it is said The Lord in the Type of his Blood did not offer Water but Wine These words are indeed Jovinian's but St. Jerom sinds no fault with them For he himself saith the same upon the 31 Chapter of Jeremy Vers. 12. on these Words They run after God's Creatures the Wheat the Wine and the Oyl the Bread and the Wine saith he whereof is made the Bread of the Lord and wherein is accomplished the Type of his Blood. Now saith St. Ambrose The Type is not the Truth but it is the shadow of the Truth There must then be in the Eucharist Bread and Wine distinct from the Body and Blood of Jesus Christ to be the Types and Figures of it The same Father in his Letter to Hedibia Let us hear that the Bread which the Lord broke and gave his Disciples was the Lord's own Body saying Take Eat This is my Body and a little after he saith If the Bread that came down from Heaven is the Body of the Lord and the Wine which he distributed among his Disciples his Blood c. St. Jerom saith That Jesus Christ brake and distributed Bread to his Disciples that he gave them Bread and that the Bread and Wine were his Flesh and Blood. It cannot then be said That what Jesus Christ gave in communicating his Disciples was not Bread and Wine and when he saith both the one and the other was his Body and Blood it cannot be understood but only figuratively for we see above in St. Cyprian that the Jesuites Salmeron and Bellarmine do confess That if Jesus Christ said of the Bread This is my Body it must be meant This Bread is the Figure of my Body the one not being capable of being the other but figuratively And the Reason is given by Vasquez when he saith If the Pronoun This in the words of Consecration be understood of the Bread undoubtedly by virtue of it there can be wrought no Transubstantiation because of necessity the Bread must needs remain Si Pronomen hoc in illis verbis demonstraret panem fatemur fore ut nulla conversio virtute illorum fieri posset quia panis de quo enunciatur manere debeat The same S. Jerom in his Commentary upon the 26 Chapter of St. Matthew saith Jesus Christ having eaten the Paschal Lamb took Bread which strengthens the Heart of Man and proceeded to the accomplishment of the Sacrament of the true Passover that as Melchisedeck had offered Bread and Wine in Figure he also himself would represent the truth of his Body According to this Father the Bread and Wine represent the Body and Blood of Jesus Christ and therefore are not properly and truly the Flesh and Blood of Jesus Christ but are something else besides them and by consequence remain in the Sacrament For to say as the Author of the Second Book of the perpetuity of the Faith of the Eucharist doth against Monsieur Claude that St. Jerom means by representing to make a thing be present we before refuted this Fancy in Tertullian who speaks just as St. Jerom And the terms sufficiently declare that St. Jerom's meaning is That Jesus Christ made use of Bread and Wine to signifie and shew forth his Body and Blood as Melchisedeck had done that is to say as he had represented both the one and the other by the Oblation of Bread and Wine St. Austin in his Sermon to the newly Baptized which it's true is not found in his other Works but was preserv'd and is cited by St. Fulgentius de Baptismo Aethiop Cap. 7. What you see saith he upon the Altar of God you saw also the last Night but you were not yet aware of how great a thing it is a Sacrament That which you see is Bread and a Cup of Wine and it is also what your Eyes declare unto you but what your Faith should instruct you in is That the Bread is the Body of Jesus Christ and the Cup his Blood. If you tell me Jesus Christ is born he was crucified he was buried he rose again and is ascended into Heaven whither he has carry'd his Body and is at present on the right hand of God from whence he shall come to judge the quick and the dead how then can the Bread be 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 That the Bread is the Body of Christ which cannot be but improperly 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
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 TErtullian in his first Book against Marcion 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 saith Tertullian having taken the Bread which he distributed 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 truely 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 Accademitians that questioned 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 smelt 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 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. expounding these words of the Gospel what enters into the Mouth defiles not the Man c. 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 cats 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
with Oyl God has added to the Water and Oyl the Grace of his Holy Spirit and has made it the washing of Regeneration so also they being accustom'd to eat Bread and to drink Wine and Water he has joined them to his Divinity and has made them his Body and Blood. In the same place The Prophet Esay saw a light Coal now the Coal is not of meer Wood but it is joined to Fire so also the Bread of the Eucharist is not common Bread but it is united to the Divinity and the Body which is united to the Divinity is not one and the same Nature but the Nature of the Body is one and that of the Divinity which is united to it is another In the same place How is it that the Bread is made the Body of Jesus Christ and the Wine and Water his Blood He answers The Holy Ghost comes and disposes these things after such a manner as surpasseth our Thoughts and Expressions The Bread and Wine are taken Panis Vinum assumuntur in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used by St. Athanasius to express the Hypostatical Union Now these kinds of Expressions of Damascen do imply that the Bread and Wine do remain in the Sacrament The Council of Constantinople composed of 338 Bishops held in the viiith Century for regulating the business of Image-worship having condemn'd their use they would by the way explain the Doctrine of the Church touching the Eucharist and to draw a proof against those very Images they call it the true Image of Jesus Christ they say he gave it to his Disciples to be a Type of the evident Commemoration of his Death they say that Jesus Christ chose no other Species under Heaven nor no other Type that should express his Incarnation Behold then say they the Image of his quickned Body which was made after a precious and honourable manner They affirm that as the Word did not take a Person that so the addition of a Person might not be made to the Divinity so also he appointed that an Image should be offered which is a chosen matter to wit the Substance of Bread that has not the Figure of Man to avoid giving occasion of Idolatry As then say they the Body of Jesus Christ which is according to Nature is Holy as having been Deified so also 't is apparent that that Body also that is by Institution is Holy and it's Image is Holy as having been Deified by Grace by a kind of Sanctification They maintain that as the Human Nature was Deified by its Union with the Word so also the Bread of the Sacrament as the true Image of the natural Flesh of Jesus Christ is sanctified by the coming of the Holy Ghost and becomes the Body of Jesus Christ because the Priest transfers the Oblation from the state of a common thing to something that is Holy. To conclude they clearly distinguish the natural Flesh of Jesus Christ which is living and intelligent from his Image which is the Heavenly Bread filled with the Holy Spirit All these continued Expressions are so far from any Idea of Transubstantiation that one must needs see that the destruction of the Bread and Wine in the Sacrament was not believed by the Fathers of the Council nor by the Church in their time Alcuin speaking of the Consecrating of Bread and Wine to be the Body and Blood of Christ saith that the Sanctification of this Mystery doth foreshew to us the effect of our Salvation That by the Water is signified the Christian People by the grains of the Wheat ground into Meal to make Bread is meant the Union of the Universal Church which is made one Body by the Fire of the Holy Ghost which unites the Members to the Head and that by the Wine is shewed the Blood of the Passion of the Lord. Doubtless Alcuin did not believe Transubstantiation seeing he places in the Bread and Wine the signification of the Body and Blood of Jesus Christ and that he saith by the Wine is shewed the Blood of Jesus Christ for that which is a Figure and that which is figured that which sheweth and that which is shewed are two different things the one of which is not the other Therefore the same Alcuin doth formally distinguish the Eucharist from the Body and Blood of Jesus Christ when he saith after St. Austin Whosoever abideth not in Jesus Christ and he in whom Christ abideth not doubtless doth not spiritually eat his Flesh altho he visibly and carnally eats with his teeth the Sacrament of the Body and Blood of Jesus Christ. Charles the great his Disciple writing to the same Alcuin calls the Eucharist the Figure of the Body and Blood of the Lord. The Lord saith he being at Supper with his Disciples broke Bread and gave likewise the Cup in figure of his Body and Blood and by this means offered us a very profitable Sacrament Now whatever he said of the figure it contain'd or that it contain'd not the truth the figure was never the same as the thing is that 's figured In the Ambrosian Office which was abolish'd in the year 796 there was this Clause which is still to be seen in the fourth Book of St. Ambrose his Sacraments Nobis hanc oblationem adscriptam rationabilem acceptabilem quod est figura Corporis Sanguinis Domini nostri Jesu Christi The Ancient Roman Order doth frequently call the Bread and VVine the Body and Blood of the Lord but it sufficiently shews by these manner of expressions that it doth not mean that the Bread and VVine are the same thing with the Body and Blood of Jesus Christ for in the first place it saith that the Sub Deacons when they see the Chalice wherein is the Blood of the Lord cover'd with a Cloth and when the Priest hath said these words at the end of the Lords Prayer libera nos a malo they should go from the Altar and prepare Chalices and clean Cloths to receive the Body of the Lord fearing lest it should fall to the ground and crumble to dust Now who doth not see that this cannot be spoken but of the Bread figuratively and improperly called the Body of Jesus Christ 2ly It saith That the Bishop breaketh the Oblation on the right side and that he leaveth the part which he brake on the Altar Now who can say that the Body of Jesus Christ can be broke into parts 3dly The Fraction being made the Deacon receives from the Sub-Deacon the Cup and carries it to the Chair that the Bishop might communicate who having communicated puts part of the holy Oblation of which he bit a Morsel into the Arch-Deacons hands Can it be said that one doth bite the true Body of Jesus Christ and that one breaks off part of it 4thly It adds he is to take great heed that no part of the Body and Blood of the Lord doth remain in
the Chalice or on the Plate By these words the Roman Order gives us to understand that it speaks of such a Body and Blood that a part of it may be separated from the whole Now this is what can only be said of the Bread and VVine improperly called the Body and Blood of Jesus Christ. The now Roman Order at present used in the Church of Rome doth also furnish us with the like reflections It expresly marketh That Jesus Christ gave in the Oblation Bread and Wine to celebrate the Mysteries of his Body and Blood. Therein is desired That this Blessed Oblation may be accepted of God in such a manner as that it might be made to us the Body and Blood of Jesus Christ after all which is recited the History of the Institution and the Sacramental words The Eucharist is called the Sacred Bread of Eternal Life and the Cup the Cup of everlasting Salvation To conclude They pray God to behold those Gifts and that he will accept them as he did the offering of Abel and the Sacrifice of Melchisedeck which it's very well known was Bread and Wine All which doth plainly shew That the Roman Order at this time observed cannot reasonably be interpreted but in supposing that the Bread and Wine remain in the Eucharist after Consecration That the Fathers of the NINTH CENTURY did not believe Transubstantiation THeodorus Studita as is related by Michael Studita in Baronius in the year 816. N. 15. seeing himself reduced to the extremity of being starv'd said to his Disciple If men are so cruel as to make me perish with hunger the participation of the Body and Blood of the Lord which is the ordinary food of my Body and Soul shall be my only nourishment Now the real Body of Jesus Christ cannot be the nourishment of the Body therefore of necessity this Author must be understood to speak of Bread which is his Body figuratively and improperly It is what is also confirm'd by this Michael Studita who saith in the same place that Theodore had always about him some parcels of the quickning Body of the Lord which cannot be meant of the true Body of Jesus Christ which is not now subject to be broken nor divided Ahyto Bishop of Basil sent Ambassador by Charlemaine in the year 814 to Constantinople to Treat a Peace with the Emperor of the East as is declared by the Annals of France by Eginhart Author of the Life of 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. 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 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 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 accomplished 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 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
This is the Cup in my Blood of the New and Eternal Testament with this addition which is in the Canon of the Mass the Mystery of Faith answers him by a Letter wherein after having spoken of the Cup of the Passover he proceeds to that of the Eucharist and having alledged what is mention'd by St. Luke he adds The Cup is in type of my Body wherein is the Blood that shall run out of my side to accomplish the ancient Law and after it is shed it shall be the New Testament And a little lower he saith The Mystery is Faith as St. Austin saith in his Letter to the Bishop Boniface as the Sacrament of the Body of Jesus Christ is in some manner the Body of Jesus Christ and the Sacrament of his Blood his Blood so the Sacrament of Faith is Faith. So also we may say This is the Cup of my Blood of the New and Eternal Testament As if he should say This is my Blood which is given for you The same Doctor in a Letter which he wrote to one Gontard whom he calls his Son saith That it is our Saviours good pleasure to shed his Blood by the Members and Veins for our Eternal Salvation That 't is a Body of Jesus Christ that may be cast out in spitting after having receiv'd it and of which a part may be flung out of the mouth To all which he adds having so received the Body of the Lord with a good intention I don't pretend to dispute whether he be invisibly lifted up to Heaven or whether he remains in our Body till the day of our Death or whether he evaporates into the Air or whether he issues out of the Body with the Blood or whether he goes out at the pores our Saviour saying All that enters in at the Mouth goes down into the Belly and from thence into the draft c. Now when this great Man saith That the Sacrament is to us in the stead of Jesus Christ that what is offered in the Eucharist is sacrific'd instead of Jesus Christ that the Cup is in Type of the Body that the Blood is in the Body as the Wine is in the Cup that Jesus Christ represents his Body by the Bread and his Blood in the Wine that the Sacrament of the Body is in some sort his Body and that 't is so that the Cup of the Blood is his Blood that the Body is poured forth upon our Members for our Salvation that there is a Body of Jesus Christ that may be cast out by spitting and whereof some part may be flung out of the Mouth That he will not dispute whether this Body evaporates in the Air or whether it departs out of the body with the blood or whether it goes out at the pores or into the Draft all this doth sufficiently shew That this Doctor distinguished the Bread and Wine as a Typical body from the real Body of Jesus Christ and that by consequence he believed the bread and wine remained after Consecration to be called the body and blood of Jesus Christ but improperly Valafridus Strabo Abbas Augiensis stiled a very Learned Man by Herman Contracted in the year 849. Jesus Christ said he gave to his Disciples the Sacrament of his Body and Blood in the substance of Bread and Wine teaching them to celebrate it in remembrance of his most holy Passion because there could nothing be found fitter than these things to signifie the Unity of the Head and Members for as Bread is made of sundry Grains and brought into one Body by means of Water and as the Wine is squeez'd from several Grapes so also the Body of Jesus Christ is made of the Union of a multitude of Saints And a little after he declares That Jesus Christ hath chose for us a very fit Sacrifice for the Mystery of his Body and Blood in that Melchisedeck having offer'd Bread and Wine he gave to his Children the same kinds of Sacraments And afterwards cap. 18. That for that great Number of Legal Ordinances Jesus Christ gave us the Word of his Gospel so also instead of the great diversity of Sacrifices Believers are to rest satisfied with the sole Oblation of Bread and Wine It is evident Strabo makes the Holy Sacrament to consist in the substance of Bread and Wine which according to him is differenced from the Body because it is but the memorial of it That 't is the Figure that it consists in being made of sundry Grains and the Wine of sundry Grapes That the Sacrifice of the New Testament is of the same kind as that of Melchisedeck and that the Eucharist is an Oblation of Bread and Wine All these things intimate that the Bread and Wine remain in the Eucharist after Consecration Herribald was Bishop of Auxerre in the time that Vallafridus Strabo wrote Now he was of the same Opinion with Rabanus Thomas Waldensis assures us so Herribald of Auxerre saith he and Rabanus of Mayence say That the Sacrament of the Eucharist goes into the Draft The Anonimous Author contemporary with Herribald which was published by Father Cellot the Jesuit saith also the same Nevertheless Lupus Abbot of Ferriers Ep. 19. speaking of him calls him a most excellent Prelate excellentissimum Praesulum In the 37th Ep. he stiles him a Man of a lofty and Divine understanding Altissimi Divini ingenii And Hincmarus Archbishop of Reims calls him the Bishop of Venerable Qualities So that the very Chronicle of Auxerre intimates that there was ingrav'd on his Monument this Inscription Here lies the body of St. Herribald Therefore the Author of the 1st Treatise of the Perpetuity of the Eucharist saith in pag. 843 That Herribald and Rhabanus were Adversaries to Paschasius Tho in the 2d Treatise of the Perpetuity in pag 842. he saith speaking of the Minister Claude Who told him that Amalarius and Herribald were in any wise Adversaries to Paschas It appears by the Letter Paschasius wrote to Frudegard that he was not of the same Judgment Paschasius was of seeing he opposes to him St. Austin's 23d Letter to Boniface Sic Widefort contra Wickliff ad Art. 1. Ratramne Priest and Frier of Corby experienc'd in the Scriptures equally esteem'd for his Learning and Manners whom Hincmar Lupus Abbot of Ferriers his Contemporaries Sigebert who liv'd in the xi Century and Father Cellot the Jesuits Anonimus do all make mention of under his true name of Ratramne wrote a Book under the Reign of Charles the Bald as is reported by the same Trythemius which he intitul'd Of the Body and Blood of the Lord From a Monk of Corby he was made Abbot of Ovias The President Mauguin speaking of him saith he was a Learned Doctor of the Church eminent in Probity and in Doctrine an undaunted defender and protector of the Catholick Truth against Innovators He dedicated his Book to the Emperor Charles
the Bald. Now this Author did not believe Transubstantiation because he saith For as to the substance of those Creatures they are after Consecration what they were before they were before Bread and Wine and it is plainly seen that after Consecration these created substances do remain in the very same species And a little after he saith This spiritual flesh which spiritually feeds Believers is made of grains of Wheat by the hands of the Baker such as it appears to our sight but it hath neither Bones nor sinews nor no distinction of parts nor is it enliven'd with a Soul or reasonable substance To conclude it is unable to move of it self and if it gives life it is the effect of a Spiritual virtue of an invisible and a Divine Virtue and Efficacy A little after he saith again As the Water represents the People in the Sacrament if it were true that the Bread consecrated by Ministers was corporally changed into the Body of Jesus Christ it must also necessarily follow that the Water which is mingled with it were changed into the Blood of the faithful people for where there is but one Sanctification there ought to be but one Operation and the Mystery should be equal where the Reason of the Mystery is the same It is evident there is no corporal change in the Water and by consequence there is no corporal change to be expected in the wine All that is said of the Body of the people represented by water is understood spiritually it is then a necessary consequence that what is said of the Blood of Jesus Christ represented by the wine must be understood spiritually Again The things which differ amongst themselves are not one and the same thing The Body of Jesus Christ which was dead and rose again and become immortal doth dye no more Death has no more dominion over it it is Eternal and can no more suffer but that which is celebrated in the Church is temporal and not eternal and it is corruptible and not incorruptible And again it must then be said that the body of Jesus Christ such as it is made in the Church was incorruptible and eternal Nevertheless it cannot be denied that what is so cut into morsels to be eat changed and corrupted and that being eat with the teeth it goes into the Body Again Now 't is true that the figure and the reallity are things distinct therefore the body and blood which are celebrated in the Church are different from the flesh and blood of the Body of Jesus Christ which it is well known is glorious since his Resurrection therefore the body that we celebrate is a pledg and figure These words of Ratramne or Bertram are so clear that it is wonder'd the Author of the Perpetuity should say in the first Treatise p. 3. that Bertram is an obscure Author and not evidently favourable to Calvinists but that the Catholicks may explain him in a good sense I cannot tell what to call this Confidence John Erigen a Scotch man whom the Emperor Charles the Bald commanded to write touching the Body and Blood of the Lord as he had done also to Ratramne which appears by Borrenger's Letter to Richard publish'd by Dom Luke D' Achery in the 2d Tome of his Spicileg was of an Opinion contrary to Paschasius as is acknowledged by Lanfrank and Berenger in his Epistle to the same Lanfrank and Hincmar saith of John Erigen that he taught That the Sacrament of the Altar was not the real Body and Blood of Jesus Christ but only the Remembrance both of the one and the other And Berenger writing to Lanfrank saith to him If you hold John for a Heretick whose Judgment we have been inform'd of touching the Sacrament you must also hold for Hereticks Ambrose Chrysostom Austin not to mention many more Nevertheless William of Malmsbury Roger de Hoveden and Matthew of Westminster speak of John Scot as of the greatest Man of his time and Molanus Professor in Divinity at the University of Lovain in his Appendix to the Martyrology of Ussuart at the Letter J has left these Words engraven John Scot Martyr translated Dionysius ' s Ecclesiastical Hierarchy after which by Authority of the Popes he was put into the number of the Martyrs of Jesus Christ. To conclude the Roman Martyrology which we have in our Library Printed at Antwerp Anno 1586. by order of Gregory the 13th as is said in the Title of the Book Martyrologium Romanum Jussii Gregorii 13 editum at the 4 of the Ides of November makes mention of John Scot It 's true the Author of the 1st Dissertation upon John Scot which the Author of the Perpetuity chose having placed the said Dissertation at the end of his 2d Treatise to which he often refers his Readers has made in the same Dissertation a Chapter which bears the Title that John Scot was not put into the Catalogue of Martyrs by the sacred Authority of Popes and that his Name is not to be sound in any Edition of the Roman Martyrology But it is also certain that the same Author who hath also publish'd the belief of the Greek Church touching Transubstantiation has inserted in the end of his Book a Treatise Entituled A Refutation of the Answer of a Minister of Charenton to the Dissertation which is in the end of Monsieur Arnauds Book concerning the Employments the Martyrdom and the Writings of John Scot or Erigen and the last Chapter of this Refutation hath this Title A sincere Declaration of the Author touching some things he had said in his Dissertation the which he since confesses were not true And in Numb 6. of this Chapter the Author saith in these Terms in Art. 7. p. 25. he speaks of the 7th Art. of the first Dissertation upon John Scot which is at the end of Mr. Arnauds Perpetuity it is said that 't is false that there was a Martyrology Printed at Antwerp by command of Gregory the 13th in the Year 1586. 2dly That there is not to be found in any Roman Martyrology Printed at Antwerp or any where else the Commemoration of John Scot on the 4th of the Ides of November It would be superfluous here to relate the Reasons that they have had so positively to deny these matters of Fact. It is sufficient to observe First That there is a Roman Martyrology set forth by Order of Gregory the 13th and Printed by Platin at Antwerp in the Year 1586. 2dly That there is seen in this Martyrology the Commemoration of John Scot on the 4th of the Ides of November in these words Eodem Die Sancti Joannis Scoti qui Grafiis puerorum confessus Martyrii Coronam adeptus est This Author is of good reputation and doubtless was not ignorant of what St. Austin saith in some of his Works That to Lye in a matter of Religion is meer Blasphemy Nevertheless we may observe before proceeding any farther
had created from the beginning of the World which he creates every year by Propagation and Reparation which he sanctifies which he sills with Grace and Heavenly Benediction the which himself expounds to be Bread and Wine See here Nine or Ten Authors Contemporaries with Paschasius which are formally contrary to his Doctrine besides those which Paschasius himself speaks of in general in his own Writings To conclude the Ninth Century there might be added the manner that Charles the Bald and the Count of Barcelona signed the Peace which was done with the Blood of the Eucharist as is reported by Monsieur Baluze in his Notes on Agabard out of Odo Aribert in the year 844. It was in the same manner that Pope Theodore in the Seventh Century signed the Condemnation of Pirrbus the Monotholite as appears by Baronius on the year 648. § 15. That the Fathers of the TENTH CENTURY did not believe Transubstantiation ALferick Archbishop of Canterbury about the year 940. in one of his Sermons to be seen in the Fourth Book of Bedes Ecclesiastical History cap. 24. which we have Copied in the Library of St. Victor saith The Eucharist is not the Body of Jesus Christ corporally but spiritually not the Body in which he suffered but the Body of which he spake when consecrating the Bread and Wine he said This is my Body this is my Blood he adds the Bread is his Body just as the Manna and the Wine his Blood as the Water in the Desart was There is another Sermon cited by some under the name of Wolfin Bishop of Salisbury others say 't is of Alfric wherein the Author uses near the same Language This Sacrifice saith he is not the Body of Jesus Christ wherein he suffered for us nor his Blood which he shed but it is spiritually made his Body and Blood as the Manna that fell from Heaven and the Water that sprang out of the Rock Besides these two Testimonies which shew what was believed of the Sacrament in England there is a Sermon seen which was read every year to the People at Easter to keep in their minds the Idea of the Ancient Faith It is almost wholly taken out of Ratramne There is great difference saith this Homily betwixt the Body wherein Jesus Christ suffered and the Body which is consecrated for the Eucharist for the Body wherein Jesus Christ suffered was born of the Virgin Mary and was provided with Blood Bones Nerves and Skin with bodily Members and a reasonable Soul but his spiritual Body which we call Eucharist is compos'd of several Grains of Wheat without Blood without Bones Nerves and without a Soul. The Body of Christ which suffer'd Death and rose again shall never dye more it is Eternal and Immortal but the Eucharist is temporal and not eternal it is corruptible and divided into sundry parcels ground by the Teeth and goes along with the other Excrements This Sacrament is a pledg and figure the Body of Jesus Christ is the Truth it self we have this pledg Sacramentally until we attain to the Truth and then the pledg shall be fulfill'd And a little lower If we consider the Eucharist after a corporal manner we see 't is a changeable and corruptible Creature but if we consider the spiritual Virtue that is in it we easily see that Life abides in it and that it gives Immortality to those that receive it with Faith. There is great difference betwixt the invisible Virtue of this Holy Sacrament and the visible Form of its proper Nature By Nature it is corruptible Bread and corruptible Wine but by the Virtue of the Word of God it is truly his Body and Blood yet not corporally but spiritually A little below he explains this change in saying Jesus Christ by an invisible Virtue did change the Bread and Wine into his Body and Blood but 't was after the same manner as he heretofore changed Manna and the Water that came out of the Rock into the same Body and Blood. Fulcuin Abbot of the Monastry of Lobes in the County of Liege who departed this Life in the year 990. speaking of the Eucharistical Table saith That 't is the Table on which is consumed the Sacred Body of our Lord which not being to be said of the proper Body cannot be understood but of the Bread which is called Body an Expression which in all likelihood this Abbot had learn'd of St. Austin who faith The Bread made for that use is consumed in receiving the Sacrament That which is set on the Table is consum'd the holy Celebration being ended Herriger Successor to Fulcuin and whom he that continued the History of the Abbots of Lobes mentions as a man whose Virtue and Knowledg was known even to Strangers He collected saith this Author several Passages of Catholick Fathers against Paschasius Ratbertus touching the Body and Blood of our Lord. The Ancient Customs of the Monastry of Cluny Reprinted by the care of Dom Luke D' Achery l. 2. ch 30. say The outside of the Challice is carefully rub'd lest there should the least drop of the Wine and Water remain and being consecrated it should fall to the ground and perish by which it appears they believed the Wine and water still remain'd after Consecration for the true Body of Jesus Christ cannot perish Again The Priest divides the Host and puts part of it into the Blood of one moiety he communicates himself and with the other he communicates the Deacon It cannot be so spoke of the Body of Jesus Christ then after the Priest has broke the Host he puts part of it into the Cup after the usual manner two parts on the Patten and covers both the one and the other with a clean Cloath but first of all he very carefully rubs the Challice and shakes it with the same hand with which he touched it fearing lest that breaking the Bread there should rest some part of the Body of our Lord which cannot be said of the true Body of Jesus Christ and elsewhere is prescrib'd what should be done If there chance to remain ever so little of the Body of our Saviour which is expounded to be a very little Crum as 't were indivisible and like an Atome To conclude treating of the Communion of sick Folks it is observ'd that the Body of our Lord is brought from the Church that it is broke and that the Priest holds on the Challice the part that he is to bring It must needs be that by the sence of these customs there must be Bread and Wine in the Sacrament that it may be broken and improperly called Body Ratherius Bishop of Verona saith As to the Corporal substance which the Communicant doth receive seeing that 't is I that do now ask the Question I must also answer my self and I thereto yield for seeing that to him that receives worthily it is the true Body altho one sees
fide Cathol C. firmiter Oredimus de Celebratione Missarum cap. cum Marta Albertus Magnus expounds the Eucharist by Transubstantiation but he saith salvo Meliori judicio which shews that he did not believe it as of Faith. Durandus of St. Porcien taught that the substance of Bread Remain'd but that the form was chang'd Durand in the 4. Sent. dist 10. q. 13. saith That in his time there were Catholick Doctors which taught the Bread remain'd in the Eucharist and did prove it by the Confession which Berenger was forc'd to make affirming this opinion was not condemn'd Cornelius Bishop of Bitonte declared against Transubstantiation in the Council of Trent Canus Locor Theol. l. 12. c. 13. Dominicus Bannes taught that the Existence of Bread doth remain that so the Accidents of Bread and VVine may remain by this Existence At least Suarez and Mairat attribute this opinion to him To all which if we add the Doctors that we have mention'd in our first Part that could not speak of Transubstantiation but as of a New Doctrine and which could not be proved by the Scriptures without intimating that they were not all satisfied with it we shall see it plainly appears that we cannot apply to the Doctrine of Transubstantiation the Rule of Vincâ—â—tius Lirrinensis which is offer'd to us by the Bishops of France The CONCLUSION WHerefore the Bishops are humbly desired That they would not continue to exercise so much rigor and severity against the Protestants of France who having yielded farther than they well could with a safe Conscience to obey the Kings Orders yet cannot in any wise resolve to make any profession of the Doctrine of Transubstantiation it appearing that they oppose it only for Conscience sake and as being contrary to the very Rule offered to them by the Bishops themselves If St. Austin could say That those ought not to be esteemed Hereticks that with an honest mind maintained the Errors of their Ancestors and are ready to relinquish them when they are better inform'd of the Truth how much greater Reason is there to bear with People who do shew by the very confession of Romish Catholick Doctors That the Doctrine of Transubstantiation is a new invention and by consequence that it ought not to be imposed as an Article of Faith by the very Rule laid down by the Bishops of France No reasonable Person can find any question in matter of Religion whereto this Rule of St. Austin's can be more justly applied For if it be not observ'd in this controversie of Transubstantiation there will never be any thing found that it may be used in If then such Persons are not Hereticks for seeking the Truth and that they think 't is their duty to seek it that they are of the judgment of Catholick Doctors and that they observe the Rule prescribed by the Bishops it is no way safe to persecute them to that degree of violence to make them believe that which is contrary to the Rule which is laid down and therefore what is said by St. Austin on Psalm 54. should seriously be consider'd Plerumque cum tibi videris Odisse inimicum fratrum odisti nescis FINIS ADDENDA THese words in their place are also to be added The heavenly Sacrament which truly represents the flesh of Jesus Christ is called the Body of Christ but improperly and nevertheless it is so called after its manner not according to the truth of the thing but by a significant Mystery so that the meaning is 't is called the Body of Jesus Christ that is to say that the Body is thereby signified And also the Text of the Canon taken out of St. Austin Sicut Coelestis panis qui Christi caro est suo mâ—do vocatur Corpus Christi cum re vera sit Sacramentum Corporis Christ illius videlicet quod visibile palpabile mortale c. The Clergy of France's Method to judge of Articles of Faith. †Secundum unanimem consensum Patrum Admitted by the Protestants Transubstantiation to be examined by it Several Doctors of the Church of Rome have believed the Doctrine of Transubstantiation not to be very ancient * SUAREZ in 3. Tom. â—1 Euch. Disp. 70. Sect. 2. †Scotus in 4. d. 11. q. 3. § Haec duo videnda ⸫ Lombard l. 4. d. 11. * Lib. 3. de Euch. cap. 23. †P. Dayly on 4th Sent. q. 6. Art. 4. * Card. Cusa †Frasmus * Alphonsus à Castro Lib. 8. contr Haeres †Tonstal Lib. 1. of the Sacrament Cassander Du Moulin Jo. Yribarne De Marca That the Ancients indeed did not believe Transubstantiation Obs. 1. The Papists confess that it is not expresly in Scripture So * Scotus †Ockham Lib. 4 q. 34. * Alfonsus de Castro Vacabulo Indulgentiae †Biel. Lect. 40. in Can. Mis. * CAJETAN in 3. p. 8. Th. 9. 75. Art. 7. Obs. 2. None of the Pagans objected to the ancient Christans the difficulties of it Not Trypho * L. 1. 2. contr Cels. Nor Celsus Nor Julian Hence it follows that Transubstantiation was not antient Iust. Martyr Iustin Martyr Irenaeus Adversus Heres l. 4. c. 24. Irenaeus Clem. Alexand. P. edag l. 2. Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mixture S. Austin F. p. 3. ad Volusen Theodotus Tertullian Tertullian Tertullian Origen Du Perron saith on this passage Christians stop your Ears Origen Origeniana l. 2. q. 14. Pag. 411. Edit Huet G. L. Origen Cyprian Tom. 9. Tract 2. Tract 16. De Euch. l. 1. c. 1. Eustathius Nicen. Syn. 2. Act. 6. Eusebius Lib. 8. de Dem. Evang. Eusebius Cyrillus Hierosol Catech. Myst. 3. Macharius Macharius St. Basil. Ep. 289. Ephrem Epiphanius S. Ep. in Compond de side Eccles. Deus ad aquas descendit Incorporea re nihil augetur Arist. de generat corruptione Alimentum vel materiam partim Ibid. l. 2. Greg. Naz. Orat. 11. Gregory Nazianz. Greg. Nyss. In his Oration of the Baptis of J. C. S. Ambrose l. 1. Ep. 1. Id. Tom. 4. de side l. 4. c. 5. Idem Tom. 1. of the blessing of the Patriarchs c. 9. Ambrose Gaudentius Gaud. Bishop of Bress Tract 2. Chrysostom S. Chrys. Hom. 83. on S. Matth. Chrysostâ—â— Idem in Hom. 24. Chrysostom Chrysostom This Author goes under S. Chrysostom's Name S. Jerom. It appears by these words that they imply the common belief that there was true Wine in the Eucharist because they say That should they abstain from Wine they must abstain also from the Blood of the Lord. * De fide l. 2. c. 5. St. Jerom. St. Austin St. Austin St. Austin St. Austin Ep. 23. ad Bonif. De Opif. l. 1. c. 15. Quod non per omnia est id quod esse dicitur illud abusive appellationem illam habet St. Austin * De Princip Dialect l. 5. Signum est quod seipsum sensibus praeter si aliquid animo ost endit St. Austin Ad Monym l.