The Anatomy of the Mass, Book 1 · Chapter 26

The Anatomy of the Mass · Book 1 · Chapter 26

p. 175CHAP. XXVI. Places of the Fathers contrary to Tranſubſtantiation, and to the manducation of the body of Chriſt by the corporall mouth.

TErtullian in his fourth Booke againſt Marcion chapter, 40. diſputing a…ainſt the Marcionites that denyed Chriſt …o have a true humane body, ſpeaketh …hus:aaAcceptum panem & diſtributum diſcipulis corpus ſuū illum fecit, dicendo, Hoc eſt corpus meum, id eſt figura corporis mei. Figura autem non fuiſſet, niſi veritatis eſſet corpus. Chriſt when he had taken the bread …nd diſtributed it to his diſciples, made it …o be his body, ſaying, This is my body, …hat is to ſay the figure of my body. But it were not a figure, unleſſe it were a true body. His reaſon is, becauſe men repreſent not by figure the things that are not.

And in the third Booke, chapter 19.bbPanem ſuum corpus appellans, ut & b…c jam eu…, intellig… corporis ſui figuram pa…i dediſſe. Chriſt called the bread his body, that thereby thou mighteſt underſtand that he gave to the bread to be the figure of his body.

Origen upon the fifteenth Chapter of Saint Matthew, ſpeaking of that which the Faithfull receive by the corporall mouth in the Euchariſt: p. 176**Quod ſi quicquid ingreditur in os, in ve…e abit, & in ſ…ceſſum …jicitur, & ille cibus qui ſanctificatur per verbit Dei, perque obſecrat…onē, juxta id quod habet materialein ventrem a… & in ſeceſſū emit…itur, &c. …t haecquidem de…ypico ſymboluo que …orpore.If every thing that entereth into the mouth, goes into the belly, and is ſent into the prity▪ this food which is ſanctified by the Word of God and by the Prayer, as it is materiall, g… into the belly, and is ſent into the privy. And a little after, And thus much be ſaid touching the typicall and ſymbolicall body of Chriſt. VponUpon this place Cardinall du Perron writing againſt du Pleſſi…, maketh many exclamations againſt Origen, and cals him origine of all errors, and cries out, Shut y… eares Chriſtian people, as if men did read with their cares. What Cardinall d… Perron ſaith, that Theophilus Patriarck of Alexandria did condemne Origen for ſpeaking ſo, is falſe, and ſhall never be found.

Theodoret in his firſt Dialogue titled the Vnchangeable, ſpeaking of theſe words, This is my body, ſaith,**foreign. The Lord hath honored the viſible ſignes with the appellation of his body and blood, not having changed their nature, but having added grace … nature.

A little before, he had ſaid, The Lord gave to the ſigne the name of his body.

And in the ſecond Dialogue tearmed the Non confuſe, The divine myſteries are ſignes of the true body. And a little after, he introduceth an Eutychian Heretick maintaining p. 177Tranſubſtantiation. To whom he anſwereth in theſe words, Thou art o…ght by the nets that thou haſt woven. For even after the conſecration, the myſticall ſignes do not change their own nature, **foreign.For they remaine in their former Subſtance, Forme and Figure. And in the ſame Dialogue, Tell me then, the ſignes that are offered unto God, what ſignes are they of? The anſwer is, Of the Lords body and blood.

In the Books of Sacraments attributed to S. Ambroſe, in the fourth Book, cha. 5. We have a clauſe of the publick forme uſed in the Euchariſt, in theſe words,aaDixit Sacerdos, Fac nobis hanc oblationem aſſcriptam, rationabilē, acceptabilē, quod eſt figura corporis & ſanguinis Domini noſtri Ieſus Chriſti. Grāt that this oblation be imputed unto us, as acceptable, reaſonable, which is the FIGVRE of the body and blood of Chriſt Ieſus our Lord. Which cannot be underſtood of the unconſecrated bread, for it is not an acceptable oblation for our ſins. This clauſe is retained in the Maſſe, except this word, Figure, which they have taken away.

Euſebius in his 12 Book of the Demonſtration, chap. 8.bbforeign. We have been inſtructed to celebrate at the table, according to the laws of the New Teſtament, by the ſignes of the body and blood, the remembrance of this p. 178Sacrifice. And in the eight Book, after he had ſaid that Chriſt delivered to his Diſciples the ſignes or ſymboles of his diſpenſation, he addethaaforeign Commanding to celebrate the Image or figure of his own Body.

Euphraemius Patriarck of Antioch▪ bbEx Bibliothe. Phocii p. 415. editionis Auguſtanae. foreign, &c.Chriſts body which the Faithfull receive, loſeth not its ſenſible ſubſtance, and is not divided from intelligible grace. So Baptiſme being wholly made ſpirituall and one, doth retaine the property of its ſenſible ſubſtance, t… wit water, and yet looſeth not that which it is made. This place is very forcible; for he calleth the bread Chriſts body, and acknowledges not therein any converſion of ſubſtance, and teacheth that in the Euchariſt there is no more converſion of ſubſtance than in Baptiſme where the water remaineth always water.

Gregory Nazianzen in his 2. Oration of the Paſſeover ſpeaketh thus of the participation of the Euchariſt:ccforeign. We ſhal indeed be partakers of the Paſſeover in figure, though more evidently than in the old Paſſe over: For the Paſſeover (I dare ſay) w… a more darke figure of a figure.

And the ſame Father in his Oration in the Praiſe of his Siſter Gorgonia, commendeth her devotion, in that having received with her own hand the Sacrament, p. 179ſhe carried back home a parcell of … aaforeign. &c.If (ſaith he) her hand had ſhut up us in treaſure any thing of the ſignes or a…itypes … the body or of the blood of the Lord, ſhe minded it with her teares.

Euphraemius Deacon of Ediſſa: bbAd eos, qui Filii Dei naturam ſcrutari volunt. Inſpice diligenter, quomodo ſumens in manibus panē, benedix it ac fregil in figuram immaculati corporis, &c.Behold …iligently how the Lord after hee had taken …e bread in his bands, bleſſed it, and brake it, … figure of his immaculat body, and bleſſed …e cup in figure of his precious blood, and gave to his Diſciples.

The imperfect work upon S. Matthew …tributed to Chryſoſtome, in the 11 Ho…ily, ſpeaking of thoſe that imploy the …cred veſſels, as Plates and Chalices, to …ofane uſes:ccSi haec vaſa ſanctificata ad privatos uſus transferre …periculoſum eſt, in quibus non eſt verum corpus Chriſts, ſed …ſterium corporis ejus continetur, quanto magis vaſa corporis …ſtri? &c. If it be ſo dangerous a thing … tranſport to privat uſes the ſacred veſſels …herein Chriſts body is not, but where the my…ry of his body is contained, how much more …e veſſels of our bodies which God hath pre…red to himſe fe for to dwell in them? Note …at hee doth nor ſay that the body of …hriſt was not in theſe veſſels, but that it not in them, that it may not be thought …e ſpeaketh of the veſſels of Salomons …emple.

p. 182page missingThe ſame Fathers upon the third Pſalme:aaDominus Iudam adh…buit ad c…nviv um …n quo corporis & ſangumis ſu… ſiguram diſcipul…s commondav…t & tradid t. The Lord admit…ed Judas … the banquet, in wh…ch he recommended an… gave to his diſciples the figure of his b… and blood.

The ſame, in his third Booke of Ch… ſtian Doctrine, Chapter 16. When … Lord ſaith, bbN ſi manducaveritis (inquit) carn…m ſi…i… hom nis & …iberitis ſanguinem, non habebi tis vitam in vobis; facinus vel flag tium v…detur jubere. F…gura ergo eſt praecipiens paſſions Dominicae eſſe communicandum & ſuaviter atque utiliter is memo… recondendum quòd …aro ejus pro…obis crucifixa & vul… rata ſit.Except yee eate the fl…ſh of … Sonne of man and drinke his blood, ye hav… no life in you, he ſeemeth to command a wi… ked thing or hai…us offence. It is therefore a figure, that commands to communicate to the Paſſion of the Lord, and to pu… ſweetly and profitably into our memory that his fleſh was crucified and wound… for us. Note that Saint Auſtin ſaith no… onelyonly that theſe words Exce t yee e… &c. are figurative. But al…o expoun… unto us the ſenſe and meaning of th… figure, ſaying, that it ſignifieth we m… meditate with pleaſure and profi… that Chriſt is dead for us. Which … an expoſition our Adverſaries appro… not.

The ſame Author in the firſt Treatiſe upon the firſt Epiſtle of Saint John p. 183ccDominus conſolans nos, qui ipſum jam in coelo ſedentem manu contrectare non poſſumus ſed ſide contingere.The Lord comforteth us, we that can handle him no more with our hands, but touch him by Faith.

And in the 53 Sermon of the words of the Lord:ddPene quidem Sacramentum omnes corpus ejus dicunt. All almoſt doe call the body of Chriſt that which is the ſacred ſigne of it: Words that are very conſiderable.

And in the 27 Treatiſe upon Saint John: eeIlli put abant cum erogaturii corpus ſuii, ille a…dixit ſe aſcenſurum in coelum uti que integrumcum viderit…s ſilium ho minis aſcendentem, ubi erat prius, certe vel tunc videbitis, quia non co modo quo putatis, erogat corpus ſuum. Certe vel tunc intelliget is quod ejus gratia non conſumitur morſibus.The Capernaites thought he ſhould diſtribute his body unto them; but he ſaid unto them hee would aſcend into heaven whole indeed. When yee ſee the Sonne of man aſcend where he was before, certainly, then at leaſt, you ſhall ſee that he giveth not his body as you eſteeme. Verily then ſhall yee underſtand that his grace is not conſumed with biting.

Chiefly that place of the ſame Father upon the 98 Pſalme, ſeemes to me very expreſſe, where expounding theſe words of the Lord, Except ye eate the fleſh of the Sonne of man, yee have no life in you, he bringeth in the Lord ſpeaking thus:ffSpirital ter intelligite quod locutus ſum. Non hoc corpus quod videt is manducaturi …ſ…s, & bibituri illum ſonguinem quem fuſuri ſunt qui me cru ciſigent. Sacramentum aliquod vobis commondavi, ſpiritaliter intellectum viv…ficabit vos. Ʋnderſtand ſpirituallie what I p. 184have ſaid unto you, yee ſhall not eate this body that you ſee, ggQui non manet …n chriſto, & …u quo …non manet Chriſtus▪ pro: culdubio n…c mandu…t ſpiritaliter earnem ejus nec bibit ejus ſanguinem, lcet carnalter & viſic biliter premat dentibus Sacramentum corporis et ſanguinis Chr ſt.nor d inke that blood w…ich ſhall bee ſhed by thoſe that ſhall crucifie me. I have commended a ſacred ſigne unto you, which being underſtood ſpiritually, ſhall vivifie you.

According to our Adverſaries doctrine, both good and bad take the Lords body in the Euchariſt. For many bee partakers of the Sacrament without Faith and hypocri…ically. Such nevertheleſſe, doe ſwallow the conſecrated hoſte and (if we beleeve our Adverſaries) eate truly and really the body of Chriſt Jeſus. Saint Auſtin impugneth that opinion, and maintaineth that the wicked eate but the ſignes, and receive not Chriſt. In the 26 Treatiſe upon Saint John. ggSent. 339 Qu… diſcordat à Chriſto, non carne ejus manducat nec ſanguinem bibat, etiamſi tantae rei Sacramentum ad judicium ſuae praeſumtionis quotidie indifferenter accipiat.Whoſoever dwelleth not is Chriſt, and in whom Chriſt dwelleth not, for a certaine he eateth not his fleſh ſpiritually, and drinketh not his blood, though he preſſeth carnally and viſibly with his teeth the ſacred ſignes of Chriſts body and blood.

And in the Booke of Sentences of Saint Auſtin collected by Proſper: h Whoſoever diſcordeth with Chriſt, eateth p. 185not the fleſh of Chriſt, and drinketh not his blood, though hee take every day indifferently the ſacred ſigne of ſo great a thing, to the condemnation of his owne preſumption.

And in the 25 Chapter of the 21. Booke Of the City of God, iiNon dicendum, cum manducare corpus Chriſti qui in corpore Chriſti non eſt.It muſt not bee ſaid that he who is not in the body of Chriſt, eateth the body of Chriſt. And there he bringeth in Chriſt ſaying,kkQui non in me manet, et in quo ego no maneo, non ſe dicat aut exiſtimet manducare corpus meum, &c. He that abideth not in me, and in whom I abide not, let not him ſay nor thinke that be eateth my body or drinketh my blood. Therefore thoſe doe not abide in Chriſt, that are not the members of Chriſt.

Saint Hierome ſaith the ſame, upon the laſt Chapter of Eſaiah: llDum non ſunt ſancti corpore et ſpiritu, non comedunt carnem Icſu, neque bibunt ſangumem.Whileſt they are not holy in body and ſpirit, they eate not the fleſh of Jeſus, and drinke not that blood whereof he ſpeaketh himſelfe, Whoſoever eateth my fleſh, &c.

Let no man wonder that I have turned this word, Sacrament, in Saint Auſtin, by a ſacred ſigne: ſeeing that he himſelfe expoundeth it ſo in the fifth Epiſtle to Marcellinus: mmSigna cum ad res divinas pertinent, Sacramenta appellantur.The ſignes, when they belong to divine things, are called Sacraments. And in the tenth Booke of the p. 186City of God, Chapter 5.nnSacrificium viſibile eſt inviſibilis Sacrificij Sacramentum, id eſt ſacrum ſignum. The viſible Sacrifice is a Sacrament of the invible Sacrifice, that is to ſay, a ſacred ſigne. And againſt the adverſarie of the Law and the Prophets, 2 Booke, Chapter 9. Sacramenta, id est ſacra ſigna. The Sacraments, that is to ſay, the ſacred ſignes. It is the definition given by Lombard in the firſt Diſtinction of the fourth Book, Tit. 3. Sacramentum est ſacrae rei ſignum. Bellarmin himſelfe in his firſt Booke of Sacraments,ooSacramentum nomem genericium ſignificat ſignum rei ſacrie vel arcanae. Chapter 7. & 11. The word Sacrament ſignifieth a ſigne of a ſacred or ſecret thing.

In one thing principally it appeareth how farre Saint Auſtin was from beleeving Tranſubſtantiation: In that in theſe words This is my body, by this word Body he underſtandeth the Church. At the end of Fulgentius his Workes, who was Auſtins diſciple, there is a Sermon of Auſtins which maliciouſly they have plucked out of his Workes, and that had been loſt, if Fulgentius and Beda had not preſerved it. Here then be the very words of Auſtin: ppAug. …o Serm. ad infantes. Quod vidiſtis, panis eſt et calix, quod vobis etiam oculi …eſtri re…untiant; quod aute ſides veſtra …oſtulat in…truenda, …anis eſt …orpus Chriſti.What ye have ſeene, is bread and wine, as your eyes ſhew unto you; but according to the inſtruction that your Faith demandeth, the bread is the body of Chriſt, and the Cup is his blood. p. 187Bellarmin in his firſt Booke of the Euchariſt, Chapter 1. acknowledgeth that theſe words This bread is Chriſts body, cannot be true if they be not taken figuratively. But let us learne how Saint Auſtin will have the bread to be the body of Chriſt. He ſaith then,qqQuomodo eſt panis corpus ejus & calix, vel quod habet calix, quomodo eſt ſanguis ejus? Iſta fraires, ideo dicuntur Sacramenta, quia in eis al…ud vidotur, aliud intelligitur. Quod videtur, formam habet corporalem: quod intelligitur fructu habet ſpiritalem. Corpus ergo Chriſti ſivis intelligere, audi Apoſtolum dicentem fidelibus, Vos eſtis corpus Chriſt et membra, &c. How is the bread his body? and how is the Cup his blood? Theſe things Bethren, are called Sacraments, becauſe in them one thing is ſeene, and another is underſtood. What is ſeene, hath a corporall forme: What is meant, hath a spirituall fruite. If then thou wilt underſtand what the body of Chriſt is, heare the Apoſtle ſaying to the Faithfull, Ye are Chriſts body and his members. If ye bee therefore Chriſts body and members, your myſterie is ſet on the table of the Lord, &c. He giveth the ſame expoſition in the 26 Treatiſe upon Saint John. By this m…ate, and by this drinke, the Lord will have to bee underſtood the ſociety and fellowſhip of his body and of his members, to wit the holy Church of the Predeſtinate.

And in the Roman Canon, in the a Diſtinction of the Conſecration at the Canon p. 188Hoc eſt: aaCoeleſtis anis, qui …hriſti caro …, ſuo modo …ocatur …rpus …hriſti, cum … vera ſit …cramentii …rporis …hriſti illi…s: videli…t quod …alpabile, …ortale in …uce poſi…m eſt. t…b. Gloſ. …oeleſte Sa…amentum …uod vere …praeſen…t Chriſti …rnemdici…r corpus …hriſti, ſed …aproprie, crum dici…r ſuo mo…ſed non …iveritate, ſed ſignificante myſterio. Vt ſit ſenſus, vocatur Chri… corpus, id eſt ſignificatur.The heavenly bread which is the fleſh of Chriſt, is after its manner called the body of Christ, although to ſpeake truely it be the ſacred ſigne of Chriſts body, to wit of that which being viſible, palpable, mortall, was put upon the Croſſe. And thereupon the Gloſſe of the Doctors hath theſe words, which truely are excellent: The heavenly Sacrament that repreſenteth truely the fleſh of Chriſt, is called the body of Chriſt, but improperly, for it is thus called after its manner, but not according to the truth of the thing, but by a ſignificant myſtery. So that the ſenſe is, that it is called the body of Chriſt, that is to ſay, that it is ſignified.

S. Cyprian in his 63 Epiſtle will have in the ſacred Cup water to be mingled with the wine. His reaſon is becauſe that as the wine is the blood of Chriſt, ſo the water is the People: and that the People ought not to bee divided from Chriſt.bb§. 9. Quando in Calice vino aqua …iſcetur, Chriſto populus adunatur, &c. Sivinum tantum quis …crat, ſanguis Chriſti inc pit eſſe ſine nobis: ſi veroaqua ſit ſola, …ebs incipit eſſe ſinc Chriſto. If (ſaith he) any one offereth nothing but wine, Chriſts blood beginneth to bee without us, but if the water be alone, the people begins p. 189to be without Chriſt. Whereby it followeth, that as Cyprian did not beleeve that the water was tranſubſtantiated into the people: ſo did he not beleeve that the wine was tranſubſtantiated into the body of Chriſt.

And in the ſame Epiſtle:ccVinum fuit quod ſanguiuem ſuii dixit. That which Chriſt called his blood, was wine. And in the 76 Epiſtle:ddDominus corpus ſuii panē vocat de multorii granorum adunation… congeſtum. The Lord called his body the bread, compounded with the gathering together of many graines.

We have a Treatiſe of the two natures of Chriſt, againſt Neſtorius and Eutyches, made by Pope Gelaſius, who wrote about the yeare of our Lord 495. There, is this ſentence to be found, which vexeth and grieves mightily our Adverſaries:eeCerte Sacramenta quae ſumimus corporis & ſanguinis Chriſti, divina res eſt: propter quod & per eadē divinae effiſcimur conſortes naturae, & tamē eſſe non deſinit ſubſtā tia panis & vini. Et certe image & ſimilitudo corporis et ſanguinis Chriſti in actione myſteriorum celebrātur. Certainely the Sacraments that we take of the body & blood of Chriſt, are a divine thing, for which cauſe alſo by them we are made partakers of the divine nature, and yet the ſubſtance or nature of the bread and wine ceaſeth not to be. And verily the Image and ſimilitude of the body and blood of Chriſt, is celebrated in the action of the myſteries. Note that hee diſputed againſt the Eutychians, who held that the ſubſtance of the body of Chriſt was paſſed and changed into the ſubſtance of the divine nature. The controverſy was not about the converſion of p. 190the accidents, but of the Subſtance, which Gelaſius maintaineth to remaine in the body of the Lord, as the ſubſtance of the bread remaineth in the Sacrament. Now, no man can doubt but that this Book be of Gelaſius Biſhop of Rome, Hoc etiam eatae me…orie Papa Gelaſius, &c. in co …bro quem …emoratus …ntiſtes …onſcripſit …dverſus e… qui in … omino Ie… duarum at urarum …olunt indi…ā credere …ritatem. Quomodo …cend t in …lum, niſi …ia localis verus eſt …mo? aut …omodo a…ſt fidel… …s ſui…niſi …a idem …menſus … …rus d…us?ſeeing that Fulgentius who lived in Gelaſius time, alleadgeth it * in his Book to Fe…randus the Deacon, in the 2 propoſition: and attributeth it to the Pope Gelaſius.

Fulgentius, Diſciple to S. Auſtin, in his ſecond Book to Traſimondus, chap. 17. ^a How is Chriſt aſcended into Heaven, but becauſe he is in a place, and a man indeed? Or how is he preſent to his Faithfull ones, but becauſe he is infinit and a God indeed?

Again, in his Book of the Faith to Peter the Deacon, chap. 19.bbCu… nunc id eſt tempore nov Teſtamenti cum Pa…e et Sp Sancto, cum quibs illi eſt una divini…as, ſacrificium …ais et …ni…n ſide et charit…te ſancta Eccleſia Catholica per uverſum or… …e…rae offerre non ceſſat, etc. The holy Catholick Church which is over all the world now, that is to ſay under the New Teſtament, ceaſeth not to offer unto Chriſt Jeſus, with the Father and the holy Ghoſt with whom he is one and the ſame Godhead, a Sacrifice of bread and wine, in Faith and Charity. For in thoſe ca…n ill oblations [of the Old Teteſtament] there was a figure of Chriſts p. 191fleſh, which he was to offer for our ſins, being without ſin. But in the ſacrifice [of the Euchariſt] is made an action of thankeſgiving, and a remembrance of the fleſh of Chriſt which he offered for us, and of the blood that himſelfe, who is God, hath ſhed for us. Beſides this, that he calleth the Holy Supper a remembrance, and a Sacrifice of bread and wine: it is very remarkable that he ſaith, that this Sacrifice of bread and wine is offered unto Chriſt Jeſus. Whereby it appeareth that this Sacrifice is not Chriſt himſelfe: for Chriſt is not Sacrificed unto Chriſt.

Facundus an Affrican Biſhop, who wrote about the yeare of our Lord 550 in the defence of three heads or points of the Councell of Chalcedon: **Poteſt Sacramentum adoptionis adoptio nūcupari, ſangu…nē dicimus, nō quod proprie corpu… ejus ſit panis, & poculum ſanguis: ſed quod in ſe myſterium corporis ejus ſanguiniſ que contineant, &c.The Sacrament of Adoption [to wit Baptiſme] may be called the Adoption, even as we call the Sacrament of his body and blood which is in the bread and in the conſecrated Cup, his body and blood: Not that, to ſpeake properly, the bread is his body, and the Cup his blood: But becauſe they containe in them the myſtery of his body and blood. This Book of Facundus, drawn out of the Vatiean Library, was publiſhed by Jacobus Sirmoudus a Jeſuite, who for this cauſe was ſuſpected. And I heare he hath been in trouble about it.

p. 192aaTurrian. li. 1. de Euchariſt. c. 18. §. Ad illud. Vaſq. in 3. part. Thomae Tomo 3. Diſ. 180. c. 9 pag. 107. Greg, de Val. lib. de Tranſ. c. 7. Sicut enim antequam ſactificetur panis, panē nominamus: divina autē illum ſanclificante gratia, incdiante Sacerdote, liberatus quidē eſt ab appellatione panis, & …lignus habi…us eſt Dominici corporis appellatione, etiamſi natura panis in co remanſit.Turrianus and Vaſquez, and Gregory of Valentia, Jeſuites, object unto themſelves a place of Chryſoſtome in his Epiſtle to Caeſarius: which Epiſtle alſo is in Biblioth. Patr. Printed at Colen, anno 1618 in the 8 Tome. That place is ſuch: Afore the bread be ſanctified, we coll is bread: But the divine grace ſanctifying it by the meanes of the Prieſt, it is freed indeed from the appellation of bread, and is honored with the name of the body of the Lord, though the nature of bread remaine in it. Theſe Ieſuites anſwer that this place is not of John Chryſoſtome, but of another John of Conſtantinople. Which they ſay without proofe. Yet it matters not, for it ſufficeth they acknowledge that place to bee of an ancient Author.

The 8 Books of Apoſtolicall Conſtitutions attributed to Clement the firſt. Biſhop of Rome, are not of him: Nevertheleſſe theſe Books are ancient, and there is much good to be learned in them. In the 5 Book, chap. 16. it is ſaid, thatbbCum ver… anttypa myſteria pretioſi Corporis & ſanguinis ſui nobis tradidiſſet. Chriſt having given the figurative myſteries of his body and blood, went to the mount of Olives. p. 193And in the 7 Book, chap. 26.ccEtiam agimus gratias tibi, Pater, pro pretioſo ſanguine Ieſu Chriſti qui effuſu… eſt pro nobis, et pro pretioſo corpore cujus haec Antitypa perficimus. We give thee thankes for the precious blood of Chriſt, which was ſhed for us, and for the precious body, whereof we performe the ſignes by his command, for to ſhew forth his death.

There would never be an end if wee ſhould gather up all the places of the ancient Fathers, wherein they ſay that that which we receive in the Euchariſt is bread, and that the bread and wine are Signes, Symboles, Figures and Antitypes of the body and blood of the Lord: I will adde but two Canons of a Councell, which are very formall.

The 24 Canon of the III Councell of Carthage is ſuch:aaforeign. Let nothing be offered in the ſacred ſervice but the body and blood of the Lord, (as alſo the Lord hath ordained it) that is to ſay, nothing but bread and wine mingled with water. The ſame Canon is found repeated in the very ſame words in the Councell of Trull, in the Canon 32, aſwell in the Greeck as in the Latin Copies. Upon which Canon, Ba…ſamon maketh this Commentary: The two and thirtieth Canon of the Councell of Trull hath p. 194ordained very at large, aaforeign.that the nonbloody Sacrifice was made with bread and wine mingled with water, becauſe that the bread is the figure of the body of the Lord, and the wine the figure of his blood. Here is then above two hundred Biſhops gathered in a Councell, that interpret theſe words, the body and blood of Chriſt, by the bread and wine mingled with water.

The ſame Councell in the 23 Canon ordaineth, that when a man officiates at the Altar, the Prayer muſt always be directed to the Father. Whence appeareth manifeſtly that then they worſhipped not the Sacrament, ſeeing that the Councel forbiddeth when men aſſiſt at the Altar, to addreſſe their Prayers to Chriſt. If this hoſte be Chriſt, it muſt be worſhipped, and by conſequent invocated.

And that it may appeare how lately this opinion of Tranſubſtantiation was received: in the Tome de Divinis officiis, which is in Biblioth. P atr. we have an Epiſtle of that Great Emperor Carolus Magnus, where he ſaith,bbCum adaltare aſſiſtitur, ſemper ad Patrem d rigatur oratio. Chriſt ſupping with his Diſciples, brake bread, and gave them likewiſe the Cup, in figure of his body and blood. This Epiſtle happily might bee written about the yeare of our Lord 800.

p. 195Walefridus Strabo, who wrote about the yeare 850, in his Book of Eccleſiaſticall things, chap. 16.ccChriſtus coenando cii diſcipulis panem fregit, & calicem pariter cis dedit in figuram corporis & ſanguinis ſui. In coena quam ante traditionē ſuā ultimā cum diſcipulis habu t poſt Paſchae veteris ſolemnia corporis et ſā guinis ſui Sacramēta in panis et vini ſubſtaē tia ciſdē diſcipulis ſuis tradidit, et ea in cōmemorationē ſanctiſſimae ſuae paſſionis celebrare perdocuit. The Lord, at the laſt Supper he made with his Diſciples afore he was betrayed, after he had made an end of the ſolemnity of the ancient Paſſeover, gave to his Diſciples the ſacred ſignes of his body and blood in the SƲBSTANCE of the bread and wine, and taught them to celebrate them in remembrance of his moſt holy Paſſion.

Rupertus Abbot of Deutſch, neare Colen, who lived in the yeare 1112. and whoſe works are yet extant, hath condemned Tranſubſtantiation, and taught that the Subſtance of bread remaineth after the Conſecration. Here are his words upon the 12 chap. of Exodus: ddRup. Tuitienſis in Exo. 12. Sicut Chriſtus hum…na naturam nec mutav…, nec deſtru…, ſed aſſumpſit, ita in Sacramē to, nec deſtruit, nec mutat ſubſtantiā panis & vini, ſed aſſumit in unitatem, cororis et ſanguinis ſui.Exod 12Even as Chriſt neither changed nor deſtroyed the humane nature, but joyned himſelfe to it: So in the Sacrament he neither deſtroyeth nor changeth the ſubſtance of the bread and wine, but joyneth himſelfe to it in the unity of his body and blood. This place of Rupertus is alleadged by Salmeron in the 16 Treatiſe of the IX. Tome, §. Ruit, and Bellarmin in his Book of Eccleſiaſtical Writers, alleadg…s out of him many ſuch like places, and blameth him for it.

To ſo many places that ſay, that the p. 196ſubſtance of the bread remaineth after the Conſecration, our Adverſaries do reply, that by the word of Subſtance, the Fathers underſtand the Accidents. As it is a great abſurdity by the word of Accidents, to underſtand the Subſtance: So is it as great an abſurdity by the word of Subſtance to underſtand Accidents. If it may be lawfull for them to wreſt the Fathers thus, and when they ſay a thing is white, underſtand that they mean black: never will there be any thing cleare, nor ſure. Certainely, if by this word Subſtance, the Fathers had underſtood the Accidents, they would have ſaid the Subſtances in the plurall. For Accidents are many: Among which our Adverſaries muſt chuſe one, that may be called a Subſtance. But Theodoret in his ſecond Dialogue, ſaying that the bread after the Conſecration remaineth in its former ſubſtance, forme, and figure, refuteth this evaſion. For hee diſtinguiſheth expreſſely the Subſtance from the Accidents.

Now, as this error of the bodily preſence of …hriſts body under the ſpecies of the bread, began to be ſet on broach: Bertram a Prieſt, in Charles the Bald his time, about the yeare of our Lord 870. p. 197made a Book againſt that abuſe, which Book is yet extant. For which cauſe alſo Bellarmin in his firſt Book of the Euchariſt, chap. 1. placeth him among the Hereticks. But Bertram, all his life time, lived with credit and honor, and was never reprooved for it.