to you this Sacrament I say which lifts us up to Heaven It appears by these words that S. Gregory lookt upon the Consecrated Bread and Wine as figures of the Body and Blood of Jesus Christ now if they are figures then they are not that whereof they be figures and by consequence there is in the Sacrament something else besides the very Body of Jesus Christ to wit the Bread and Wine which are the Types and figures of it For to say that S. Gregory means only that the accidents of Bread and Wine are the Types and figures when he saith his Sister mingled her tears with the Antitypes of the Body and Blood of Jesus Christ as many as she could keep in her hands Si quid Antityporum pretiosi Corporis aut Sanguinis manus thesaurisasset these words as many as she could gather in her hands signify as many portions and parts of the Eucharist as she could gather up paululum Eucharistiae as Eusebius speaks in the sixth Book of his Hist. chap. 36. as having gather'd together a little of the Sacrament and having separated it from a greater Mass or from a greater quantity of liquor Now all antiquity agree that the lines the superficies the qualities are inseparable from their subject so that this little parcel of Antitypes this parcel of the figures cannot be a part of accidents and of appearances Gregory Nyssen going to prove that the Water of Baptism for being Water ought not to be despised but that after Consecration it hath a marvellous Virtue he proves it by the Example of the Eucharist and extream Unction The Bread saith he before Consecration is but common Bread but after Consecration it is called and is the Body of Christ so also the Mystical Oyl and Wine before Benediction are common things and of no virtue but after Benediction both of them have a great virtue Now these words shew that the Bread and Wine remain after Consecration for it appears that St. Gregory's Design is to prove that common and ordinary things have a marvellous force after Consecration and if the Bread and Wine were destroy'd after Consecration what did operate would not be a vile and mean thing because it would be the very Body of Jesus Christ and St. Gregory would not well have proved that vile things have any marvellous virtue in them after Consecration for instance Bread and Wine which not subsisting after Consecration could not have the virtue to sanctify S. Ambrose in his Epistle to Justus explaining what Gomer is saith it is a measure and that this measure signifies the quantity of Wine which rejoyces the heart of Man and having explain'd the Wine of the drinking Wisdom Sobriety and Temperance he saith That it is to be understood more fully of the Blood of Jesus Christ which neither admits increase nor decrease as to grace But of which if one receive more or less the measure however of Redemption is equal to all Plenius de sanguine intelligitur cujus ad gratiam nihil minuitur nihil adaugetur si parum sumas si plurimum haurias eadem perfecta est omnibus mensura Redemptionis This manner of speaking of taking more or less of the Blood of Jesus Christ is not to be understood of the proper Body of Jesus Christ which is indivisible there must be therefore in the Eucharist besides the proper Blood of Jesus Christ a Typical and Symbolical Blood which is the Wine which is so called and of which we may say we receive more or less The same Father saith elsewhere That as often as we receive the Sacraments which by the virtue of Holy Prayer are transfigur'd into the Flesh and Blood of Jesus Christ we shew forth the Death of Christ. It is certain that by these words S. Ambrose lookt upon the Bread and Wine as figures of the Flesh and Blood now the figure being a thing distinct from what it represents as being two correlatives the one of which is not the other it must be concluded that S. Ambrose believed that there is Bread and Wine in the Eucharist which are the figures of the Bread and Heavenly Power The same Father speaking of the blessing of Aser explaining these Words Ashur his Bread is fat he shall feed Princes saith Jesus Christ who is Ashur that is rich has nourish'd Princes When he multiply'd the five and seven Loaves and gave them to his Apostles to distribute to the multitude he every day gives us this Bread saith he when the Priest doth consecrate we may also by this Bread understand the Lord himself continues S. Ambrose who has given us his Flesh to eat By these 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 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 With great reason we receive with the Bread the figure of the Body of Christ 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 figura non est veritas sed imitatio veritatis S. Chrysostom expounding these words 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
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
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 That the Fathers of the SECOND CENTURY did not believe Transubstantiation S. Iustin Martyr saith 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 Iesus 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 Iesus 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 Iesus Christ incarnate If St. Iustin 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 Ierusalem 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 't is certain that the real Flesh and Blood of Jesus Christ is not converted into our Flesh and Blood. So when Iustin 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 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 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 Wine 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 fed by the conversion of nourishment into the body which not being to be said of Iesus 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 Irenaeus means by a Terrestrial thing the accidents of Bread Wine besides that S. Austin saith in the second Book of Soliloquies Chap. 12. that 't is a thing monstrous to say that accidents subfist without a subject Irenaeus 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 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 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 Blood of Iesus 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 vertue 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 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. Austin is a mixture of Body and Soul the Person of Christ is a mixture of God and Man. The Epitome of Theodotus saith 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 are changed into a Spiritual force So water sanctified is become Baptism it not only retains what 's less but also
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
of this c. 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 Quemadmodum Panis Eucharisticus post Spiritûs Sancti invocationem non amplius est Panis communis sed est Corpus Christi sic sanctum hoc unguentum non amplius est unguentum illud Macharius a noted Hermite in Egypt 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 Flesh of Christ he gives us sufficiently to understand 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 St. Basil Bishop of Caesaria in his Epistle to Caesarea saith That at Alexandria and in Aegypt each Lay-person for the 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 vertue 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 or parcels in the Eucharist It cannot be meant of Jesus Christ whose Body cannot be divided into morsels it must therefore be understood that St. 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 contemporary with St. 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 imitatio verit atis 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 Baptiz'd not to receive any virtue from the Waters but to confer it upon them he adds 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 Waters illuminans eas roboran◠in Typo earum que in ipso erant perficienda and as for the Bread Cibus quidem panis est sed virtus in eo est ad vivisicationem S. Epiphanius speaks here of the Eucharist as he doth of Baptism he saith That both one and the other receive their virtue from Jesus Christ who communicates to them spiritual strength sufficient to sanctify now as the Water of Baptism is changed only by a change of virtue and quality it is apparent S. Epiphanius did not mean that the Bread of the Eucharist should be destroy'd no more than the Water was in Baptism else he would not have said that the Consecrated Bread was a food for accidents cannot nourish nothing can be fed by that which is not a Body nourishment proceeds from a substance or matter saith Aristotle and Boëtius in Praedic saith that 't is impossible an accident should pass into the nature of a substance ut accidens in substantis naturam transeat fieri nullo modo potest Gregory Nazianzen speaking of the miraculous recovery of his Sister Gorgonia speaks in these terms pouring forth a Flood of tears after the example of her that washed Christ's feet with her tears she said she would not depart thence till she had recover'd her health her tears were the perfume which she spread over all his Body she mingled them with the Antitypes or the Symbols of the mody and Blood of Jesus Christ as much at least as she could hold in her hands and immediately O the Miracle she found her self healed And in his seventeenth Oration this godly Prelate interceding to the Emperor 's Prefect that he would extend his favour and not deliver up the City to be plundred I set before your Eyes the Table where we joyntly receive the Sacrament and the figure of my Salvation which I consecrate with the same Mouth wherewith I make my request
body and blood of Jesus Christ in the Eucharist as Bellarmin saith de Scriptoribus Ecclesiasticis in Paschasio Ratberto 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 Ratberti 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 stiled by Baronius in the year 843. N. 31. the bright Star of Germany Fulgens Germaniae Sidus saith in his institution of Clerks Lib. 1. cap. 31. Our Saviour liked better that believers should receive with their mouth the Sacarments 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 Word 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 eat 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 Paschal Lamb the Sacrament of his Body and Blood. That the Creator of the World and the Redeemer of Mankind making of the very fruits of the Earth that is to say of Bread and Wine a fit Mystery turn'd it into the Sacrament of his Body and Blood that unleavened Bread and Wine mixt with water must be sanctified to be the Sacrament of the Body and Blood of Jesus Christ. Afterwards he gives the reason wherefore our Saviour chose Bread and Wine to make them Sacraments of his Flesh and Blood and saith that 't is because Melchisedeck offer'd Bread and Wine and that Jesus Christ being a Priest after the Order of Melchisedeck he was to imitate his Oblation And shewing the Reason why the Sacrament takes the name of the Body and Blood of the Lord he saith with Isidore Archbishop of Sevil 'T is because Bread strengthens the Body it is conveniently called the Body of Jesus Christ and because Wine augments Blood in the Flesh and Veins for this reason it is compar'd to the Blood. Now both these things are visible nevertheless being sanctifi'd by the Holy Ghost they pass into the Sacrament of the Divine Body A Sacrament which in the 33. Chap. he calls the Mystical Body of Jesus Christ in opposition to his Natural Body from which he distinguishes it and draws a resemblance from the Mystical Body to the proper Body of Jesus Christ. The holy Vessels saith he are set on the Altar viz. the Cup and Patten which in some sort are the figure of the Grave of Jesus Christ for as at that time the Body of Jesus Christ was laid in the Sepulcher having been embalm'd by godly People so also at present the Mystical Body of Jesus Christ as it were imbalm'd with holy Prayers is kept in the holy Vessels to be administred to Believers by the hands of the Ministers The same Doctor in his Penitential or Letter to Herribald Bishop of Auxerre which Monsieur Baluze got printed at the end of his Regino at Paris in 1671 saith Chap. 33. As to what you demand of me whether the Sacrament after it is eat and consum'd and cast into the draft after the manner of all other meats does return to the former nature it had before 't was consecrated at the Altar to such a needless question may be reply'd The Lord himself said in the Gospel that what enters into the Body goes into the Belly and is cast into the draft As for the Sacrament of the Body and Blood it is made of corporeal and visible things but it produceth an invisible sanctification as well to the Body as to the Soul. What reason is there that that which is digested in the Stomack and is cast out into the draft should return to its former state there being never any that affirmed that such a thing was done For of late some persons not having a right Judgment of the Sacrament of the Body and Blood of Christ have said that the same Body and the same Blood of the Lord which was Born of the Virgin Mary and in which the Lord suffered on the Cross and rose again from the Dead is the same which is taken at the Altar against which Error we have as much as was necessary written to the Abbot Egilon explaining what ought truly to be believed of the Body of Christ in the Eucharist Amalarius esteemed a very Learned man in the Manuscripts cited by Dom Luke D'achery a Learned Benedictin in his Preface to the Seventh Tome of his Spicilegium was sent by the Emperor Charles le Debonnair to Pope Gregory to find out Antiphonaries Amalar. in Prolog Antiphon and who by express command of the same Emperor was chosen in a Council held at Aix la Chappel Auno 816. to make Rules for Prebends as is testified by Ademar a Monk of Angoulism in his Chronicle on the year 816 saith in his Treatise of Church-Offices Lib. 3. cap. 25. That the Sacrament is to us instead of Jesus Christ. The Priest saith he bows and recommends to God the Father that which was offered in the room of Jesus Christ. In the 26th chap. he saith The Oblation and the Cup do signifie the Body of the Lord when Jesus Christ said This is the Cup of my Blood he sanctified his Blood which Blood was in the Body as the Wine is in the Chalice In the third Book chap. 25. he calls the Eucharist the Sacrament of Bread and Wine and saith that Jesus Christ hath in this Bread recommended his Body and in the Cup his Blood. The same Amalarius having been consulted by Rangart Bishop of Noyon how he understood those words of Institution of the Eucharist
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 signified the abuse whereof reflects on him that instituted it That the Authers of the ELEVENTH CENTURY did not believe Transubstantiation THE Author of the Life of St. Genulphius who in all probability lived in the beginning of the Eleventh Century and was published by John a Bosco a Celestin Frier relates of this Saint That from the very Day of his Ordination he spent the rest of his Life without tasting any Wine except it was that he receiv'd in the Celebration of the holy Sacrament One would not speak in this manner and believe that there was not Wine remaining in the Cup after Consecration Leutherick Arch-bishop of Sens who died in the year of our Lord 1032. did not believe Transubstantiation because we read of him in the Life of Pope John the XVII or according to others the Eleventh that in this Popes Life Leutherick Arch-bishop of Sens laid the Foundation and Elements of the Heresy of Berenger Whence it is that Helgald wrote in the Life of King Robert that his Doctrine grew and increased in the World Cresebat saith he in Saeculo notwithstanding the threatnings which this Prince made to depose him from his Dignity if he continued to teach it Fulbert Anno Dom. 1007. Bishop of Chartres and ordain'd by Leutherick did not believe Transubstantiation when he said in his 1 st Epistle to Adeodatus That Jesus Christ intending to take up his Body to Heaven left us the Sacrament for to be a pledg of his Body and Blood. That under the visible form of the Creature there is a secret Virtue that Operates in the holy Solemnities That the Divine Majesty is diffus'd and spread abroad in that which before was but a common thing but being sanctifi'd by the heavenly Word it inwardly becomes the Body of Jesus Christ. That this is effected by the holy Spirit that joyns unites and binds the Sacrament to the Body of Jesus Christ compaginante Spiritu sancto that the terrestrial matter surpassing the Merits of its Nature and Kind is changed into the substance of the Body of Jesus Christ That this change is not impossible no more than that is which arrives to us by Baptism being changed into the Body of the Church not by any priviledge of Nature but by the purchase of Faith Non Naturae privilegio sed fidei precio being the same outwardly and changed inwardly Of Servants being become Children being vile and abject and all of a sudden acquiring a new Dignity What wonder is it that he that produced these Natures out of nothing should convert them into the dignity of a more excellent nature and make them pass into the substance of his Body Now the terms of pledges of the Body and Blood of the Lord do sufficiently shew that he made a difference betwixt the Sacrament and his Body therefore we see before that Ratramne drew the same consequence in saying that which is a Pledg and Image is distinct from that whereof it is an Image and Pledg These terms of a secret virtue by which it operates of the Sacred Majesty which it spreads abroad of the Holy Spirit that joins and unites of the matter which is advanced to a greater dignity and in that he confirms the change of the Bread by that which happens to Believers in Baptism and by that which besel the Manna in the wilderness as also what he farther says to Frudegard in his 2d Epistle of the Communion as of a thing whereof the Priest newly ordained during 40 days received a little Portion parvam particulam which might be taken by morsels or by bits minutatim sumere in that he calls the sanctified Bread Eucharist and that he saith That the sanctified Bread is called the true Body of Jesus Christ in that he saith elsewhere with St. Austin That he that abides not in Jesus Christ and in whom Jesus Christ abideth not doth not eat his Flesh nor drink his Blood though he eats and drinks to his condemnation the Sacrament of so great a thing All this sheweth that Berenger had all reason to alledg in his defence the Authority of Fulbert as appears by Berenger's Letter to Richard which Letter is printed by Dom Luke D' Achery in the 2d Tome of his Spicileg If things be so saith Berenger to Richard how is it that this Doctrine of the Eucharist contained in the Writings of Bishop Fulbert of glorious Memory should come to my knowledg which some indeed imagine to be of this Bishop but was indeed taught by St. Austin Bernon Abbot of Auge who about the Year 1030. wrote a Treatise of things concerning the Mass saith in the 1 st Chapter That Pope Sergius commanded to sing the Agnus Dei at the Breaking of the Body of the Lord now this being not to be understood of the proper Body of Jesus Christ it must be understood of the Sacrament which is the figure of his Body They do not speak so now they say the Sign is broken but they do not say the body of Jesus Christ is broken And in the 5th Chapter he saith that we are refreshed with the Wine which is in the Cup in Type of the Blood of Jesus Christ. Bruno Bishop of Argers was of Berengers opinion as appears by the 3d Tome of the Bibliotheca Patrum p. 319 in a Letter the Bishop of Liege writ to K. Henry against Bruno and Berenger his Arch-Deacon Sigebert in his Chronicle of Miroeus his Edition at Antwerp 1608 saith That many did dispute for and against Berenger by word of mouth and by Writing The Manuscript of this Chronicle which is seen in Monsieur d'Thous's Library saith the same As also Conrart de Brunwill apud Surium vita Wolphelmi ad ap Matthew of Westminster on the year 1080 saith That Berenger had almost corrupted all France Italy and England with his Doctrine Matthew Paris and William of Malmsbury do affirm That all France was full of his Doctrine Thomas Waldensis relates the Acts of the Council held under Gregory the 7th wherein there was a more moderate Confession of Faith touching the Sacrament prepared than that under Alexander the 2d predecessor to Gregory Berenger
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