and had his Disciples take and 〈…〉 Milk may signify the purity 〈…〉 food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he gave the â—â—â—ge of his 〈…〉 his Disciples no longer requiring the blâ—â—dy 〈◊〉 of the Law and by the white teeth be denoted the purity of the Bready by which yâ—â— are nourished Author Dialog adv Marcionitas inter opera Originis (e) Dialog 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Christ as the Marcionists say was without Flesh and without Blood of what Flesh or of what Body or Blood did he give the Images and commanded his Disciples to make a remembrance of him by Synodus Constantinop an 754. (f) In Concil Nicen. 2. Act. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fathers there call the Eucharist the true Image of Christ and say afterwards Christ commanded us to offer an Image a chosen matter to
tradidit mihique sirmavit scilicet Panem vinum quae in altari ponuntur post consecrationem non solum Sacramentum sed etiam verum corpus D. N. J. Christi esse sensualiter non solum Sacramento sed in veritate manibus Sacerdotum tractari frangi fidelium dentibus atteri jurans per S. homousion Trinitatem per haec sacrosancta Christi Evangelia Eos vero qui contra hanc fidem venerint cum dogmatibus sectatoribus suis aeterno anathemate dignos esse pronuncio c. unworthy Deacon c. knowing the true Catholick and Apostolick Faith do anathematize all Heresie especially that for which I have hitherto been defamed which endeavours to maintain that the Bread and Wine placed on the Altar after Consecration are only a Sacrament or Sign and not the true Body and Blood of our Lord Jesus Christ and cannot save only in the Sign be handled or broken by the Priest's Hands or be ground by the Teeth of the Faithful But I agree with the Holy Roman Church and the Apostolick Seat and do with my Mouth and from my Heart profess That I hold the same Faith concerning the Sacraments of the Lords Table which our Lord and Venerable Pope Nicholas and this Holy Synod by Evangelical and Apostolical Authority has delivered to me to hold and confirmed to me viz. That the Bread and Wine which are placed on the Altar after Consecration are not only a Sacrament but also the true Body of our Lord Jesus Christ and is sensibly not only in the Sign and Sacrament but in truth handled and broken by the Priests Hands and ground by the Teeth of the Faithful Swearing this by the Holy and Co-essential Trinity and by the most Holy Gospels of Christ And as for those that oppose this Faith I judge them with their Opinions and Followers worthy of an eternal Anathema c. This we may look upon as the Belief of that Church then and this to be the manner of eating the Body of Christ since as Bellarmine well obferves (o) De Sacr-Euchar l. 3. c. 21. Nec coguntur ulli abjurare anathematizare sententias dubias sed eas tantùm quae damnantur ab Ecclesia tanquam haereses exploratae None are compelled to abjure and anathematize dubious Opinions but only such as are condemned by the Church as known Heresies But however Infallible this Pope and that General Council were this way of eating Christ's Body by tearing it with the Teeth was quickly opposed as a late Learned Preface to the Determination of Joh. Parisiensis shews at large Peter Lombard could not digest it (p) Sentent lib. 4. dist 12 Fractio partes quae ibi videntur fieri in Sacramento fiunt i. e. in visibili specie Ideoque illa Berengarii verba ita distinguenda sunt ut sensualiter non modo in Sacramento sed in veritate dicatur corpus Christi tractari manibus Sacerdotum Frangi verò atteri dentibus verè quidem sed in Sacramento tantum For tho' the Pope and Council defined That both the handling and also the breaking and tearing with the Teeth of Christ's Body were not only in the Sign and Sacrament but in Truth performed he makes a distinction and in express words cited in the Margin says That Christ's Body is handled indeed not only in Sacrament but in Truth but that it is broken and torn with the Teeth truly indeed but yet only in Sacrament That is in the visible Species as he before explains that Phrase Directly contrary to Berengarius's Recantation The words also of Job Semeca the Author of the Gloss upon the Canon-Law (q) Gloss apud Gratian. de Consecr Dist 2. c Ego Berengarius Nisi sanè intelligas verba Berengarii in majorem incides Haeresin quam ipse habuit ideo omnia referas ad species ipsas nam de Christi corpore partes non facimus are very bold against it Unless you understand the words of Berengarius in a sound sense and there can be no other the words are so plain but what must contradict it you will fall into a greater Heresie than he was guilty of and therefore you must refer all to the Species that 's directly contrary to the Pope and Council for we do not make Parts of Christ's Body In fine all the great Writers especially the Jesuits have forsaken this Definition as not to be maintained and this Eating in the most proper sense is wholly discarded and we are told (r) De Sacr. Euchar. l. 1. c. 11. Ad rationem manducationis non est necessaria attritio sed satis est sumptio transmissio ab ore ad stomachum per instrumenta humana naturalia i. e. linguam palatum by Bellarmine That grinding with the Teeth is not necessarily required to Eating but it suffices that it be taken in and transmitted from the Mouth into the Stomach by humane and natural Instruments viz. the Tongue and Palate This way in plainer terms is swallowing the Body of Christ without chewing And indeed without this Descent of it into the Body there could no Account be given of that Prayer in the Roman Missal (s) Corpus tuum Domine quod sumpsi sanguis quem potavi adhaereat visceribus meis Lord let thy Body which I have taken and thy Blood which I have drunk cleave unto my Entrals They have also determined how long this Sacred Body makes its stay there Aquinas whom they all now follow says (t) In 3. part quaest 76 art 6. ad 3. Corpus Christi remanet in hoc Sacramento quousque species sacramentales manent Quibus cessantibus desinit esse corpus Christi sub eis The Body of Christ remains in this Sacrament so long as the Sacramental Species remain When they cease to be the Body of Christ ceases to be under them Thus also Domin Soto (u) In 4. dist 12. qu. 1. art 3. Est indubiè tenendum quod corpus sc Christi descendit in stomachum Cùm digestio fiat in stomacho illic desinunt esse species atque adeo corpus quare non descendit in ventrem We ought undoubtedly to hold That Christ's Body descends into the Stomach Since Digestion is made in the Stomach there the Species cease to be and so also Christ's Body and therefore will not descend into the Draught But now comes a scurvy Case that will force out the whole Truth Suppose by reason of any Disease the Species should descend further than the Stomach as in a Flux when there is no Digestion of the Species nor time to do it in the Stomach but they are presently carried downward whole or else brought up immediately as in case of sudden Vomiting This also is resolved by the same Principles So the last-named Author (x) Soto ibid. Sed si ob aliquem morbum species descenderent consequenter ipsum corpus descenderet emitteretur Pudor
Can. Mâ—ss Unde memores Domine nos servi tui sed plebs tua sancta ejusdeÌ„ Christi Filii tui D.N. tam beatae passionis necnon ab inferis resurrectionis sed in coelos gloriosae ascensionis Osserimus praclarae majestati tuae de tuis donis ac datis Hostiam param hostiam immaculatam Panem sanctum vitae aeternae Calicem salutis perpetuae Supra quae propitio ac sereno vultu respicere digneris accepta habere sicuti accepta habere dignatus eâ— munera pueri tui justi Abel sacrificium Patriarchae nostri Abrahae quod tibi obtulit summus Sacerdos tuus Melchisedeck sanctum Sacrificium immaculatam Hostiam Supplices te rogamus omnipotens Deus jube haec perferri per manus sancti Angeli tui in sublime Altare tuum in conspectu Majestatis tuae ut quotquot ex hac altaris participatione Sacrosanctum Filii tui corpus sanguinem sumpserimus omni benedictione coelesti gratia repleamur Per eundem J. Christum D. N. Nobis quoque peccatoribus partem aliquam societatem donare digneris cum tuis sanctis Apostolis intra quorum nos consortium non estimator meriti sed veniae quaesumus largitor adinitte Per Christum D. N. Per quem haec omnia Domine semper bona creas sanctificas vivificas benedicis prastas nobis Wherefore we O Lord thy Servants and yet thy Holy People being mindful as well of the Blessed Passion as also of the Resurrection from the Dead and of the glorious Ascension into Heaven of the same thy Son our Lord Jesus Christ do offer to thy most excellent Majesty out of thy own Donations and Gifts a pure Sacrifice an Immaculate Sacrifice the Holy Bread of Eternal Life and the Cup of Everlasting Salvation Vpon which Gifts vouchsafe to look with a propitious and serene Aspect and to accept them as thou didst vouchsafe to accept the Gifts of thy Child the Righteous Abel and the Sacrifice of our Patriarch Abraham and the Holy Sacrifice the immaculate Hostie which thy High Priest Melchisedeck did offer to thee Almighty God we humbly beseech thee command these things to be carried by the Hands of thy Holy Angel to thy High Altar before thy Majesty that as many of us as by this partaking of the Altar have received the most holy Body and Blood of thy Son may be filled with all Heavenly Benediction and Grace by the same Jesus Christ our Lord. Vouchsafe also to bestow on us Sinners some part and society with thy Holy Apostles c. into whose society we intreat thee to admit us not weighing our Merit but bestowing Pardon on us Through Christ our Lord. By whom O Lord thou dost always create sanctify quicken bless and bestow on us all these good things Immediately after all have communicated this follows What we have taken with our Mouth Quod ore sumpsimus Domine pura mente capiamus de munere temporali fiat nobis remedium sempiternum O Lord may we receive with a pure Heart and of a temporal Gift may it be made to us an Eternal Remedy While the Priest is washing his Thumbs and Fore-fingers over the Cup with Wine and Water and wiping of them he is bid to say Corpus tuum Domine quod sumpsi sanguis quem potavi adhereat visceribus meis praesta ut in me non remaneat scelerum macula quem pura sancta refecerunt Sacramenta Qui vivis c. Let thy Body O Lord which I have taken and thy Blood which I have drunk cleave to my Entrals and grant that the stain of my Crimes may not remain in me whom pure and Holy Sacraments have refreshed Who livest c. All these Prayers I have cited the Reader must remember are after Consecration upon which immediately according to the present Faith of the Roman Church the Substance of Bread and Wine is destroyed and nothing but the Species and Shadows of them remain and now Christ instead of them becomes present there in his Body and Soul and Divinity This is their Faith. But it is impossible to reconcile this to those foregoing Prayers For at the beginning of the Canon they pray * Supplices rogamus ac petimus uti accepta habeas benedicas haec dona haec munera haec sancta sacrificia illibata That God would accept and bless these Donations and Gifts these holy undefiled Sacrifices that is the Oblations of Bread and Wine which are no more than so till the words of Consecration After this as you heard they pray That this Oblation may be made to us the Body and Blood of thy dear Son Jesus Christ Which do not imply a change of Substances for those words fiat nobis be made to us may very well consist with the Oblations remaining in Substance what they were before only beging the Communication of the Virtue and Efficacy of Christ's Passion to themselves And that this is the sense of the Canon appears by those words after Consecration when they say We offer to thy Majesty a pure Sacrifice of thy Donations and Gifts Which words plainly suppose that they are in Nature what they were God's Creatures still not the appearance and shadow of them only But they call them now the Bread of Eternal Life and the Cup of Salvation because after they are blessed and made Sacraments they are not now to be look'd upon as bodily Food but as the Food of our Souls as representing that Body of Christ and his Passion which is the Bread of Eternâ—â— Life If they had understood nothing to remain now after consecration but Christ's Natural Body they would not have called this thy Gifts in the Plural Number but expressed it in the Singular thy Gift Neither can they refer to the remaining Accidents because they are no real Things and rather tell us what God has taken away the whole Substance of them than what he has given But then what follows puts it out of all doubt * Supra quae propitio ac sereno vultu respicere digneris Vpon which still in the Plural look propitiously If it had been Look upon us propitiously for the sake of Christ it had been well enough Or to desire of God to look upon these things propitiously which they offer if they mean as he that made the Prayer did that God would accept this Oblation of Bread and Wine as he did of Abel and Melchisedeck which latter was indeed Bread and Wine this had been very proper But to make that which we offer to be Christ himself as they that believe Transubstantiation must expound it and to desire God to look propitiously and benignly upon him when there can be no fear that he should ever be unacceptable to his Father nor none can be so foolish as to think that Christ stands in need of our recommendation to God for acceptance this sense
can never be agreeable to the Prayer Therefore the most Ancient of all the spurious Liturgies I mean that attributed to Clemens in his Constitutions (r) Lib. 8. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. has given us the true sense of it We offer to thee this Bread and this Cup and we beseech thee to look favourably upon these Gifts set before thee O God who standest in need of nothing and be well pleased with them for the honour of thy Christ c. Would it not run finely to pray that God would be well pleased with Christ for the honour of his Christ But besides the Petition that God would look propitiously upon them it follows in the Canon That God would accept them as he did the Gifts of Abel and Abraham and Melchisedeck How unagreeable is this if Christ himself be understood here to make the Comparison for acceptance betwixt a Lamb and a Calf or Bread and Wine and Christ the Son of God with whom he was always highly pleased But then what follows still entangles Matters more in the Church of Rome's Sense The Prayer That God would command these things to be carried by the hands of his Holy Angel to the High Altar above For how can the Body of Christ be carried by Angels to Heaven which never left it since his Ascension but is always there Besides the High Altar above in the Sense of the Ancients is Christ himself And Remigius of Auxerre tells us (s) De celebrat Missae in Bibl. Pat. 2dae Edit Tom. 6. p. 1164. In Coelo rapitur ministerio Angelorum consociandum corpori Christi That S. Gregory's Opinion of the Sacrament was That it was snatched into Heaven by Angels to be joined to the Body of Christ there But then in the sense of Transubstantiation what absurd stuff is here to pray that Christ's Body may be joined to his own Body So that there can be no sense in the Prayer but ours to understand it of the Elements offered devoutly first at this Altar below which by being blessed become Christ's Representative Body and obtain acceptance above through his Intercession there And thus it is fully explained by the Author of the Constitutions (t) Lib. 8. c. 13. in initio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us entreat God through his Christ for the Gift offered to the Lord God that the good God by the mediation of his Christ would receive it to his Coelestial Altar for a sweet smelling Savour To put the Matter further out of all doubt it is observable that the Liturgies that go under the name of S. James and S. Mark do both of them mention the acceptance of the Gifts of Abel and Abraham and the admitting them to the Celestial Altar before the reciting the words of the Institution or Consecration as the Roman Church calls them by which they say the Change is made That the Liturgy of S. Chrysostom prays That God would receive the Oblations proposed to his Supercelestial Altar almost in the same words both before and after Consecration and that he look'd upon them to be the same in substance that they were before plainly appears by an expression after all where he prays (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Lord would make an equal division of the proposed Gifts to every one for good according to every Man 's particular need Which cannot be understood of Christ's proper Body but of the consecrated Bread and Wine which cannot admit of shares or Portions equal or unequal Lastly That S. Basil's Liturgy also before the Consecration prays That the Oblations may be carried unto the supercelestial Altar and be accepted as the Gifts of Abel Noah Abraham c. And to shew that even after the words of Institution he did not believe them to be other things than they were before he still calls them the Antitypes (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. of the Body and Blood of Christ and prays That the Spirit may come upon us and upon the Gifts proposed to bless and sanctify them and to make this Bread the venerable Body of our Lord God and Saviour Jesus Christ and this Cup his Blood the Spirit working the change And afterwards the Priest prays (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That by reason of his Sins he would not divert the Grace of his Holy Spirit from the proposed Gifts A needless fear if the Gifts were already Christ's Body that the Spirit should be hindred from coming upon that where all the Fulness of the God-head dwells bodily by any Man's Sins The next Passage of the Canon increases still the difficulty to them that believe Transubstantiation When it says Through Jesus Christ our Lord by whom O Lord thou dost always create sanctify quicken bless and bestow all these good things on us If there be no good thing remaining in the Eucharist besides Christ when these words are said What Sense or Truth is there in them Can Christ or his Body that already exists be created anew and be always created Can that be always sanctified that was never common Or is he to be raised and quickned anew daily that once being so raised can die no more c. But that which makes the Absurdity of this Interpretation the greater is that they say that all this is done to Christ by Christ himself as if God by Christ did create Christ and by Christ did bless and quicken and sanctify Christ which none but he that is forsaken of common Sense can affirm The old Interpreters of the Canon made other work of it and supposed that the Creatures offered to God remained Creatures still for thus the forecited Remigius (z) In Bibl. Patr. Tom. 6. p. 1165. Per Christum Deus Pater haec omnia non solum in exordio creavit condendo sed etiam semper creat praeparando reparando bona quia omnia à Deo creata valdè bona creata suis conspectibus oblata sanctificat ut quae erant simplex creatura fiant Sacramenta vivificat ut sint mysteria vitae Benedicit quia omni benedictione coelesti gratiâ accumulat Praestat nobis per eundem secum sanctificantem qui de corpore suo sanguine suo nobis tam salubrem dedit refectionem comments upon them God the Father not only in the beginning created all these things by Christ but also always creates them by preparing and repairing them Good because all things created by Good are very good He sanctifies those things so created and offered in his sight when the things that were a simple Creature are made Sacraments he quickens them so that they become Mysteries of Life He blesses them because he heaps all Celestial Benediction and Grace on them He bestows them on us by the same Christ sanctifying them with him who has given to us so wholsom a repast from his Body and Blood. What can be also
Old Test did eat the same spiritual meat with us because they ate it by Faith. Page 127 4 Consid They represent Christs Body as dead and that so it must be taken Ergo spiritually Page 128 Two remarkable sayings of S. Austin to prove all this Page 130 CHAP. XIII The Thirteenth Difference The Fathers assert that the Faithful only eat Christs Body and drink his Blood not the wicked the Ro. Church extends it to both Page 131 The Church of Rome will have not only the wicked but bruit Creatures to eat it Page 132 The Cautions of the Mass suppose this ibid. The Fathers will not allow the wicked to partake of Christs Body Page 133 Two remarkable Testimonies of St. Austin Page 136 CHAP. XIV The Fourteenth Difference The different practices and usages of the two Churches argue their different opinions about the Eucharist Page 137 Eight Instances of their differing practices given 1 Instance The Ancient Church excluded Catechumens Penitents c. from being present at the Mysteries enjoining all present to communicate ibid. In the Ro. Ch. any may be Spectators tho' none receive but the Priest Page 139 2 Inst The old practice was to give the Communion in both kinds Page 140 Transubstantiation made this practice cease 141. New devices for security against profaning Christs Blood. Page 142 No reason why the Fathers have not been as cautious in this as the Ro. Church but their different belief Page 143 3 Inst The Elevation of the Host that all may adore it the Roman practice Page 145 This not used in the first Ages at all when used afterwards not for Adoration Page 145 146 4. Inst The Rom. Church allows not the people to receive the Sacrament with their Hands but all is put by the Priest into their Mouths contrary to the Ancient Practice Page 147 5 Inst The Anc. Church used Glass Cups for the Wine which would be criminal now Page 148 6 Inst They mixed of old the Consecr Wine with Ink which would now be abhorr'd Page 149 7 Inst In the Reservation of the Eucharist Three differences herein consider'd 1 Difference The Anc. Church took no care to reserve what was not received in the Eucharist but the Ro. Church reserves all 151 c. 2 Differ What had been publickly received the Anc. Church allowed liberty to reserve privately 156. The present Ch. in no case allows such private reservation 157. 3. Differ They put what was so reserved to such uses of old as the Ro. Church would think profane Page 157 158 c. 8 Inst The infinite sollicitous caution to prevent accidents in the administration of the Sacrament their frights and strange expiations when they happen all unknown and strangers to the Ancient Church 160 c. Which is proved positively from the continued practice of Communicating Infants till Transubstantiation abolished it Page 165 This still a practice in the Eastern Churches that submit not to the Roman Church Page 167 CHAP. XV. The Fifteenth Difference About their Prayers in two particulars 1. That the old Prayers in the Canon of the Mass agree not with the Faith of the now Ro. Church Page 168 2. That their New Prayers to the Sacrament have no Example in the Anc. Church Page 175 CHAP. XVI The Sixteenth Difference That our ancient Saxon Church differ'd from the present Rom. Church in the Article of the corporal presence Page 182 c. The Saxon Easter-Sermon produc'd as a Testimony against them Page 183 184 c. Two Epistles of Elfric the Abbot declare against that Doctrine Page 187 188. A Remarkable Testimony also of Rabanus Archbishop of Mentz alledged Page 189 CHAP. XVII The Conclusion of the whole Shewing that Heathens and Jews reproached not the Ancient Christians about the Eucharist 191. Transubstantiation occasion'd new Calumnies from both 194. The Jew's Conversion seems to be hopeless whilst this is believed by them to be the common Faith of Christians 195. That the Jews have better explained Christs words of Institution agreed better with the Ancient Church in understanding the Sacrament in a figurative sense and have confuted Transubstantiation by unanswerable Arguments proved by Instances from p. 196. to the end Faults Escaped PAge 5. line 16. marg r. Serm. 5. p. 10. l. 7. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 39. l. 11. r. supposes p. 53. l. 2. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 68. l. 26. marg r. Serm. 5 p. 69. l. 10. r. thou art wholly changed in the inward Man Ibid. l. 12. marg r. totus in interiore homine mutatus es p. 73. l. 6. marg r. qui p. 98. l. 5. à fine r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 149. l. 26. r. Paten p. 152. l. 10. r. Evagrius p. 171. l. 23. r. that of Abel CHAP. I. The First Difference The Church of Rome is forced to assert a continued Series of Miracles to justifie her Doctrine of Transubstantiation But the Fathers never mention any Miracles in the Eucharist save only the Effects of God's powerful Grace working great Changes in us and advancing the Elements in the use of them thereunto without changing their Nature and Substance TO give the Reader a View of what Wonders are to be believed according to what the Trent Council has decreed concerning Transubstantiation we need go no further than to the Trent Catechism * Ad Parcchōs part 2. num 25. which tells us there are three most wonderful things which the Catholick Faith without any doubting believes and confesses are effected in this Sacrament by the Words of Consecration 1. That the true Body of Christ that same Body which was born of the Virgin and sits at the Right-hand of the Father is conteined in this Sacrament 2. That no Substance of the Elements remains in it tho' nothing may seem more strange and remote from our Senses 3. What is easily collected from both That the Accidents which are seen with our Eyes or are perceived by our other Senses are without any Subject in which they subsist in a strange manner not to be explained So that all the Accidents of Bread and Wine may be seen which yet inhere in no Substance but subsist by themselves since the Substance of the Bread and Wine are so changed into the very Body and Blood of our Lord that the Substance of Bread and Wine cease wholly to be But others of the Romish Writers have made a larger and more particular Enumeration of the Miracles wrought in the Eucharist which no Created Power can effect but God's Omnipotency alone I 'le give them in the Words of the Jesuite Pererius * In Joan. c. 6. Disp 16. num 48. who reckons these Nine distinct Miracles 1. The same Christ remaining in Heaven not departing thence and without any local mutation is really and corporally in the Sacrament of the Eucharist 2. Nor is he thus there only in one consecrated Host but is together in all Hosts consecrated throughout the whole Earth 3.
but of Baptism also where yet none assert any Conversion of the Substance of Water into any other thing Thus S. Ambrose * De in qui initiantur c. 9. ad finem Si ergo superveniens Spiritus S. in Virginem conceptionem operatus esf generationis munus implevit Non utique dubitandum est quod superveniens in fontem vel super eum qui baptismum consequitur veritatem regenerationis operetur Mary conceived by the Holy Ghost without the intervention of any Man as S. Matthew tells us She was found with Child of the Holy Ghost If then the Holy Spirit coming upon the Virgin made her to conceive c. we need not question but that the same Spirit coming upon the Water of Baptism or on him that is baptized do's produce true Regeneration And P. Leo Mag. †De Nativit Dom. Ser. 4. Christus dedit aquae quod dedit-Matri Virtus enim Altissimi obumbratio Spiritus S. quae fecit ut Maria pareret Salvatorem eadem facit ut regeneret unda credentem Christ gave to the Water what he gave to his Mother for the Power of the most High and the Overshadowing of the H. Spirit which caused Mary to bring forth our Saviour the same causes the Water to regenerate a Believer Excepting therefore these Wonders of God's Grace the Fathers knew no other Miracles in the Sacraments and these Wonders are common to both the Sacraments and not peculiar to one of them only This even Card. Cajetan * In 3. part q. 75. art 1. Non est disputandum de divina potentia ubi de Sacramentis tractatur Ibid. art 2. Stultum est ponere in hoc argumento quicquid Deus potest facere was so sensible of that he tells us We must not dispute concerning God's Power when we treat of Sacraments And again It is a fcolish thing to assert in this Argument whatsoever God can do He was not ignorant of what S. Austin had said long before †Lib. 3. de Trin. c. 10. Quia haec hominibus nota sunt quia per homines fiunt honorem tanquam religiosa possunt habere stuporem tanquam mira non possunt who speaking of Signs taken to signifie other things and instancing in the Bread taken and consumed in the Sacrament adds But because these things are known to men as being made by men they may have Honour given them for their relation to Religion but cannot raise Astonishment as Miracles or Wonders Which he could never have said if he had believed the Wonders and Miracles of Transubstantiation I 'le conclude this Head with another Saying of his * Lib. 3. cont Julian c. 3. Haec sunt sententiarum portenta vestrarum haec inopinata mysteria Dogmatum novorum haec paradoxa Pelagianorum haereticorum mirabiliora quà m Stoicorum Philosophorum Mira sunt quae dicitis nova sunt quae dicitis falsa sunt quae dicitis Mira stupemus nova cavemus falsa convincimus which may be as well applied to the absurd Paradoxes and Miracles which the Roman Church advances in this Case of the Eucharist as ever it was to those he there confutes about Baptism These are the Prodigies of your Opinions these are the uncouth Mysteries of New Dogma's these are the Paradoxes of Pelagian Hereticks more wonderful than those of the Stoick Philosophers The things you say are Wonderful the things you say are New the things you say are False We are amazed at your Wonders we are cautious against your Novelties and we confute your Falsities But this Difference being more general we go on to more particular ones CHAP. II. The Second Difference The Church of Rome differs from the Fathers in determining what that thing is which Christ calls MY BODY THE Trent Catechism (a) Ad Paroch part 2.37 §. Haec vero Si panis substantia remaneret nullo modo dici videretur Hoc est Corpus meum tho' it do's not determine what the word THIS refers to only telling us that it must demonstrate the whole Substance of the thing present yet it expresly denies that it refers to the Substance of Bread for it adds If the Substance of Bread remained it seems no way possible to be said that THIS IS MY BODY So Bellarmine confesses (b) De Euchar. l. 1. c. 1. sec Nonus that this Proposition This Bread is my Body must be taken figuratively that the Bread is the Body of Christ by way of signification or else it is plainly absurd and impossible And he acknowledges (c) Ib. lib. 2. cap. 9. §. Observandum that this Proposition The Wine is the Lord's Blood teaches that Wine is Blood by similitude and likeness And elsewhere (d) Lib. 3. cap. 19. It cannot be a true Proposition in which the Subject is supposed to be Bread and the Predicate the Body of Christ for Bread and Christ's Body are res diversissimae things most different And a little after If we might affirm disparata de disparatis different things of one another you might as well affirm and say that something is nothing and nothing something that Light is Darkness and Darkness Light that Christ is Belial and Belial Christ neither do's our Faith oblige us to defend those things that evidently imply a Contradiction So also Vasquez (e) Disp 180. cap. 9. n. 91. Si pronomen Hoc in illis verbis demonstraret panem fatemur etiam fore ut nulla conversio virtute illorum â—â—eri possit quia panis de quo enunciatur manere debet If the Pronoun THIS in Christ's Words pointed at the Bread then we confess it would follow that no Conversion could be made by virtue of these Words because the Bread of which it is affirmed sc that it is Christ's Body ought to remain Now that which the present Roman Church dare not affirm because if it be taken properly it is untrue absurd impossible as implying a Contradiction we shall now shew that the Fathers plainly affirm it who yet could not be ignorant of this Absurdity From whence it necessarily follows that they took the whole words THIS IS MY BODY figuratively as the Protestants do since they cannot be taken otherwise if Bread be affirmed to be Christ's Body as the Romanists confess Now that the Fathers affirmed that Bread is Christ's Body is certain by these following Testimonies S. Irenaeus (f) Adv. Haeres l. 5. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Lord confessed the Cup which is of the Creature to be his Blood and the Bread which is of the Creature he confirmed it to be his Body Clement of Alexandria (g) Paedag. lib. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Lord blessed the Wine saying Take drink this is my Blood the Blood of the Grape For the Holy River of Gladness so he calls the Wine do's allegorically signifie the Word i. e. the Blood of the Word shed for many for the remission
of Sins Tertullian (h) Adv. Judaeos c. 21. Panem corpus suum appellans Calling Bread his Body Speaking of Christ And against Marcion (i) Idem adv Marcion lib. 3. cap. 19. Panem corpus suum appellans ut hinc eum intelligas corporis sui figuram pani dedisse c. he says the same Calling Bread his Body that thou mayst know that he gave to Bread the Figure of his Body c. And in the next Book (k) Lib. 4. advers Marc. c. 40. Acceptum panem distributum Discipulis corpus suum illum fecit Hoc est corpus meum dicendo id est figura corporis mei The Bread that he took and distributed to his Disciples he made it his Body saying This is my Body that is the Figure of my Body S. Cyprian (l) Epist 76. ad Magnum Quando Dominus corpus suum panem vocat de multorum granorum adunatione congestum c. When our Lord called the Bread which is made up of many united Grains his Body c. Tatianus Syrus (m) Harmon in Bibl. Patrum 1624. Tom. 7. Accepto pane deinde vini calice corpus esse suum ac sanguinem testatus c. Christ taking the Bread and after that the Cup of Wine testified that they were his Body and Blood c. Origen (n) Hom. 35. in Matth. Paâ—â— isce quem Dominus corpus suum esse fatetur That Bread which our Lord confessed to be his Body Eusebius (o) Demonstr Evang. lib. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ appointed them or delivered to them to make use of Bread for a Symbol of his Body Cyril of Jerusalem (p) Catech. Mystag 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Christ affirms and says of the Bread This is my Body who will dare to doubt further of it S. Jerome (q) Epist ad Hedibiam Nos audiamus panem quem fregit Dominus deditque discipulis suis esse corpus Salvatoris c. Let us hear that the Bread which our Lord brake and gave to his Disciples is the Body of our Saviour Which he explains further elsewhere (r) Comm. in 26. Matt. Quomodo in praefiguratione ejus Melchisedek panâ—m vinum offerens fecerat ipse quoque veritatem sui corporis sanguinis repraesentaret That as Melchisedek prefiguring him had done when he offered Bread and Wine so he also represented the Truth of his Body and Blood. S. Chrysostom (s) In 1 Cor. Hom. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the Bread The Body of Christ What do they become that receive it The Body of Christ Not many Bodies but one Body S. Austin (t) Serm. ad recens baptizat apud Fulgentium Bedam c. Quod fides vestra postulat instruenda Panis est corpus Christi Calix sanguis Christi What your Faith is to be instructed in is That the Bread is the Body of Christ and the Cup the Blood of Christ And elsewhere (u) Contr. Adimantum c. 12. Non dubitavit Dominus dicere Hoc est corpus meum cum daret signum corporis sui Our Lord doubted not to affirm This is my Body when he gave the Sign of his Body Gaudentius (x) In Exod. tract 2. Cùm panem consecratum vinum discipulis suis porrigeret Dominus sic ait Hoc est corpus meam When our Lord reached the Consecrated Bread and Wine to his Disciples he said thus This is my Body Cyril of Alexandria (y) In Jâ—an 20.26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christ when he had broken the Bread as it is written distributed it saying This is my Body Theophilus Antioch (z) Com. in Matth. 26. or the Author under his Name upon the Gospels soeaks just S. Cyprian's Language When Jesus said This is my Body he called the Bread his Body which is made up of many Grains by which he would represent the People c. Theodoret (a) In Dialog 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the delivery of the Mysteries he called the Bread his Body and that which is mixed Wine and Water in the Cup Blood. And afterwards He honoured the visible Symbols with the appellation of his Body and Blood c. Facundus Hermian (b) In Defens 3. capit lib. 9. c. ult Ipse Dominus benedictum panem calicem quem discipulis tradidit corpus sanguinem suum vocavit Our Lord himself called the Blessed Bread and Cup which he delivered to the Disciples his Body and Blood. Maxentius (c) Dialog 2. c. 13. Sed panis ille quem universa Ecclesia in memoriam Dominicae passionis participat corpus ejus speaking of the Church that is called Christ's Body adds Also the Bread which the whole Church partakes of in memory of the Lord's Passion is his Body Isidore of Sevil (d) Originum lib. 6. cap. 19. Hoc eo jubente corpus Christi sanguinem dicimus quod dum fit ex fructibus terrae sanctificatur fit Sacramentum operante invisibiliter Spiritu Dei. says We call this by his Command the Body and Blood of Christ which being made of the Fruits of the Earth is sanctified and made a Sacrament by the invisible Operation of the Spirit of God. Bede (e) Comm. in Marc. 14. Quia panis corpus confirmat vinum vero sanguinem operatur in carne hic ad corpus Christi mysticè illud refertur ad sanguinem Christ said to his Disciples This is my Body c. because Bread strengthens the Body and Wine produces Blood in the Flesh This relates mystically to Christ's Body and That to his Blood. The Seventh General Council at Constantinople (f) Extat in Conc. Nicen. 2. Art. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after reciting the Words of the Institution This is my Body after his taking and blessing and breaking it adds Behold the Image of his Life-giving Body made preciously and honourably And afterwards It pleased him that the Bread of the Sacrament being the true Figure of his natural Flesh should be made a Divine Body being sanctified by the coming of the Holy Ghost upon it c. Druthmarus (g) Comm. in Matth. 26. Hoc est corpus meum id est in Sacramento Quia inter omnes vitae alimonias cibus panis vinum valent ad confirmandam recreandam nostram infirmitatem recte per haec duo mysterium sui Sacramenti confirmare placuit Vinum namque laetificat sanguinem auget idcirco non inconvenienter sanguis Christi per hoc figuratur quoniam quicquid nobis ab ipso venit laetificat laetitiâ verâ anget omne bonum nostrum This is my Body that is to say in a Sacrament Because among all things that are the Food of Life Bread and Wine serve to strengthen and refresh our Weaknesses it is with great Reason that he would in these two things
given together with the Water And a litle after Being says he about to descend into the Water do not attend to the simpleness of the Water And yet for all this he never intended to deny it to be true Water Gelasius Cyzic (o) Diatypos c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not to consider our Baptism with sensitive but with Intellectual Eyes Or as S. Austin says (p) Serm. 2. in Append. Sermon 40. à Sirmondo Editor Non debetis aquas illas oculis aestimare sed mente You ought not to make an Estimate of those Waters with your Eyes but with your Mind Thus also S. Ambrose (q) De his qui initiantur c. 3. Quod vidisti aquas utique sed non solas Levitas illic ministrantes summum Sacerdotem interrogantem consecrantem Primo omnium docuit te Apostolus non ea contemplanda nobis quae videntur sed quae non videntur c. Non ergo solis corporis tui oculis credas Magis videtur quod non videtur quia istud temporale illud aeternum aspicitur quod oculis non comprehenditur animo autem mente cernitur speaking of Baptism As to what thou hast seen to wit the Waters and not those alone but Levites there ministring and the Bishop asking Questions and Consecrating First of all the Apostle has taught thee That we are not to look upon the things that are seen but on the things that are not seen c. Do not therefore only believe thy bodily Eyes That is rather seen which is not seen because that is Temporal this is Eternal which is not comprehended by our Eyes but is seen by our Mind and Understanding S. Chrysostom (r) In Joan. Hom. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking also of Baptism thus breaks out Let us believe God's Affirmation for this is more faithful than our Sight for our Sight often is deceived that is impossible to fall to the Ground It is so frequent an Expression of S. Chrysostome That God's Word is more to be credited than our Eyes that he applies it not only to the Sacraments but even to the Case of Alms giving For thus he says (s) Hom. 89. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us be so affected when we give Alms to the Poor as if we gave them to Christ himself For his Words are more sure than our Sight Therefore when thou seest a poor Man remember the Words whereby Christ signified that he himself is fed For tho' what is seen is not Christ yet under this shape he receives thy Alms and asks it Ans 3. The Fathers in the matter of Signs and Sacraments therefore call upon us not to listen to our Senses and credit them because in such Cases they would have us to consider things beyond and above their information such as relate to their Use and Efficacy these being spiritual things signified by what is visible wherein they place the Mystery and which Sense can neither discover nor judge of S. Austin has a Rule (t) De Doctr. Christ l. 2. c. 1. De signis disserens hoc dico ne quis in eis attendat quod sunt sed potius quod signa sunt id est quod significant Signum est enim res praeter speciem quam ingerit sensibus aliud aliquid ex se faciens in cogitationem venire in this Case I say this treating of Signs in which none ought to attend to what they are but rather that they are Signs that is that they signifie For a Sign is a thing which besides what appears affecting the Senses do's of it self make somewhat else to come into our thoughts So also Origen (u) In Joan. tom 18. ad finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 describes a Sign to be a Note of another thing besides that which the Sense gives testimony to But none has so fully declared this Matter and answered the former Objection as S. Chrysostome in the place forecited whose Words deserve to be set down at large (x) In 1 Cor. Hom. 7. Edit Savil. Tom. 3. p. 280. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where treating of Baptism the Eucharist and other Mysteries after he has told us as we heard before what a Mystery is viz. When we do not meerly believe what we see but see one thing and believe another he goes on thus I and an Infidel are diversly affected with them I hear that Christ was crucified I presently admire his Benignity He hears the same and he counts it Infirmity I hear that he was made a Servant and I admire his Care He when he hears the same counts it Infamy And so he goes on with his Death and Resurrection and the different Judgment is made of them and proceeds to speak of the Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Infidel hearing of the Laver of Baptism esteems it simply Water but I do not look meerly upon what I see but regard the cleansing of the Soul by the Spirit He thinks that my Body only is washed but I believe that my Soul is made clean and holy I reckon the Burial Resurrection Sanctification Righteousness Redemption Adoption of Sons the Inheritance the Kingdom of Heaven the Supply of the Spirit For I do not judge of the things that appear by my Sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the Eyes of my Mind I hear of the Body of Christ I understand what is said one way an Infidel another Which he further illustrates admirably thus As Children looking upon Books know not the Power of Letters understand not what they look upon nay even to a grown Man that is unlearned it will be the same when a Man of Skill will find out much hidden Virtue Lives and Histories contained therein And if one of no skill receive a Letter he will judge it only to be Paper and Ink but he that has Skill hears an absent Person speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and discourses with him and speaks what he pleases to him again by his Letters Just thus it is in a Mystery Unbelievers hearing seem not to hear but the Believers being taught Skill by the Spirit perceive the Power of the hidden things This Discourse of S. Chrysostome's explains a Place of S. Cyril of Jerusalem (y) Catech. 4. Mystag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and teaches us how to understand it where speaking of the Eucharist he says Do not consider it as bare Bread and Wine for it is the Body and Blood of Christ according to our Lord's Affirmation And altho Sense suggests this to thee let Faith confirm thee Do not judge of the Matter by thy Taste but by Faith be undoubtedly persuaded that thou art honoured with the Body and Blood of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And afterwards Being fully persuaded that the visible Bread is not Bread tho' the Taste perceive it such but the Body of Christ and the visible Wine is
not Wine tho' the Taste would have it so but the Blood of Christ All which must be only understood of the Sacramental Relation that the Bread and Wine have to the Body and Blood of Christ which the Sense of Tasting acquaints us nothing at all with and therefore is not a fit Judge of this but we are to believe and not doubt of its Truth It will also help us to understand another Place of S. Chrysostome Homil. 83. in Matth. where he bids us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Believe God every where without contradicting him tho' what he says seems contrary to our Reasonings and to our Eyes but let his Word prevail above our Reasonings and our Eyes Let us do the same in the Mysteries not fixing our Eyes only upon the things set before us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but let us hold fast his Words For his Word cannot deceive us but our Sense easily may That can never fall to the ground but this often fails Since therefore the Word says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my Body let us be persuaded of it and believe it and look upon it with intellectual Eyes For Christ has given us nothing sensible but in sensible things all things intelligible Thus in Baptism by what is sensibly done there is the Gift of Water but what is perfected is intelligible viz. our Regeneration and Renovation If the Reader do's but remember that Baptism is as much concerned in this Discourse of S. Chrysostome as the Eucharist and that we are as much required not to trust our Eyes that may deceive us but to trust the Word of God in the one case as well as the other it will not give the least countenance to the Absurdities of Transubstantiation And as for those Words of his That Christ delivered nothing sensible to us they must be understood with an abatement That we are not to be intent and to fix our Thoughts meerly upon what we see for else it is certain that there is something sensible delivered in the Eucharist else there would be no Sign nor no Sacrament and that Father would contradict himself who in the very next Words tells us That by sensible things he has delivered intelligible that is spiritual things to us for which he brings what is bestowed upon us in Baptism as a Proof CHAP. VII The Seventh Difference When the Fathers call the Eucharist Christ's Body and Blood the Roman Church understands it of Christs natural Body given there But the Fathers do not so but understand it most commonly of the Elements of Bread and Wine even when they call them the Body of Christ and give us the reasons why they so call them INeed not tell you how the Romish Writers catch at every place of the Fathers where they meet with the mention of Christs Body and Blood all their Citations are full of little else but Testimonies of this kind But if they had a mind to understand their sense and did not meerly listen to the sound of their words they would quickly see them interpret themselves so that there could be no mistake nor countenance given hereby to Transubstantiation or any presence of Christ but what is spiritual Which by a few Observations out of them will appear 1. Observ The Fathers give us warning of it and tell us That they studiously conceal and hide the Mysteries from some persons both out of the Church and in it Therefore their meer expressions concerning it are not sufficient to inform us of their meaning Thus Cyril of Jerusalem (a) Catech. Illum 6. pag. 149. Edit 4. Paris 1608. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. tells us That we do not speak openly of the mysteries among the Catechumens but often speak many things covertly that the faithful that are acquainted with the matter may understand it and they that are unacquainted may not be hurt S. Austin (b) In Psal 103. Quid est quod occultum est non publicum in Ecclesia◠Sacramentum Baptismi Sacramentum Eucharistiae Opera nostra bona vident Pagani Sacramenta vero occultantur illis in like manner What is it that is hidden and not publick in the Church The Sacrament of Baptism and the Sacrament of the Eucharist The very Pagans see our good works but the Sacraments are hid from them S. Chrysostome (c) In 1 Cor. 15. Hom. 40. upon those words why are they then Baptized for the dead says I have a mind to speak it openly but I dare not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of them that are not initiated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they make our Exposition more difficult compelling us either not to speak plainly or to declare to them things that ought to be conceal'd Upon this account they concealed what was apt to be despised whether they did well or no in this I shall not here question scarce vouchsafing to name the visible Elements but mentioning them with more glorious Titles such as could not be disregarded Thus they called Baptism by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and they called the Eucharist the Sacrifice quod norunt fideles which the faithful know thus concealing it or the Sacrifice of the Body and Blood of Christ They call the Lords Table an Altar and the Ministers Priests tho' all these are to be understood in a figurative and improper sense Thus S. Austin says (d) De verb. Dom. Serm. 53. Penè quidem Sacramentum omnes corpus ejus dicunt Almost all call the Sacrament the Body of Christ Which very phrase shews that the Sacrament is not in substance Christs natural Body For who would phrase it so almost all call it in giving a proper name to a thing ex gr would any say that almost all call a House a House or a Man a Man but to say that almost all call Kings Gods tells you that however for certain Reasons Kings are called Gods yet they are not really and properly so The same Father (e) De Trinit l. 3. c. 4. Sed illud tantum quod ex fructibus terrae acceptum prece mystica consecratum ritè sumimus ad salutem spiritualem c. speaking of several things whereby Christ may be signified and set forth either by words written or spoken c. he says We do not call these the Body and Blood of Christ but that only which being taken from the fruits of the earth is rightly received by us to our spiritual health c. If the other things had been called so any one would have understood it must be improperly so called and so must this too as his following words tell us Non sanctificatur ut sit tam magnum Sacramentum nisi operante invisibiliter Spiritu Dei. that even this is not sanctified to become so great a Sacrament but by the invisible operation of the Spirit of God. So Isidore of Sevil (f)
Orig. Lib. 6. cap. 19. Eo sc Christo jubente corpus Christi sanguinem dicimus quod dum fit ex fructibus terrae sanctificatur fit Sacramentum operante invisibiliter Spiritu Dei. gives the same account By the command of Christ we call the Body and Blood of Christ that which being made of the fruits of the earth is sanctified and made a Sacrament by the invisible operation of the spirit of God. 2. Observ The Fathers oft-times in their very manner of speaking concerning the Body and Blood of Christ point at another thing than his Natural Body so that we need no Commentary upon their words to explain them for they carry at first hearing our sense and meaning in them and not that of the Romanists To give a few instances S. Cyprian (g) Epist 63. ad Caecilium Cùm dicat Christus ego sum vitis vera sanguis Christi non aqua est utique sed vinum Quomodo nec Corpus Domini potest esse farina sola aut aqua sola nisi utrumque adunatum fuerit copulatum panis unius compagine folldatum discoursing against those that Consecated and drank only Water in the Sacrament says When Christ says I am the true Vine the Blood of Christ it's plain is not Water but Wine So neither can the Lords Body be flour alone or water alone unless both of them be united and coupled and kneaded tegether into one Loaf Where no Body can doubt of S. Cyprian's meaning that by Christs Body he understands not his natural Body but the Sacrament of it And so the Council of Carthage (h) Pandect Canon p. 565. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decreed against the Armenians who made use of Wine only in the Eucharist That nothing shall be offered but the Body and Blood of Christ as the Lord himself delivered it the phrase carries its sense in the face of it if they had said no more but they add that is Bread and Wine mixed with Water What can be more plain than that of Theodoret (i) Dialog 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when he says That our Saviour changed the names and on his Body he put the name of the sign or symbol and on the sign the name of his Body A little before he shows how You know says he that God called his Body Bread and elsewhere he called his flesh Wheat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except a Corn of Wheat fall to the Earth and die Matth. 12. But in the delivery of the mysteries he called Bread his Body and that which is mixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blood. Is it not clear that neither in one case nor the other these sayings are to be understood properly but figuratively Especially when Theodoret before all I now have cited makes this comparison As after Consecration Ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we call the mystical fruit of the Vine the Lords blood so he Jacob called the Blood of the true Vine the Blood of the Grape Both the one and the other must be figuratively understood When S. Cyprian in the forecited Epistle (k) Epist 63. Hoc quis veretur ne per saporem vini redoleat sanguinem Christi says that some might make it an Objection that by partaking of the Communion early in the Morning they might be discovered to the Heathen Persecutors by the smell of the Wine he expresses it thus One fears this lest by tasting Wine he should smell of Christs Blood. S. Jerome has such another saying which cannot well be mistaken to express any other sense but ours when speaking of Virgins (l) Epist ad Eustochium Ebrietati sacrilegium copulantes aiunt absit ut ego me abstineam à sanguine Christi that were reproved for drinking Wine to excess he says they made this excuse joining sucrilege to their drunkenness and said God forbid that I should abstain from the Blood of Christ Either they said nothing to the purpose or they took that which they called the Blood of Christ for Wine properly Thus also S. Chrysostome (m) Epist 1. ad Innocent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the rudeness of the Souldiers in the Church says that in the tumult the most holy Blood of Christ was shed upon the Souldiers Cleths Which could be nothing but Sacramental Wine Leo the Great speaking of the Manichees that for fear of the Laws came to the Communion of the Catholicks and directing how to discover them he says (n) Serm. 4. de Quadrages Ita in Sacramentorum communione se temperant ut interdum tutiùs lateant Ore indigno Christi Corpus accipiunt sanguinem autem redemptionis nostrae haurire omninò declinant They so behave themselves in the Communion of the Sacraments that they may sometime be more safely concealed with an unworthy mouth they take the Body of Christ but altogether decline drinking the Blood of our redemption In the sense both of Leo and the Manichees the Body and Blood here must be taken figuratively for such bad men as they in the sense of the Antients could not eat or any way receive Christ's Body in a proper sense but being understood of the Type of it viz. of the Sacramental Bread that they would receive but not the Type of his Blood viz. the Wine because as S. Austin (o) De Heres 46. Vinum non bibunt dicentes fel esse principum tenebrarum observes they drink no Wine saying it is the Gall of the Prince of darkness They had no more prejudice against the Blood than the Body of Christ only they took it to be Wine which they abhorred 3. Observ The Fathers speak of Christ's Body and Blood in the Eucharist with such terms of restriction and diminution which plainly tell us that they understood it not of his substantial and natural Body but in a figurative sense Thus Origen (p) Contr. Celsum l 8. p. 399. Edit Cantabr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says That Bread in the Eucharist is made by Prayer a certain holy Body And S. Austin (q) In Psal 33. conc 2. Accepit in manus quod norunt fideles ipse se portabat quodammodo cùm diceret hoc est Corpus meum Christ took in his hands what the faithful understand and after a sort carried himself when he said This is my Body Bede (r) In Psal 33. Christus quodammodo ferebatur in manibus suis upon the same Psalm has the same term of restriction Christ after a sort was carried in his own hands S. Austin elsewhere (ſ) Epist 23. ad Bonifac. Secundum quendam modum Sacramentum Corporis Christi Corpus Christi est Sacramentum sanguinis Christs sanguis Christi est In a certain sense the Sacrament of the Body of Christ is Christ's Body and the Sacrament of the Blood of Christ is Christ's Blood. Just as at Easter we say this day Christ rose because it is a memorial of it
S. Chrysostome (t) Epist ad Caesarium Dignus habitus est Dominici Corporis appellatione says of the Consecrated Bread That it has no longer the name of Bread tho' the nature of it remains but is counted worthy to be called the Lord's Body Theoderet in like manner (u) Dialog 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He honoured the visible Symbols with the appellation of 〈◊〉 Body and Blood. Facundus Hermian (x) In defens 3. capit l. 9. Non quod propriè Corpus cjus sit panis poculum sanguis c. is most express We call says he the Sacrament of his Body and Blood which is in the Consecrated Bread and Cup his Body and Blood not that properly the Bread is his Body and the Cup his Blood c. So also is S. Chrysostome (y) In Gal. 5.17 Vol. 3. Savil p. 755. in another place where he shows that the word Flesh is not always taken for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nature and substance of the Body which is the only proper sense and he gives other instances which are improper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that flesh signifies a depraved will. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And adds two other improper senses in these words By the name of Flesh the Scripture is wont also to call the mysteries he adds also that it calls the Church so when it calls it the Body of Christ The very phrase of being wont to call shows that of which it is affirmed to be improperly so called as the phrase of being thought worthy of the name as we heard before argues the name not properly to agree to it 4. Observ The Fathers knowing that the Eucharist was not in a proper sense Christs Body give us several reasons why it is called his Body But no body uses to give a reason why he calls a thing by its proper name I shall not name all the reasons here but reserve some to another place when we consider the Sacrament as a Sign Figure Type Memorial c. 1. One reason they give is from its likeness and resemblance either in respect of what it consists of or from the likeness of its effects S. Austin's saying is remarkable (z) Epist 23. Si Sacramenta quandam similitudinem earum rerum non haberent quarum Sacramenta sunt omninò Sacramenta non essent Ex hac autem similitudine plerunque etiam ipâ—arum rerum nomina accipiunt If the Sacraments had not a resemblance of those things of which they are Sacraments they would not be Sacraments at all But from this resemblance they take commonly the name even of the things themselves which they resemble Bede also gives (a) In Cap. 6. Epist ad Roman Lib. 4. cap. 4. Fortê dicis speciem sanguinis non video Sed habet similitudinem Sicut enim mortis similitudinem sumpsisti ita etiam similitudinem pretiosi sanguinis bibis c. the same reason in his Commentary on the Romans The Author of the Book of Sacraments under S. Ambrose his name speaks thus Thou mayst say perhaps I do not see the substance of Blood. Well but it has its likeness For as thou hast received the likeness of his death so thou drinkest the likeness of his pretious Blood. S. Cyprian (b) Epist 76. ad Magnum Quando Dominus Corpus suum panem vocat de multorum granorum adunatione congestum populum nostrum quem portabat indicat adunatum quando sanguinem suum vinum appellat de botris atque acinis plurimis expressum atque in unum coactum gregem item nostrum significat commixtione adunatae multitudinis copulatam When Christ called Bread made up of many united grains of Corn his Body he shewed the unity of Christian people whom he bore and when he call'd Wine pressed out of many Grapes and put together his Blood he signified also the uniting of a multitude of the Christian flock together So Rabanus Maurus (c) De Instit Cleric c. 31. Propterea Dominus noster Corpus sanguinem suum in eis rebus commendavit quae ad unum aliquid rediguntur ex multis five granis five acinis Sanctorum Charitatis unitatem significaret Therefore our Lord commended his Body and Blood in those things which consisting of many Grains or Grapes are brought together into one whereby he might signify the unity of the Charity of Saints Others again from the likeness of its effects Thus Isidore of Sevil (d) De Offic. Eccles l. 1. cap. 18. Panis quia confirmat Corpus ideo Corpus Christi nuncupatur vinum autem quia sanguinem operatur in carne ideo ad sanguinem Christi refertur Bread because it strengthens the Body is therefore called the Body of Christ and Wine because it produces Blood in the Flesh is therefore referred to the Blood of Christ The same reason is also given by Rabanus Maurus in his Commentary upon the 26 Chap. of S. Matthew 2 Reason Another reason why they call the Eucharist Christs Body is because it supplies the place is instead of it is its representative its pledge and pawn Tertullian (e) Lib. 6. de Orat. Corpus ejus in pane censetur Hoc est corpus meum His Body is reputed to be in the Bread This is my Body S. Austin (f) Tract 45. in Joan. Videte fide manente signa variata Ibi Petra Christus nobis Christus quod in altari Dei ponitur See how the signs are varied Faith remaining the same There in the Wilderness the rock was Christ to us that which is placed on Gods Altar is Christ Again elsewhere more fully (g) De Civit. Dei l. 18. c. 48. Quodammodo omnia significantia videntur rerum quas significant sustinere personas sicut dictum est ab Apostolo Petra erat Christus quoniam Petra illa de qua hoc dictum est significabat utique Christum All things intended to signify seem in a sort to sustain the persons of those things which they signify as the Apostle says The Rock was Christ because that Rock of which this is spoken did signify Christ Cyril of Jerusalem (h) Catech. Mystag 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. says Wherefore with all assurance let us receive it viz. The Bread and Wine as the Body and Blood of Christ for in the type of Bread his Body is given thee and in the type of Wine his Blood. Proclus of Constantinople (i) Orat. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instead of the Manger let us venerate the Altar instead of the Infant let us embrace the Bread that is blessed by the Infant viz. Christ Victor Antiochen (k) In Marc. 14. Citante Bulingero adv Casaub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Lord said this is my Body this is my Blood it was fit that they who set forth the Bread should after giving of thanks reckon
it to be his Body and partake of it and account the Cup to be instead of his Blood. The Author of the Commentaries attributed to S. Jerome (l) In 1 Cor. 11. Ultimam nobis commemorationem five memoriam dereliquit quemadmodum si quis peregrè proficiscens aliquod pignus ei quem diligit derelinquat ut quotiescunque illud viderit possit ejus beneficia amicitias memorare Christ left to us his last remembrance just as if a person taking a Journey from home should leave some pledge to one whom he loves that as oft as he look'd upon it he might call to mind his kindnesses and friendships So also Amalarius (m) De Offic. Eccles l. 3. c. 25. Edit Hittorpii p. 425. Christus inclinato capite emisit spiritum Sacerdos inclinat se hoc quod vice Christi immolatum est deo Patri commendat Christ bowing his head gave up the Ghost The Priest bows himself and commends to God the Father this which is offered as a Sacrifice in the place of Christ 5. Observ That altho' for the Reasons given the Fathers call the Sacrament Christs Body yet they plainly say that what is distributed in the Eucharist is without any life or sense which cannot be said of Christs natural Body Epiphanius (n) In Anchorat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see what our Saviour took in his hands viz. Bread and having given thanks said This is mine and that and yet we see that it is not equal to it nor like it not to the incarnate Image not to the invisible Deity not to the Lineaments of members for this the Bread is of a round form and insensible as to any power Theophilus of Alexandria (o) Epist Paschal 2. Non recogitat a juas in Baptismate mysticas adventu Sp. Sancticonsecrari panemque Dominicum quo Salvatoris Corpus ostenditur quen frangimus in Sanctificationen nostri S. calicem quae in mensa Ecclesiae collocantur utique inanima sunt per invocationem adventum Spiritûs S. sanctificari discoursing against Origen who did not believe that the H. Ghost did operate upon things inanimate says He Origen do's not remember that the mystical waters in Baptism are consecrated by the coming of the H. Ghost and that the Lords Bread whereby the Body of our Saviour is shown and which we break for our sanctification and the H. Cup which are all placed upon the Table of the Church and are indeed without life yet are Sanctified by the Invocation and advent of the H. Ghost S. Jerome (p) Epist ad Theoph. Alex. Ut discant qui ignorant cruditi testimoniis Scripturarum qua debeant veneratione Sancta suscipere Altaris servitio deservire sacrosque calices sancta velamina caetera quae ad cultum pertinent Dominicae Passionis non quasi inanima sensu carentia Sanctimoniam non habere sed ex consortio corporis sanguinis Domini eadem qua Corpus ejus Sanguis Majestate veneranda commending the foresaid work and admiring at the profit the Churches would reap thereby says They they who are ignorant being instructed by Scripture-Testimonies may learn with what veneration they ought to meddle with holy things and serve at the Altar and that the H. Chalices and H. Veils and the rest of the things that appertain to the Celebration of our Lord's Passion are not to be look'd upon as having no sanctity as being without life and sense but by reason that they accompany the Body and Blood of our Lord are to be venerated with the same majestick regard that his Body and Blood is 6. Observ That the Fathers speak of Divisions and parts of the Eucharist which cannot be truly said of the natural Body of Christ which the Rom. Church confesses to be impassible but only of the Sacramental Bread and Wine Cyprian (q) Lib. de Lapsis Quidam alius ipse maculatus sacrificio à Sacerdote celebrato partem cum caeteris ausus est latenter accipere sanctum Domini edere contrectare non potuit Another who was also defiled the Sacrifice being Celebrated by the Priest was so bold as privily to take a part of it with others but he could not eat and handle the Holy Body of the Lord. Clemens Alexandr (r) Strom. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Bishop according to custom had divided the Eucharist they suffered every one of the people to take a portion of it Origen (s) Hom. 13. in Exodum Cùm suscipitis Corpus Domini cum omni cautela veneratione servatis ne ex eo parum quid decidat ne consecratimuneris aliquid dilabatur c. if they be his genuine words says When ye receive the Lords Body ye keep it with all caution and veneration lest any little portion of it should fall down lest any thing of the consecrated gift should slip down to the ground c. S. Basil (t) Epist 289. ad Caesariam showing that they that have received the Communion in the Church may reserve it and Communicate themselves at home with their own hand and that the practice was thus in Alexandria and Egypt adds that when the Priest has distributed the Sacrifice he that receives it whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and takes daily a part of that which was so given him ought to believe that he rightly receives it It is the same in virtue whether a person receive a single part from the Priest or many parts together S. Ambrose agrees with it (u) Epist 1. ad Justum Etsi parum sumas etsi plurimum haurias eadem perfecta est omnibus mensura redemptionis speaking of the Blood of Christ Whether thou takest says he a little or drinkest a larger draught there is the same perfect measure of redemption to all So also S. Austin (x) Epist 59. ad Paulin. Ad. distribuendum comminuitur speaking of that upon the Lords Table which is blessed and sanctified which is Bread he says of it that it is broken into little parts to be distributed Which cannot be said of Christs proper Body And elswhere (y) Epist 86. ad Casulanum De agni immaculati corpore partem sumere his phrase concerning communicating is to take a part from the body of the immaculate Lamb. Also in another place he says (z) De Verb. dom serm 33. In accipiendo novimus quid cogitemus Modicum accipimus in corde saginamur In receiving we know what we think We receive a little portion and are fatted at heart Cyril of Alexandria (a) In Joan. 6.57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says The least part of the Consecrated Bread which he calls the Eulogy mingles the whole Body into it self and fills it with its own energy and thus both Christ is in us and we again are in him Eusebius
Chrysostome (y) In Acta Hom. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily the Power of Baptism is great c. it do's not suffer Men to be any longer Men. Nazianzen (z) Ocat 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am changed into Christ in Baptism Cyril of Alexandr (a) In Joan. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the energy of the Spirit the sensible Water is changed into a kind of divine and unspeakable Power Again (b) Idem Epist ad Letorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they are transelemented by Regeneration through the Grace of the Laver of Baptism S. Austin (c) Cont. Crescon lib. 4. c. 54. Uno die tria alio quinque millia credentium in suum corpus conversa suscepit speaking of Baptized Converts to Christianity It received on one day Three on another Five thousand Believers converted into his Body Again (d) In Joan. tract 11. Unde rubet Baptismus nisi sanguine Christi consecratus elsewhere he asks How comes Baptism to be red but by being consecrated with the Blood of Christ Leo the Great (e) Scrm. 14. de Passione Susceptus à Christo Christum suscipiens non idem est post Lavacrum qui ante baptismum feit sed corpus regenerati sit caro crucifixi haec commutatio dextrae est excelsi c. He that is received by Christ and receives Christ is not the same Man after as before Baptism but the Body of the Regenerate Person becomes the Flesh of Christ crucified this is a Change by the Right hand of the most High c. And again (f) De Nativ Dom. Serm. 4. Christus dedit aquae quod dedit matri virtus enim altissimi obumbratio Spiritus S. quae fecit ut Maria pareret Salvatorem eadem facit ut regeneret unda credentem Christ gave to the Water what he gave to his Mother For the Virtue of the most High and the Overshadowing of the Holy Ghost which made Mary to bring forth a Saviour the same makes the Water to regenerate a Believer Where we may also note by the way That the mention of God's Omnipotence in the Case of Sacraments do's not infer a substantial Change made there since it do's not do it in Baptism and yet the Omnipotency of God is seen in working Changes there Zeno Verenens (g) Ad Neoph. post Baptism Serm. 2. Aqua nostra suscipit mortuos evomit vivos ex animalibus veros homines factos ex hominious in Angelos transituros Our Water receives the Dead and vomits forth the Living being made true Men of meer Animals such as are to pass from being Men into Angels c. He says this of Baptism which is not like common Water which receives the Living to the bottom and vomits forth the Dead Author sub nomine Eusebii Emisseni (h) Hom. 2. de Epiphan Mutantur subitò aquae homines postmodum muâ—aturae The Waters are suddenly changed which are afterwards to change Men viz. that are baptized in them Again (i) Id. Hom. 3. de Epiph. Homo per aquam baptismi licet à foris idem esse videatur intus tamen alter efficitur persona non contingitur natura mutatur A Man by the Water of Baptism tho' outwardly he seems the same yet inwardly he is made another Man. The Person is not touched and Nature is changed Again (k) Idem Hom. 5. de Pasch In exteriore nihil additum est totum in interiore mutatum est In illam primae originis dignitatem nativo candore mutatur ac per aquam Baptismi vel per ignem Spiritus S. aeterni illius panis corpus efficitur Nothing is added to what is outward and he is wholly changed in what is inward He is changed by a native Whiteness into the Dignity of his first Original and by the Water of Baptism or by the Fire of the Holy Spirit is made the Body of that eternal Bread. 4 Assertion The Change in the Eucharist which the Fathers so often mention is either a Change into a Sacrament or a Change of Efficacy and Virtue by infusion and addition of Grace What can be plainer as to the first than that of Isidore of Sevil (l) De Offic. Eccles l. 1. c. 18. Haec duo sent visibilia sanctificata autem per Spiritum S. in Sacramentum divini corporis transeunt Speaking of the Bread and Wine he says These two are visible but being sanctified by the Holy Spirit they pass into a Sacrament of his divine Body As for the Change of Virtue and Efficacy take these following Testimonies among many others Theodot us (m) Epitom ad fin Operum Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bread and Oil are sanctified by the Power of the Name not being the same they were according to appearance when taken but are changed powerfully into a Spiritual Virtue The like he says of the Water in Baptism That it not only retains the less that is the Substance of Water but also has Sanctification added to it Epiphanius also (n) In Compendio de Fide Eccles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks the same Here in Christ the virtue of Bread and force of Water are strengthned not that the Bread is thus powerful to us but the Virtue of the Bread which Christ puts into it For Bread is indeed an Aliment but there is in it a Virtue to enliven us Cyril of Alexandr (o) Apud Victor Antioch Com. MS. in Marc. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God condescending to our Infirmities indues the Oblations set before us with a Virtue of Life and changes them into the Efficacy of his Flesh And in the fore-cited place of his Comment upon John (p) In Joan. 6.57 he says The least particle of the Eucharist mixing it self with our whole Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fills it with its own Efficacy c. Theodoret (q) Dialog 1. tells those that partake of the Divine Mysteries That they must not consider the Nature of the Things seen but upon the change of Names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believe the change made by Grace And he adds That Christ honoured the visible Symbols with the Name of his Body and Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not changing the Nature or Substance of them but adding Grace to Nature Theophylact (r) In cap 14. Marc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also says the same Our Lord preserves the Substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theodoret of Bread and Wine but changes them into the Virtue of his Flesh and Blood. Greg. Nyssen (s) Orat. in Bapt. Christi speaking of the Privileges which Consecration advances things to instances first in the Water of Baptism and the great and marvellous Efficacy thereof and proceeds to that of an Altar which is at first but a common Stone but after
in the Holy Sacrament of the Eucharist is contained truly really and Substantially the Body and Blood of Christ but shall say That he is in it only as in a Sign or Figure or Virtue And the Catechism ad Parochos (h) Part. 2. de Eucharist n. 25. says That the True Body of our Lord Christ the same that was born of the Virgin and sits in the Heavens at the Right-hand of the Father is contained in this Sacrament I will now shew that the Fathers advance such Positions as plainly contradict this Doctrine 1 Position The Fathers ever since Christ's departure and Ascension into Heaven look upon his Body as absent from Earth tho' in another sense he is still present All those Testimonies before produced under the Fifth Difference concerning Bodies being commensurate to Space and not being in more places than one and saying this of Christ's Body as well as of other Bodies are a Proof of this Position but besides those I will here add some further direct Proofs of it S. Ambrose thus (i) Com. in Luc. 24. Ascende nobis ut te sequamur mentibus quem oculis videre non possumus c. Ergo non supra terram nec in terra nec secundùm carnem quaerere te debemus si volumus invenire Nunc enim secundùm carnem non novimus Christum Maria quia quaerebat in terra tangere non potuit Stephanus tetigit quia quasivit in coelo Stephanus inter Judaeos vidit absentem Ascend speaking to Christ that we may follow thee with our Minds whom we cannot see with our Eyes S. Paul has taught us how we should follow thee and where we may find thee Seek those things that are above where Christ sits c. Therefore we ought not to seek thee upon Earth nor in the Earth nor according to the Flesh if we would find thee Mary could not touch him because she sought him on Earth Stephen touched him because he sought him in Heaven Stephen among the Jews saw him absent S. Austin is so copious in this Argument and his Testimonies so many that a good Choice of them is only necessary Thus he says (k) Serm. 140. de Tempore Ideo Dominus noster absentavit se corpore ab omni Ecclesia ascendit in coelum ut fides aedificetur si enim non nosti nisi quod vides ubi est fides Therefore our Lord absented himself from every Church and ascended into Heaven that our Faith may be edified for if thou knowest nothing but what thou seest where is Faith Again (l) Serm. 60. de Verb. Dom. Semper quidem Divinitate nobiscum est sed nisi corporaliter abiret à nobis semper ejus corpus carnaliter videremus nunquam spiritualiter crederemus Christ is always with us by his Divinity but unless he were corporally absent from us we should always carndly see his Body and should never spiritually believe This is a clear Testimony that Christ is absent as to his Natural Body and that if it were not so he would be visible to us still Again (m) Tract 50. in Joannem Loquebatur de praesentia corporis sui nam secundùm Majestatem suam secundùm Providentiam secundùm ineffabilem invisibilem Gratiam impletur quod ab eo dictum est Ecce ego vobiscum omnibus diebus c. Secundùm carnem vero quam assumpsit secundùm id quod de Virgine natus est c. non semper habebitis me vobiscum expounding those words The Poor ye have always with you but me ye have not always He spake this says he concerning the Presence of his Body For according to his Majesty according to his Providence according to his unspeakable and invisible Grace that is fulfilled which he said Behold I am always with you c. But according to the Flesh which he assumed according to what was born of the Virgin c. directly contrary to the Trent Catechism ye shall not have me always with you And in another place (n) Serm. 120. de diversis Secundùm praesentiam pulchritudinis divinitatis suae semper cum patre est secundùm praesentiam corporalem jam supra coelos ad dextram patris est secundùm praesentiam vero fidei in omnibus Christianis est According to the beautiful Presence of his Divinity he is always with the Father according to his corporal Presence he is now above the Heavens at the right hand of the Father he forgot to add and in the Holy Sacrament but according to the Presence of Faith so he is in all Christians What can be more plain than another Saying of his (o) Serm. 74. de diversis Credimus in eum jam sedentem ad dextram patris sed tamen quamdiu sumus in corpore peregrinamur ab co nec cum dubitantibus vel negantibus dicentibus Vbi est Deus tuus valemus oftendere We believe on him who sits now at the right hand of the Father but yet whilst we are in the Body we are absent as in a strange Country from him nor can we shew him to those that doubt to those that deny him and say Where is thy God If S. Austin had believed as the Roman Church do's the Corporal Presence of Christ in the Eucharist he could have pointed to him upon the Altar if any had asked Where is thy God Cyril of Alexandria (p) In Joan. 9.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Tho' Christ be absent from the World as to his Flesh yet he is present to those that are in him and to the whole Universe by his Divine and Ineffable Nature neither is he absent from any Creature nor distant from any but is every where present to all and fills the whole Universe And elsewhere (q) In Joan. 17.12 speaking of the Disciples who thought it a great loss to them that being taken up to Heaven he would now be absent according to his Flesh he says They ought not only to have respected and looked to his Fleshly Presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to have understood that tho' he was separated from their Society according to the Flesh nor could be seen by their bodily Eyes yet that he was present and assistant always by the Power of his Divinity Fulgentius (r) Ad Trasimund l. 2. c. 17. Unus idemque secundùm humanam substantiam absens coelo cùm esset in terra derelinquens terram cum ascendisset in coelum Secundùm Divinam vero immensamque substantiam nec coelum dimittens cùm de coelo descendir nec terram deserens cùm ad coelum ascendit One and the same Christ according to his Humane Substance was absent from Heaven when he was upon Earth and left Earth when he ascended up to Heaven but according to his Divine and Immense Substance neither left Heaven when he descended from Heaven nor forsook Earth when he ascended into Heaven Again
do it but waves this always even where he seems as he do's in his Retractations to determine for his having palpable Flesh and Bones 2. Why S. Austin should ever at all doubt or hesitate about this Matter of Christ's Blood after his Resurrection is unconceivable if he with the rest of the Fathers had such a constant Belief of its Presence in the Eucharist as the Romanists affirm 3. That tho' the Fathers use the Argument of the Eucharist to prove the Truth of Christ's Body yet none ever urged Origen or his Followers with an Argument from thence to confute their Opinions differing from the pretended common Sentiments about the Body and Blood of Christ by what lay so plainly before them of his Body and Blood being in the Eucharist if they had believed it But I refer the Reader to Monsieur Allix his Dissertation before-named wherein he may find abundant Satisfaction in these Matters and also will see how sadly the Romanists are put to it to answer the Difficulties about the Blood of Christ which they pretend to shew in so many Churches and is produced in such Quantities that may well cause a new Doubt Whether if his Resurrection-Body have any Blood in it we must not suppose it to be of a new Creation since what was in his Body when he died cannot suffice to furnish more Blood if so much as their Vials and Glasses are filled withal CHAP. X. The Tenth Difference The Fathers assert positively that the substance of the Elements remain after Consecration that Bread and Wine are taken eaten and drunk in the Sacrament which all that believe Transubstantiation must deny WE have seen before that the Fathers say plainly that it was Bread which Christ called his Body when he blessed it Now we shall see that the Fathers are as positive that after Consecration and the change made by it yet still the Bread and Wine remains I begin with that famous Testimony of S. Chrysostome against the Apollinarians produced first by P. Martyr by some of our Adversaries charged upon him as his Forgery because it was so full against them by others shifted off to another John of Constantinople and denied to be S. Chrysostome's but vindicated for his See Append. to the Defence of the Exposition of the Doctrine of the Church of England p. 142 143 c. by the Learned Bigotius who had transcribed it out of the Florentine Library of S. Mark 's Monastery and prepared it for the Press in his Edition of Palladius then suppressed by some Doctors of the Sorbonne and the printed leaves taken out of the Book but now lately recovered and published to their shame◠A passage of which the subject of this great contest I shall here set down Christ is both God and Man God Deus homo Christus Deus propter impassibilitatem Homo propter Passionem Unus Filius unus Dominus idem ipse proculdubus unitarum naturarum unam dominationem unam potestatem possidens etiamsi non consubstantiales existunt unaquaeque in commixtam proprietatis conservat agnitionem propter hec quod inconfusa sunt duo dico Sicut enim antequam sanctificetur Panis Panem nominamus divina autem illum Sanctificante gratiâ mediante sacerdote liberatus est quidem appellatione panis dignus autem habitus est dominici corporis appellatione etiamsi natura panis in ipso permansit non duo corpora sed unum corpus filii praedicatur Sic hic Divinâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est inundante corporis naturâ unum filium unam personam utraque haec fecerunt Agnoscondum tamen inconfusam indivisibilem rationem non in unâ solùm natura sed in dimbus perfectis for that he is impassible Man for that he suffered One Son one Lord he the same without doubt having one Dominion one power of two united natures not that these natures are consubstantial seeing each of them do's retain without confusion its own properties and being two are inconfused in him For as in the Eucharist before the Bread is consecrated we call it Bread but when the grace of God by the Priest has consecrated it it has no longer the name of Bread but is counted worthy to be called the Lords Body altho' the nature of Bread remains in it and we do not say there are two Bodies but one Body of the Son. So here the divine nature being joined to the humane Body they both together make one Son one Person but yet they must be acknowledged to remain without confusion and after an indivisible manner not in one nature only but in two perfect natures Another remarkable Testimony is in Theodoret's Dialogues some part of which I hope the Reader will not think it tedious to be inserted here since by observing the thread of his Discourse he will see his undoubted sense to be that the substance of the Bread and Wine remain in the Eucharist and the change is by addition not annihilation and I will add his Greek where it is needful Orthodoxus Dial. 1 Do you not know that God called his Body Bread Erannistes I know it Orth. Elsewhere also he calleth his Flesh Wheat Eran. I know that also Unless a Corn of Wheat fall into the ground and die c. Orth. But in the delivery of the mysteries he called the Bread his Body and that which is mixed viz. Wine and Water in the Cup Blood. Eran. He did so call them Orth. But that which is his Body by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also to be called his Body and his Blood viz. by nature Blood. Eran. It is confess'd Orth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But our Saviour changed the names and on his Body he imposed the name of the symbol or sign and on the symbol he put the name of his body And so having called himself a Vine he called the Symbol Blood. Eran. Very right But I have a mind to know the reason of this change of names Orth. The scope is manifest to those that are initiated in Divine things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he would have those that participate the divine mysteries not to attend to the nature of those things that are seen but upon the changing of the names to believe the change that is made by grace For he that called his Body that is so by nature Wheat and Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again termed himself a Vine he honoured the visible Symbols with the appellation of his Body and Blood not altering nature but to nature adding grace Proceed we now to the next Dialogue Orth. Dial. 2 The mystical Symbols offered to God by the Priests pray tell me what are they signs of Eran. Of the Lords Body and Blood. Orth. Of his Body truly or not truly such Era. Of that which is truly his Body Orth. Very right For there must be an original of an Image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Painters
imitate nature and draw the Images of visible things Era. True. Orth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then the divine mysteries are Antitypes of a true Body then the Lords Body is a true Body still not changed into the nature of the Deity but filled with Divine Glory Era. You have seasonably brought in the Discourse of the Divine Mysteries for thereby I will shew that the Lords Body is changed into another Nature Answer therefore my Question Orth. I will. Era. What call you the Gift that is offered before the Priests Invocation Orth. I may not openly declare it for perhaps some here present may not be initiated Era. Answer then Aenigmatically Orth. I call it the food that is made of a certain grain Era. How call you the other Symbol Orth. By a common name that signifies a kind of drink Era. But how do you call it after Consecration Orth. The Body of Christ and the Blood of Christ Era. And do you believe you partake the Body and Blood of Christ Orth. Yes I believe it Era. As then the Symbols of Christs Body and Blood are one thing before the Priests Invocation but after the Invocation are changed and become another thing so the Lords Body after his Assumption is changed into a Divine Essence Orth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You are caught in a Net of your own weaving For after sanctification the mystical Symbols do not depart from their own nature for they remain still in their former substance and figure and form and may be seen and touched just as before But they are understood to be that which they are made and are believed and venerated as being those things they are believed to be How shamefully Mr. Sclater has attempted to pervert these last words of Theodoret he has been told sufficiently by his Answerer The next Testimony is of Gelasius (t) De duābus naturis in Christo Certè Sacramenta quae sumimus corporis sanguinis Christi divina res est propter quod per eadem divinae efficimur consortes naturae tamen esse non definit substantia vel natura panis vini certè Imago similitudo corporis sanguinis Christi in actione mysteriorum celebrantur Satis ergo nobis evidenter ostenditur hoc nobis in ipso Christo Domino sentiendum quod in ejus imagine profitemur celebramus sumimus ut sicut in hanc sc in Divinam transeunt Spiritu S. perficiente substantiam permanente ramen in suae proprietate naturae sic illud ipsum mysterium principale cujus nobis efficientiam Virtutemque veraciter repraesentant ex quibus constat propriè permanentibus unum Christum quia integrum verumque permanere Bishop of Rome The Sacraments of the Body and Blood of Christ which we take are surely a divine thing for which reason we become by them partakers of the Divine nature and yet the substance or nature of Bread and Wine do's not cease to be and indeed the Image and likeness of the Body and Blood of Christ are celebrated in the action of the mysteries therefore it appears plainly enough to us that we ought to think that of our Lord which we profess and celebrate and receive in his image that as they viz. the Elements pass into that Divine substance the H. Spirit effecting it their nature still remaining in its own property so that principal mystery whose efficiency and virtue these the Elements truly represent to us remains one entire and true Christ those things of which he is compounded viz. the two natures remaining in their properties Ephrem Antiochenus (u) Apud Photii Biblioth cod 229. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treating of the two Natures which he calls palpable and impalpable visible and invisible united in Christ adds Thus the Body of Christ which is received by the faithful do's not depart from its sensible substance and yet remains unseparated from the intellectual grace So Baptism becoming wholly spiritual and one it preserves its own sensible substance I mean Water and do's not lose what it is made to be Our Adversaries to testify the respect they have for the Fathers when they do not speak as they would have them they try to make them speak so as no Body shall understand their true sense And as the Putney Convert did by Theodoret so the Jesuit Andr. Schottus not for want of skill but honesty has dealt with this of Ephrem making it by his translation obscure or rather unintelligible nonsense For the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he translates sensibilis essentiae non cognoscitur it is not known of a sensible nature and the other expression about Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he turns it thus Hocque substantiae sensibilis proprium est per aquam inquam servat And this is the property of sensible substance it keeps I say by Water A good Man cannot take more pains to find out Truth than this Man do's that it may be lost The next Testimony is of Facundus (x) Lib. 9. defens 3. capit cap. 5. Sacramentum adoptionis suscipere dignatus est Christus quando circumcisus est quando baptizatus est potest Sacramentum adoptionis adoptio nuncupari sicut Sacramentum corporis sanguinis ejus quod est in pane poculo consecrato corpus ejus sanguinem dicimus non quod propriè corpus ejus sit panis poculum sanguis sed quod in se mysterium corporis sanguinisque contineant Hinc ipse Dominus benedictum panem calicem quem discipulis tradidit corpus sanguinem suum vocavit the African Bishop Christ vouchsafed to receive the Sacrament of Adoption both when he was Circumcised and when he was Baptized and the Sacrament of Adoption may be called Adoption just as we call the Sacrament of the Body and Blood of Christ which is in the Consecrated Bread and Cup his Body and Blood. Not that properly Bread is his Body and the Cup his Blood but because they contain in them the mystery of his Body and Blood. Hence it is that our Lord himself called the Bread and Cup he blessed and gave to his Disciples his Body and Blood. Nothing can be more positive than these five Testimonies that the Bread and Wine remain in their substance after Consecration And I cannot but here add the remarkable Confession of an Adversary concerning two of them For thus Card. Alan (y) De Euchar. Sacram. l. 1. c. 35. De duobus Gelasio Theodoreto facilè mihi persuadeo eos solos esse ex omni Antiquitate qui inclinaverunt in communem posteà multorum errorem ut ita defenderent veram conversionem panis ut materiam Elementi sicut in caeteris naturalibus transmutationibus fieri videbant relictam esse concederent c. says Concerning these two Gelasius and Theodoret I readily persuade my self that they are the only persons in all Antiquity tho'
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
Sacramentum It is the true Flesh of Christ that was buried therefore it viz. the Eucharist is truly the Sacrament of his flesh S. Austin (q) Serm. ad recen Batis Quomodo est panis corpus ejus calix vel quod habet calix sanguis ejus Ista fratres ideo dicuntur Sacramenta quia in iis aliud videtur aliud intelligitur How is the Bread his Body and the Cup or what the Cup contains his Blood These Brethren are therefore called Sacraments because in them we see one thing and understand another Again (r) In Psal 68. conc 1. Cùm veniret Dominus ad coenam qua commendavit Sacramentum corporis sanguinis sui When the Lord came to the Supper wherein he commended the Sacrament of his Body and Blood. Facundus (s) Defens 3. capit l. 9. Christi fideles Sacramentum corporis sanguinis ejus accipientes corpus sanguinem Christi rectè dicuntur accipere non quod propriè corpus ejus sit panis poculum sanguis sed quod in se mysterium corporis sanguinisque contineant Christs faithful ones receiving the Sacrament of his Body and Blood are rightly said to receive his Body and Blood. And he had said before 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. Isidore (t) De Offic. Eccles l. 1. c. 18. Haec duo sunt visibilia sanctificata autem per Spiritum Sanctum in Sacramentum Divini Corporis transeunt speaking of the Bread and Wine says These two are visible but being sancrified by the Holy Spirit they pass into a Sacrament of his Divine Body They call them also Symbols Origen (u) Comm. in Matth. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having discoursed as we hear◠before of the Eucharist concludes thus Thu much may suffice concerning the Typical and symbo lical Body And distinguishes it from the word that was made Flesh which he calls true food Eusebius (x) Dem. Evang. l. 1. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having received a command to celebrate the memory of this Sacrifice upon the Table by the Symbols of his Body and saving Blood according to the Ordinances of the N. Testament Theodoret (y) Comm. in 1 Cor. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only in the large Testimony produced out of him in the last Chapter calls the Bread and Wine the Symbols of Christs Body and Blood but says thus elsewhere In the most H. Baptism we see a type of the resurrection then we shall see the resurrection it self Now we see the Symbols of the Lords Body there we shall see the Lord himself They call them Signs S. Austin (z) Contr. Adimant c. 12. Non dubitavit Dominus dicere hoc est corpus meum cùm daret signum corporis sui Our Lord did not doubt to say This is my Body when he gave the sign of his Body S. Ambrose (a) De iis qui init c. 9. Ante benedictionem verborum Coelestium alia species nominatur post Consecrationem Corpus Christi significatur of the Bread. Before the Benediction of the Heavenly words another species is named after the Consecration the Body of Christ is signified S. Cyprian (b) Nec potest videri sanguis ejus quo redempti vivificati sumus esse in calice quùm vinum desit calici quo Christi sanguis ostenditur Epist ad Caecilium Neither can the Blood of Christ whereby we are redeemed and quickned be seen to be in the Cup when Wine is wanting in the Cup whereby the Blood of Christ is shown Speaking against those that used only Water Tertullian (c) L. 1. adv Marcion Nec panem reprobavit quo ipsum Corpus suum reptaesentat Neither did he reject Bread whereby he represents his own Body S. Jerome (d) In Matth. 26. Ut quomodo in praefiguratione ejus Melchisedec summi Dei sacerdos panem vinum offerens fecerat ipse quoque veritatem sui corporis sanguinis repraesentarer◠Christ says he took Bread that comforts mans heart and proceeded to the true Sacrament of the Passover That like as Melchisedeck the Priest of the High God had done when he offered Bread and Wine so he also might represent the truth of his Body and Blood. It 's a very trifling objection that our Adversaries make both to this and the former Testimony in Tertullian that the word repraesentare to represent signifies very often to exhibit a thing and make it present for tho' it should be granted it would not help their cause since they both say that it is Bread that represents his Body which therefore must remain since that which is not cannot act any thing but then I add that tho' in some Cases to represent is to exhibit yet never in the Case of Sacraments and Signs for their Essence consists in signification therefore their representation as Signs must be to denote and show rather something absent which they represent than to make it present They call them also Types Cyril of Jerus (e) Catech. Mystag 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bids us receive the Bread and Wine with all certainty as the Body and Blood of Christ for in the Type of the Bread his Body is given to thee and in the type of Wine his Blood. Greg. Nazianzen (f) In Pasch Orat. 43. Ed. Basil Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We. shall receive the Passover now in a Type still tho' more clear than that of the old Law for the legal Passover I am beld to say it was an obscure Type of a Type but within a while we shall receive it more perfect and more pure S. Jerome (g) In Jerem. 31. upon those words of Jerem. 31. They shall flow unto the goodness of the Lord for Wheat and Wine and Oyl adds De quo conficitur panis Domini sanguinis ejus impletur typus benedictio sanctificationis ostenditur Of which is made the Lords Bread and the Type of his Blood is filled and the Blessing of Sanctification is shown Theodoret (h) Dialog 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls the Eucharist The venerable and saving Type of Christs Body Another name is Antitypes signifying the same with the former Author Constitutionum (i) Lib. 5. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the name of Clemens Roman Christ delivered to us the mysteries which are antitypes of his precious Body and Blood. Again (k) Lib. 7. c. 26. O our Father we give thee thanks for the precious Blood of Jesus Christ shed for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for his precious Body of which we celebrate these Antitypes Eustathius of Antioch (l) In Proverb 9. citat in Cenc Nic. 2. Act. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounding those words Eat my Bread and Drink the Wine that I
wit the substance of Bread not having an humane Figure lest Idolatry should be introduced And again It pleased him that the Bread of the Eucharist being the true Image of his natural Flesh should be made a Divine Body being sanctified by the coming of the Holy Ghest the Priest which makes the oblation intervening to make it holy which before was common He that would have more Testimonies of this kind may consult Monsieur Blondel in his Esclaircissements sur l' Eucharistie cap. 4. prop. 8. The Fathers also make two or three Remarks which add further strength to this Argument First Remark They not only make Bread and Wine to be the Image Type Figure c. of Christs Body Crucified but they also assert that an Image Figure c. cannot be the thing it self of which it is an Image and Figure Tertullian (g) Cont. Marcion l. 2 c. 9. Imago veritati non usquequaque adaequabitur aliud enim est secundùm veritatem esse aliud ipsam veritatem esse The Image cannot be every ways adequate to the Truth for it is one thing to be according to Truth another to be the Truth it self Athanasius (h) Contr. Hypocr Milet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is like to another is not that thing it self to which it is like Hilary (i) De Synodis Neque enim sibi ipsi quisquam imago est Neither is any one an Image of himself S. Ambrose (k) De fide l. 1. cap. 4. Nemo potest sibi ipsi imago fuisse None can ever have been an Image of Himself Gr. Nyssen (l) De anima resurrect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Image would be no longer such if it were altogether the same with that of which it is an Image S. Austin (m) De Trinit l. 7. c. 1. Quid absurdius quà m Imaginem ad se dici What can be more absurd than to be called an Image with respect to ones self Gaudentius (n) In Exod. tract 2. Figura non est veritas sed imitatio veritatis A Figure is not the Truth but an imitation of the Truth Theodoret (o) In Dan. l. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Image has the Figures and lines not the things themselves Cyril of Alexand. (p) In Amos cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Type is not the Truth but rather imports the similitude of the Truth Bertram (q) De corp sang Domini Pignus Imago alterius rei sunt id est non ad se sed ad aliud aspiciuu◠A pledge and an Image are of another thing that is they do not look to themselves but to something else This Epiphanius the Deacon (r) In Concil Nic. 2. Act. 6. in the second Council of Nice confesses and therefore is fain to deny that the Eucharist is the Image or Antitype of Christs Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For says he If the Eucharist be an Image of his Body it cannot be the Divine Body it self Damascen also (s) De Orth. fide l. 4. c. 14. who was one of the first Innovators in the matter of the Eucharist denies that the Bread and Wine are a Type or Figure of Christs Body and Blood but the very Body and Blood it self and that when the Antients call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antitypes they mean it is so before Consecration of the Elements not after which I have abundantly showed by foregoing Testimonies in this Chapter to be false and it is confessed by some of the Roman Authors themselves In a word the Fathers make a sign to be inferiour and to fall short of the thing signified thus S. Chrysostem (t) Hom. 8. in Epist ad Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says It is inferiour to it and so much the more as a sign is below the thing of which it is a sign So also S. Jerome as we heard before puts the Body and Blood of Christ in the Eucharist in the same rank as to veneration with holy Chalices Veils and other things that relate to the Passion of our Lord 2 Remark The Fathers assert that an Image and Type must visibly demonstrate that of which it is an Image Origen (u) Hom. 1. in Genes Qui viderit imaginem alicujus videt eum cujus imago est He that sees the Image of a person sees him of whom it is an Image Marcellus Anchyr apud Eusebium (x) Lib. 1. cont Marcel c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images are demonstrative of those of whom they are Images so that by them he that is absent seems to appear Greg. Nyssen (y) In Cant. Hom. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Original is plainly seen in the likeness of it Hilary (z) De Synodis Eum cujus Imago est necesse est ut imago demonstret It is necessary that an Image should demonstrate him of whom it is an Image Which plainly confutes those mens fancies in the Church of Rome (a) Bellarm. de Euchar. l. 2. cap. 15. who make Christ invisibly present in the Eucharist to be the sign of himself visibly suffering upon the Cross For as Greg. Nyssen (b) Lib. 1. cont Eunom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says How can a man form an Idea of a visible thing from an Invisible And Tertullian laughs at it as ridiculous when he says (c) Lib. de carne Christi c. 11. Nemo ostendere volens hominem cassidem ant personam introducit No one that intends to show a man brings in a Helmet or a Vizard Which we know hide him from our sight Irenaeus (d) L. 2. adv haeres c. 40. Typus secundùm materiam substantiam aliquoties à veritate diversus est Secundùm autem habitum lineamentum debet servare similitudinem similiter ostendere per praesentia ea quae non sunt praesentia says A Type is often different from the Truth according to the matter and substance of the Type but according to the habit and lineaments it ought to keep likeness and likewise by things present show those things that are not present 3. Remark The Fathers plainly make the Bread and Wine in the Eucharist to be Signs and Symbols of Christ as absent S. Ambrose (e) L. 1. de Offic. cap. 48. Hic umbra hic Imago illic veritas Umbra in Lege imago in Evangelio veritas in Coelestibus Here is the shadow here the Image there viz. in Heaven is the Truth The shadow is in the Law the Image in the Gospel the Truth in Heaven Again (f) In Psalm 38. Ascende ergo homo in coelum videbis illa quorum umbra hic erat vel Imago Ascend O Man into Heaven and thou shalt see those things of which there was here only a shadow or Image Maximus (g) In cap. 1. Hierarch Eccles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Interpreter of the
The Celestial and Divine Lamb is wont to be the Food of Souls S. Austin (a) Tract 1. in Epist Joan. Ipsum jam in coelo sedentem manu contrectare non possumus sed fide contingere indeed tells us We cannot handle him who now sits in Heaven yet says he we may touch him by our Faith. For as he says elsewhere (b) Tract 26. in Evang. Joan. Non ad Christum ambulando currimus sed credeudo nec motu corporis sed voluntate cordis accedimus Sic se tangi voluit sic tangitur ab eis à quibus benè tangitur ascendens ad patrem manens cum patre aequalis patri We run to Christ not by walking but by believing nor do we approach him by the Motion of our Bodies but by the Will of our Hearts And afterwards Thus he would be touched and thus he is touched by all that rightly touch him ascending to the Father remaining with the Father equal to the Fath. r. And in the next Tractate (c) Idem Tract 27. in Joan. Quid est hoc Hinc solvit illud quod non noverant Illi enim putabant eum erogaturum corpus suum ille autem dixit se ascensurum in coelum utique integrum Cùm videritis filium hominis ascendentem ubi crat priùs certè vel tunc videbitis quia non co modo quo putatis erogat corpus suum certè vel tunc intelligetis quia gratia ejus non consumitur morsibus upon those words What if ye see the Son of Man ascend c. What do's this mean He hence resolves that which they did not know For they imagined that he would bestow his Body upon them and he told them that he would ascend into Heaven entire and whole When you shall see the Son of Man ascending where he was before then surely you will see that be do's not bestow his Body after that manner you think he do's Surely you will then at least understand that his Grace is not consumed by bites of the Teeth Gelasius (d) Contr. Eutych l. 4. Credere in filium Dei hoc est videre hoc est audire hoc est odorari hoc est gustare hoc est contrectare eum therefore said well To believe on the Son of God this is to see him this is to bear him this is to smell this is to taste him and this is to handle him These Testimonies one would think are sufficient to tell us the Sense of the Fathers in this Matter yet with the Reader 's leave I will add a few Considerations more to put it out of all doubt 1 Consideration It appears there is no necessity to understand eating and drinking Christ's Body in the Eucharist of his natural Body received into ours because the Fathers say We eat and drink and partake of Christ's Body and Blood in Baptism which by the confession of all can be done only spiritually there Thus Cyril of Alexandria (e) In Joah 9.6 says The Gentiles could not have shaken off their Blindness and contemplated the Divine and H. Light that is attained the Knowledge of the Holy and Consubstantial Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless by Holy-Baptism they had been made Partakers of his Holy Flesh and washed away the blackness of their Sin and shak'd off the Devil's Power And elsewhere (f) Glaphyr in Exod. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the Eunuch He by his Question says he shewed that he was Partaker of the Spiritual Lamb for he was presently thought worthy of Baptism Fulgentius (g) De Bapt. Aethiop in fine Nisi manducaveritis carnem filii hominis biberitis ejus sauguinem non habebitis vitam in vobis Quod quisquis non solum secundùm veritatis mysteria sed secundùm mysterii veritatem considerare poterit in ipso Lavacro S. Regenerationis hoc fieri providebit Unless ye eat the Flesh of the Son of Man and drink his Blood ye shall have no Life in you Which whosoever can consider not only according to the Mystery of Truth viz. in the Sacraments but according to the Truth of the Mystery will see that this is done in the Laver of Holy Regeneration And again (h) Ibid. Nec cuiquam esse aliquatenus ambigendum tuâ—â— unumquemque fidelium corporis sanguinisque participem fieri quando in baptismate membrum corporis Christi efficitur Neither need any one in the least doubt that every Believer is then made Partaker of Christ's Body and Blood when he is made in Baptism a Member of Christ's Body Therefore S. Basil (i) In Esa 3. says That the Lord takes away Christ from those who having put him on by Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by sinning afterwards trample upon his Body and count the Blood of the Covenant an unholy thing 2 Consideration The Fathers with reference to Eating and Drinking distinguish Christ's True Body from his Sacramental one which they could not do if Christ's True and Natural Body and Blood were eat and drunk in a proper sense in the Sacrament S. Chrysostome (k) In 1 Cor. c. 11. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounding those words He that eateth and drinketh unworthily c. says As Christs Presence which brought those great and unspeakable Blessings to us did condemn those the more that did not receive it so also the Mysteries make way for greater Punishments to those that unworthily partake of them S. Austin (l) Contr. Faustum l. 20. c. 21. Hujus sacrificii caro sanguis c. in passione Christi per ipsam veritatem reddebatur post ascensum Christi per Sacramentum memoriae celebratur whose words I have given Chap. 10. Posit 2. makes the Flesh and Blood of Christ to be exhibited in the Truth at his Passion and in the Sacrament only the Memory of it to be celebrated Bede (m) In Psal 21 Intelligent in pane vino visibiliter sibi proposito aliud invisibile scilicet corpus sanguinem verum Domini qui verus cibus potus sunt quo non venter distenditur sed mens saginatur upon those words The Poor shall eat and be satisfied says By this Bread and Wine which are visibly offered to them they will understand another invisible thing viz. the true Body and Blood of our Lord which are really Meat and Drink not such as fills the Belly but which nourishes the Mind And in another place (n) In Esdram lib. 2. cap. 8. immolatio Paschae gloriam insinuet resurrectionis cùm omnes electi carne agni immaculati id est Dei Domini nostri non amplius in Sacramento credentes sed in reipsa ac verirate videntes reficiuntur speaking of the Passover The Immolation of this Passover represents the Glory of our Resurrection when all the Elect shall eat together the Flesh of the Immaculate Lamb I mean
ad Bohem. Non parva altercatio in principio mutationis illius prioris tamen universalis Ecclesia quia ita tempori congruebat populum cum intincto pane communicare permisit tho' it went not down without great contention at the first change from the old Practice yet the Universal Church complying with the Times permitted it But it was not long it was thus suffered for by a Decree of Pope Vrban 2. in the Council of Clermont and by an enforcement of it by his Successor P. Paschal 2. whose Epistle to Pontius Abbot of Cluny concerning this Matter Baronius has given us (e) Baronius Append. ad Tem. 12. ad An. 1118. this practice was abrogated A second Device also about the same time was brought into play Of sucking the Consecrated Wine through little Pipes or Canes called Pugillares like Quills concerning which Cassander de communione sub utraque gives us an account and that some of them were to be seen in his Time. And indeed this seems to be a sufficient security to the danger of Effusion and also prevents that great Offence of any drops of Blood sticking to the Beards of People when they drank out of the Cup and yet even this would not satisfy nor any thing else be a sufficient Caution against the prophanation of the Blood but only debarring the People wholly of it Yet this way is still used by the Pope himself and I think he has the sole privilege to do it who in that which is called the Missa Papalis when he himself celebrates and communicates he sucks part of the Blood through a golden Quill * Cum pontifex Corpus Christi sumpserit Episcopus Cardinalis porrigit ti calamum quem Papa ponit in Calice in manibus Diaconi existente Sanguinis partem sugit Sacrarum Cerimon lib. 2. cap. de Missa Majori Papa personaliter celebrante But neither do's he always thus communicate for their Book of Sacred Ceremonies acquaints us ** Ibid. cap. Si Papa in nocte Nativitatis personaliter celebrat Non sugit sangainem cum calamo sed more communi That when He celebrates personally on the Night of the Nativity of our Lord that all things are observed that are described in the Papal Mass except that he communicates at the Altar alone and not in his eminent and high Seat and do's not suck the Blood with a Quill but takes it after the common manner But now after all what account can we give of the Ancient Fathers they apprehended it necessary to receive in both Kinds in all their Publick Communions and so they practised Must we not then accuse them either of great Dulness or Indevotion either that they wanted Sagacity in not apprehending the imminent danger they in their way exposed the Blood of Christ to or that they were guilty of a strange carelesness and indifferency in not preventing it by any of those Methods which the Roman Church hath found out to do it Truly for my part I am inclined to have as great if not a greater opinion of them in both respects especially for their Devotion than I can have of the Roman Church and I am the more perswaded hereto because the Apostles themselves must come in to the side of the Ancient Church their practice being the same not to insist upon the Deference that ought to be paid to that Holy Spirit that we are sure acted them who if there had been any such real danger of prophanation by receiving in both kinds or ever was likely to be any such would not have failed to have given directions to them how they should avoid it and we cannot think the Apostles would not have set down those Directions to us in some of their Writings But they have not done it no not the Zealous St. Paul who yet says so much to the careless Corinthians about this Argument and tells them that they came together not for the better but the worse charges them with unworthy receiving and being thereby guilty of the Body and Blood of the Lord 1 Cor. 11. and that for this cause many were weak and sick among them and were judged of the Lord for their prophanations c. But this is none of the Charges against them nor does he direct them to any of the wise Methods of the Roman Church for preventing this Danger tho' he says What he received of the Lord he delivered to them There is nothing then remains but that we assign the true Cause of this different Practice which can be none other but the Roman Churches innovating in their Faith about the Sacrament and altering so their Opinions about the Body and Blood of Christ in the Eucharist that they require a different Conduct for their Devotion so that neither the Practice of the Primitive Fathers nor the Rules of the Apostles will suit and agree with their Perswasions and Apprehensions But now the Faith of the Ancient Church in this Matter was such as neither requires nor can admit of any Alteration like what the Church of Rome has made in communicating the People only in one Kind For as I have before proved they look'd upon this Sacrament not as an actual Exhibition and Presentation of the Natural and Glorified Body of our Saviour which they believed to be absent and contained in the Heavens but as a Representation of his Crucified Body where his Blood was separated from his Body and poured out of his Veins and that not only the Elements but the Sacramental Actions of breaking the Bread and pouring out the Wine and our eating and drinking were instituted to shew forth this painful Death of our Lord and the shedding of his most precious Blood for the Remission of Sins By the presence of his glorified Body there as the Roman Church believes this cannot be done no breaking nor no parts to be made of that nor no separation of Blood as out of the Body But all can be done in the Representative Body of Christ which is the Eucharist all the Ends of the Institution can be there fully effected and the Sacrifice on the Cross in this Image of it made present to our Faith and to our Minds and set livelily before us and by the Effects of this upon our Hearts while we partake of the Elements through the powerful Grace of God's Holy Spirit we may be prepared to receive all the Blessed Fruits and Benefits of his Passion According to these Perswasions it 's plain there can be no abatement of communicating in the Cup because without that there is no representation of a Crucified Body for the distinct partaking of the Blood not as supposed to be contained and received in the other Species is that which alone shows as I said before the separation that was then made of his Body and Blood. 3. Instance Another Practice of the Roman Church differing from the Ancient is The Elevation of the Eucharist that all present may at
given when the People have communicated * Ibid. Sect. 6. If the Hosts were laid upon the Corporal the Priest wipes it or sweeps it with the Patin and if there were any Fragments on it he puts them into the Chalice The Minister also holding in his right Hand a Vessel with Wine and Water in it and in his left a little Napkin Mappulam do's reach the Purification to wash their Mouths to them a little after the Priest and the little Napkin to wipe their Mouths The Communicants also are directed (f) See the Rom. Ritual de S. Eucharist after receiving not presently to go out of the Church or talk or look about carelesly nor to spit nor read aloud Prayers out of a Book left the Species of the Sacrament should fall out of their Mouths All this is preventing Care But now when Accidents do happen they seem by their ordering Matters to be in a frightful Concern and strange things are to be done if possible to make an honorable amends In the last Chapter I have given the Reader some Instances of those strange Things and will here only add two Cases which the Roman Missal provides for The first is If a Consecrated Host or any part of it should fall to the Ground the direction is (g) Missal Ram. de defect Misae c. 10. Sect. 15. That it be reverently taken up and the place where it fell must be cleansed and a little scraped away and such dust or scrapings must be put in the Holy Repository If it fell without the Corporal upon the Napkin Mappam or any ways upon any Linen Cloth such Napkin or Linen must be carefully washed and that Water poured out into the Holy Repository The second Case is When by negligence (h) Ibid. c. 10. Sect. 12. any thing of the Blood is Spilt If it fell upon the Earth or upon a Board it must be licked up with the Tongue and the place scraped sufficiently and such scraping be burnt and the Ashes laid up in the Repository But if it fell upon the Altar-stone the Priest must sup up the Drop and the place be well washed and that water cast into the Repository If it fell upon the Altar-Cloths and the Drop sunk as far as the second or third Cloth those Cloths must be thrice washed where the Drop fell putting the Cup underneath to receive the Water and that Water thrown into the foresaid place And so it directs to such washing when it falls upon the Corporal alone or the Priest's Garments c. I cannot but here annex also the Constitution which the Reader may find in the Appendix to the History of the Church of Peterburgh Pag. 344. being the first of two there set down directing what is to be done when any negligence happens about the Lord's Body and Blood and how to expiate the Crime When there is so great negligence about the Lord's Body and Blood that it happens to fall downward or into any place where it cannot be fully perceived whether it fell and whether any of it came to the Ground Let the Matter be discovered as soon as may be to the Abbot or Prior who taking some of the Friars with him let him come to the place where this has happened And if the Body shall have fallen or the Blood have been spilt upon Stone or Earth or Wood or Mat or Tapestry or such like let the dust of the Earth be gathered part of that Stone be scraped part of that Wood Mat Tapestry or the like be cut away and cast into the Holy Repository But if the place where it is thought chiefly to have fallen let there be the like gathering Scraping cutting away and casting into the Holy Repository Then they by whose negligence this has happened in the next Chapter shall humbly declare their Fault and on their naked Bodies receive Judgment judicium nudi suscipiant and Penance be enjoined them either of Fasting or Whipping or Rehearsing so many Psalms or such like Which Persons going back to their places from their Punishment de judicio all the priests then present shall rise up and with all devotion offer themselves to receive Punishment Then he that holds the Chapter shall detain seven of them which he pleases to chuse to receive the Judgment of whipping and command the rest to go away The Chapter being ended all prostrating themselves together shall say seven Penitential Psalms in the Monastery beginning to sing them as they go out from the Chapter Then shall follow after the Psalms the Pater Noster with these Chapters and Collects Let thy Mercy O Lord be upon us Remember not our Iniquities The Lord be with you Let us pray Hear O Lord our Prayers and Spare the Sins of those that confess themselves to thee that they whose guilty Consciences do accuse them thy merciful Pardon may absolve them Or that other Collect. O God whose property is always to have Mercy or such other collect for Sirs But if the Blood fell upon the Corporal or upon any clean Cloth and it be certain whether it fell let that part of the Cloth be washed in some Chalice and the first Water it was wash'd in be drunk off by the Friars the other two washings be cast into the Repository The said Fault must be discovered in the first Chapter but they alone by whose negligence this has happened shall receive the foresaid Discipline but all the Friars shall say over in the Monastery all the seven Psalms with the Chapters and Collects as was said before If that day the short one for the Dead shall be read in the Chapter let them first sing my words going into the Church After that the seven Psalms as aforesaid But if in any other manner a lighter negligence shall happen relating to this Sacrament the Friar by whose Fault it happened shall be punished with a lighter Revenge at the discretion of the Abbot or Prior. Thus I have given a sufficient Specimen of the strange Caution and Fears the Roman Church are under lest any thing should happen even to the very least Particle or Drop of the Sacrament that is dishonourable And indeed their Caution is very agreeable to their Perswasions as I have before often hinted But now if we turn our Eyes upon the Ancient Church tho' we cannot question either their Devotion or reverent Behaviour in all Acts of Religious Worship and particularly in this great One yet there is not to be found any such scrupulosities about minute things nor such frightful apprehensions in the case of unforeseen Accidents nor such Expiations as we have before heard of They did not forbear to use the Common Bread as I said before tho' it might be more liable to crumble they took their Share from one Common Loaf they received the Wine without intinction or sucking it through Pipes c. Which are all later Inventions since the Faith was innovated concerning the Eucharist But because this is
only a Negative Argument I will therefore add a Positive one to demonstrate that the Ancients were far from these Scrupulosities and also that they came into the Church with Transubstantiation and not before viz. The Practice of Communicating Infants It is not my Business here to prove that this was the common Usage in the Church from the Times of S. Cyprian at least even to later Ages which has been done effectually by others (i) See Mr. Chillingworth 's Additional Treatises in 4 to and is acknowledged by our Adversaries Maldonate (k) Comm. in Joan. 6.53 the Jesuit owns that it continued in the Church for six hundred Years And Card. Perron (l) De loc August c. 10. grants That the Primitive Church gave the Eucharist to Infants as soon as they were baptized And that Charles the Great and Lewis the Pious both testify that this Custom remained in the West in their Age that is in the 9th Century in which they lived But it went down lower even to two Ages after Charles the Great For that Epistle of P. Paschal 2. which I mentioned in another Chapter given us by Baronius at the end of his last Tome Ad Ann. 1118. when that Pope died wherein he forbids Intinction of the Bread in the Wine and requires that the Bread and Wine should be taken separately gives us also this exception praeter in parvulis ac omnino infirmis qui panem absorbere non possunt that it may be allowed to little Children and those extreamly weak that cannot get down the Bread Which had been a needless provision for them if Infants had not then received the Sacrament This being then a certain and confessed thing that Infants received the Eucharist I refer it to the Conscience of any Romanist whether he can think the Ancients had any of their aforesaid Fears and nice Scrupulosities about the Accidents that might happen to the consecrated Elements which in that Practice could not be prevented it being impossible where sucking Children receive either Bread or Wine to hinder the happening of something which the Church of Rome will call highly dishonourable to the Sacrament For to instance in a Case which S. Cyprian (m) Lib. de Lapsis mentions of a Christian little Girl that by her Nurses Wickedness had receiv'd polluted Bread in an Idol's Temple and afterwards was brought by the Mother knowing nothing into the Church to receive the Communion He relates how the Child when its turn came to receive the Cup turned away its Face shut its Lips and refused the Cup. But the Deacon (n) Ibid. Perstitit Diaconus reluctanti licet de Sacramento Calicis insudit Tunc sequitur singultus vomitus in Corpore atque ore violato Eucharistia permanere non potuit persisted and though it strove against it did infuse into it of the Sacrament of the Cup. Then followed sighing and vomiting the Eucharist could not remain in a Body and Mouth that had been prophaned How would a Romanist start at the thoughts of pouring the Sacrament as this Deacon did who sure was a Zuinglian into the Mouth of a strugling Child But here is no mention of any concern about that or what happened upon it from whence it is natural to conclude that the Ancients in this common Case having none of this Church's Scruples and Fears that they had none of their Faith for they must have had more Caution if they had had their Opinion about the Eucharist It is also very observable to confirm what I have said that though we can trace the Custom of Communicating Infants as far as to the Age when the Transubstantiating Doctrine was set on foot and ready to be formed into an Article of Faith yet here we are at a full stop and can go no further for this begat such Scruples and Fears that made this quickly give place and vanish which had so many Hazards attending it and we hear no more of it since that in the Latin Church but other great Churches that have not made This an Article of their Faith still retain the old Custom though they err therein of Communicating Infants As the Greek Churches the Muscovites Armenians Habassins Jacobites c. concerning which see Dallée de Cultib Latin. l. 5. c. 4. Thomas à Jesu de Convers gentium l. 7. c. 5. c. 18. Ludolfi Histor Aethiop l. 3. c. 6. Sect. 37 38. Histor Jacobitarum Oxon. cap. 9. See also Father Simons Critical History of Religions concerning the Georgians cap. 5. p. 67 71. Nestorians p. 101. Cophties p. 114. Armenians c. 12. p. 128. CHAP. XV. The Fifteenth Difference The Old Prayers in the Canon of the Mass concerning the Sacrament agree not with the present Faith of the Roman Church And their New Prayers to the Sacrament have no countenance from the Ancient Church IT is to no purpose to enquire who was the Author of the Canon of the Mass when Wallafridus Strabo (o) De reb Ecclesiast cap. 22. Quis primus ordinaverit nobis ignotum est Auctum tamen fuisse non semel sed saepius ex partibus additis intelligimus who lived in the middle of the 9th Century tells us It was a thing to him unknown Seeing also he adds That it had been enlarged not only once but often it is as vain to ask after its Age. The same also the Abbot Berno (p) Berno Ab. Augiens de rebus ad Missam spectant c. 1. Attamen ipsum Canonem non unus solus composuit totum sed per tempora aliud alius interposuit vel adjecit says It was not one Man that composed the Canon all of it but at several times another interposed and added another thing And as they added so also I doubt not but they altered many things as we may guess by that remarkable Difference betwixt what the Author of the Book of Sacraments under the name of S. Ambrose (q) Lib. 4. de Sacram. cap. 5. Fac nobis hanc Oblationem adscriptam rationabilem acceptabilem Quod est Figura corporis sanguinis Domini nostri Jesu Christi Quam Oblationem tu Deus in omnibus quaefumus benedictam adscriptam c. facere digneris Vt nobis corpus sanguis fiat dilectissimi tui Filii D. N. J. Christi cites as the Prayer in his Time and what we now find in it speaking of the Oblation it was then Make this Oblation to us allowable rational acceptable Which is the Figure of the Body and Blood of Christ our Lord Which now is turned into this Prayer That the Oblation may be made to us the Body and Blood of thy dear Son our Lord. But yet to take the Canon as now it is we shall find the Prayers of it not capable of being reconciled with the present Faith of the Roman Church and with Transubstantiation To give some Instances Thus they pray in the Canon immediately after the words of Consecration
that Wine into his Blood as he did before in the Wilderness before he was born Man when he turned the heavenly Food into his Flesh and that Water flowing from the Rock into his Blood. P. 474. Many Persons ate of the Heavenly Food in the Desart and drank of the Spiritual Drink and yet as Christ said are dead Christ meant not that Death which no Man can avoid but he understood eternal Death which several of that People for their Unbelief had deserved Moses and Aaron and several others of the People that pleased God ate that heavenly Bread and did not die that everlasting Death tho' they died the common Death They saw that the heavenly Food was visible and Corruptible but they understood that visible thing spiritually and they tasted it spiritually Jesus said Whoso eateth my Flesh and drinketh my Blood hath Eternal Life He did not command them to eat that Body which he had assumed nor to drink that Blood which he shed for us but by that Speech he meant the Holy Eucharist which is Spiritually his Body and his Blood and whosoever tasteth this with a believing Heart shall have that Eternal Life Under the old Law the Faithful offered divers Sacrifices to God which had a future signification of the Body of Christ which he hath offered in Sacrifice to his heavenly Father for our Sins This Eucharist which is now consecrated at God's Altar is a Commemoration of the Body of Christ which he offered for us and of his Blood which he shed for us As he himself commanded Do this in remembrance of me Christ once suffered by himself but yet his Passion by the Sacrament of this Holy Eucharist is daily renewed at the Holy Mass Wherefore the Holy Mass is profitable very much both for the Living and also for the Dead as it hath been often declared c. The rest of the Sermon being of a moral and allegorical Nature I omit Besides this Sermon in Publick we have also two other Remains of Elfrike the Abbot in the Saxon Tongue * Published at the end of the foresaid Sermon printed by John Day Also in the Notes on Bede 's Eccl. Hist p. 332 333 334. which speak the very same Sense and deserve to be inserted as far as they concern this Argument of the Eucharist and the change made in it The first is an Epistle to Wulffine Bishop of Shyrburn in which is this Passage The Eucharist is not the Body of Christ corporally but spiritually not the Body in which he suffered but that Body when he consecrated Bread and Wine for the Eucharist the night before his Passion and said of the Bread he Blessed This is my Body and again of the Wine he blessed This is my Blood which is shed for many for the Remission of Sins Now then understand that the Lord who was able to change that Bread before his Passion into his Body and that Wine into his Blood Spiritually that the same Lord by the Hands of the Priests daily consecrates Bread and Wine for his Spiritual Body and for his Spiritual Blood. The second an Epistle of Elfricke to Wulfstane Arch-Bishop of York in which among other things against too long reserving the Eucharist he says thus Christ himself consecrated the Eucharist before his Passion Vid. p. 334. Hist Eccles Sax. Lat. Bedae he blessed Bread and brake it saying thus to his Apostles Eat this Bread it is my Body and again he blessed the Cup filled with Wine and spake thus to them Drink ye all of this it is my Blood of the New Testament which is shed for many for the Remission of Sins Our Lord who consecrated the Eucharist before his Passion and said that Bread was his Body and Wine truly his Blood he also daily consecrates by the Priests hands Bread for his Body and Wine for his Blood in a Spiritual Mystery as we read in Books Yet notwithstanding that Lively Bread is not the same Body in which Christ suffered nor that Holy Wine the Blood of our Saviour which was shed for us in bodily thing or sence in re corporali but in a Spiritual sence in ratione Spirituali That Bread indeed was his Body and also that Wine his Blood just as that heavenly Bread which we call Manna which fed God's People forty Years viz. was his Body and that clear Water was his Blood that then flowed from the Rock in the Wilderness As Paul writes in his Epistle They all ate the same spiritual Meat and drank the same spiritual Drink c. The Apostle that says what you have heard They all ate c. he do's not say corporally but spiritually Christ was not as yet born nor his Blood shed then it was the People of Israel did eat that Spiritual Meat and drank of that Rock neither was that Rock Christ Corporeally tho' he spake so The Sacraments of the Old Law were the same and did spiritually signify that Sacrament or Eucharist of our Saviour's Body which we now consecrate This Last Epistle Elfricke wrote first in the Latin Tongue to Wulfstane containing tho' not word for word yet the whole Sence of the English Epistle and that Paragraph of it which I have inclosed between two Brackets was look'd upon as so disagreeable to the present Faith of the Roman Church that some had rased them out of the Worcester Book but the same Latin Epistle being found in Exceter Church it was restored I was once about to have added some Citations here out of Bertram's Book de corpore sanguine Domini out of which many passages in the Saxon Sermon foregoing were taken But they are so many that I must have transcribed and the Book it self is small and so well worth the reading especially with the late Translation of it into English and a Learned Historical Dissertation before it giving a large account of the Difference betwixt his Opinion and that of Transubstantiation printed An 1686 that I shall rather refer the Reader to it where he may abundantly satisfy himself Instead of it I will only add one Testimony more out of Rabanus Arch-bishop of Mentz in an Epistle to Heribaldus * Epist ad Herib c. 33. de Eucharist Which we are beholden to the Learned Baluzius for giving it us entire in Appendice ad Reginonem p. 516. a Passage having been rased out of the Manuscript out of which it was first published Thus he says As for the Question you put Quod autem interrogastis utrum Eucharistia postquam consumitur in secessum emittitur more aliorum ciborum iterum redeat in naturam pristinam quam habuerat antequam in Altari consecraretur superflua est hujusmodi Quaestio cùm ipse Salvator dixerit in Evangelio Omne quod intrat in os in ventrem vadit in secessum emittitur Sacramentum Corporis Sanguinis ex rebus visibilibus corporalibus conficitur sed invisibilem tà m corporis quà m animae
efficut sanctificationem Quae est enim ratio ut hoc quod stomacho digeritur in secessum emittitur iterum in statum pristinum redeat cum nullus hoc unquam fieri asscruerit Nam quidam nuper de ipso Sacramento corporis sanguinis Domini non ritè sentientes dixerunt hoc ipsum corpus sanguinem Domini quod de Maria Virgine natum est in quo ipse Dominus passus est in Cruce resurrexit de sepulchro Idem esse quod sumitur de altari cui errori quantum potuimus ad Egilonem Abbatem scribentâ—s de corpore ipso quid verè credendum sit aperuimus Whether the Eucharist after it is consumed and sent into the Draught as other Meats are do's return again into its former Nature which it had before it was consecrated on the Altar This Question is superfluous when our Saviour himself has said in the Gospel Every thing that entreth into the Mouth goeth into the Belly and is cast out into the Draught The Sacrament of the Body and Blood is made up of things Visible and Corporeal but effects the Invisible Sanctification both of Body and Soul. And what reason is there that what is digested in the Stomach and sent into the Draught should return into its pristine State seeing none has ever asserted that this was done Some indeed of late not thinking rightly of the Sacrament of our Lord's Body and Blood have said which are the very words of Paschasius whom he opposes that the very Body and Blood of our Lord which was born of the Virgin Mary and in which our Lord suffered on the Cross and rose again out of the Grave is the same that is taken from the Altar which Error we having opposed as we were able writing to the Abbot Egilo and declared what ought truly to be believed concerning the Body it self That which he calls here an Error is an Article now of the Romish Faith which some Zealous Monk meeting withal and not enduring it should be condemned as an Error that the same Body which was born of the Virgin c. is the same that we receive at the Altar scraped out those words which I have inclosed between the Brackets and we may securely trust our Adversaries in this Matter who have skill enough to know what Assertions make for them and what against them CHAP. XVII The CONCLUSION That the Doctrine of Transubstantiation has given a new occasion to the Enemies of Christian Religion to blaspheme It is so great a stumbling-block to the Jews that their Conversion is hopeless whilst this is believed by them to be the Common Faith of Christians That tho' the Church of Rome will not hearken to us yet they may be provoked to emulation by the Jews themselves who have given a better account of Christ's Words of Institution and more agreeable to the Fathers than this Church has and raised unanswerable Objections against its Doctrine HAving considered in the foregoing Chapters the Sense of the Ancient Church about Matters relating to the Eucharist and Transubstantiation from their own Writings and found that their Assertions are inconsistent with the Belief of the present Roman Church and that their Practices are not to be reconciled thereunto Having also made an Enquiry into the Ancient forms of Devotion relating to the Eucharist remaining still in this Church and found them to speak a Language which has a Sence agreeing indeed with that of the Ancients but no Sence at all when the Doctrine of Transubstantiation is supposed and those Prayers to be interpreted by it c. I shall now for a Conclusion take a view also of the principal Enemies of the Christian Faith which will afford a convincing Evidence that the Roman Doctrine is Novel and a stranger to the Ancient Christians It is sufficiently known that the Adversaries of Christianity took all the occasions possible and whatsoever gave them any colour to reproach the Faith and Worship of Christians and to make their Names odious Nothing that looked strange and absurd in either escaped being taken notice of by such as Celsus and Porphyry Lucian and Julian among the Heathens and such as Trypho among the Jews They curiously examined and surveyed what they taught and practised and whatsoever they thought to be foolish and incredible they with all their wit and cunning endeavoured to expose it So they did with the Doctrines of the Trinity the Eternal Generation of the Son of God his Incarnation his Crucifixion especially and our Resurrection Neither were they less praying into the Christian Mysteries and Worship which they could not be ignorant of there being so many Deserters and Apostates in those Times of Persecution who were well acquainted with them and by threatnings and fear of torment if there were any thing secret were likely to betray them Not to insist upon this that the great Traducer of Christians I mean Julian was himself once initiated in their Mysteries and so could not be Ignorant of what any of them were and has in particular laught at their Baptism that Christians should fansy a purgation thereby from Great Crimes Yet after all this they took no occasion from the Eucharist to traduce them tho if Christians then had given that adoration to it that is now paid in the Roman Church and if they had declared either for a Corporal Presence or an oral Manducation of him that was their God they had the fruitfullest Subject in the World given them both to turn off all the Objections of the Christians against themselves for worshipping senseless and inanimate things and also to lay the most plausible Charge of folly and madness against them which their great Orator * Cicero l. 3. de Nat. Deorum Ecquem tam amentem esse putas qui illud quo vescatur Deum credat esse had pronounced before Christianity was a Religion in the World. Can any Man be supposed so mad to believe that to be a God which he eats A Learned Romanist †Rigaltius notis ad Tertal lib. 2. c. 5. ad Vxorem Se id facere in Eucharisticis suis testarentur affirms of the Ancient Christians That they did testify their eating the Flesh and drinking the Blood of their Lord God in their Discourses of the Eucharist Which is true indeed taking this eating and drinking in the Sacramental Sence we do and so their Adversaries must needs understand their meaning Otherwise without a Miracle to hinder it what he acknowledges in the same place could never be true (a) Ibid. Observandum vero inter tot probra convitia accusantium Christianos impietatis eò quod neque aras haberent neque sacrificarent interque tot fratrum perfidorum transfugia non extitisse qui Christianos criminarentur quod Dei ac Domini sui carnes ederent sanguinem potarent That among so many Reproaches of those that accused Christians of Impiety for not having Altars nor Sacrifices and
exemplum dedit ut quotiescunque hoc facimus in mente habeamus quod Christus pro nobis omnibus mortuus est Ideo nobis dicitur Corpus Christi ut cùm hoc recordati fuerimus non simus ingrati gratiae ejus quemadmodum si quis moriens relinquat ei quem diligit aliquod pignus quod ille post mortem ejus quandocunque viderit nunquid potest lacrymas continere si eum perfectè dilexerit upon those words The same night that our Lord was betrayed he took Bread. He left says he to us his last Memorial God our Saviour gave us an Example that as often as we do this we may call to mind that Christ has died for us all Therefore we call it Christ's Body that when we remember this we may not be unthankful for his Grace As if one that was a dying should leave some Pledge to one whom he loved which he after his death when ever he look'd upon could not contain his Tears if he perfectly loved him Bede (d) In Proverb lib. 1. c. 3. Sicut in medio Paradisi lignum vitae positum testatur Moses ita per Sapientiam Dei viz. Christi vivificatur Ecclesia cujus nunc Sacramentis carnis sanguinis pignus vitae accipit in futuro praesenti beatificabitur aspectu has also given us the same Account As says he Moses witnesses that the Tree of Life was placed in the midst of Paradise so by the Wisdom of God to wit of Christ the Church has Life given it in whose Sacraments of his Flesh and Blood she now receives the Pledge of Life and hereafter shall be made happy in a present Sight of him Where you see he distinguishes this Pledge from his present Aspect hereafter Gaudentius (e) In Exod. tract 2. Vere illud est haereditarium munus Testamenti ejus novi quod-quod nobis ea nocte qua tradebatur crucifigendus tanquam pignus suae praesentiae dereliquit Hoc illud est viaticum nostri itineris quo in hac via vitae alimur ac nutrimur donec ad ipsum pergamus de hoc seculo recedentes calls the Eucharist that hereditary Gift of his New Testament which on the night that he was delivered to be crucified he left with us as a Pledge of his Presence This is the Prevision of our Journey by which we are fed and nourished in this way of Life till removing from this World we go to him Still we see it is a Pledge of Absence 3 Position Whatsoever Presence of Christ the Fathers speak of in the Eucharist they acknowledge the same in Baptism and in as full Expressions So that if we will follow the Fathers we may as well assert a Substantial Presence of Christ's Body in Baptism as in the Eucharist But this on all hands is denied Gaudentius (f) Tract 2. in Exod. in fine Quem Sacramentis suis inesse credimus in the Place last cited speaking of our Lord Jesus says We believe him to be in his Sacraments He had spoke of both Sacraments before and his words may well be understood of both I am sure other Fathers give their full consent to it S. Basil (g) De Baptism lib. 1. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the Excellency of Christ's Baptism and the supereminent Glory of it says That Christ the Son of God has determined it That one greater than the Temple and greater than Solomon is here So Gr. Nazianzen (h) Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold one greater than the Temple is here to them that perfectly consider S. Ambrose (i) Apol. David c. 12. Christe in tuis te invenio Sacramentis speaking of Baptism says O Christ I find thee in thy Sacraments And again (k) De his qui initiant c. 2. Crede illic esse Divinitatis praesentiam Believe that there is the Presence of the Divinity So afterwards (l) Ibid. cap. 5. Crede adesse Dominum Jesum invocatum precibus Sacerdotum Believe that the Lord Jesus is present being invoked by the Prayers of the Priests S. Austin (m) In Joan. tract 50. Habes Christum in praesenti per fidem in praesenti per signum Christi in praesenti per baptismatis Sacramentum in praesenti per altaris cibum potum upon those words The poor ye have always with you but me ye have not always discourses thus concerning having Christ now Now thou hast Christ by Faith now thou hast him by the Sign of Christ now by the Sacrament of Baptism now by the Meat and Drink of the Altar Here you see he makes no difference of having Christ at present these several ways he mentions S. Chrysostome (n) Hom. 51. in Matth. Lat. Graec. Savil. Hom. 50. pag. 322. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As when thou art baptized it is not he viz. the Priest that baptizes thee but it is God that holds thy Head by his invisible Power and neither Angel nor Archangel nor any other dare approach and touch thee c. The same Father * Id. Epist ad Colos Hom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus speaks of one to be baptized Thou shalt presently embrace our Lord himself be mingled with his Body be incorporated into that Body which is seated above whither the Devil cannot approach So the Author of the Commentaries upon S. Mark (o) Inter Opera Chrysost Hom. 14. Vos qui accepturi estis Baptismum primum tenete pedes Salvatoris lavate lachrymis crine tergite c. speaks to those that are to be baptized as if Christ were present You that are to receive Baptism first lay fast hold on the Feet of your Saviour wash them with your Tears wipe them with your Hair c. Marcus the Hermite (p) De Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of a baptized Person says Upon his Baptism he has Christ lying hid in him S. Chrysostome again (q) In Gal. 3. v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Christ be the Son of God and thou hast put him on viz. in Baptism having the Son in thy self and being made like to him thou art brought into one Kindred and Nature Again elsewhere (r) In Ephes 5. v. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Christ's partaking of our Flesh and Blood he says He communicated with us not we with him How then are we of his Flesh and of his Bones He means this That as he was begotten by the Holy Ghost without the concurrence of Man so are we regenerate in Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As therefore the Son of God was of our Nature so are we also of his Substance and as he had us in himself so also we have him in our selves And all this is by Baptism Cyril of Alexandr (s) Tom. 6. in Collectan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says of the Soul That it is conjoined perfectly to Christ by
holy Baptism And tho' every one knows that Union supposes Presence and Nearness yet this is never made an Argument that Christ is present corporally in Baptism No more can such like Phrases used by him concerning the Eucharist be urged as a Proof of it S. Hilary (t) Lib. 8. de Trinit Nos verè Verbum cibo Dominico sumimus quomodo non naturaliter manere in nobis existimandus est c. Nos sub Mysterio verè carnem corporis sui sumimus per hoc unum erimus quia Pater in illo est ille in nobis Ut cùm ille in Patre per naturam Divinitatis esset nos contra in eo per corporalem Nativitatem ille rursum in nobis per Sacramentorum inesse mysterium crederetur speaks many things of our real Union with Christ in the Sacrament of the Eucharist We truly receive the Word in the Lord's Food how is he not then to be thought naturally to dwell in us We under the Mystery do truly take the Flesh of his Body and thereby shall be one because the Father is in him and be in us So that since he was in the Father by the Nature of the Divinity we on the contrary in him by Corporal Nativity and he might be believed again to be in us by the Mystery of the Sacraments But then it is observable that he do's not say these great things only of the Eucharist that by partaking of it we have a natural Union with Christ but he says we have the same by Faith by Regeneration and by Baptism (u) Ibid. Quomodo non naturalem in his intelligis unitatem qui per naturam unius fidei unum sunt Cessat in his assensûs unitas qui unum sunt in ejusdem regeneratione naturae Quid hic animorum concordia faciet cum per id unum sint quod uno Christo per naturam unius Baptismi induantur How dost thou not understand a natural Unity in those who are one by the nature of one Faith Again The Unity of Consent has no place in those who are one in the Regeneration of the same Nature Again What should Agreement of Wills do here when they are one by this that they are cloathed with one Christ by the Nature of one Baptism I 'le add but one Testimony more out of Fulgentius (x) De Bapt. Aethiop cap. ult Nec cuiquam aliquatenus ambigendum est tunc unumquemque fidelium corporis sanguinisque Dominici participem fieri quando in Baptismate membrum Christi efficitur but it is very home Neither need any one at all doubt that then every Believer is made Partaker of our Lord's Body and Blood when he is made a Member of Christ in Baptism And yet even this do's not infer a Substantial Presence of Christ in Baptism To make this Position still more full and cogent let me add That the Fathers so speak of the Waters of Baptism as if they were turned into Blood and we dyed in that Blood and baptized in Blood and yet all these neither prove the Presence of Christ's natural Body nor Transubstantiation there To name a few Testimonies S. Jerom (y) In Esa 1. Baptizemini in sanguine meo per lavacrum regenerationis upon those words Wash ye make ye clean says Be ye baptized in my Blood by the Laver of Regeneration Again (z) Baptizatus est in sanguine agni quem legebat In Esa 43. he says of the Eunuch He was baptized in the Blood of the Lamb whom he read of in the Prophet So S. Austin (a) In Joan. tract 11. Unde rubet Baptismus nisi sanguine Christi consecratus Whence comes Baptism to be red but because it is consecrated with Christ's Blood Prosper (b) De Promiss part 2. Baptismo sanguine Christi tinguntur They are dyed in the Blood of Christ in Baptism S. Chrysostome (c) Catech. ad illuminand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking to those that were to receive Baptism You shall be cloathed with the Purple Garment dyed in the Lord's Blood. Julius Firmicus (d) De Error Prof. Relig. c. 28. Quaere fontes ingenuos quaere puros liquores ut illic te post multas maculas cum Spiritu S. Christi sanguis incandidet Seek for the Noble Fountains enquire for the pure Waters that there after thy many Stains the Blood of Christ with the Holy Spirit may make thee White Caesarius (e) Hom. 5. Paschal Ingreditur anima vitales undas velut rubras sanguine Christi consecratas or the Author of the Paschal Homily The Soul enters the Waters of Life that are red as it were being consecrated by the Blood of Christ Isidore of Sevil (f) In Exod. c. 19. Quid Mare rubrum nisi Baptismum Christi sanguine consecratum What is the Red Sea but Baptism consecrated by the Blood of Christ And again (g) De vocat Gent. c. 23. Verus Israel ingreditur Mare rubrum baptismum scilicet Christi cruore signatum The true Israel enters the Red Sea to wit Baptism signed with the Blood of Christ And Primasius (h) In 1 Cor. 10. Mare rubrum significat Baptismum Christi sanguine decoratum The Red Sea signifies Baptism graced with the Blood of Christ 4. Position The Fathers so consider the Presence of Christ's Body in the Eucharist as can no way agree to the Presence of his natural and glorified Body there The Fathers as I have before proved see Chap. 7. Observ 4. Reason 2. look upon the Bread and Wine in the Eucharist as the Representative Body of Christ and thus Christ's Body is indeed present by that which is its Proxy or Pledge But this Presence in a proper sense is Absence and does suppose it I shall therefore here only insist upon one Consideration of Christ's Body there which can only agree to his Representative Body but not to the Natural and Glorified Body of Christ Viz. The Presence of Christ's Body in the Eucharist which the Fathers speak of is of his Body as crucified and slain and dead Now this cannot agree to his Natural Body which by our Adversaries Confession is impassible and invulnerable now it is glorified and cannot admit any separation of Parts which Crucifixion do's suppose nor die any more It is plain by the words of Institution that the Body of Christ there spoken of is his broken Body such as Crucifixon caused and his Blood is considered as shed and poured out of his Veins and separated from his Body which our Adversaries that speak of his Presence in the Sacrament do not believe But the Fathers did believe this and say so for which at the present in stead of all I need cite only S. Chrysostome (i) Hom. 21. in Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Phrase for the Eucharist is While this Death is perfected this tremendous Sacrifice these ineffable Mysteries Again (k)
enim non debet esse in causa negandi veritatem If by reason of any Disease the Species should descend into the Draught he means the Body also it self would descend and be sent forth For Shame ought not to be a Reason for denying the Truth To which S. Antoninus (y) Part. 3. tit 13. cap. 6. sect 3. Igitur corpus Christi sanguis tamdiu manet in ventre stomacho vel vomitu quocunque alibi quamdiu species manent sicut substantia conversa mansisset Et si species incorruptae evomuntur vel egrediuntur est ibi vere corpus Christi agrees citing Paludanus in the case Therefore the Body and Blood of Christ remains so long in the Belly and Stomach or Vomit or any where else as the Species remain just as the converted Substance viz. Bread and Wine would have remained And if the Species are vomited up whole or go forth downwards there is truly the Body of Christ. And he tells us of S. Hugo Cluniac how he commended one Goderanus who by a strange fervor swallowed down the Particles of an Host which a Leper had vomited up with vile Spittle saying That S. Laurence his Gridiron was more tolerable If these Consequences seem horrid and detestable to the Reader the Doctrine from which they necessarily flow ought to be look'd upon much more so But now to return to the Fathers and their Sense of Eating the Body of Christ. It is evident to any that will impartially consult their Writings that they were perfect Strangers to all these Cases that are thus currently resolved in the Roman Church That Christ's Natural Body should enter into ours is too gross and carnal a Thought to be attributed to them and fits only the Imaginations of a Carnal Church and of those Capernaites who in the Sixth of S. John ask How can this Man give us his Flesh to eat Christ tells them That the Words he spoke to them were Spirit and Life And so the Fathers always understood the eating of Christ's Body and drinking his Blood not in a literal and proper but in a figurative and spiritual Sense as I shall now prove from their Writings Wherein it may not be amiss to take notice first What their Sense is about understanding things carnally and spiritually S. Chrysostome (z) Hom. 46. in Joan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asking this Question What is it to think or understand carnally He answers Simply to look upon the things proposed and to think of no more But we ought to view all Mysteries with our inward Eyes for this is spiritually to view them S. Austin (a) De Doctr. Christ l. 3. c. 5. Cùm figuratè dictum sic accipitur tanquam proprie dictum sit carnaliter sapitur gives the same account We have a carnal Taste when we take that which is figuratively spoken as if it were properly spoken And elsewhere (b) Serm. 44. de diversis Omnis figurata allegorica lectio vellocutio aliud videtur sonare carnaliter aliud insinuare spiritualiter Every figurative and allegorical Reading or Speech seems to sound one thing carnally and to insinuate another thing spiritually S. Austin (c) De Doctr. Christ l. 3. c. 16. Si praecepriva est locutio aut flagitium aut facinus yetans aut beneficentiam jubens non est figurata Si autem flagitium aut facinus videtur jubere aut utilitatem aut beneficentiam vetare figurata est Nisi manducaveritis carnem filii hominis c. facinus vel flagitium videtur jubere Figura ergo est praecipiens passioni Domini esse communicandum suaviter atque utiliter in memoria condendum quod caro ejus pronobis crucifixa vulnerata est further gives a Rule when to understand a thing literally and when to understand it figuratively and spiritually If the Speech be by way of command either forbidding a Crime or heinous Wickedness or bidding a beneficial or good thing to be done it is not figurative But if it seems to command a Crime or heinous Wickedness or forbid an useful and beneficial thing it is figurative And then he gives the Example of his Rule in those words of Christ Except ye eat the Flesh and drink the Blood of the Son of Man ye have no Life in you Now this says he seems to command a Crime or horrid thing therefore it is a Figure commanding us to communicate in the Passion of our Lord and sweetly and profitably to treasure up in our Memory that his Flesh was crucified and wounded for us Origen said the very same before him (d) Hom. 7. in Levitic non solùm in Veteri Testamento occidens Litera deprehenditur est in N. Testamento Litera quae occidit cum qui non spiritualiter quae dicuntur adverterit Si enim secundùm literam sequaris hoc ipsum quod dictum est Nisi manducaveritis carnem meam biberitis sanguinem meum occidit haec litera and gives the same Instance Not only in the Old Testament is found the killing Letter there is also in the New Testament a Letter that kills him who do's not spiritually consider what is said For if thou follow this according to the Letter which was said Unless ye eat my Flesh and drink my Blood this Letter kills And in another place (e) In Joan. Tom. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not to eat the Flesh of the Lamb as the Slaves of the Letter do c. To which he opposes those who receive the Spirituals of the Word Such as those whom S. Austin mentions (f) In Joan. tract 26. Quia visibilem cibum spiritaliter intellexerunt spiritaliter esurierunt spiritaliter gustaverunt ut spiritaliter satiarentur who pleased God and died not i. e. eternally Because they understood the visible Food Manna spiritually they hungred spiritually they tasted spiritually that they might spiritually be satisfied Or as he expresses it a little after (g) Ibid. Qui manducat intus non foris qui manducat in corde non qui premit dente He that eats inwardly not outwardly that eats in his Heart not he that presseth it with his Teeth And therefore elsewhere * Serm. 33. de Verb. Dom. Nolite parare fauces sed cor exhorts them Do not prepare your Jaws but your Heart This is what Clemens Alexandr (h) Strom. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requires when he says That Christ when he broke the Bread set it before them that we may eat it rationally i. e. spiritually So S. Austin again (i) De Verb. Apost Serm. 2. Tunc vita unicuique erit corpus sanguis Christi si quod in sacramento visibiliter sumitur in ipsa veritate spiritualiter manducetur spiritualiter bibatur The Body and Blood of Christ will then be Life to every one if what is visibly taken in the Sacrament
be in truth spiritually eaten and spiritually drunk Where he makes this to be eating in Truth and the other but Sacramental So Macarius (k) Homil. 27. having called the Bread and Wine the Antitype of Christ's Flesh and Blood he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They which are Partakers of the visible Bread do spiritually eat the Flesh of the Lord. He should rather have said orally according to the Doctrine of our Adversaries S. Athanasius (l) Tract in illud Evang. Quicunque dixerit verbum contra filium hominis expounding those words What if ye see the Son of Man ascending where be was before It is the Spirit that quickneth the Flesh profiteth nothing c. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He affirmed both of himself the Flesh and Spirit and made a difference betwixt the Spirit and the Flesh that not only believing that of him which was visible but what was invisible they might learn that those things which he spake were not carnal but spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For to how many could his Body have sufficed for Meat that it should be made the Food of the whole World But therefore he mentions the Son of Man's Ascension into Heaven that he might draw them from this corporal Conceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hereafter might learn that the Flesh he spake of was celestial Meat from above and spiritual Nourishment to be given by him c. It will suffice all the World if we follow Tertullian's (m) De Resurr c. 37. Quia sermo caro erat factus proinde in causam vitae appetendus devorandus auditu ruminandus intellectu fide digerendus Advice Since the Word was made Flesh he is to be long'd for that we may live to be devoured by Hearing to be chewed by Understanding and digested by Faith. It is an excellent Comment on this which Euebius gives us (n) Lib. 3. Eccl. Theol. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon those words of John 6. The Flesh profits nothing c. Do not imagine that I speak of that Flesh I am encompassed withal as if you must eat that nor think that I command you to drink sensible and corporeal Blood But know that the very Words that I have spoken to you are Spirit and Life So that these very Words and Speeches of his are his Flesh and Blood whereof whoso is always Partaker being nourished as it were with beavenly Bread shall be a Partaker of heavenly Life Let not the hasty hearing of those things by me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Flesh and Blood trouble you for things senfibly heard profit nothing but it is the Spirit that quickneth them that can spiritually hear them S. Basil (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the same There is an intellectual Mouth of the inward Man whereby he is nourished who receives the Word of Life which is the Bread that descended from Heaven Facundus Hermian (p) Lib. 12. Defens 3. capit c. 1. takes this of eating Christ's Flesh to be a Mystery and that S. Peter when he answered Lord whither should we go thou hast the Words of Eternal Life did not then understnad it For says he Quod si mysterium intellexisset hoc potius diceret Domine cur abeamus non est cum credamus nos corporis sanguinis tui fide salvandos if he had understood the Mystery he should rather have said Lord there is no reason we should go away fince we believe we shall be saved by Faith in thy Body and Blood. He means his Death and Passion which is his Sense of eating Christ's Body and Blood. Theodorus Heracleot (q) Catena in Joan. 6.54 55. refers this eating Christ's Flesh to the sincere embracing the Oeconomy of his Incarnation These says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the reasoning of their Minds by assenting to it as it were tasting the Doctrine do rationally or spiritually eat his Flesh and by Faith partake of his Blood. S. Chrysostom (r) Hom. 46. in Joan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. upon those words It is the Spirit that quickneth the Flesh profiteth nothing reckons up some of those carnal Doubts that profit nothing as It is a carnal thing says he to doubt how Christ descended from Heaven and to imagine him to be the Son of Joseph and how he can give us his Flesh to eat All these are carnal which ought to be mystically and spiritually understood Cyril of Jerusalem (s) Catech. Mystag 4. says That the Jews for want of understanding spiritually Christ's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imagined that Christ exhorted them to devour his Flesh which is hard to be distinguish'd from the Roman Churches Oral Manducation This carnal Fancy might well make them shrink and cry out This is a hard Saying who can hear it For as S. Austin (t) Cont. advers Legis l. 2. c. 9. Horribilius videatur humanam carnem manducare quam perimere humanum sanguinem potare quam fundere well observes It seems more horrible to eat Humane Flesh than to kill it and to drink Mans Blood than to shed it Origen's (u) Prolog in Cantic Est materialis hujus hominis qui exterior appellatur cibus potusque naturae suae cognatus corporeus iste sc terrenus Similiter autem spiritualis hominis ipsius qui interior dicitur est proprius cibus ut panis ille vivus qui de caelo descendit c. Rerum vero proprietas unicuique discreta servatur corruptibili corruptibilia praebentur incorruptibili verò incorruptibilia proponuntur words for I see no good reason to question they are his are enough to convince effectually all such carnal Jews and Christians There is a Meat and Drink for this material and outward Man as we call him agreeable to his Nature viz. this corporeal and earthly Food There is likewise a proper Food for the spiritual or as we call it inward Man as that living Bread that came down from Heaven c. But the Property of things is reserved to each distinct and corruptible things are given to that which is corruptible and incorruptible things are proposed to that which is incorruptible Greg. Nyssen (x) Hom. 1. in Cantie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. also well expresses it thus There is an Analogy betwixt the Motions and Operations of the Soul and the Senses of the Body c. Wine and Milk are judged of by the Taste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but these being intellectual the Power of the Soul that apprehends them must be altogether intellectual S. Chrysostom (y) Homil. 26. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said well That Christ gave himself to us for a spiritual Feast and Banquet And Procopius Gazaeus (z) Comment in Exod. Coelestis seu divinus Agnus animarum solet esse cibus
sacrificed and slain This made Gr. Nyssen (x) Orat. 1. in Resurr Dom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say That the Body of the Victim speaking of Christ is not fit for eating if it be alive And S. Cyprian (y) Lib. 2. Ep. 3. Nec nos sanguinem Christi possemus bibere nisi prius calcatus fuisset pressus Neither should we be able to drink the Blood of Christ unless it were first trodden and pressed Alluding to Grapes in a Wine-press and that Christ's Blood must be out of his Veins when we drink it and so considered by us But none of the Ancients has given a fuller Account of this than Hesychius (z) Com. in Lev. l. 1. Carnem ejus quae ad comedendum inepta erat ante passionem aptam cibo post passionem fecit Si enim non fuisset crucifixus sacrificium corporis ejus minimè comederemus Comedimus autem nunc cibum sumentes ejus memoriam passionis who says That Christ made his Flesh fit to be eaten after his Passion which was not fit to be eaten before his Passion For if he had not been crucified we could by no means eat the Sacrifice of his Body But now we eat Food receiving the Memory of his Passion And again (a) Ib. l. 2. Sartaginem Domini crucem accipi oportet quae etiam superimpositam Dominicam carnem esibilem hominibus reddidit Nisi enim superimposita fuisset cruci nos corpus Christi nequaquà m mysticè percepissemus he compares the Cross to a Gridiron which when our Lord's Flesh is put upon it makes it fit to be Food of Men For unless it had been laid thus upon the Cross we could in no wise mystically have received Christ's Body And because this Food which is thus mystically to be eaten could not be fit Food for us unless Christ was crucified and slain therefore in several places he speaks of Christ as slaying himself in the Eucharist which cannot be understood properly before he was slain upon the Cross says (b) Ib. l. 1. Praeveniens seipsum in caena Apostolorum immolavit quod sciunt qui mysteriorum virtutem percipiune Christ by way of anticipation slew or sacrificed himself in the Supper of the Apostles which they know that perceive the Virtue of the Mysteries Again (c) Ib. l. 2. Prius figuratam ovem cum Apostolis caenans Dominus posteà suum obtulit sacrificium secundò sicut ovem scipsum occidit Our Lord first supping upon the figurative Lamb with the Apostles did afterwards offer his Sacrifice and a second time as a Lamb slew himself And now after all these Testimonies and Considerations which put together demonstratively conclude against any eating of Christ's Body or drinking his Blood but what is spiritual and figurative I 'll put an end to this Chapter with two remarkable Sayings of S. Austin The first is upon the 98 Psalm (d) In Ps 98. where he confutes those who when our Saviour spake of eating his Flesh and drinking his Blood were offended at this as an hard Saying and then expounding that which Christ added The words I speak are Spirit and Life he makes our Lord speak thus to them Spiritualiter intelligite quod locutus sum Non hoc corpus quod videtis manducaturi estis bibituri illum sanguinem quem fusuri sunt qui me crucifigent Sacramentum aliquod vobis commendavi spiritualiter intellectum vivificabit vos si necesse est illud visibiliter celebrari oportet tamen invisibiliter intelligi Understand spiritually what I have spoken You are not to eat this Body which you see nor to drink that Blood which they shall shed that will crucifie me I have commended a certain Sacrament to you which if spiritually understood will give Life to you and if it be necessary this Sacrament should be visibly celebrated yet it must be invisibly i. e. spiritually understood by you No Protestant could chuse Words to express his Mind more fully by in this Matter His other Saying is against the Manichees who fansied a latent Christ in the Fruits of Trees and Ears of Corn and professed to eat him that was passible with their Mouths S. Austin thus sarcastically derides them (e) Contr. Faustum l. 20. c. 11. Ore aperto expectatis quis inferat Christum tanquam optimae sepulturae faucibus vestris Ye expect with open Mouth who should bring in Christ into your Jaws as the best Sepulcher for him If S. Austin had been for Oral Manducation of Christ's Body in the Eucharist he could not have had the confidence to have objected this as a Reproach to the Manichees which might so easily have been returned with shame upon himself I conclude therefore that the Trent Fathers when they called the Sacramental and Oral Manducation real eating to distinguish it from the spiritual eating and made that Canon (f) Conc. Trid. Sess 13. Can. 8. Si quis dixerit Christum in Eucharistia exhibitum spiritualiter tantùm manducari non etiam sacramentaliter ac realiter anathema sit If any shall say That Christ exhibited in the Eucharist is only spiritually eaten and not also sacramentally and really let him be Anathema that herein they were so far from designing to testifie their Consent with the Fathers who as you have heard generally say the contrary that they seem rather to have had a Conspiracy against them CHAP. XIII The Thirteenth Difference The Fathers assert That the Faithful only eat Christs Body and drink his Blood in the Eucharist not the wicked Whereas they of the present Roman Church extend it to both THIS Assertion being a necessary consequence of the foregoing one will make my work the shorter for its proof What the Church of Rome holds in this matter cannot be questioned The Trent Catechism speaking of such a Person that makes no distinction betwixt the Sacrament and other common food expresses it thus (g) Catechis ad Paroch Part. 2. n. 27. Qui impurè sumens corpus Domini quod in Eucharistia occultè later Who impurely taking the Body of the Lord which lies hid in the Eucharist there it is hid they mean under the species and the wicked take it Therefore Dom. Soto who was one of the Council of Trent says (h) In 4. dist 12. qu. 1. art 3. Est indubiè tenendum quòd corpus sc Christi descendit in Stomachum etiamsi ab iniquo sumatur We must undoubtedly hold that the Body of Christ descends into the stomach tho' a wicked man takes it So Aquinas (i) Part. 3. quaest 80. art 3. conclus Cùm corpus Christi in Sacramento semper permaneat donec species Sacramentales corrumpantur etiam injustos homines Christi corpus manducare consequitur Seeing the Body of Christ always remains in the Sacrament till the Sacramental Species are corrupted it follows that even wicked men do eat the Body of Christ. Alensis (k) Part.
all but is a Divine Food Which none has more admirably and fully spoke to than Origen (x) In Matth. c. 15. v. 15. p. 253. Ed. Huet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who having said a great deal about Christs Typical and Symbolical Body which S. Austin called before the visible Sacrament he goes on thus Many things also might be said concerning that word which was made Flesh and the true Food which whosoever eats shall surely live for ever no wicked Man being capable of eating it For if it were possible that a wicked man continuing such should eat him that was made Flesh seeing he is the Word and the living Bread it would not have been written That whosoever eats this Bread shall live for ever This is that which Macarius (y) Homil. 14. discourses of so largely and piously Telling us that as a great rich Man having both Servants and Sons gives one sort of meat to the Servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and another to the Sons that he begot who being Heirs to their Father do eat with him So says he Christ the true Lord himself created all and nourishes the evil and unthankful but the Children begotten by him who are partakers of his grace and in whom the Lord is formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he feeds them with a peculiar refection and Food and Meat and Drink above and besides other men and gives himself to them that have Conversation with their Father as the Lord says He that eateth my Flesh and drinketh my Blood abides in me and I in him and shall not see death With whom S. Jerome (z) In c. 66. Esaiae Dum non sunt sancti corpore spiritu nec comedunt carnem Jesu neque bibunt sanguinem ejus de quo ipse loquitur Qui comedit carnem meam bibit sanguinem meum habet vitam aeternam agrees speaking of voluptuous men Not being holy in Body and Spirit they neither eat the Flesh of Jesus nor drink his Blood concerning which he says He that eateth my Flesh and drinketh my Blood hath Eternal Life S. Austin also (a) Contra Donatist post collat c. 6. De ipso pane de ipsa Dominica manu Judas partem Petrus accepit says Of that Bread and from our Lords own Hand both Judas and Peter took a part But then he (b) Tract 59. in Joan. Evang Illi manducabant Panem Dominum ille Panem Domini contra Dominum illi vitam ille poenam makes the distinction himself that Judas received only the Bread of the Lord when the other Disciples receiv'd the Bread that was the Lord. Which is directly contrary to Transubstantiation for according to that even such a one as Judas must eat the Lord and no Bread when this Father says that he ate the Bread and no Lord. Neither is S. Austin singular in this Phrase of the Bread of the Lord to signifie the real substance of that Element that is eaten in the Sacrament and not the proper Body of Christ For so S. Jerome uses it (c) In Jerem. c. 31. Confluent ad bona Domini super frumento de quo conficitur Panis Domini When he speaks of Corn of which the Bread of the Lord is made It is also very observable that as the Council of Trent as we heard before makes eating Christ Sacramentally and really to be the same and spiritual eating to be of another sort not real but one would think rather imaginary On the quite contrary the Fathers distinguish the sacramental eating from the real and make the spiritual and real eating to be the same and they will grant that a bad Man may eat Christ Sacramentally that is in sign but not really for so none but the faithful can do it For thus S. Austin (d) Serm. 2. de verb. Apost Tunc autem hoc erit id est Vita unicuique erit Corpus sanguis Christi si quod in Sacramento visibiliter sumitur in ipsa veritate spiritualiter manducetur spiritualiter bibatur Then will this be that is the Body and Blood of Christ will be Life to every one if that which is visibly taken in the Sacrament be in the Truth it self spiritually eaten and spiritually drank Which in another place (e) Tract 26. in Joan. Quod pertinet ad virtutem Sacramenti non quod pertinet ad visibile Sacramentum he expresses by the visible Sacrament and the virtue of the Sacrament Again most expresly (f) De Civit. Dei. l. 21. c. 25. Ipse dicens qui mandacat carnem meam bibit sanguinem meum in me manet ego in eo ostendit quid sit non Sacramento tenus sed revera Corpus Christi manducare sanguinem ejus bibere Christ saying He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him shows what it is not sacramentally but really and in truth to eat Christs Body and drink his Blood. And therefore in the same Chapter (g) Ibid. Neque enim isti dicendi sunt manducare Corpus Christi quoniam nec in membris computandi sunt Christi speaking of wicked men he says Neither can they be said to eat the Body of Christ since they are not to be accounted Christs Members S. Austin again distinguishes the Sacramentum rei the Sacrament of the thing from the res Sacramenti the thing of which it is a Sacrament (h) Tract 26. in Joan. Hujus rei Sacramentum in Dominica Mensa praeparatur de Dominica Mensa sumitur quibusdam ad vitam quibusdam ad exitium Res vero ipsa cujus Sacramentum est omni homini ad vitam nulli ad exitium quicunque ejus particeps fuerit The Sacrament of this thing is prepared on the Lords Table and received from the Lords Table to some to Life and to others to destruction But the thing it self of which it is a Sacrament is for Life to every one that partakes of it and to none for destruction For as S. Chrysostom (i) Catena in Joh. 6.49 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrases it He that receives this Bread will be above dying I will conclude this Chapter with two remarkable places of St. Austin The first is cited by Prosper (k) Lib. Sentent ex August sententia mihi 341. vel 339. Escam vitae accipit aeternitatis poculum bibit qui in Christo manet cujus Christus habitator est Nam qui discordat à Christo nec carnem ejus manducat nec sanguinem bibit etiamsi tantae rei Sacramentum ad judicium suae praesumptionis quotidiè indifferenter accipiat who has gathered S. Austin's Sentences He receives the food of life and drinks the Cup of Eternity who abides in Christ and in whom Christ inhabits For he that disagrees with Christ neither eats his Flesh nor drinks his Blood altho' he takes
indifferently every day the Sacrament of so great a thing to the Condemnation of his presumption The other place is upon the sixth Chapter of S. John (l) Tract 27. in Joan. in initio Exposuit Christus modum attributionis hujus doni sui quomodo daret carnem suam manducare dicens Qui manducat carnem meam bibit sanguinem meum in me manet ego in illo Signum quia manducat bibit hoc est si manet manetur si habitat inhabitatur si haeret ut non deseratur Christ says he expounded the manner of his assignment and gift how he gave his Flesh to eat saying He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him The sign that he eateth and drinketh is this if he abides in Christ and Christ in him if he dwells in him and is inhabited by him if he cleaves to him so as not to be forsaken by him And he concludes with this Exhortation (m) Ibid. propè finem Hoc ergo totum ad hoc nobis valeat dilectissimi ut carnem Christi sanguinem Christi non edamus tantum in Sacramento quod multi mali sed usque ad Spiritus participationem manducemus bibamus ut in Domini corpore tanquam membra maneamus ut ejus spiritu vegetemur c. Let all that has been said Beloved prevail thus far with us that we may not eat Christs Flesh and Blood in Sacrament or sign only but may eat and drink as far as to the participation of the Spirit that we may remain as Members in our Lords Body that we may be enlivened by his spirit c. CHAP. XIV The Fourteenth Difference Several Vsages and Practices of the Fathers relating to the Eucharist declare That they did not believe Transubstantiation or the Presence of Christ's Natural Body there whose contrary practices or forbearance of them in the Roman Church are the Consequences of that belief As also some things the present Roman Church practises because they believe Transubstantiation and the Corporal Presence and dare not neglect to practise so believing which yet the Ancient Church did forbear the practice of not knowing any obligation thereto which plainly argues their different Sentiments about the Eucharist in those Points IT is possible this Argument may have as good an effect to open Mens Eyes as any I have urged before tho' I think I have urged very cogent ones For tho' some Men have a Faculty eternally to wrangle about the Words and Sayings of others and to shift off an Argument of that kind yet they cannot so easily get rid of an Objection from Matter of Fact and a plain Practice I shall therefore try by several Instances of Usages and Forbearances in the cases above-named whether we may not see as clearly as if we had a Window into their Breasts that the Ancient Church and the present Church of Rome were of different Minds and Opinions in this Matter 1. Instance It was a part of the Discipline of the Ancient Church to exclude the uninitiated Catechumens the Energumeni acted by evil Spirits and Penitents from being present at the Mysteries and to enjoin all that were present to communicate It is so known a Case that the Deacons in the Churches cried aloud to bid such depart as I before named when they went to the Prayers of the Mass which was so called from this dismission of Catechumens Penitents c. that I shall not stay to prove it See the Constitutions attributed to Clemens l. 8. cap. 6 7 9 12. and S. Chrysostom Hom. 3. in Ep. ad Ephes By the same Laws of the Church those that remained after the exclusion of the rest were all to communicate whom the Author of the Ecclesiastical Hierarchy under the name of Dionysius the Areopagite (n) Hurarch Eccles c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls Persons worthy to behold the Divine Mysteries and to communicate For this because it is not so universally acknowledged as the former I shall refer the Reader to the Second Canon of the Council of Antioch (o) Can. 2. Concil Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which says That they which enter into the Church of God and hear the Holy Scriptures and do not communicate in Prayers with the People or turn away from receiving the Eucharist through any disorderliness are to be cast out of the Church till they confess their Sin and repent c. Which is the same in sense with that Canon (p) Canon Apostol 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is very ancient tho' not Apostolical as it pretends That all the Faithful that enter and hear the Scriptures and do not continue at Prayer and also at the Holy Communion are to be separated as those that bring disorder into the Church S. Chrysostom discharges a great deal of his Zeal as well as Eloquence against those Persons that were present at the Eucharist and did not communicate (q) Chrysost Hom. 3. in Ep. ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vain he tells them do's the Priest stand at the Altar when none participates in vain is the daily Sacrifice He minds them that the Cryer had said indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That those that were in penitence or penance should depart but thou says he art not of that number but of those that may participate i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not being hindred by any Church-Censures as Penitents were and regardest it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He says That the King at the Marriage-Supper did not ask Why didst thou sit down but why didst thou enter And adds That whosoever being present does not receive the Mysteries stands there too boldly and impudently The rest is well worthy the reading in that Homily Gregory the Great also tells us (r) Dialog l. 2. cap. 23. Si quis non communicat det locum it was the custom in his Time for a Deacon to cry aloud If any do not Communicate let him depart There must be no Spectators that is unless they were Communicants For as Justin Martyr (s) Apolog. 2. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquaints us it was the usage of his Time That the the Deacons reach to every one present of the consecrated Bread and Wine and Water that they may communicate If we now look upon the practice of the Roman Church we shall find all quite contrary There they may have as many Spectators as please to come when there is but one alone that receives the Eucharist I mean the Priest Any one that knew nothing of the Matter would conclude when he saw their Masses that they came thither about another Business ordinarily than to eat and drink in remembrance of their Saviour which was the only use that the Ancients understood of it They considered it as a Sacrament by Institution designed to represent Christ's Passion and
had made at Thessalonica with these words How wilt thou extend thy hands yet dropping with the Blood of an unjust slaughter How with those hands wilt thou receive the Lord's most Holy Body He that will consult Cyril of Jerusalem's 5th Mystagogical Catechism will find him there directing the Communicant how to order his Hands and Fingers in taking the Sacrament into them Which a Roman Master of the Ceremonies would not have said a word about being only concerned about the Mouth That this manner of receiving was used in the 9th Century appears by the Capitulary of Carolus Mag. (n) Capit. Car. M. Lib. 7. Placuit ut omnes qui Sacram acceperint Eucharistam non fumpserint ut sacrilegi repellantur who ordered That all that received the Eucharist acceperint that is into their Hands and did not take it sumpserint that is into their Mouths should be kept back as sacrilegious Persons If they had received it by their Mouths only this distinction could not have been made 5. Instance Another Practice very unagreeable with the belief of Transubstantiation is this That the Ancient Church was not afraid to administer the Eucharistical Wine in Glass Vessels and Cups tho' now it would be a great Crime in the Church of Rome to do so For that Ancient Practice I might urge that of Tertullian (o) Lib. de pudicit c. 7 10. Procedant ipsae picturae calicum vestrorum si vel in illis perlucebit interpretatio pecudis illius utrumne Christiano an Ethnico peccatori de restitutione conliniet Cap. 10. At ego ejus Pastoris Scripturas haurio qui non potest frangi who reflecting upon the Church's Indulgence to Sinners mentions the Picture of the Shepherd carrying the Lost Sheep on his Back drawn on the Chalices which might be seen by all being pellucid To which he opposes afterwards the Scriptures of that Shepherd that could not be broken As also that of St. Jerom (p) Epist 4. ad Rusticum Nihil illo ditius qui Corpus Domini canistro vimineo sanguinem portat in vitro where speaking of S. Exuperius he says Nothing is richer than he who carries the Lord's Body in a wicker Basket and his Blood in a Glass But it is needless to add more Testimonies because the thing is confessed by Baronius (q) Notis ad Martyrol Rom. in August 7. A temporibus Apostolorum vitreus Calix in usu fuisse videtur in his Notes upon the Acts of S. Donatus who confesses That Glass Chalices seem to have been in use from the Times of the Apostles And says a great deal more than I have mentioned to confirm it And that this Custom continued long in the Church may be concluded from hence That Baronius can find no earlier prohibition of it than that of the Council of Rhemes which he says was held in the Days of Charles the Great I have nothing to do with the Commendation he adds of this Prohibition being concerned only in the Matter of Fact saying That it was very laudable but I do not think it was so meerly for his Reason ob periculum quod immineret materiae fragili because of the imminent danger in such brittle Matter For if the Custom was as ancient as the Apostles how came they to want that quick Sense the Roman Church now has to prevent that Danger But we may be certain that they and the Church after them that used such Glasses had not the present Perswasions of this Church about a hidden Deity and the latent glorified Flesh and Blood of Christ in the Eucharist else they would have had both the Discretion and Devotion to have provided him a better place of reception Now they have done it in the Canon Law (r) Can. ut Calix dist 1. de Consecrat De aere aut aurichalco non fiat Calix quia ob vini virtutem aeruginem parit quae vomitum provocat Nullus autem de ligneo aut vitreo calice praesumat missam cantare enjoining that the Cup and Patent be if not of Gold at least of Silver allowing only Pewter in case of great Poverty but in no wise the Cup must be of Brass or Copper the virtue of the Wine causing a rust that procures Vomiting which yet one would think the Blood of Christ where there is no Wine should not cause but over a Wooden or a Glass Cup none may presume to say Mass All is very agreeable to their several Perswasions 6. Instance To this let me add another Instance more difficult still to be reconciled with the belief of Transubstantiation viz. The mixing the Blood of Christ with Ink for writing things of moment So I call the consecrated Wine according to the usual Language of the Fathers giving it the name of Christ's Blood but it 's not possible to believe that they who thus used it thought it to be so any otherwise than by representation since you can hardly think of a higher profanation by any mixture than this of blending the true Blood of Christ with Ink unless I except the case of mixing it with Poison for the destruction of Persons and thus P. Victor 2. and P. Victor 3. and Henry 7. Emperor all died by receiving Poison in the Sacrament as is attested by numerous and credible Historians Taking it therefore for granted that no Body will have the confidence to assert that they who thus mixed it with Ink did believe Transubstantiation I shall now set down three remarkable Instances of a Pope a General Council and a King that thus used it The first is of Pope Theodorus who as Theophanes whose words Baronius (s) Ad an D. 648. Sec. 14. has given us relates when Pyrrhus the Monothelite departed from Rome and was come to Ravenna and returned like a Dog to his Vomit and when this was found out P. Theodorus Calling a full Congregation of the Church came to the Sepulchre of the Head of the Apostles and asking for the Divine Cup he dropped some of the Life-giving Blood into the Ink and so with his own hand made the deposition of excommunicated Pyrrhus Thus Theophanes The next Instance is the doing of the same in the Condemnation and Deposition of Photius Patriarch of Constantinople by the Fathers of the 4th Council of Constantinople which the Romanists call the 8th General Council which is thus related by Nicetas in the Life of Ignatius (t) Apud Concil Labbe Tom. 8. pag. 1231. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishops subscribed his Deposition not with bare Ink but which may make one tremble as I have heard it attested by those that knew it dipping the Pen in the very Blood of our Saviour thus they condemned and exauthoriz'd Photius and with him all that had been ordained by him All this was Anno. Dom. 869. The last Example is of a Peace or Agreement struck up between Charles the Bald and Bernard count of Barcelona in in the same Age related by
rei fit scissura Signi tantum fit fractura Qua nec status nec statura Signati minuitur c. Being taught by holy Lessons we consecrate Bread and Wine for a saving Host It 's a Maxim to Christians that Bread is changed into Flesh and Wine into Blood. What thou dost not comprehend or see a strong Faith confirms it besides the order of Nature Precious Things lie hid under different Species which are Signs only not Things The Flesh is Meat and the Blood Drink yet Christ remains whole under each Kind Uncut unbroken undivided he is received whole by him that takes him When a thousand take him one takes as much as they nor is he consumed in taking The Good and Bad both take him but their Lot is unequal in Life and Death He is Death to the Bad and Life to the Good behold an unlike end of a like taking When the Sacrament is broken Be not stagger'd but remember There is as much in a Particle As the whole covers Here is no division of the thing Only a breaking of the Sign Whereby neither the State nor Stature of the thing signified is diminished c. Another Hymn of the same Author which begins Pange lingua gloriosi In Breviar Rom. in sesto Corp. Christi In supremae nocte coenae Recumbens cum sratribus Observata lege plenè Cibis in legalibus Cibum turbae duodenae Se dat suis manibus Verbum caro panem verum Verbo carnem efficit Firque sanguis Christi merum Et si sensus deficit Ad firmandum cor sincerum Sola fides sufficit Tantum ergo Sacramentum Veneremur cernui Et antiquum documentum Novo cedat ritui Praestet fides supplementum Sensuum defectui c. Thus translated in the Manual of Godly Prayers At his last Supper made by Night He with his Brethren takes his Seat And having kept the Ancient rite Using the Laws prescribed Meat His twelve Disciples doth invite From his own Hands himself to eat The Word made Flesh to words imparts Such strength that Bread his Flesh is made He Wine into his Blood converts And if our Sense here fail and fade To satisfy Religious Hearts Faith only can the Truth perswade Then to this Sacrament so high Low rev'rence let us now direct Old Rites must yield in dignity To this with such great Graces deckt And Faith will all those Wants supply Wherein the Senses feel defect c. In another Hymn of Th. Aquinas which begins Verbum supernum prodiens they pray thus to the Sacrament In Breviar Rom. in Festo Corp. Christi O salutaris Hostia Quae Coeli pandis ostium Bella premunt hostilia Da robur fer auxilium O saving Host that openest Heaven's Door Th' Arms of our Foes do us enclose Thy strength we need O help with speed We humbly thee implore There was published at Paris with the appâ—obration of three Doctors of the Faculty there An. 1669. a little Book in French called Practique pour Adorer le tres Saint Sacrament de l' Autel Or A Form for the Adoration of the most Holy Sacrament of the Altar Which begins thus Praised and adored be the most Holy Sacrament of the Altar And then adds Whosoever shall say these Holy Words Praised be the most Holy Sacrament of the Altar shall gain an hundred days of Indulgences and he that do's reverence hearing them repeated as much He that being confessed and communicated shall say the above-said words shall gain a Plenary Indulgence and the first five times that he shall say them after his having been Confessed and Communicated he shall deliver five of his Friends-souls whom he pleases out of Purgatory Then follows the Form for honouring the Holy Sacrament consisting of two Prayers as follows which I shall set down in Latin and English because I find them in the Hours of Sarum Fol. 66. and in the S. Litaniae variae p. 44. printed at Colen 1643. The first of them has this Rubrick before it in the Hours of Salisbury Our Holy Father the Pope John xxii hath granted to all them that devoutly say this Prayer after the Elevation of our Lord Jesu Christ three thousand days of Pardon for deadly Sins Anima Christi sanctifica me Corpus Christi salva me Sanguis Christi inebria me Aqua lateris Christi lava me Hor. Sar. Splendor vultus Christi illumina me Passio Christi conforta me H. Sar. Sudor vultus Christi virtuosissime sana me O bone Jesu exaudi me Intra vulnera tua absconde me Ne permittas me separari à ce Ab hoste maligno defende me In hora mortis meae voca me Et jube me venire ad te Ut cum sanctis tuis laudem te In saecula soeculorum Amen Soul of Christ sanctify me Body of Christ save me Blood of Christ inebriate me Water of Christ's Side wash me Passion of Christ comfort me O good Jesus hear me Within thy Wounds hide me Suffer me not to be separated from thee From the malicious Enemy defend me In the Hour of my Death call me And command me to come to thee That with thy Saints I may praise thee For evermore Amen At the Elevation of the Mass Hor. sec us Sar. Ibid. Ave verum corpus natum De Maria Virgine Vere passum immolatum In cruce pro homine Cujus latus perforatum Unda fluxit sanguine Esto nobis praeguslatum Mortis in examine O Clemens O pie O dulcis Fili Mariae Thus translated in the Manual of Godly Prayers All hail true Body born of the Blessed Virgin Mary 5 Truly suffered and offered upon the Cross for Mankind Whose Side pierced with a Speat yielded Water and Blood. Vouchsafe to be received of us in the Hour of Death O good O Jesu Son of the Blessed Virgin have mercy on me After this the French Form adds what follows These two good Prayers were found in the Sepulchre of our Lord Jesus Christ in Jerusalem and whosoever carries them about him with Devotion and in Honour of our Lord Jesus Christ shall be delivered from the Devil and from suddain Death and shall not die of an ill Death He shall be preserved from Pestilence and all infectious Diseases No Sorcerer nor Sorcery shall be able to hurt him or her that has these two good Prayers about them The Fire from Heaven shall not fall upon the House where these Prayers are rehearsed with devotion A Woman with Child saying them devoutly shall be brought to Bed without any danger of her own or her Child's Death Lightnings and Thunders shall not fall upon the Houses where these Prayers are rehearsed with Devotion Such a one shall not die without Confession and God will give him Grace to repent of his Sins Now I will add a Specimen of Litanies of the Sacrament Litaniae de Sacramente S. Litaniae variae p. 30. Panis vivus qui de Coelo descendisti Misere nobis Deus absconditus Salvator Misere