in Tertullian to prove that the Senses could not be deceived by the Example of the Eucharist where the Senses are quite deceived Origen did not believe Transubstantiation when he said in his Commentary on the 13th Chap. of S. Matth. Origen expounding these words of the Gospel what enters into the Mouth defiles not the Man c. Du Perron saith â—n this passage Christians stop your Hars as there 's nothing that 's impure of it self to him that 's polluted and incredulous but a thing is impure by reason of his impurity and incredulity so also that which is sanctifyed by the word of God and Prayer doth not sanctify by its proper nature him that uses it If it were so it would also sanctify him that eats unworthily of the Lord and none should have been weak nor sick nor should have fallen asleep by reason of so eating If all that enters into the Mouth goes into the Belly and there is cast out into the draught this food which is sanctifyed by the word of God and by Prayer goes also into the Belly and is cast out into the draught according to its material substance But according to the Prayer which has been thereunto added it becomes profitable according to the measure of Faith by causing the mind to become inlightned having regard to what is profitable And 't is not the matter of Bread but the words which have been pronounc'd upon it that avails him which eateth in such a manner as is not unworthy of the Lord and this may be said of the Body Typical or Symbolical Many things might be said also of the Word made Flesh and true nourishment the which whosoever eats shall never dye and which no wicked person can eat for could it be that he which continues wicked should eat of the Word incarnate seeing he is the Word and Bread of Life Origen it would not have been written Whosoever eateth this Bread shall live Eternally When he saith of the Bread of the Eucharist that it sanctifieth not of it self it cannot he understood of the true Body of Jesus Christ but of the Bread which remains When he saith This Bread sanctified by the invocation of God and by Prayer remains in its material being it means plainly That it remains in its former substance When he saith That this Bread as to the matter of it goes down into the Belly and is cast into the draught as the other meats This not being to be understood of Jesus Christ without Blaspheming is necessarily to be understood of the Bread. When he calls this Bread the Typical Body it shews plainly That this not being the true Body it is not Transubstantiated When having spoken of the Typical Body he after speaks of the Word made Flesh which cannot but give life to those which eat and receive him he sufficiently distinguisheth the Bread of the Eucharist from Jesus Christ the former of which may be mortal but the latter can never be so to those who receive and eat him This passage is so clear and evident that Sixtus Senensis in his Bibl. l. 6. annot 66. found no better expedient than to say That 't was probable This passage had been corrupted by the Hereticks Gennebrard and Du Perron suspected Erasmus to have ill translated it But the learned Monsieur Huet Origeniana l. 2. q. 14. nominated to be Bishop of Soissons saith It evidently appears by the Original Greek that this passage is no way changed The same Origen saith Pag. 411. Edit Huet G. L. in Tom. 32. of his Commentary on S. John that the morsel of Bread Christ gave to Judas and those he gave the Apostles saying Take Eat were of the same sort Now if the morsel given to Judas was true Bread as it is granted and if the Bread given the other Apostles was not true Bread then the one and the other were not of the same kind The same in the Seventh Homily on Leviticus saith That Jesus Christ before his Passion drank Wine but being ready to suffer he resused to drink it Origen Vbi vero tempus advenit Crucis suae accipiens inquit Calicem benedixit dedit Discipulis suis dicens Accipite Bibite ex hoc Vos inquit bibite quia non accessuri estis ad altare ipse autem tanquam accessurus ad altare dicit Amen dico vobis quia non bibam de generatione vitis hujus usque quò bibam illud novum vobiscum in Regno Patris mei Origen affirms That our Saviour in celebrating the Eucharist did not drink Wine because he was ready to approach the Altar of his Passion and that the Apostles did drink Wine because they were not yet ready to approach to the Altar of Martyrdom And that in this sense the Figure of the Old Testament was accomplished where 't was forbidden to Aaron and his Priests to drink Wine when they were about to approach to the Altar All this Discourse is false if Jesus Christ spake not these words of true Wine I will not drink c. and if what the Apostles drank was not true Wine Let us see now what St. Cyprian saith Cyprian The Sacrifice of the Lord recommends to us Vnity for when Jesus Christ called his Body the Bread which is made of several Grains he recommended the Vnity of Christian People and when he called his Blood the Wine made of several Grains and Grapes he represented one Flock united by the Band of Charity Now these words where Jesus Christ called the Bread his Body and the Wine his Blood is as if he had said of the Bread This is my Body and of the Wine This is my Blood. And if hereunto we add the words of the Jesuite Salmeron who said Tom. 9.1 Tract 2. Tract 16. If Jesus Christ had said This Bread is my Body and this Wine is my Blood it would have obliged us to have understood these words in a figurative sense because the Bread cannot be a humane Body nor the Wine Blood but in a figurative Sense Bellarmine saith the same If Jesus Christ had said De Euch. l. 1 c. 1. This Bread is my Body this proposition must be understood in a figurative Sense otherwise the Expression would be absurd and impossible Now as we see S. Cyprian saith that Jesus Christ said of the Bread That 't is his Body and of the Win That 't was his Blood it must be concluded therefore that Jesus Christ said of the Breud and Wine That they were his Body and Blood that is to say That the Bread and Wine were his Body and Blood in Figure both the one and the other being represented and signified by the Bread and Wine And therefore in his Epistle to Cecilius where at large he proves the Wine must be mingled with Water he saith If there be no Wine in the Cup the Blood of Jesus Gorist cannot be represented to us because 't is the Wine that
Blood of Jesus Christ to be partakers of the incorruption of the Lord. Now the virtue of the Word is the Holy Spirit as the Blood is the virtue of the Flesh By Analogy then the Wine mixt with Water as the Spirit with Man and this mixture makes the Wine the pleasanter to drink but the Spirit leadeth to incorruption Now this mixture of the one with the other to wit of the Wine and the Word is called Eucharist which is highly esteem'd whereby those who worthily partake of it by Faith are sanctify'd both in their Body and Soul. When Clement of Alexandria said that the Eucharist is a mixture of Wine and the Word Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mixture it is a composition a mixture which could not be if there was but the Word only in the Eucharist For a mixture is at least of two things So the Fathers have called Jesus Christ a mixture of God and Man. The Body of Man saith S. S. Austin Ep. 3. ad Volusen Austin is a mixture of Body and Soul the Person of Christ is a mixture of God and Man. The Epitome of Theodotus saith Theodotus The Bread and Oyl are sanctified by the virtue of the name and they remain not what they were before though to look on them they seem to be the same but by virtue they are changed into a Spiritual force So water sanctified is become Baptism it not only retains what 's less but also acquires a sanctification The author saith The Bread is changed but when he adds that 't is into a Spiritual virtue he quite excludes the change of its substance for by virtue and Spiritual cannot be understood any other change but that of virtue and quality seeing this Author speaks of this change as being common to the Water of Baptism to the Oyl of Unction and to the Bread of the Eucharist That the Fathers of the THIRD CENTURY did not believe Transubstantiation AGE iii. TErtullian in his first Book against Marcion Tertullian shewing that Jesus Christ is not contrary to the Creator as this Heretick affirm'd saith in his 14th Chap. Hitherto Jesus Christ has not condemn'd the Water wherewith he cleanseth his Children nor the Oyl wherewith he anoints them nor the Hony nor the Milk whereby he makes them his Children nor the Bread by which he represents his body By this passage the Bread represents the Body of Jesus Christ therefore the Bread remains in the Sacrament and this Bread is not really Jesus Christ because what doth represent is another thing than what is represented Two things have been said on this place of Tertullian first that the Bread signifies the accidents of Bread the second that the Word represent does signify in this place to make present As when in a Court of Justice a Prisoner is made appear as often as he is demanded Against the former there 's no reason to believe that Tertullian speaking of Water of Oyl of Hony and Milk should intend to speak of their accidents but of their very substance and that speaking of Bread he should speak only of its accidents Against the second it 's most certain that in matter of Sacraments the term to signify is taken literally to signify S. Austin saith Ep. 5. the signs when applyed to Holy things are called Sacraments Tertullian explains himself clearly Lib. 3. against Marcion so that there 's no cause of doubting when he saith That Jesus Christ has given to the Bread the priviledge of being the figure of his Body The same Tertullian lib. 4. contra Marcion cap. 40. doth prove that Jesus Christ had a real Body and not one in shew only as Marcion dream'd and he proves it by this argument That which hath a figure ought to be real and true now Jesus Christ hath in the Eucharist a figure of his Body therefore the Body of Jesus Christ is real and true and not a Phantome Jesus Christ Tertulliar saith Tertullian having taken the Bread which he aristributed amongst his Disciples he made it his Body saying This is the figure of my Body now it had been no figure if Jesus Christ had not had a real and true Body for an empty thing as a Phantasm is is not capable of having any figure From hence 't is concluded that the Bread being the figure of the Body of Jesus Christ and that which is a figure being distinguished from the thing signified the Bread of the Eucharist is not properly and truly the Body of Jesus Christ and so the Bread is not destroy'd but remains to be the figure of the Body of Jesus Christ If it be said the Bread is destroy'd and that the accidents of Bread are the figure of the Body of Jesus Christ this gives up the victory to Marcion to prove that Jesus Christ had a true Body and not one in shew only because Jesus Christ hath in the Eucharist the figure of Bread which is Bread only in appearance Marcion might have retorted the argument and said according to you Tertullian the Sacrament is the figure of the Body of Jesus Christ now as this figure is Bread in appearance and is called Bread only because of the outward accidents and qualities which it retains so also the Body of Jesus Christ was only a Body in appearance and was called a Body because it had the outward accidents and qualities Again as Tertullian saith That Jesus Christ distributed to his Disciples the Bread which he had taken to make it the figure of his Body it is most certain he took true Bread and by consequence that he distributed true Bread. The same Tertullian in his Treatise of the Soul disputing against the Academitians that question'd the truth of the testimony of the Senses saith to them that we must not at all doubt of the testimony of the Senses lest occasion might farther be taken to doubt the actions of the humanity of Jesus Christ that it might not be said That it was untrue that he saw Satan fall from Heaven That it was not true that he heard the Father's voice from heaven bearing witness to his Son That he was deceived when he touched Peter's Wifes Mother That he was deceived when he sinelt the sweet odour which he was pleas'd to accept for the preparation to his Death or That he tasted the Wine that he consecrated in remembrance of his Blood. It is evident that to consecrate Wine in remembrance of Blood cannot be understood of a substance which is destroy'd all saving the accidents This manner of expression in the language of the Ancients signifying no more but that a substance remains always in its first state only attains to a higher degree which is to be the Sacrament of a Heavenly and supernatural thing To conclude if Tertullian had believed that the Wine had been destroy'd and that nothing but the appearance was left against the testimony of all the Senses had it not been an unpardonable fault
represents to us the Blood of Jesus Christ And again Vini ubique mentio est ideo ponitur ut Domini Sanguis Vino intelligatur He saith of the Water that Sola Christi sanguinem non potest exprimere In aqua vidimus populum intelligi in Vino ostendi Sanguinem Christi So that seeing St. Cyprian saith That the Wine representeth expresseth sheweth and makes us see the Blood of Jesus Christ as the Water representeth expresseth and shews us the Christian People it cannot be imagin'd that St. Cyprian believed the Wine was destroy'd but on the contrary he believed that after Consecration the Wine remained and that 't was true Wine that he called his Blood according to what he saith in the same Letter Quia in parte invenimus Calicem mixtum fuisse quem Dominus obtulit vinum fuisse quod Sanguinem suum dixit That the Fathers of the FOURTH CENTURY did not believe Transubstantiation AGE iv Eustathius EVstathius Nicaen Syn. 2. Act. 6. Patriarch of Antioch upon these words of Solomon in the Proverbs Eat my Bread and drink the Wine which I have prepar'd saith That the wise Man by the Bread and Wine did foreshew the Anti types of the Body of Jesus Christ Now that which is a Type is an Image what is an Image cannot be the thing but in Figure so that the Bread is not destroy'd because it is the Type and the Image Eusebius Eusebius of Caesarea Lib. 8. de Dem. Evang. interpreting these words of Genesis Chap. 49. Vers 12. His Eyes shall be red with Wine and his Teeth white with Milk saith That the first words signifie the Joy that the mystical Wine doth cause in the Disciples of Jesus Christ when he saith to them Take Drink ye ALL of this c. Eusrbius And these words The Teeth white with Milk do signifie the purity and cleanness of the Mystical Food which are the Symbols which Jesus Christ left to his Disciples commanding them to celebrate the Image of his proper Body not requiring any more bloody Sacrifices and commanded to make use of Bread for the Symbol of his Body Seeing then that according to this ancient Doctor the Wine is the Symbol of the Blood of Christ and the Bread the Figure of his Body and both the one and the other an Image of the Body and Blood the Image is not that of which 't is an Image and by consequence in the Eucharist besides the Body of Jesus Christ there is also Bread and Wine which do represent and shew him it being evident by the Text of this Author that he understood the words of Jesus Christ This is my Body in this sense This is the Symbol of my Body Cyril of Jerusalem saith Cyril us Hierosol Quemadmodum Panis Fucharisticus post Spiritûs Sancti invocationem non amplius est Panis communis sed est Corpus Christi Catech. Myâ—â— 3. sic sanctum hoc unguentum non amplius est unguentum illud Macharius a noted Hermite in Egypt Macharius who wrote his Homilies about the year 368. saith in the 27th Homily That before the birth of Jesus Christ the wise Men Holy Men Kings and Prophets knew that Jesus Christ was to come to be a redeemer but they knew not that he was to suffer death that he was to be Crucify'd and that he should shed his Blood on the Cross and that they had not attain'd so far as to know there should be a Baptism of Fire and of the Holy Ghost and that in the Church should be offered Bread and Wine Antitypes of the Body and Blood of Jesus Christ and that those which eat of this visible Bread should spiritually eat the Flesh of the Lord. This Father saying that the Antitype of the Flesh and Blood of Jesus Christ is Bread and Wine doth suppose the Bread remains as not being the Real Body of Jesus Christ but a Type of it now the Type is not the verity sed umbra veritatis saith St. Ambrose de side l. 3. c. 8. and by consequence there is in the Eucharist something else besides the Body it self of Jesus Christ And when he saith That those which take the visible Bread do spiritually eat the Flâ—sh of Christ he gives us sufficiently to understand Macharius that in this august Sacrament there is besides the Flesh of Jesus Christ a visible Bread and that the visible Bread is eaten corporally and the Flesh of Jesus Christ spiritually S. S. Basil Bishop of Caesaria in his Epistle to Caesarea saith That at Alexandria and in Aegypt each Lay-person for the Ep. 289. most part kept the Eucharist by them and communicated themselves when they pleased and if they receive from the Priest a morsel of the consecrated Bread they may receive the Holy Sacrament daily if they list taking some of it to day and the rest to morrow For saith he the Priest in the Church gives a good Piece or morsel of the Eucharist and he that takes it doth communicate himself at his pleasure Now saith he as to the validity and virtue of the Sacrament it is one and the same whether one receives one morsel or two of the Priest In what sense can it be understood that one receives several parts of parcels in the Eucharist It cannot be meant of Jesus Christ whose Body cannot be divided into mersels it must therefore be understood that S. Basil believed that the Bread remained in the Eucharist as a Typical and Symbolical Body of Jesus Christ Ephrem Deacon of the Church of Edessa Ephrem contemporary with S. Basil and whose Writings St. Jerom reports in his Catalogue were read in the Church after the Holy Scriptures he saith in the Treatise he wrote That Men should not search too curiously into the Nature of God consider diligently saith this holy Deacon how Jesus Christ taking the Bread into his hands blessed and broke it as a Figure of his immaculate Body and taking the Cup he blessed it as a Type of his blessed Blood and gave it to his Disciples It is evident that Ephrem believed the Bread is the figure of the Body and the Wine the Type of the Blood of Christ figura autem non est veritas sed imitatie veritatis saith S. Gaudentius upon Exodus Tract 2. the Body of Jesus Christ is the verity there must then be in the Sacrament besides the real Body a material and Typical Body which may be the figure of the true Body of Jesus Christ S. Epiphanius having said That Jesus Christ descended into the Waters to be Baptis'd not to receive any virtue from the Waters but to confer it upon them he adds Epiphanius S. Ep. in Compend dâ— fide Eccles Deus ad aquas descendit That 't is in Jesus Christ the Prophecy of Esay is accomplished who in the third Chap. speaks of the vertue of Bread and Water he gave strength to the
words it appears S. Ambrose distinguishes three sorts of Bread which Jesus Christ gave to these Princes the first is that which he gave in multiplying the five and seven Loaves John 6. and Matth. 15. the second is the Bread which the Priest consecrates at Mass the third is that of which it is said I am the Bread of Life which is Jesus Christ himself Ambrose As then the second is not the first so neither is the second the third The Consecrated Bread is another thing than Jesus Christ the Bread of Life and by consequence there is in the Sacrament a Bread distinct from Jesus Christ the Heavenly Bread. Gaudentius upon Exodus saith Gaudentius With great reason we receive with the Bread the figure of the Body of Christ Gaud. Bishop of Bress Tract â— because as the Bread is compos'd of many grains which being ground into Flower is kneaded with Water and baked by Fire so also the Body of Christ is made and collected of the whole race of Mankind and is perfected by the Fire of the Holy Ghost Now as this Author places the figure of the Body of Jesus Christ in that the Bread is made up of sundry grains reduced into Meal kneaded with Water and baked with fire it follows that he believed the Bread remained in the Sacrament and so much the rather because this Bishop saith elsewhere Chrysostome figura nonest veritas sed imitatio veritatis S. Chrysostom expounding these words S. Chrys Hom. 83. on S. Matth. I will no more drink of this fruit of the vine until I drink it new in the Kingdom of my Father saith because Jesus Christ had spoke to his Disciples of his Passion and of his Death now he speaks to them of his Resurrection making mention of his Kingdom calling his resurrection by this name Now wherefore did Jesus Christ drink after his Resurrection fearing lest ignorant persons should think his Resurrection was only imaginary because many took the act of drinking as a true sign of the Resurrection Therefore the Apostles going to prove his Resurrection say we that have eat and drank with him Jesus Christ Therefore assuring them that they should see him after his Resurrection and that he would stay with them and that they might bear witness of his Resurrection might see and behold him tells them I will no more drink the Fruit of the Vine until I drink it with you in a new manner whereof you shall bear testimony for you shall see me after my Resurrection But wherefore continues S. Chrysostom did he drink Wine after his Resurrection and not Water it is because he would thereby destroy a pernitious Heresy For because there would be Hereticks that would only make use of water in the Mysteries he would represent the Mysteries he gave Wine and when after the Resurrection he eat his common Repast he drank Wine the Fruit of the Vine now the Vine doth produce Wine and not Water This Passage marketh in the first place That Jesus Christ drinking the Fruit of the Vine after his Resurrection and not Water he accomplish'd what he said in celebrating the Eucharist I will no more drink of this Fruit of the Vine until I drink it now in my Fathers Kingdom This shews that Jesus Christ drank true Wine in the Institution of the Eucharist for what is to be done again must needs be done before Secondly St. Chrysostom doth not only say that Jesus Christ drank Wine but he saith further That he distributed Wine amongst his Disciples and the Fruit of the Vine which doth not produce Water but Wine So that these words of St. Chrysostom import clearly That the Wine remains in the Eucharist The same Father on these words of the First to the Corinthians Idem in Hom. 24. The Bread which we break is it not the Communion of the Body of Christ speaks thus What is the Bread it is the Body of Jesus Christ What becomes of them which receive it they become the Body of Jesus Christ Now this Proposition The Bread is the Body of Jesus Christ cannot be in a Literal Sense for saith Vasquez The Bread without a Figure cannot be called the Body of Jesus Christ nor the Body of Jesus Christ be called Bread. The same Father in his Commentary upon the Epistle to the Galatians Chap. 5. explaining these words of the Apostle The Flesh lusteth against the Spirit and the Spirit against the Flesh The Manicheans understood by the Flesh the substance of the Body and by the Spirit they understood the Soul and they said That the Apostle cut Man into two and intimated that Man was compos'd of two contrary Substances one bad which was the Flesh and the other good which was the Spirit which proceeded from the good God and the Body from the bad God. S. Chrysostom answers That the Apostle in this place doth not call the Flesh the Body Apostolum non hic carnem appellare Corpus as the Manicheans supposed and saith That the Apostle do's not always mean by the Flesh the nature of the Body Naturam Corporis but that very often by the Flesh he means something else as evil Desires and having proved this by sundry passages of the Apostle and other holy Writers he proves it at last by the example of the â—ucharist and of the Church which he saith is called Body in the Holy Scriptures he saith farther That the Scripture is wont to call by the name of Flesh as well the Church as the Mysteries saving It is his Body Rursum Carnis vocabulo Scriptura solet appellare tum Mysteria tum totam Ecclesiam dicens eam Christi Corpus esse It appears by these words of St. Chrysostom's That he did not believe that the Consecrated Bread and Wine were the same with the Body of Christ seeing he proves by the Eucharist that the Consecrated Bread and Wine are called Flesh and that the Word Flesh in this place is taken for something else besides Body and that he puts the Term Flesh given to the Consecrated Bread and Wine which are the Mysteries in the rank of other Terms of Flesh given to evil Desires and to the Church which are mystical and figurative Terms So St. Chrysostom believed the Bread and Wine remained and are so called the Body of Jesus Christ mystically as the Church is called the Body of Jesus Christ The same St. Chrysostom wrote a Letter to Casarius which indeed is not inserted in his Works but is found in Manuscript in the Library at Florence and it was also found in England in Archbishop Cranmer's Library it is mention'd in the Bibliotheca Patrum Printed at Collen 1618. in this Bibliotheque Tom. 4. there is found the Collections of an ancient nameless Author who wrote against the Severian and Acephalian Hereticks wherein is recited a Passage taken out of this Letter So also Monsieur de Marca Arch-Bishop of Paris acknowledges the truth of this Letter in his
his Body and the Cup his Blood these things my Brethren are called Sacraments because one thing is seen in them and another thing is understood by them what is seen hath a Corporeal Substance what is understood hath a Spiritual Fruit. If then you desire to understand what the Body of Jesus Christ is hearken to the Apostle which saith You are the Body of Christ and his Members If then you are the Body of Jesus Christ and his Members it is the Mystery of what you are which is upon the Holy Table it is the Mystery of the Lord which you receive in saying Amen you answer and subscribe to what you are All you that are united in Charity you make but one Body of Jesus Christ of which you are the Members which is what is signified by the Bread compos'd of several Grains and by the Wine which is made of sundry Grapes For as Bread to be made a visible Species of Bread is made of sundry Grains collected together in one and the Wine c. St. Austin saith St. Austin That the Bread is the Body of Christ which cannot be but improporly and figuratively as hath been shewed above for by Confession of Roman Catholick Doctors every Proposition that saith of the Bread That it is the Body must needs be typical and figurative He saith what is seen is Bread as our Eyes declare to us now what our Eyes report to us is true Bread as when one says What you see is true Gold and Silver or Marble and 't is what your Eyes testifie that is to say That one sees true Gold and true Marble and that one makes use of their Eyes to confirm it In the same sense he saith That Jesus Christ although in Heaven yet the Bread is the Body and the Wine the Blood because they are the Sacraments of it He saith What one sees hath a bodily species now in this Passage by bodily species he means the very Substance and not the Accidents For he saith afterwards speaking of Bread in general as Bread to be a visible species of Bread must be made of several Grains reduced into one lump now by the species of Bread it is plain St. Austin there means true Bread and a true Substance He saith What you see is Bread and a Cup now by Cup he doth not mean the appearance of a Cup he means a true Cup. He saith this Bread is the Mystery of the Lord. Which is nothing else but that 't is the Figure of the Lord as when he saith This Bread is the Mystery of Believers Mysterium vestrum in Mensa Domini accipitis That is to say That the Bread and Wine are the Figure of Jesus Christ as they are the Mystical Body of Jesus Christ To conclude St. Austin saith The Faith of the New-baptized was to be strengthened it was therefore here the proper place for him to have said That the Bread was no more Bread that the Wine was no longer Wine but that there remained only the Accidents of the one and the other The same Holy Father answering Bishop Boniface Ep. 23. ad Bonif. who desired to know how it might be said of an Infant newly Baptis'd he hath Faith he Believes who is incapable of believing and of whom no assurance can be given what he will be afterwards he saith That as every Sunday and Easter Day is called Easter and the Resurrection although the Lords Easter and Resurrection are things hapened several Ages past so it may be said An Infant hath Faith because he hath the Sacrament of Faith. For saith he if the Sacraments had not some resemblance with the things whereof they are Sacraments they would be no Sacraments as therefore in some sort the Sacrament of the Body of Jesus Christ is the Body of Jesus Christ and the Sacrament of his Blood is the Blood of Christ so also the Sacrament of Faith is Faith now to believe is nothing else but to have Faith. He saith The Eucharist is called Flesh and Blood because it is both the one and the other in some sort now according to St. Gregory Nyssen De Opif. l. 1. c. 15. Quod non per omnia est id quod esse dicitur illud abusive appeâ—lationem illam habet What is not truly that by the name by which it is called is but figuratively or improperly that by the name whereof it is called Now that the Bread and Wine which are the Sacraments of the Body and Blood of Jesus Christ are his Body and Blood in some sort secundum quendam modum it follows The Bread and Wine are not properly the Flesh and Blood and by consequence are not Transubstantiated Moreover St. Austin doth explain the Manner according to which the Eucharist is the Body and Blood of Christ and he shews it by reason that generally the signs are called by the name of the things they signifie not that they are the things they signifie but because they are the signs and that they have some resemblance to them The same Father upon the third Psalm admires the Patience of Jesus Christ that bore the Treachery of Judas to the end although he was not ignorant of his Thoughts and admitted him to the Banquet at which saith St. Austin Jesus Christ recommended and gave to his Disciples the Figure or Type of his Flesh and Blood Cum adhibuit ad convivium in quo Corporis Sanguinis sui Figuram Discipulis commendavit tradidit St. Austin Now the Figure is not the Truth but the Imitation of the Verity saith Gaudentius in Exod. Tractatu 2. Moreover St. Austin cannot find in the Scriptures that Jesus Christ in instituting the Sacrament gave to his Disciples the Figure of his Body and Blood but in these words Take Eat This is my Body This is my Blood he must then understand these words of the Institution in a figurative sense And according to the same Doctor a * De Princip Dialect l. 5. Signum est quod seipsum sensibus praeter se aliquid animo ostendit Sign is that which shews it self to the Senses and besides that shews something else to the Mind It must then follow That the Sign is a thing which remains to shew it self The same Father disputing against Adimantus the Manichean Chap. 12. and against the Adversary of the Law and the Prophets in the Second Book Cap. 6. who said The Blood is the Soul as is said Deuteronom 12. and by consequence that Men killed the Soul when they shed Blood. S. Austin replies That this Precept in Deuteronomy That Blood must not be eat because 't is the Soul is a Precept that must he understood as many other things contained in the Scriptures which are to be taken in Types and Figures Illud praeceptum positum esse dicimus sicut alia multa pene omnia Scripturarum illarum Sacramenta signis figuris plena sunt And concludes towards the end
Charlemaine the Annals of Fulda Herman Contract and others This Ahyto died in the year 836 and left a Capitulary for instruction of the Priests of his Diocess publisht by Dom Luke D'achery in the Sixth Tome of his Spicilegium pag. 692. AGE viii now amongst many other Instructions he gives his Priests in his Capitularies this is one In the fifth place the Priest should know what the Sacrament of Baptism and Confirmation is Ahyto and also what the Mystery of the body and blood of our Lord doth mean. How a visible creature is seen in the same Mysteries and is nevertheless the invisible Salvation is communicated for the Souls eternal happiness which is contained in faith only By visible creature he can only mean a creature not in appearance but effective for otherwise according to this Author it must be said that in Baptism and Confirmation there should be only an apparent creature and not the substance of water and chrism Besides Ahyto attributed the same effect to these three Sacraments to wit the communication of eternal and invisible salvation to them that with faith do receive these holy Sacraments Theodulphus in the year 810. Bishop of Orleans Theodulphus saith in his Treatise of the Order of Baptism There is one saving sacrifice which Melchisedeck also offer'd under the Old Testament in Type of the body and blood of our Saviour the which the Mediator of God and Man accemplished under the New before he was crucify'd when taking the bread and wine he blessed and gave them to his Disciples commanding them to do those things in remembrance of him It is this Mystery which the Church doth celebrate having put an end to the ancient sacrifices offering bread because of the bread which came down from Heaven and wine because of him which said I am the true Vine to the end that by the visible Oblation of Priests and by the invisible consecration of the Holy Ghost the bread and wine should have the dignity of the body and blood of our Lord with which blood there is mingled some water either because there came out of the side of our Saviour water with the blood Or because according to the Interpretation of our Ancestors as Jesus Christ is signify'd by the wine so also the people is signify'd by the water Now this Bishop saying that Jesus Christ gave bread to his Disciples in commemoration that this Mystery is an Oblation of visible bread which is consecrated by the Holy Spirit and which receiveth the dignity of the body that he indifferently calls the blood wine and the wine blood that with the blood water is mingled and that Jesus Christ is signify'd by the wine that 't is said the wine signifies Jesus Christ as the water doth the people these words cannot suppose any Transubstantiation The Opposers of Paschasius Radbertus Frier of the Monastry of Corby who wrote a Book of the body and blood of Jesus Christ did not believe Transubstantiation Opposers of Paschasius Radbertus That the said Paschasius had several adversaries appears by his own Writings for towards the end of his Commentary upon St. Matthew he saith himself I have inlarged upon the Lords Supper a little more than the brevity of a Commentary would permit because there be several others that are of a different judgment touching these holy Mysteries and that several are blind and do not perceive that this bread and cup is nothing else but what is seen with the eyes and tasted with the palate And in his Epistle to Frudegard as well as in his Commentary on St. Matthew ch 12. it appears he had Opposers because in his Epist to Frudegard he saith You advise with me touching a thing that many do make doubt of And in his Commentary I am told that many saith he do censure me as if I had attributed to the words of our Lord either more or something quite contrary to what the genuine sense permits So that Paschasius had adversaries and they did not believe Transubstantiation because they held that in the Eucharist there was only the virtue of the flesh and not the very flesh the virtue of the blood and not the very blood of Christ That the Eucharist was figure and not verity shadow of the body and not the body it self They would saith Paschasius extenuate the word body and perswade Quod non sit vera caro Christi sed quaedam virtus figura corporis Christi Now Paschasius Rathbertus was the first Author that wrote fully and seriously of the truth of the body and blood of Jesus Christ in the Eucharist as Bellarmin saith de Scriptoribus Ecclesiasticis in Paschasio Ratherto And Father Sirmond saith he is the first that hath explain'd the sense of the Church touching this Mystery so that saith he he hath opened the way to others In vitae Ratherti praefixa ejus operibus Therefore it is nothing strange that Paschasius had enemies and that he was accused for departing from the common Faith and to have spread abroad Visions of a young Man. For he saith to Frudegard You have saith he at the end of this Work the Authorities of Catholick Fathers succinctly marked by which you may perceive that 't was not through rashness that formerly when I was young I believed these things but by Divine authority He also endeavours to clear himself from this charge in alledging passages as of Saint Austins the which nevertheless are not to be found in him as these words Receive in the Bread what hung on the Cross receive in the Cup what issued out of the side of Jesus Christ. Which is not to be found in St. Austin Rabanus Archbishop of Mayance in the year 847 AGE ix stiled by Baronius in the year 843 No. 31. the bright Star of Germany Fulgens Germaniae Sidus saith in his Institution of Clerks Lib. 1. cap. 31. Rabanus Our Saviour liked better that believers should receive with their mouth the Sacraments of his Body and Blood and that they should be turned into their nourishment to the end that by the visible work the invisible effect should be shewn For as the material food doth materially nourish the Body and support it so also the VVord of God doth nourish the Soul inwardly and doth strengthen it And in the same place The Sacrament is one thing and the virtue of the Sacrament is another The Sacrament is turned into the nourishment of the Body but by the virtue of the Sacrament one acquires everlasting life As the Sacrament therefore is turn'd into our selves when we do cat and drink it so also we are converted into the Body of Jesus Christ when we live with piety and obedience The same Doctor on St. Matthew Chap. 26. saith with Venerable Beda that Jesus Christ hath substituted instead of the flesh and blood of the Pascal Lamb the Sacrament of his Body and Blood. That the Creator of the World and the Redeemer of Mankind
without any thing that 's weighty a corruption whereunto the species are subject without any thing that 's capable of being corrupted a Nourishment in the Symbols without any thing that can nourish a power in the Wine to be smelt without any thing that may be smelled No body ever reproach'd us with so strange a thing that a Man with one word should destroy a substance which he holdeth in his hands and that nevertheless against the testimony of all the Senses I see that which is no more I feel that which I do not feel I taste that which I do not taste I understand that which I do not understand I touch that which I do not touch that I should be nourished with nothing that my taste should be delighted with nothing that my Eyes and Ears should be struck with Nothing The three Reflections we have hitherto made Hence it follows that Transubstantiation was not ancient That many of the antient Catholick Doctors have not believed Transubstantiation to be antient That they have judged it could not evidently be deduced from the Holy Scriptures and That the antient Pagan Philosophers have not reproached us with it are three very strong Suppositions to make us mightily doubt the Antiquity of this Doctrine But to shew evidently that 't was but in the last Ages that this opinion was made an Article of Faith we need only consult the Doctors of the Primitive Church and see if they have effectively explain'd the Eucharist by the Systeme of Transubstantiation AGE ii Just Martyr That the Fathers of the SECOND CENTURY did not believe Transubstantiation S Justin Martyr saith Apol. 2. That after the common Prayers were ended there was presented to the chief of the Brethren which was God's Minister the Bread and the Wine mixt with Water which he receiv'd into his hands and giving thanks and glory to the Father of Heaven and Earth through Jesus Christ his Son and the Holy Ghost c. and the said President or Minister having ended his thanksgiving the People having all said Amen those whom we call Deacons and Ministers attending on this Holy Service give to every one present at the Holy Communion part of this Holy Bread so blessed and glorify'd and also of the Holy liquor mixt of Wine and Water upon which Prayers had been made And a little lower Behold Lord we do not receive this Bread nor this Wine as common Bread and Wine but as Jesus Christ is become Flesh and Blood by the Word so also the nourishment which by the Word is become a Sacrament and of which by conversion and change our flesh and Blood are nourish'd is as we have learned the Flesh and Blood of Jesus Christ incarnate If St. Justin had believed that the substance of the Bread Wine and Water had been changed after Consecration so that they had been destroy'd how could he have said that after Consecration the Deacons did distribute to the People the Bread the Wine and the Water Secondly When he saith we do not take this Bread and Wine as common Bread and Wine this language amongst the antient Doctors intimates that both the one and the other do still subsist but that by Consecration they have acquir'd a new use and quality As when Cyril of Jerusalem Catech. 3. Ad Illum saith Approach not to Baptism as to common Water Or as Gregory Nyssen saith of Baptism Do not despise the Holy Font and look not upon it as common Water To conclude this blessed Martyr saith Our Body and Blood are nourish'd by the change of the Eucharistical food which converts and turns it self into our Flesh and Blood. These words plainly shew that 't is the Bread and Wine which are turn'd into our Substance into our Flesh and into our Blood seeing that tis ' certain Justin Martyr that the real Flesh and Blood of Jesus Christ is not converted into our Flesh and Blood. So when Justin saith That the Sacramental Food is the Body and Blood of Jesus Christ that imports that 't is not common Bread and Wine but a Bread and Wine which is to be consider'd as the Flesh and Blood of the Word incarnate S. Irenaeus proves against Valentine and his followers Irenaeus that our Bodies shall not be destroy'd and by consequence that they shall be raised incorruptible by receiving the Sacrament as the Bread of the Eucharist becomes supernatural by the invocation of the Holy Ghost We establish in the Eucharist saith S. Irenaeus Adversus Haeres l. 4. c. 24. the Communion and unity of the Flesh and of the Spirit for as the Bread which is of the Earth receiving the invocation of God is no longer common Bread but is the Sacrament compos'd of two things one Terrestrial and the other Celestial So also our Bodies which receive the Eucharist are no longer corruptible but have the Hope of a future Resurrection This passage doth suppose that the Bread remains in the Eucharist in the first place because if Consecration did destroy the substance of the Bread and Wire it must be confess'd the Holy Doctor had taken wrong measures to shew that the Flesh is not destroy'd by the grace of the Holy Spirit by the Bread of the Eucharist which it self should be destroy'd by the grace of the Spirit which comes upon it Secondly Because a little before Irenaeus saith How is it they say the Flesh shall be destroy'd and turn to corruption seeing it is nourish'd with the body and blood of Christ Now the Flesh is sed by the conversion of nourishment into the body which not being to be said of Jesus Christ is only to be apply'd to the Bread. Moreover these words That the Eucharist is compos'd of two things sufficiently shew that the Bread remains for to say Ireneus means by a Terrestrial thing the accidents of Bread and Wine besides that S. Austin saâ—th in the second Book of Soliloquies Chap. 12. that 't is a thing monstrous to say that accidents subsist without a subject Irereus also himself saith Book 2. cap. 14. that Water cannot be without moisture Fire without heat a Stone without hardness For these things are so united that the one cannot be separated from the other but the one must subsist in the other So in like manner by this Terrestrial thing must be understood the Bread as S. Gregory Naz. saith in his fourth Oration according to Bilius his version Baptism also is compos'd of two things Water and the Spirit the one is visible and is meant in a corporal manner Irenaeus but the other is invisible and operates after a spiritual manner the one is Typical the other cleanseth that which is inward and most hidden Clement of Alexandria saith the same in different terms Clem. Alexand. Paedag. l. 2. The Blood of Christ is twofold the one is carnal whereby we are deliver'd from corruption the other is spiritual whereby we are anointed and that is to drink the
him the Title of Pope 't is because his name was well enough known at Rome when John the Second lived That the Fathers of the SIXTH CENTURY did not believe Transubstantiation AGE vi SAint Fulgentius saith Fulgentius The Catholick church doth continually offer to God the Father Son and Holy Ghost De fide ad Pet. Diac. c. 19. a Sacrifice of Bread and VVine throughout all the VVorld For in the fleshly Sacrifices of the Old Testament there is a type of the Flesh of Jesus Christ which he was to offer without spot for our Sins but in this Sacrifice there is a Thanksgiving and Commemoration of the same Flesh which he offer'd for us and of the Blood which he shed for us He saith That this Sacrifice consists in offering Bread and VVine there must then be true Bread and VVine in this Sacrifice to be offer'd Ephrem de Conte of the East made Bishop of Antioch Ephrem in the Year 526. wrote Books which he intitled Sacred Laws Apud Pho. Bibl. cod 229. in the first of which disputing against the Eutychians he saith When our Fathers said That Jesus Christ is compos'd of two Natures they meant two Substances as by two Substances two Natures No body of any sense but may say that the Nature of that which is to be felt and not felt in Jesus Christ is the same Nature Thus it is that the body of Jesus Christ which is received by believers doth not quit its sensible Nature and remains without being separated from the intelligible Grace The which he confirms by the Example of Water which doth not lose its Nature by Consecration This Argument is of the same kind of that we see of Theodoret and of Gelasius whereby these three Authors prove that in the Incarnation the presence of the VVord did not destroy the human Nature in Jesus Christ as the presence of the Holy Ghost doth not destroy the Substance of Bread and Wine in the Eucharist We may say of this Triple and same Argument Funiculus triplex difficile rumpitur Mons de Marca Ecclesiast 4. v. 12. saith in reference to this passage and of those we have instanced in of Theodoret and St. Chrysostom that these three Authors have owned a real change of the bread which nevertheless leaves the Species in their natural Substance Facundus Bishop of Hermiana in Africa in the year 552. Facundus whose Books Lib. 9. De viris illustribus c. 18. which he wrote in Defence of the Three Chapters of the Council of Chalcedon are justly praised by Victor of Tunes in his Chronology and by St. Isidore of Sevil and which Father Sirmond the Jesuit got out of the Vatican Library going about to excuse Theodore de Mopsuest who taught that Jesus Christ had taken the Adoption of the Children of God Facundus from whence it might have been concluded Lib. 9. that he believed that Jesus Christ is only an adoptive Son saith Baptism which is the Sacrament of Adoption may be called Adoption as we call the Sacrament of his Body and Blood which is in the consecrated Bread and Wine his Body and Blood not that the Bread is properly his Body and the Cup his Blood but because they contain in them the Mystery of his Body and Blood. Therefore as the faithful Servants of Jesus Christ receiving the Sacrament of his Body and Blood are very rightly said to receive his Body and Blood so also Jesus Christ having received the Sacrament of the Adoption of Children might very well be said to have received the Adoption of Children Certainly if the Sacrament of Bread and Wine is not properly the Body of Jesus Christ as Facundus saith but barely Body and Blood as Baptism is Adoption the Bread and Wine are not Transubstantiated into the Eucharist and are but simple signs and something that is distinguished from the Body and Blood of Jesus Christ Primasius Bishop of Adrumetum in Africa Primasius in his Commentary upon the 10th Chapter of the 1st to the Corinth saith As the Bread which we break is the Participation of the body of Christ so also the Bread of Idols is the Participation of Devils Now as the Participation of the Bread of Idols is no Transubstantiation or real change into Devils so also the Participation of the Bread of the Lord is not a real and substantial change of Bread into the Body of the Lord. The same Doctor on the words of the 11th Chap. of the same Epistle where 't is said That the Lord took Bread the night in which he was betrayed relates That Jesus Christ thereby gave to us the commemoration of his Body And on the following words The Lord saith he hath given us an Example to the end that as often as we do this we should think in our minds that Christ died for us It is for this end that 't is said to us the Body of Christ that so thinking of it we should not be ungrateful and unthankful for his Grace As if any one at his Death should leave to his Friend a pledg of his Love could he when he saw it refrain from Tears if he really loved his Friend There must therefore needs be in the Sacrament Bread and Wine to be Pledges of Jesus Christ for he cannot be a pledg of himself That the Fathers of the SEVENTH and EIGHTH CENTURY 's did not believe Transubstantiation AGE vii ISidore Bishop of Sevil Anno 600. saith Isidorus Hispalensis That by the command of Jesus Christ himself we do call Body and Blood that which being the fruits of the Earth Orig. l. 6. c. 19. is sanctified and made a Sacrament by the invisible Operation of the Holy Ghost In the 1st Book of Ecclesiastical Offices he saith ' That the Bread is called the Body of Jesus Christ because it strengthens the Body and that the Wine is called his Blood because it increaseth Blood in the Body and that the Bread and Wine are two visible things which being sanctified by the Holy Ghost do go on to be the Sacrament of the Divine body Now a Sacrament signifies a holy Sign It would therefore be a strange kind of way of Isidore if he had believ'd the Bread and Wine were transubstantiated to say the Bread and Wine are two things visible which being sanctified by the Holy Ghost do become the Sacraments of the Divine body By this Language it might as well be said That the Fathers believed that the Water of Baptism was transubstantiated after their Consecration The same Bishop saith Melchisedeck In Alleg. Veter Test that offer'd of the Fruits of the Earth a Sacrifice to God thereby represented the Priesthood or Reign of Jesus Christ which is the true King of Peace of whose Body and Blood that is to say the oblation of Bread and Wine is offer'd throughout the World. And in the Treatise De Vocat Gentium cap. 26. These are not any longer Jewish
spake when consecrating the Bread and Wine he said This is my Body this is my Blood he adds the Bread is his Body just as the Manna and the Wine his Blood as the water in the Desart was There is another Sermon cited by some under the name of Wolfin Bishop of Salisbury others say 't is of Alfric Wolphinus wherein the Author uses near the same Language This Sacrifice saith he Apud Vsserium de Christianae Ecclesi Success Stat. c. 2. p. 54. is not the Body of Jesus Christ wherein he suffered for us nor his Blood which he shed but it is spiritually made his Body and blood as the Manna that fell from Heaven and the Water that sprang out of the Rock Besides these two testimonies which shew what was believed of the Sacrament in England there is a Sermon seen which was read every year to the People at Easter to keep in their minds the Idea of the Ancient Faith It is almost wholly taken out of Ratramne There is great difference saith this Homilly betwixt the Body wherein Jesus Christ suffered and the Body which is consecrated for the Eucharist for the Body wherein Jesus Christ suffered was born of the Virgin Mary and was provided with Blood Bones Nerves and Skin with bodily members and a reasonable Soul but his Spiritual Body which we call Eucharist is compos'd of several grains of Wheat without Blood without Bones Nerves and without a Soul. The Body of Christ which suffer'd death Saxon Homily and rose again shall never dye more it is eternal and immortal but the Eucharist is temporal and not eternal it is corruptible and divided into sundry parcels ground by the Teeth and goes along with the other excrements This Sacrament is a pledge and figure the Body of Jesus Christ is the Truth it self we have this pledge Sacramentally until we attain to the Truth and then the pledg shall be fulfill'd And a little lower If we consider the Eucharist after a corporal manner we see 't is a changeable and corruptible Creature but if we consider the spiritual virtue that is in it we easily see that life abides in it and that it gives immortality to those that receive it with Faith. There is great difference betwixt the invisible virtue of this Holy Sacrament and the visible form of its proper Nature By Nature it is corruptible Bread and corruptible Wine but by the virtue of the Word of God it is truly his Body and Blood yet not corporally but spiritually A little below he explains this change in saying Jesus Christ by an invisible virtue did change the Bread and Wine into his Body and Blood but 't was after the same manner as he heretofore changed Manna and the Water that came out of the Rock into the same Body and Blood. Fulcuin Abbot of the Monastry of Lobes Fulcuinus in the Country of Liege Tom. 6. Spicil de gestis Abb. Lob. p. 573. who departed this Life in the year 990. speaking of the Eucharistical Table saith That 't is the Table on which is consumed the sacred Body of our Lord which not being to be said of the proper Body cannot be understood but of the Bread which is called Body an expression which in all likelihood this Abbot had learn'd of St. Austin who saith The Bread made for that use is consumed in receiving the Sacrament That which is set on the Table is consum'd the holy celebration being ended Herriger Herriger Successor to Fulcuin and whom he that continued the History of the Abbots of Lobes Idem tom 6. p. 591. mentions as a man whose virtue and knowledg was known even to strangers he collected saith this Author several passages of Catholick Fathers against Paschasius Ratbertus touching the Body and Blood of our Lord. The Ancient Customs of the Monastry of Cluny Reprinted by the care of Dom Luke D'Achery Monastry of Cluny l. 2. ch 30. say The outside of the Challice is carefully rub'd Tom. 4. in Spec. p. 146. lest there should the least drop of the Wine and Water remain and being consecrated it should fall to the ground and perish by which it appears they believed the wine and water still remain'd after Conscration for the true Body of Jesus Christ cannot perish Again The Priest divides the Host and puts part of it into the Blood of one moiety he communicates himself Customs of the Monastry of Cluny and with the other he communicates the Deacon It cannot be so spoke of the Body of Jesus Christ then after the Priest has broke the Hest he puts part of it into the Cup after the usual manner two parts on the Patten and covers both the one and the other with a clean Cloath but first of all he very carefully rubs the Challice and shakes it with the same hand with which he touched it fearing lest that breaking the Bread there should rest some part of the Body of our Lord which cannot be said of the true Body of Jesus Christ and elsewhere is prescrib'd what should be done If there chance to remain ever so little of the Body of our Saviour which is expounded to be a very little Crum as 't were indivisible and like an Atome To conclude treating of the Communion of sick Folks Lib. 3. Ch. 28. p. 217. it is observ'd that the Body of our Lord is brought from the Church that it is broke and that the Priest holds on the Challice the part that he is to bring It must needs be that by the sense of these customs there must be Bread and Wine in the Sacrament that it may be broken and improperly called Body Ratherius Bishop of Verona saith Ratherius As to the Corporal substance which the Communicant doth receive seeing that 't is I that do now ask the Question I must also answer my self De Contemp. Canon port Spirileg Tom. 2. and I thereto yield for seeing that to him that receives worthily it is the true Body altho one sees that the Bread is the same it was before and true Blood altho the Wine is seen to be the same it was I confess I cannot say nor think what it is to him that doth receive unworthily that is to say that doth not abide in God. Now the Communicant can he receive a corporal Substance Can one say that one sees that the Bread is what 't was before if the Communicant receives no Substance It is known on the contrary that what is seen is not Bread nor Wine Moreover Ratherius condemning Drunkenness and Excess in some of his Priests saith that some of them spew'd before the Altar of our Lord upon the Body and Blood of the Lamb this can be understood only of the Sacrament which borrows the Name of the thing signifi'd the abuse whereof reflects on him that instituted it That the Authors of the ELEVENTH CENTURY did not believe Transubstantiation AGE xi THE Author of the Life