The history of Popish transubstantiation to which is premised and opposed, the Catholick doctrin of Holy Scripture, the ancient fathers and the Reformed churches, about the sacred elements, and presence of Christ in the blessed sacrament of the eucharist / written nineteen years ago in Latine, by the Right Reverend Father in God, John, late Lord Bishop of Durham, and allowed by him to be published a little before his death, at the earnest request of his friends.
         Historia transubstantiationis papalis. English
         Cosin, John, 1594-1672.
      
       
         
           1676
        
      
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             The history of Popish transubstantiation to which is premised and opposed, the Catholick doctrin of Holy Scripture, the ancient fathers and the Reformed churches, about the sacred elements, and presence of Christ in the blessed sacrament of the eucharist / written nineteen years ago in Latine, by the Right Reverend Father in God, John, late Lord Bishop of Durham, and allowed by him to be published a little before his death, at the earnest request of his friends.
             Historia transubstantiationis papalis. English
             Cosin, John, 1594-1672.
          
           [14], 160, [8] p., 1 leaf of plates : port.
           
             Printed by Andrew Clark for Henry Brome ...,
             London :
             1676.
          
           
             Index: p. [1]-[8] at end.
             Epistle dedicatory signed by translator: Luke de Beaulieu.
             Translation of Historia transubstantiationis papalis.
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
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         eng
      
       
         
           Catholic Church -- Controversial literature -- Protestant authors.
           Transubstantiation.
           Lord's Supper -- Real presence.
        
      
    
     
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             Effiqies
             .
             D.
             Joannis
             Corin
             Episcopi
             :
             Dunelmensis
             &c
          
        
         
         
           THE
           HISTORY
           OF
           POPISH
           Transubstantiation
           .
        
         
           To
           which
           is
           Premised
           and
           opposed
           The
           CATHOLICK
           DOCTRIN
           OF
           THE
           
             HOLY
             SCRIPTURE
          
           ,
           The
           
             Ancient
             Fathers
          
           and
           the
           
             Reformed
             Churches
          
           ,
           About
           the
           Sacred
           Elements
           ,
           and
           Presence
           of
           CHRIST
           in
           the
           Blessed
           Sacrament
           of
           the
           Eucharist
           .
        
         
           Written
           Nineteen
           years
           ago
           in
           Latine
           By
           the
           Right
           Reverend
           Father
           in
           GOD
           ,
           JOHN
           ,
           Late
           Lord
           Bishop
           of
           DURHAM
           ,
           And
           allowed
           by
           him
           to
           be
           published
           a
           little
           before
           his
           Death
           ,
           at
           the
           earnest
           request
           of
           his
           Friends
           .
        
         
           LONDON
           ,
           Printed
           by
           
             Andrew
             Clark
          
           for
           
             Henry
             Brome
          
           at
           the
           Gun
           at
           the
           West
           end
           of
           St.
           Paul's
           ,
           1676.
           
        
      
       
         
         
         
           To
           the
           Right
           Honourable
           ,
           HENEAGE
           Lord
           FINCH
           ,
           Baron
           of
           Daventry
           ,
           Lord
           Keeper
           of
           the
           Great
           Seal
           of
           England
           .
        
         
           
             My
             Lord
             ,
          
        
         
           THe
           Excellency
           of
           this
           Book
           answers
           the
           greatness
           of
           its
           Author
           ,
           and
           perhaps
           the
           badness
           of
           the
           Version
           is
           also
           proportioned
           to
           the
           meanness
           of
           the
           Translator
           .
           But
           the
           English
           being
           for
           those
           that
           could
           not
           understand
           the
           Original
           that
           they
           also
           might
           be
           instructed
           by
           so
           instructive
           a
           Discourse
           ,
           I
           hope
           with
           them
           my
           good
           intent
           will
           excuse
           my
           fault
           ;
           only
           my
           fear
           is
           ,
           
           I
           shall
           want
           a
           good
           Plea
           wherewith
           to
           sue
           out
           my
           pardon
           for
           having
           intituled
           a
           person
           of
           the
           highest
           honour
           to
           so
           poor
           a
           labour
           as
           is
           this
           of
           mine
           .
           My
           Lord
           ,
           these
           were
           the
           inducements
           which
           set
           me
           upon
           this
           attempt
           ,
           it
           being
           the
           subject
           of
           the
           Book
           ,
           to
           clear
           and
           assert
           an
           important
           truth
           ,
           which
           is
           as
           a
           Criterion
           whereby
           to
           know
           the
           Sons
           of
           the
           Church
           of
           England
           from
           her
           Adversaries
           on
           both
           hands
           ,
           those
           that
           adore
           ,
           and
           those
           that
           profane
           the
           blessed
           Sacrament
           ;
           these
           that
           destroy
           the
           visible
           Sign
           ,
           and
           those
           that
           deny
           the
           invisible
           Grace
           :
           I
           thought
           I
           might
           justly
           offer
           it
           to
           so
           pious
           and
           so
           great
           a
           Son
           of
           this
           Church
           ,
           who
           own'd
           
           her
           in
           her
           most
           calamitous
           condition
           ,
           and
           defends
           her
           in
           her
           happy
           and
           most
           envied
           restauration
           .
           I
           was
           also
           perswaded
           that
           the
           Translation
           ,
           bearing
           your
           illustrious
           name
           ,
           would
           be
           thereby
           much
           recommended
           to
           many
           ,
           and
           so
           become
           the
           more
           generally
           useful
           .
           And
           I
           confided
           much
           in
           your
           goodness
           and
           affability
           ,
           who
           being
           by
           birth
           and
           merits
           raised
           to
           a
           high
           eminency
           ,
           yet
           doth
           willingly
           
             condescend
             to
             things
          
           and
           persons
           
             of
             low
             estate
          
           .
        
         
           My
           Lord
           ,
           I
           have
           only
           this
           one
           thing
           more
           to
           alledge
           for
           my self
           :
           That
           besides
           the
           attestation
           of
           publick
           fame
           which
           I
           hear
           of
           a
           long
           time
           speaking
           loud
           for
           you
           ,
           I
           
           have
           these
           many
           years
           lived
           in
           a
           Family
           where
           your
           Vertues
           being
           particularly
           known
           are
           particularly
           admired
           and
           honoured
           ;
           so
           that
           I
           could
           not
           but
           have
           an
           extraordinary
           respect
           and
           veneration
           for
           your
           Lordship
           ,
           and
           be
           glad
           to
           have
           any
           occasion
           to
           express
           it
           .
           If
           these
           cannot
           clear
           me
           I
           must
           remain
           guilty
           of
           having
           taken
           this
           opportunity
           of
           declaring
           my self
        
         
           
             Your
             Lorships
             Most
             humble
             and
             most
             obedient
             Servant
             Luke
             de
             Beaulieu
             .
          
        
      
       
         
         
           THE
           PUBLISHER
           TO
           THE
           READER
           .
        
         
           IT
           is
           now
           nineteen
           years
           since
           this
           Historical
           Treatise
           was
           made
           by
           the
           Right
           Reverend
           Father
           in
           God
           
             John
             Cosin
          
           ,
           when
           (
           in
           the
           time
           of
           the
           late
           accursed
           Rebellion
           )
           he
           was
           an
           Exile
           in
           Paris
           for
           his
           Loyalty
           and
           Religion's
           sake
           ;
           for
           being
           then
           commanded
           to
           remain
           in
           that
           City
           by
           his
           gracious
           Majesty
           that
           now
           is
           ,
           (
           who
           was
           departing
           into
           Germany
           by
           reason
           of
           a
           League
           newly
           made
           by
           the
           French
           King
           with
           our
           wicked
           Rebels
           )
           he
           was
           also
           ordered
           by
           him
           ,
           as
           he
           had
           been
           before
           by
           his
           blessed
           Father
           ,
           Charles
           the
           First
           ,
           a
           Prince
           never
           enough
           to
           be
           commended
           ,
           to
           perform
           Divine
           Offices
           in
           the
           Royal
           Chappel
           ,
           and
           to
           endeavour
           to
           keep
           and
           confirm
           in
           the
           Protestant
           Religion
           ,
           professed
           by
           the
           Church
           of
           Englang
           ,
           his
           fellow-Exiles
           ,
           both
           of
           the
           Royal
           Family
           and
           others
           his
           Country-men
           who
           then
           lived
           
           in
           that
           place
           .
           Now
           the
           occasion
           of
           his
           writing
           this
           Piece
           was
           this
           :
           when
           his
           Gracious
           Majesty
           had
           chosen
           Colen
           for
           the
           place
           of
           his
           residence
           ,
           being
           solemnly
           invited
           ,
           he
           visited
           a
           neighbouring
           Potent
           Prince
           of
           the
           Empire
           ,
           of
           the
           Roman
           Perswasion
           ;
           where
           it
           fell
           out
           ,
           as
           it
           doth
           usually
           where
           Persons
           of
           different
           Religions
           do
           meet
           ;
           some
           Jesuits
           began
           to
           discourse
           of
           Controversies
           with
           those
           Noblemen
           and
           Worthies
           ,
           (
           who
           never
           forsook
           their
           Prince
           in
           his
           greatest
           straights
           ,
           but
           were
           his
           constant
           Attendants
           ,
           and
           Imitators
           of
           his
           ever
           constant
           Profession
           of
           the
           Reformed
           Religion
           )
           charging
           the
           Church
           of
           England
           with
           Heresie
           ,
           especially
           in
           what
           concerns
           the
           Blessed
           Sacrament
           of
           the
           Lords
           Supper
           .
           They
           would
           have
           it
           ,
           that
           our
           Church
           holds
           no
           real
           ,
           but
           only
           a
           kind
           of
           imaginary
           presence
           of
           the
           Body
           and
           Bloud
           of
           Christ
           ;
           but
           that
           the
           Church
           of
           Rome
           retained
           still
           the
           very
           same
           faith
           concerning
           this
           sacred
           Mystery
           ,
           which
           the
           Catholick
           Church
           constantly
           maintained
           in
           all
           Ages
           ;
           to
           wit
           ,
           that
           the
           whole
           substance
           of
           the
           Bread
           and
           wine
           is
           changed
           into
           the
           substance
           of
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           and
           right-well
           called
           Transubstantiation
           by
           the
           Council
           of
           Trent
           .
           This
           ,
           and
           much
           more
           to
           the
           same
           purpose
           was
           pronounced
           by
           the
           Jesuits
           ,
           in
           presence
           of
           His
           Majesty
           and
           the
           German
           Prince
           ,
           with
           as
           much
           positiveness
           and
           confidence
           ,
           as
           if
           it
           had
           been
           a
           clear
           and
           self-evident
           truth
           owned
           by
           all
           the
           Learned
           .
        
         
         
           His
           Sacred
           Majesty
           ,
           and
           his
           Noble
           Attendants
           knew
           well
           enough
           that
           the
           Jesuits
           did
           shamelesly
           belie
           the
           Church
           of
           England
           ,
           and
           that
           their
           brags
           about
           Roman
           Transubstantiation
           were
           equally
           false
           and
           vain
           :
           But
           the
           German
           Prince
           having
           recommended
           to
           the
           perusal
           of
           those
           Honourable
           Persons
           that
           followed
           the
           King
           a
           Manuscript
           wherein
           (
           as
           he
           said
           )
           was
           proved
           by
           Authentick
           Authors
           all
           that
           had
           been
           advanced
           by
           the
           Jesuits
           .
           They
           thought
           it
           fit
           to
           acquaint
           the
           Reverend
           Dr.
           Cosin
           with
           the
           whole
           business
           ,
           and
           intreat
           him
           that
           he
           would
           vindicate
           the
           Church
           of
           England
           from
           the
           Calumny
           ,
           and
           plainly
           declare
           what
           is
           her
           avowed
           Doctrine
           and
           belief
           about
           the
           true
           and
           real
           Presence
           of
           Christ
           in
           the
           Blessed
           Sacrament
           .
           Hereupon
           our
           worthy
           Doctor
           ,
           who
           was
           ever
           ready
           and
           zealous
           to
           do
           good
           ,
           especially
           when
           it
           might
           benefit
           the
           Church
           of
           God
           ,
           fell
           presently
           to
           work
           ,
           and
           writ
           this
           excellent
           Treatise
           as
           an
           Answer
           to
           the
           Prince's
           Manuscript
           ,
           that
           if
           those
           worthy
           Persons
           pleased
           they
           might
           repay
           his
           Highness
           kindness
           in
           kind
           :
           Yet
           notwithstanding
           the
           solicitations
           of
           those
           that
           occasioned
           it
           ,
           and
           of
           others
           that
           had
           perused
           it
           ,
           he
           would
           not
           yield
           to
           have
           it
           made
           publick
           while
           a
           few
           months
           before
           he
           died
           ;
           because
           having
           composed
           it
           for
           particular
           Friends
           ,
           he
           thought
           it
           sufficient
           ,
           that
           
           it
           had
           been
           useful
           to
           them
           .
           But
           the
           Controversie
           about
           the
           Presence
           of
           Christ
           in
           the
           Eucharist
           ,
           being
           of
           late
           years
           resumed
           with
           much
           vigour
           ,
           and
           even
           now
           famous
           by
           the
           learned
           and
           eloquent
           Disputes
           of
           Monsieur
           Claude
           ,
           Minister
           of
           the
           Reformed
           Church
           in
           Paris
           ,
           and
           Monsieur
           Arnold
           Doctor
           of
           Sorbon
           ,
           and
           others
           ,
           who
           moved
           by
           their
           example
           ,
           have
           entred
           the
           Lists
           .
           The
           reiterated
           and
           more
           earnest
           importunities
           of
           his
           friends
           obtained
           at
           last
           his
           consent
           for
           the
           publication
           of
           this
           Work
           ;
           and
           the
           rather
           ,
           because
           he
           thought
           that
           the
           Error
           constantly
           maintained
           by
           the
           famous
           Doctor
           of
           Sorbon
           was
           by
           a
           lucky
           anticipation
           clearly
           and
           strongly
           confuted
           throughout
           this
           Book
           ,
           for
           whatever
           the
           Fathers
           have
           said
           about
           the
           true
           and
           real
           Presence
           of
           the
           Body
           and
           Bloud
           of
           Christ
           in
           the
           Sacrament
           ,
           that
           stout
           Roman
           Champion
           applies
           to
           his
           Transubstantiation
           ,
           and
           then
           crows
           over
           his
           Adversaries
           supposing
           that
           he
           hath
           utterly
           overthrown
           the
           Protestants
           cause
           ;
           whereas
           there
           is
           such
           a
           wide
           difference
           ,
           as
           may
           be
           called
           
             a
             great
             Gulf
             fixed
          
           betwixt
           the
           true
           or
           real
           Presence
           of
           Christ
           in
           the
           Lords
           Supper
           ,
           and
           the
           Transubstantiation
           of
           the
           Bread
           and
           Wine
           into
           his
           Body
           and
           Bloud
           .
           This
           last
           is
           such
           a
           Prodigie
           as
           is
           neither
           taught
           by
           Scripture
           ,
           nor
           possible
           to
           be
           apprehended
           by
           faith
           ;
           it
           is
           
           repugnant
           to
           right
           reason
           ,
           and
           contrary
           to
           sense
           ;
           and
           is
           no
           where
           to
           be
           found
           in
           Ancient
           Writers
           :
           But
           the
           other
           is
           agreeable
           to
           Scripture
           ,
           and
           to
           the
           Analogy
           of
           faith
           ;
           it
           is
           not
           against
           Reason
           ,
           although
           being
           spiritual
           it
           cannot
           be
           perceived
           by
           our
           bodily
           senses
           ,
           and
           it
           is
           back'd
           by
           the
           constant
           and
           unanimous
           Doctrine
           of
           the
           holy
           Fathers
           .
           For
           it
           makes
           nothing
           against
           it
           ,
           that
           sometimes
           the
           same
           Fathers
           do
           speak
           of
           the
           Bread
           and
           Wine
           of
           the
           holy
           Eucharist
           as
           of
           the
           very
           Body
           and
           Bloud
           of
           Christ
           ,
           it
           being
           a
           manner
           of
           speech
           very
           proper
           and
           usual
           in
           speaking
           of
           Sacraments
           to
           give
           to
           the
           sign
           the
           name
           of
           the
           thing
           signified
           :
           And
           however
           they
           explain
           themselves
           in
           other
           places
           ,
           when
           they
           frequently
           enough
           call
           the
           Sacramental
           Bread
           and
           Wine
           Types
           ,
           Symbols
           ,
           Figures
           ,
           and
           Signs
           of
           the
           Body
           and
           Bloud
           of
           Christ
           ;
           thereby
           declaring
           openly
           for
           us
           against
           the
           Maintainers
           of
           Transubstantiation
           .
           For
           we
           may
           safely
           ,
           without
           any
           prejudice
           to
           our
           Tenet
           use
           those
           Expressions
           of
           the
           Ancients
           which
           the
           Papists
           think
           to
           be
           most
           favourable
           to
           them
           ,
           taking
           them
           in
           a
           Sacramental
           sense
           ,
           as
           they
           ought
           to
           be
           ;
           whereas
           ,
           the
           last
           mentioned
           ,
           that
           are
           against
           them
           ,
           none
           can
           use
           ,
           but
           by
           so
           doing
           he
           necessarily
           destroys
           the
           whole
           contrivance
           of
           Transubstantiation
           ,
           it
           being
           altogether
           inconsistent
           
           to
           say
           ,
           the
           Bread
           is
           substantially
           changed
           into
           the
           Body
           of
           Christ
           ,
           and
           the
           Bread
           is
           a
           Figure
           ,
           a
           Sign
           ,
           and
           a
           Representation
           of
           the
           Body
           of
           Christ
           .
           For
           ,
           what
           hath
           lost
           its
           being
           can
           in
           no
           wise
           signifie
           ,
           or
           represent
           any
           other
           thing
           :
           Neither
           was
           ever
           any
           thing
           said
           to
           represent
           and
           be
           the
           Figure
           and
           Sign
           of
           it self
           .
           But
           this
           is
           more
           at
           large
           treated
           of
           in
           the
           Book
           it self
           .
        
         
           Now
           having
           given
           an
           account
           of
           the
           occasion
           of
           writing
           and
           publishing
           this
           Discourse
           ,
           perhaps
           the
           Reader
           will
           expect
           that
           I
           should
           say
           something
           of
           its
           excellent
           Author
           :
           But
           should
           I
           now
           undertake
           to
           speak
           but
           of
           the
           most
           memorable
           things
           that
           concern
           this
           great
           Man
           ,
           my
           thoughts
           would
           be
           overwhelmed
           with
           their
           multitude
           ,
           and
           I
           must
           be
           injurious
           both
           to
           him
           and
           my
           Readers
           ,
           being
           confined
           within
           the
           narrow
           limits
           of
           a
           Preface
           .
           But
           what
           cannot
           be
           done
           here
           may
           be
           done
           somewhere
           else
           ,
           God
           willing
           .
           This
           only
           I
           would
           not
           have
           the
           Reader
           to
           be
           ignorant
           of
           ,
           That
           this
           Learned
           man
           and
           (
           as
           appears
           by
           this
           )
           constant
           Professor
           and
           Defendor
           of
           the
           Protestant
           Religion
           was
           one
           of
           those
           who
           was
           most
           vehemently
           accused
           of
           Popery
           by
           the
           Presbyterians
           before
           the
           late
           Wars
           ,
           and
           for
           that
           reason
           bitterly
           persecuted
           by
           them
           ,
           and
           forced
           to
           forsake
           his
           Country
           ;
           whereby
           he
           secured
           himself
           from
           the
           violence
           
           of
           their
           Hands
           ,
           but
           not
           of
           their
           Tongues
           ;
           for
           still
           the
           good
           men
           kept
           up
           the
           noise
           of
           their
           clamorous
           Accusation
           even
           while
           he
           was
           writing
           this
           most
           substantial
           Treatise
           against
           Transubstantiation
           .
        
         
           
             John
             Durel
             .
          
        
      
    
     
       
         
         
         
           CHAP.
           I.
           
        
         
           
             1.
             
             The
             Real
             ,
             that
             is
             ,
             true
             and
             not
             imaginary
             Presence
             of
             Christ
             in
             the
             Sacrament
             of
             the
             Lords
             Supper
             is
             proved
             by
             Scripture
             .
             2
             and
             3.
             
             Yet
             this
             favours
             not
             the
             Tenet
             of
             Transubstantiation
             ,
             being
             it
             is
             not
             to
             be
             understood
             grosly
             and
             carnally
             ,
             but
             spiritually
             and
             Sacramentally
             .
             4.
             
             The
             nature
             and
             use
             of
             the
             Sacraments
             .
             5.
             
             By
             means
             of
             the
             Elements
             of
             Bread
             and
             Wine
             ,
             Christ
             himself
             is
             spiritually
             eaten
             by
             the
             Faithful
             in
             the
             Sacrament
             .
             6.
             
             The
             eating
             and
             presence
             being
             spiritual
             are
             not
             destructive
             of
             the
             truth
             and
             substance
             of
             the
             thing
             .
             7.
             
             The
             manner
             of
             Presence
             is
             unsearchable
             ,
             and
             ought
             not
             to
             be
             presumptuously
             defined
             .
          
        
         
           1.
           
           THose
           words
           which
           our
           blessed
           Saviour
           used
           in
           the
           institution
           of
           the
           Blessed
           Sacrament
           of
           the
           Eucharist
           ,
           
             This
             is
             my
          
           
           
             body
             which
             is
             given
             for
             you
             ;
             This
             is
             my
             bloud
             which
             is
             shed
             for
             you
             ,
             for
             the
             remission
             of
             sins
             ,
          
           
           are
           held
           and
           acknowledged
           by
           the
           Universal
           Church
           to
           be
           most
           true
           and
           infallible
           :
           And
           if
           any
           one
           dares
           oppose
           them
           ,
           or
           call
           in
           question
           Christs
           Veracity
           ,
           or
           the
           truth
           of
           his
           words
           ,
           or
           refuse
           to
           yield
           his
           sincere
           assent
           to
           them
           ,
           except
           he
           be
           allowed
           to
           make
           a
           meer
           figment
           or
           a
           bare
           figure
           of
           them
           ,
           *
           we
           cannot
           ,
           and
           ought
           not
           ,
           either
           excuse
           or
           suffer
           him
           in
           our
           Churches
           :
           for
           we
           must
           embrace
           and
           hold
           for
           an
           undoubted
           truth
           whatever
           is
           taught
           by
           Divine
           Scripture
           .
           And
           therefore
           we
           can
           as
           little
           doubt
           of
           what
           Christ
           saith
           ,
           
             Joh.
             6.
             55
             
             My
             flesh
             is
             meat
             indeed
             ,
             and
             my
             bloud
             is
             drink
             indeed
          
           ;
           which
           ,
           according
           to
           St.
           Paul
           ,
           are
           both
           given
           to
           us
           by
           the
           consecrated
           Elements
           :
           For
           he
           calls
           the
           Bread
           ,
           
             the
             Communion
             of
             Christs
             Body
          
           ,
           and
           the
           Cup
           ,
           the
           
           
             Communion
             of
             his
             bloud
          
           .
        
         
           2.
           
           Hence
           it
           is
           most
           evident
           that
           the
           Bread
           and
           Wine
           (
           which
           according
           to
           St.
           Paul
           are
           the
           Elements
           of
           the
           holy
           Eucharist
           )
           are
           neither
           changed
           as
           to
           their
           substance
           ,
           nor
           vanisht
           ,
           nor
           reduc'd
           to
           nothing
           ;
           but
           are
           solemnly
           consecrated
           by
           the
           words
           of
           Christ
           ,
           that
           by
           them
           his
           blessed
           body
           and
           bloud
           may
           be
           communicated
           to
           us
           .
        
         
         
           3.
           
           And
           further
           it
           appears
           from
           the
           same
           words
           ,
           that
           the
           expression
           of
           Christ
           and
           the
           Apostle
           ,
           is
           to
           be
           understood
           in
           a
           Sacramental
           and
           mystick
           sense
           ;
           and
           that
           no
           gross
           and
           carnal
           presence
           of
           body
           and
           bloud
           can
           be
           maintained
           by
           them
           .
        
         
           4.
           
           And
           though
           the
           word
           Sacrament
           be
           no
           where
           used
           in
           Scripture
           to
           signifie
           the
           blessed
           Eucharist
           ,
           yet
           the
           Christian
           Church
           ,
           ever
           since
           its
           Primitive
           ages
           ,
           hath
           given
           it
           that
           name
           ,
           and
           always
           called
           the
           presence
           of
           Christs
           body
           and
           bloud
           therein
           ,
           Mystick
           and
           Sacramental
           .
           Now
           a
           Sacramental
           expression
           doth
           ,
           without
           any
           inconvenience
           ,
           give
           to
           the
           sign
           the
           name
           of
           
           the
           thing
           signified
           :
           And
           such
           is
           as
           well
           the
           usual
           way
           of
           speaking
           ,
           as
           the
           nature
           of
           Sacraments
           ,
           that
           not
           only
           the
           names
           ,
           but
           even
           the
           properties
           and
           effects
           of
           what
           they
           represent
           and
           exhibite
           ,
           are
           given
           to
           the
           outward
           Elements
           .
           Hence
           (
           as
           I
           said
           before
           )
           the
           Bread
           is
           as
           clearly
           as
           positively
           called
           by
           the
           Apostle
           ,
           
             the
             Communion
             of
             the
             body
             of
             Christ
             .
          
        
         
           5.
           
           This
           also
           seems
           very
           plain
           ,
           that
           our
           Blessed
           Saviour's
           design
           was
           not
           so
           much
           to
           teach
           ,
           what
           the
           Elements
           of
           Bread
           and
           Wine
           are
           by
           nature
           and
           substance
           ,
           as
           what
           is
           their
           use
           and
           office
           and
           signification
           in
           this
           Mystery
           :
           For
           the
           body
           and
           
           bloud
           of
           our
           Saviour
           are
           not
           only
           fitly
           represented
           by
           the
           Elements
           ,
           but
           also
           ,
           by
           vertue
           of
           his
           institution
           really
           offered
           to
           all
           ,
           by
           them
           ,
           and
           so
           eaten
           by
           the
           faithful
           Mystically
           and
           Sacramentally
           ;
           whence
           it
           is
           ,
           that
           
             he
             truly
             is
             and
             abides
             in
             us
             ,
             and
             we
          
           
           
             in
             him
          
           .
        
         
           6.
           
           This
           is
           the
           spiritual
           (
           and
           yet
           no
           less
           true
           and
           undoubted
           than
           if
           it
           were
           corporal
           )
           eating
           of
           Christ's
           flesh
           ,
           not
           indeed
           simply
           as
           it
           is
           flesh
           ,
           without
           any
           other
           respect
           (
           for
           so
           it
           is
           not
           given
           ,
           neither
           would
           it
           profit
           us
           )
           but
           as
           it
           is
           crucified
           and
           given
           for
           the
           redemption
           of
           the
           
           world
           ;
           neither
           doth
           it
           hinder
           the
           truth
           and
           substance
           of
           the
           thing
           ,
           that
           this
           eating
           of
           Christ's
           body
           is
           spiritual
           ,
           and
           that
           by
           it
           the
           souls
           of
           the
           Faithful
           ,
           and
           not
           their
           stomachs
           ,
           are
           fed
           by
           the
           operation
           of
           the
           Holy
           Ghost
           :
           For
           this
           none
           can
           deny
           ,
           but
           they
           who
           being
           strangers
           to
           the
           Spirit
           and
           the
           divine
           vertue
           ,
           can
           savour
           only
           carnal
           things
           ,
           and
           to
           whom
           ,
           what
           is
           Spiritual
           and
           Sacramental
           ,
           is
           the
           same
           as
           if
           a
           meer
           nothing
           .
        
         
           7.
           
           As
           to
           the
           manner
           of
           the
           presence
           of
           the
           body
           and
           bloud
           of
           our
           Lord
           in
           the
           Blessed
           Sacrament
           ,
           we
           that
           are
           Protestant
           and
           Reformed
           according
           to
           the
           ancient
           Catholick
           Church
           ,
           do
           not
           search
           into
           
           the
           manner
           of
           it
           with
           perplexing
           inquiries
           ;
           but
           ,
           after
           the
           example
           of
           the
           primitive
           and
           purest
           Church
           of
           Christ
           ,
           we
           leave
           it
           to
           the
           power
           and
           wisdom
           of
           our
           Lord
           ,
           yielding
           a
           full
           and
           unfeined
           assent
           to
           his
           words
           :
           Had
           the
           Romish
           maintainers
           of
           Transubstantiation
           done
           the
           same
           ,
           they
           would
           not
           have
           determined
           and
           decreed
           ,
           and
           then
           imposed
           as
           an
           Article
           of
           faith
           absolutely
           necessary
           to
           Salvation
           ,
           a
           manner
           of
           presence
           ,
           newly
           by
           them
           invented
           ,
           under
           pain
           of
           the
           most
           direful
           Curse
           ,
           and
           there
           would
           have
           been
           in
           the
           Church
           less
           wrangling
           ,
           and
           more
           peace
           and
           unity
           than
           now
           is
           .
        
      
       
         
         
           CHAP.
           II.
           
        
         
           
             1
             ,
             2
             ,
             and
             3
             ,
             &c.
             
             The
             unanimous
             consent
             of
             all
             Protestants
             with
             the
             Church
             of
             England
             ,
             in
             maintaining
             a
             real
             ,
             that
             is
             ,
             true
             ,
             but
             not
             a
             carnal
             presence
             of
             Christ
             in
             the
             Blessed
             Sacrament
             ,
             proved
             by
             publick
             Confessions
             and
             the
             best
             of
             Authorities
             .
          
        
         
           1.
           
           SO
           then
           ,
           none
           of
           the
           Protestant
           Churches
           doubt
           of
           the
           real
           (
           that
           is
           ,
           true
           and
           not
           imaginary
           )
           Presence
           of
           Christ's
           body
           and
           bloud
           in
           the
           Sacrament
           ;
           and
           there
           appears
           no
           reason
           why
           any
           man
           should
           suspect
           their
           common
           Confession
           ,
           of
           either
           fraud
           or
           error
           ,
           as
           though
           in
           this
           particular
           they
           had
           in
           the
           least
           departed
           from
           the
           Catholick
           faith
           .
        
         
           2.
           
           For
           it
           is
           easie
           to
           produce
           the
           consent
           of
           Reformed
           Churches
           and
           Authors
           ,
           whereby
           it
           will
           clearly
           appear
           (
           to
           them
           that
           are
           not
           wilfully
           blind
           )
           that
           they
           all
           zealously
           maintain
           and
           profess
           this
           truth
           ,
           without
           forsaking
           in
           any
           wise
           the
           true
           Catholick
           Faith
           in
           this
           matter
           .
        
         
         
           3.
           
           I
           begin
           with
           the
           
             Church
             of
             England
          
           ;
           wherein
           they
           that
           are
           in
           holy
           Orders
           are
           bound
           by
           a
           Law
           and
           Canon
           ,
           
             Never
             to
             teach
          
           
           
             any
             thing
             to
             the
             people
             to
             be
             by
             them
             believed
             in
             matters
             of
             Religion
             ,
             but
             what
             agrees
             with
             the
             Doctrine
             of
             the
             Old
             and
             New
             Testament
             ,
             and
             what
             the
             Catholick
             Fathers
             and
             Ancient
             Prelates
             have
             gathered
             and
             inferred
             out
             of
             it
             :
             Vnder
             pain
             of
             Excommunication
             if
             they
             transgress
             ,
             troubling
             the
             people
             with
             contrary
             Doctrine
             .
          
           It
           teacheth
           therefore
           ,
           
             that
             in
             the
             Blessed
             Sacrament
             ,
             the
             body
             of
             Christ
             is
             given
             ,
             taken
             and
             eaten
             ;
             so
             that
             to
             the
             worthy
             Receivers
             ,
             the
             consecrated
             and
             broken
             bread
             is
             the
             communication
          
           
           
             of
             the
             body
             of
             Christ
             ,
             and
             likewise
             the
             consecrated
             Cup
             the
             communication
             of
             his
             bloud
             :
             But
             that
             the
             wicked
             ,
             and
             they
             that
             approach
             unworthily
             the
             Sacrament
             of
             so
             sacred
             a
             thing
             ,
             eat
             and
             drink
             their
             own
             damnation
             ,
             in
             that
             they
             become
             guilty
             of
             the
             body
             and
             bloud
             of
             Christ
             .
          
           And
           the
           same
           Church
           in
           a
           solemn
           Prayer
           ,
           before
           the
           consecration
           prays
           thus
           ;
           
             Grant
             us
             ,
             gracious
             Lord
             ,
             so
             to
             eat
             the
             flesh
             of
             thy
             dear
             SonJesus
             Christ
             ,
             and
             to
             drink
             his
             bloud
             ,
             that
             our
             sinful
             bodies
             may
             be
             made
             clean
          
           
           
             by
             his
             body
             ,
             and
             our
             souls
             washed
             through
             his
             most
             precious
             bloud
             ,
             and
             that
             we
             may
             evermore
             dwell
             in
             him
             ,
             and
             he
             in
             us
             .
          
           The
           Priest
           also
           ,
           blessing
           or
           consecrating
           the
           Bread
           and
           Wine
           saith
           thus
           ,
           
             Hear
             us
             O
             merciful
             Father
             ,
             
             we
             most
             humbly
             beseech
             thee
             ,
             and
             grant
             that
             we
             receiving
             these
             thy
             Creatures
             of
             Bread
             and
             Wine
             ,
             according
             to
             thy
             Son
             our
             Saviour
             Jesus
             Christ's
             holy
             institution
             ,
             in
             remembrance
             of
             his
             Death
             and
             Passion
             ,
             may
             be
             partakers
             of
             his
             most
             blessed
             body
             and
             bloud
             :
             Who
             in
             the
             same
             night
             that
             he
             was
             betrayed
             took
             bread
             ,
             and
             when
             he
          
           
           
             had
             given
             thanks
             ,
             he
             brake
             it
             ,
             and
             gave
             it
             to
             his
             Disciples
             ,
             saying
             ,
             take
             ,
             eat
             ,
             this
             is
             my
             body
             which
             is
             given
             for
             you
             ,
             do
             this
             in
             remembrance
             of
             me
             .
             Likewise
             after
             Supper
             he
             took
             the
             Cup
             ,
             and
             when
             he
             had
             given
             thinks
             he
             gave
             it
             to
             them
             ,
             saying
             ,
             drink
             ye
             all
             of
             this
             ,
             for
             this
             is
             my
             bloud
             of
             the
             New
             Testament
             ,
             which
             is
             shed
             for
             you
             ,
             and
             for
             many
             for
             the
             remission
             of
             sins
             :
             Do
             this
             as
             oft
             as
             ye
             shall
             drink
             it
             in
             remembrance
             of
             me
             .
          
           The
           same
           ,
           when
           he
           gives
           the
           Sacrament
           to
           the
           people
           kneeling
           ,
           giving
           the
           bread
           ,
           saith
           ;
           
             The
             body
             of
             our
             Lord
             Jesus
             Christ
             which
             was
             given
             for
             thee
             ,
             preserve
             thy
             body
             and
             soul
             unto
             everlasting
             life
             .
          
           Likewise
           when
           he
           gives
           the
           Cup
           ,
           he
           saith
           ,
           
             The
             bloud
             of
             our
             Lord
             Jesus
             Christ
             which
             was
             shed
             for
             thee
             ,
             preserve
             thy
             body
             and
             soul
             to
             everlasting
             life
             .
          
           Afterwards
           ,
           when
           the
           Communion
           is
           done
           ,
           follows
           a
           thanksgiving
           ;
           
             Almighty
             and
             ever
             living
             God
             ,
             we
             most
             heartily
             thank
             thee
             ,
             for
             that
             thou
             dost
             vouchsafe
             to
             feed
             us
             ,
             who
             have
             duly
             received
             these
             holy
             Mysteries
             ,
             with
             the
             spiritual
             food
             of
             the
             most
             
             precious
             body
             and
             bloud
             of
             thy
             Son
             our
             Saviour
             Jesus
             Christ
          
           ;
           With
           the
           Hymn
           ,
           
             Glory
             be
             to
             God
             on
             high
             ,
          
           &c.
           
           Also
           in
           the
           publick
           Authorized
           Catechism
           of
           our
           Church
           ,
           appointed
           to
           be
           learned
           of
           all
           ,
           it
           is
           answered
           to
           the
           question
           concerning
           the
           inward
           part
           of
           the
           Sacrament
           ,
           that
           
             it
             is
             the
             body
          
           
           
             and
             bloud
             of
             Christ
             which
             are
             verily
             and
             indeed
             taken
             and
             received
             by
             the
             Faithful
             in
             the
             Lords
             Supper
             .
          
           And
           in
           the
           Apology
           for
           this
           Church
           ,
           writ
           by
           that
           worthy
           and
           Reverend
           Prelate
           Jewel
           Bishop
           of
           Salisbury
           ,
           it
           is
           expresly
           affirmed
           ,
           
             That
             to
             the
             faithful
             ,
             is
             truly
             given
             in
             the
             Sacrament
             ,
             the
             body
             and
             bloud
             of
             our
             Lord
             ,
             the
             life-giving
             flesh
             of
             the
             Son
             of
             God
             which
             quickens
             our
             souls
             ,
             the
             bread
             that
             came
             from
             heaven
             ,
             the
             food
             of
             immortality
             ,
             grace
             and
             truth
             ,
             and
             life
             :
             And
             that
             it
             is
             the
             Communion
             of
             the
             body
             and
             bloud
             of
             Christ
             ,
             that
             we
             may
             abide
             in
             him
             ,
             and
             he
             in
             us
             ;
             and
             that
             we
             may
             be
             ascertained
             that
             the
             flesh
             and
             bloud
             of
             Christ
             is
             the
             food
             of
             our
             souls
             ,
             as
             bread
             and
             wine
             is
             of
             our
             bodies
             .
          
        
         
           4.
           
           A
           while
           before
           the
           writing
           of
           this
           Apology
           ,
           came
           forth
           the
           Dialectick
           of
           the
           famous
           Dr.
           Poinet
           Bishop
           of
           Winchester
           ;
           concerning
           the
           truth
           ,
           nature
           ,
           and
           substance
           of
           the
           body
           and
           bloud
           of
           Christ
           in
           the
           blessed
           Sacrament
           ,
           writ
           on
           purpose
           to
           explain
           and
           manifest
           the
           Faith
           and
           
           Doctrine
           of
           the
           Church
           of
           England
           in
           that
           point
           .
           In
           the
           first
           place
           it
           shews
           ,
           
             that
             the
             holy
             Eucharist
             is
             not
             only
             the
             figure
             ,
             but
             also
             contains
             in
             it self
             the
             truth
             ,
             nature
             ,
             and
             substance
             of
             the
             body
             of
             our
             blessed
             Saviour
             ;
             and
             that
             those
             words
             ,
             nature
             and
             substance
             ought
             not
             to
             be
             rejected
             ,
             because
             the
             Fathers
             used
             them
             in
             speaking
             of
             that
             Mystery
             .
          
           Secondly
           ,
           He
           inquires
           whether
           those
           expressions
           ,
           truth
           ,
           nature
           ,
           and
           substance
           
             were
             used
             in
             this
             Mystery
             by
             the
             Ancients
             ,
             in
             their
             common
             acceptation
             ,
             or
             in
             a
             sense
             more
             particular
             and
             proper
             to
             the
             Sacraments
             ?
             Because
             we
             must
             not
             only
             observe
             what
             words
             they
             used
             ,
             but
             also
             what
             they
             meant
             to
             signifie
             and
             to
             teach
             by
             them
             .
          
           And
           though
           with
           the
           Fathers
           he
           acknowledged
           a
           difference
           ,
           betwixt
           the
           body
           of
           Christ
           in
           its
           natural
           form
           of
           a
           humane
           body
           ,
           and
           that
           Mystick
           body
           present
           in
           the
           Sacrament
           ,
           yet
           he
           chose
           rather
           to
           put
           that
           difference
           
             in
             the
             manner
             of
             presence
             and
             exhibition
             ,
          
           than
           
             in
             the
             subject
             it self
             ,
             that
             is
             ,
             the
             real
             body
             and
             bloud
             of
             our
             Saviour
          
           ;
           being
           it
           is
           most
           certain
           ,
           that
           no
           other
           body
           is
           given
           to
           the
           faithful
           in
           the
           Sacrament
           than
           that
           which
           was
           by
           Christ
           given
           to
           death
           for
           their
           Redemption
           .
           Lastly
           ,
           he
           affirms
           ,
           
             according
             to
             the
             unanimous
             consent
             of
             the
             Fathers
             ,
             that
             this
             matter
             must
             be
             understood
             in
             a
             spiritual
             sense
             ,
             banishing
             all
             grosser
             and
             more
             carnal
             thoughts
             .
          
        
         
         
           5.
           
           To
           Bishop
           Poinet
           succeeded
           in
           the
           same
           See
           the
           right
           Reverend
           Doctors
           
             T.
             Bilson
          
           and
           
             L.
             Andrews
          
           ,
           Prelates
           both
           of
           them
           ,
           throughly
           learned
           ,
           and
           great
           defenders
           of
           the
           Primitive
           Faith
           ,
           who
           made
           it
           most
           evident
           by
           their
           Printed
           Writings
           ,
           that
           the
           Faith
           and
           Doctrine
           of
           the
           Church
           of
           England
           is
           in
           all
           things
           agreeable
           to
           the
           holy
           Scriptures
           ,
           and
           the
           Divinity
           of
           the
           Ancient
           Fathers
           .
           And
           as
           to
           what
           regards
           this
           Mystery
           ,
           the
           a
           first
           treats
           of
           it
           ,
           in
           his
           Answer
           to
           the
           Apology
           of
           Cardinal
           Alan
           ,
           and
           the
           b
           last
           in
           his
           Answer
           to
           the
           Apology
           of
           Cardinal
           Bellarmine
           ,
           where
           you
           may
           find
           things
           worthy
           to
           be
           read
           and
           noted
           as
           follows
           .
           
             Christ
             said
             ,
             this
             is
             my
             body
             ;
             in
             this
             ,
             the
             object
             ,
             we
             are
             agreed
             with
             you
             ,
             the
             manner
             only
             is
             controverted
             .
             We
             hold
             by
             a
             firm
             belief
             that
             it
             is
             the
             body
             of
             Christ
             ,
             of
             the
             manner
             how
             it
             comes
             to
             be
             so
             there
             is
             not
             a
             word
             in
             the
             Gospel
             ;
             and
             because
             the
             Scripture
             is
             silent
             in
             this
             ,
             we
             justly
             disown
             it
             to
             be
             a
             matter
             of
             Faith
             :
             We
             may
             indeed
             rank
             it
             among
             Tenets
             of
             the
             School
             ,
             but
             by
             no
             means
             ,
             among
             the
             Articles
             of
             our
             Christian
             Belief
             .
             We
             like
             well
             of
             what
          
           Durandus
           
             is
             reported
             to
             have
             said
             ,
             [
             We
             hear
             the
             Word
             ,
             and
             feel
             the
             motion
             ,
             we
             know
             not
             the
             manner
             ,
             and
             yet
             believe
             the
             Presence
             :
             ]
             For
             we
             believe
             a
             Real
             Presence
             no
             less
             than
             you
             do
             .
             We
             dare
             not
             
             be
             so
             bold
             as
             presumptuously
             to
             define
             any
             thing
             concerning
             the
             manner
             of
             a
             true
             Presence
             ,
             or
             rather
             ,
             we
             do
             not
             so
             much
             as
             trouble
             our selves
             with
             being
             inquisitive
             about
             it
             ;
             no
             more
             than
             in
             Baptism
             ,
             how
             the
             bloud
             of
             Christ
             washeth
             us
             ;
             or
             in
             the
             Incarnation
             of
             our
             Redeemer
             ,
             how
             the
             Divine
             and
             Humane
             Nature
             were
             united
             together
             .
             We
             put
             it
             in
             the
             number
             of
             sacred
             things
             or
             Sacrifices
             ,
             (
             the
             Eucharist
             it self
             being
             a
             Sacred
             Mystery
             )
             whereof
             the
             remnants
             ought
             to
             be
             consumed
             with
             fire
             ,
             that
             is
             ,
             (
             as
             the
             Fathers
             elegantly
             have
             it
             )
             ador'd
             by
             faith
             ,
             but
             not
             searcht
             by
             reason
             .
          
        
         
           6.
           
           To
           the
           same
           sense
           speaks
           
             Is
             .
             Causabon
          
           ,
           
           in
           the
           Epistle
           he
           wrote
           by
           order
           from
           King
           James
           to
           Cardinal
           Perron
           ;
           so
           doth
           also
           Hooker
           in
           his
           
             Ecclesiastical
             Polity
          
           ,
           Book
           5.
           
           
           §
           .
           67.
           
           
             John
             Bishop
             of
             Rochester
          
           in
           his
           Book
           ,
           of
           
             the
             Power
             of
             the
             Pope
             ;
             R.
             Mountague
          
           Bishop
           of
           Norwich
           against
           
             Bullinger
             ;
             James
          
           Primate
           of
           Armach
           in
           his
           Answer
           to
           the
           
             Irish
             Jesuit
             ;
             Francis
          
           Bishop
           of
           Eli
           ,
           and
           
             William
             Laud
          
           Archbishop
           of
           Canterbury
           ,
           in
           their
           Answer
           to
           Fisher
           ;
           c
           
             John
             Overall
          
           Bishop
           of
           Norwich
           ,
           and
           many
           others
           in
           the
           Church
           of
           England
           ,
           who
           never
           departed
           from
           the
           Faith
           and
           Doctrine
           of
           the
           ancient
           Catholick
           Fathers
           ,
           which
           is
           by
           Law
           established
           ,
           and
           with
           great
           care
           and
           veneration
           received
           and
           preserved
           in
           our
           Church
           .
        
         
         
           7.
           
           To
           these
           also
           we
           may
           justly
           add
           that
           famous
           Prelate
           
             Antonius
             de
             Domino
             Archbishop
             of
             Spalato
             ,
          
           a
           man
           well
           versed
           in
           the
           Sacred
           Writings
           ,
           and
           the
           Records
           of
           Antiquity
           ;
           who
           having
           left
           Italy
           (
           when
           he
           could
           no
           longer
           remain
           in
           it
           ,
           either
           with
           quiet
           or
           safety
           )
           by
           the
           advice
           of
           his
           intimate
           Friend
           
             Paulus
             Venetus
          
           ,
           took
           Sanctuary
           under
           the
           protection
           of
           King
           James
           of
           blessed
           memory
           ,
           in
           the
           bosome
           of
           the
           Church
           of
           England
           ,
           which
           he
           did
           faithfully
           follow
           in
           all
           Points
           and
           Articles
           of
           Religion
           :
           But
           being
           daily
           vex'd
           with
           many
           affronts
           and
           injuries
           ,
           and
           wearied
           by
           the
           unjust
           persecutions
           of
           some
           sour
           and
           over-rigid
           men
           ,
           who
           bitterly
           declaimed
           every
           where
           against
           his
           life
           and
           actions
           ,
           he
           at
           last
           resolved
           to
           return
           into
           Italy
           with
           a
           safe
           conduct
           .
           Before
           he
           departed
           ,
           he
           was
           ,
           by
           order
           from
           the
           King
           ,
           questioned
           by
           some
           Commissionated
           Bishops
           what
           he
           thought
           of
           the
           Religion
           and
           Church
           of
           England
           ,
           which
           for
           so
           many
           years
           he
           had
           owned
           and
           obeyed
           ,
           and
           what
           he
           would
           say
           of
           it
           in
           the
           Roman
           Court
           :
           to
           this
           Query
           he
           gave
           in
           writing
           this
           memorable
           answer
           ,
           
             I
             am
             resolved
             ,
             even
             with
             the
             danger
             of
             my
             life
             ,
             to
             profess
             before
             the
             Pope
             himself
             ,
             that
             the
             Church
             of
          
           England
           
             is
             a
             true
             and
             Orthodox
             Church
             of
             
             Christ
             .
          
           This
           he
           not
           only
           promised
           but
           faithfully
           performed
           ,
           for
           though
           ,
           soon
           after
           his
           departure
           ,
           there
           came
           a
           Book
           out
           of
           the
           
             Low
             Countries
          
           ,
           falsly
           bearing
           his
           name
           ,
           by
           whose
           title
           many
           were
           deceived
           even
           among
           the
           English
           ,
           and
           thereby
           moved
           to
           tax
           him
           with
           Apostacy
           ,
           and
           of
           being
           another
           Eubolius
           ;
           yet
           when
           he
           came
           to
           Rome
           (
           where
           he
           was
           most
           kindly
           entertained
           in
           the
           Palace
           of
           Pope
           
             Gregory
             the
             Fifteenth
          
           ,
           who
           formerly
           had
           been
           his
           Fellow-student
           )
           he
           could
           never
           be
           perswaded
           by
           the
           Jesuits
           and
           others
           who
           daily
           thronged
           upon
           him
           ,
           neither
           to
           subscribe
           the
           new-devised-Tenets
           of
           the
           Council
           of
           Trent
           ,
           or
           to
           retract
           those
           Orthodox
           Books
           which
           he
           had
           Printed
           in
           England
           and
           Germany
           ,
           or
           to
           renounce
           the
           Communion
           of
           the
           Church
           of
           England
           ,
           in
           whose
           defence
           he
           constantly
           persisted
           to
           the
           very
           last
           .
           But
           presently
           after
           the
           decease
           of
           Pope
           Gregory
           ,
           he
           was
           imprisoned
           by
           the
           Jesuits
           and
           Inquisitors
           in
           
             Castle
             St.
             Angelo
          
           ,
           where
           ,
           by
           being
           barbarously
           used
           ,
           and
           almost
           starved
           ,
           he
           soon
           got
           a
           mortal
           sickness
           ,
           and
           died
           in
           a
           few
           days
           ,
           though
           not
           without
           suspicion
           of
           being
           poysoned
           .
           The
           day
           following
           his
           Corps
           was
           ,
           by
           the
           sentence
           of
           the
           Inquisition
           ,
           tyed
           to
           an
           infamous
           stake
           ,
           and
           there
           
           burnt
           to
           ashes
           ;
           for
           no
           other
           reason
           ,
           but
           that
           he
           refused
           to
           make
           abjuration
           of
           the
           Religion
           of
           the
           Church
           of
           England
           ,
           and
           subscribe
           some
           of
           the
           lately-made-Decrees
           of
           Trent
           ,
           which
           were
           prest
           upon
           him
           as
           Canons
           of
           the
           Catholick
           Faith.
           I
           have
           taken
           occasion
           to
           insert
           this
           narration
           ,
           perhaps
           not
           known
           to
           many
           ;
           to
           make
           it
           appear
           ,
           that
           this
           Reverend
           Prelate
           ,
           who
           did
           great
           service
           to
           the
           Church
           of
           God
           ,
           may
           justly
           (
           as
           I
           said
           before
           )
           be
           reckoned
           amongst
           the
           Writers
           of
           the
           Church
           of
           England
           .
        
         
           Let
           us
           hear
           therefore
           what
           he
           taught
           and
           writ
           ,
           when
           he
           was
           in
           England
           ,
           in
           his
           Books
           
             de
             Rep●b
             .
             Eccl.
             Lib.
             5.
             
             Cap.
             6.
             
             Num.
             20.
             
             For
             a
             thousand
             years
             together
          
           (
           saith
           he
           )
           
             the
             holy
             Catholick
             Church
             content
             with
             a
             sober
             knowledge
             of
             Divine
             Mysteries
             ,
             believed
             soberly
             ,
             and
             safely
             did
             teach
             ,
             that
             in
             the
             Sacrament
             duly
             Consecrated
             ,
             the
             Faithful
             did
             own
             receive
             ,
             and
             eat
             the
             Body
             and
             Bloud
             of
             Christ
             ,
             which
             by
             the
             Sacred
             Bread
             and
             Wine
             are
             given
             to
             them
             ,
             but
             as
             to
             the
             particular
             manner
             how
             that
             precious
             Body
             and
             Bloud
             is
             offered
             and
             given
             by
             that
             Mysterious
             Sacrament
             ,
             the
             Church
             did
             humbly
             and
             religiously
             acknowledge
             her
             ignorance
             :
             The
             real
             thing
             with
             its
             effects
             she
             joyfully
             own'd
             and
             received
             ,
             but
             meekly
             and
             devoutly
             abstained
             from
             inquiring
             into
             the
             manner
             .
             
             Item
          
           (
           Numb
           .
           73.
           )
           
             the
             true
             and
             real
             Body
             of
             Christ
             is
             most
             certainly
             and
             undoubtedly
             given
             in
             the
             holy
             Sacrament
             ,
             yet
             not
             carnally
             ,
             but
             Spiritually
             .
          
           Again
           (
           Numb
           .
           169.
           )
           
             I
             doubt
             not
             ,
             but
             all
             they
             that
             believe
             the
             Gospel
             ,
             will
             acknowledge
             that
             in
             the
             holy
             Communion
             we
             receive
             the
             true
             nature
             of
             the
             flesh
             of
             Christ
             ,
             real
             and
             substantial
             .
             We
             all
             teach
             that
             the
             body
             of
             Christ
             is
             present
             as
             to
             its
             reality
             and
             nature
             ,
             but
             a
             carnal
             and
             corporal
             manner
             of
             presence
             we
             reject
             with
             St.
          
           Bernard
           ,
           
             and
             all
             the
             Fathers
          
           .
           And
           in
           
             Appen
             .
             ad
             Ambrosium
          
           ,
           Numb
           .
           7.
           
           
             I
             know
             and
             acknowledge
             that
             with
             the
             Bread
             still
             remaining
             bread
             ,
             the
             true
             and
             real
             body
             of
             Christ
             is
             given
             ,
             yet
             not
             corporally
             :
             I
             assent
             in
             the
             thing
             ,
             but
             not
             in
             the
             manner
             .
             Therefore
             though
             there
             is
             a
             change
             in
             the
             Bread
             ,
             when
             it
             brings
             into
             the
             Souls
             of
             worthy
             Communicants
             ,
             the
             true
             body
             of
             Christ
             which
             is
             the
             substance
             of
             the
             Sacrament
             :
             Yet
             it
             doth
             not
             follow
             that
             the
             Bread
             loseth
             its
             own
             ,
             to
             become
             the
             substance
             of
             the
             body
             of
             Christ
             ,
          
           &c.
           
           These
           ,
           and
           much
           more
           to
           the
           same
           purpose
           ,
           agreeable
           to
           the
           Religion
           and
           Church
           of
           England
           ,
           and
           all
           other
           Protestant
           Churches
           ,
           you
           may
           find
           in
           the
           same
           Chapter
           ,
           and
           in
           a
           Treatise
           annext
           to
           the
           sixth
           Book
           ,
           against
           the
           famous
           
             Jesuit
             ,
             Suarez
          
           ,
           who
           had
           writ
           against
           
             King
             James
          
           ,
           and
           the
           Errors
           (
           as
           he
           calls
           them
           )
           of
           the
           Church
           of
           England
           :
           
           In
           the
           second
           Chapter
           our
           Prelate
           proves
           clearly
           ,
           according
           to
           its
           title
           ,
           
             That
             those
             Points
             which
             the
             Papists
             maintain
             against
             the
             Protestants
             belong
             not
             in
             any
             wise
             to
             the
             Catholick
             Faith
             ,
          
           (
           as
           Transubstantiation
           ,
           &c.
           )
        
         
           8.
           
           As
           for
           the
           opinion
           and
           belief
           of
           the
           German
           Protestants
           ,
           It
           will
           be
           known
           chiefly
           by
           the
           Augustan
           Confession
           ,
           presented
           to
           
             Charles
             the
             Fifth
          
           by
           the
           Princes
           of
           
           the
           Empire
           and
           other
           great
           Persons
           .
           For
           they
           teach
           ,
           That
           
             not
             only
             the
             Bread
             and
             Wine
             ,
             but
             the
             Body
             and
             Bloud
             of
             Christ
             is
             truly
             given
             to
             the
             Receivers
          
           ;
           or
           ,
           as
           it
           is
           in
           another
           Edition
           ,
           That
           
             the
             Body
             and
             Bloud
             of
             Christ
             are
             truly
             present
             ,
             and
             distributed
             to
             the
             Communicants
             in
             the
             Lords
             Supper
             ,
          
           and
           refute
           those
           that
           teach
           otherwise
           .
           They
           also
           declare
           ,
           
             That
             we
             must
             so
             use
             the
             Sacraments
             ,
             as
             to
             believe
             and
             embrace
             by
             Faith
             those
             things
             promised
             which
             the
             Sacraments
             offer
             and
             convey
             to
             us
             .
          
           Yet
           we
           may
           observe
           here
           ,
           that
           Faith
           makes
           not
           those
           things
           present
           which
           are
           promised
           ;
           for
           Faith
           (
           as
           it
           is
           well
           known
           )
           is
           more
           properly
           said
           to
           take
           and
           apprehend
           ,
           than
           to
           promise
           or
           perform
           :
           But
           the
           Word
           and
           Promise
           of
           God
           ,
           on
           which
           our
           Faith
           is
           grounded
           (
           and
           not
           Faith
           it self
           )
           make
           that
           present
           which
           is
           promised
           ;
           as
           it
           was
           agreed
           at
           a
           Conference
           
           at
           St.
           German
           betwixt
           some
           Protestants
           
           and
           Papists
           :
           And
           therefore
           it
           is
           unjustly
           laid
           to
           our
           charge
           by
           some
           in
           the
           Church
           of
           Rome
           ,
           as
           if
           we
           should
           believe
           ,
           that
           the
           presence
           and
           participation
           of
           Christ
           ,
           in
           the
           Sacrament
           ,
           is
           effected
           meerly
           by
           the
           power
           of
           Faith.
           
        
         
           9.
           
           The
           Saxon
           Confession
           ,
           approved
           by
           other
           Churches
           ,
           seems
           to
           be
           a
           repetition
           
           of
           the
           Augustan
           :
           Therein
           we
           are
           taught
           ,
           That
           
             Sacraments
             are
             actions
             divinely
             instituted
             ,
             and
             that
             although
             the
             same
             things
             or
             actions
             in
             common
             use
             have
             nothing
             of
             the
             nature
          
           
           
             of
             Sacraments
             ,
             yet
             when
             used
             according
             to
             the
             divine
             institution
             ,
             Christ
             is
             truly
             and
             substantially
             present
             in
             the
             Communion
             ,
             and
             his
             Body
             and
             Bloud
             truly
             given
             to
             the
             Receivers
             ;
             so
             that
             he
             testifies
             that
             he
             is
             in
             them
          
           ;
           as
           St.
           Hillary
           saith
           ,
           
             These
             things
             taken
             and
             received
             make
          
           
           
             us
             to
             be
             in
             Christ
             ,
             and
             Christ
             to
             be
             in
             us
             .
          
        
         
           10.
           
           The
           Confession
           of
           Wittemberg
           ,
           which
           in
           the
           year
           1552
           was
           propounded
           to
           
           the
           Council
           of
           Trent
           ,
           is
           like
           unto
           this
           :
           For
           it
           teacheth
           ,
           That
           
             the
             true
             Body
             and
             Bloud
             of
             Christ
             are
             given
             in
             the
             holy
             Communion
             ,
          
           and
           refutes
           those
           that
           say
           ,
           
             That
             the
             Bread
             and
             Wine
             in
             the
             Sacrament
             are
             only
          
           
           
             signs
             of
             the
             absent
             Body
             and
             Bloud
             of
             Christ
             .
          
        
         
           11.
           
           The
           Bohemian
           Confession
           also
           ,
           that
           
           is
           of
           them
           who
           by
           contempt
           ,
           and
           out
           of
           
           ignorance
           ,
           are
           called
           by
           some
           Picards
           and
           Waldenses
           ,
           presented
           to
           King
           Ferdinand
           by
           the
           Barons
           and
           Nobles
           of
           Bohemia
           ,
           and
           approved
           by
           Luther
           ,
           and
           Melancthon
           ,
           and
           the
           Famous
           University
           of
           Wittemberg
           ,
           teacheth
           ,
           that
           
             we
             cought
             from
             the
             heart
             to
             believe
             ,
             and
             to
             profess
             by
          
           
           
             words
             ,
             that
             the
             Bread
             of
             the
             Lords
             Supper
             is
             the
             true
             Body
             of
             Christ
             which
             was
             given
             for
             us
             ,
             and
             the
             Wine
             ,
             his
             true
             Bloud
             that
             was
             shed
             for
             us
             :
             And
             that
             it
             is
             not
             lawful
             for
             any
             person
             to
             bring
             or
             add
             any
             thing
             of
             his
             own
             to
             the
             words
             of
             Christ
             ,
             or
             in
             the
             least
             to
             take
             any
             thing
             from
             them
             .
          
           And
           when
           this
           their
           Confession
           was
           defamed
           and
           abused
           by
           some
           of
           their
           Adversaries
           ,
           they
           answered
           ,
           That
           
             they
             would
             ever
             be
             ready
             to
             refute
             the
             Calumniators
             ,
             and
             to
             make
             it
             appear
             by
             strong
             Arguments
             ,
             and
             a
             stronger
             Faith
             ,
             that
             they
             never
             were
             ,
             and
             by
             Gods
             grace
             ,
             never
             would
             be
             what
             their
             Adversaries
             represented
             them
             .
          
        
         
           12.
           
           In
           the
           same
           manner
           ,
           The
           Conciliation
           
           of
           the
           Articles
           of
           the
           Lords
           Supper
           ,
           and
           the
           mutual
           agreement
           betwixt
           the
           Churches
           of
           the
           greater
           and
           lesser
           Polonia
           in
           the
           Synod
           of
           
             Sendomiris
             ,
             We
             hold
          
           
           together
           (
           say
           they
           )
           
             the
             belief
             of
             the
             words
             of
             Christ
             ,
             as
             they
             have
             been
             rightly
             understood
             by
             the
             Fathers
             ;
             or
             to
             speak
             more
             plain
             ,
             We
             believe
             and
             confess
             ,
             that
             the
             substantial
             Presence
             
             of
             Christ
             is
             not
             only
             signified
             in
             the
             Lords
             Supper
             ,
             but
             also
             that
             the
             Body
             and
             Bloud
             of
             our
             Lord
             is
             truly
             offered
             and
             granted
             to
             worthy
             Receivers
             ,
             together
             with
             those
             sacred
             signs
             which
             convey
             to
             us
             the
             thing
             signified
             ,
             according
             to
             the
             nature
             of
             Sacraments
             ,
             and
             lest
             the
             different
             ways
             of
             speaking
             should
             breed
             any
             contention
             ,
             we
             mutually
             consent
             to
             subscribe
             that
             Article
             concerning
             the
             Lords
             Supper
             which
             is
             in
             the
             Confession
             of
             the
             Churches
             of
          
           Saxony
           ,
           
             which
             they
             sent
             to
             the
             Council
             of
          
           Trent
           ;
           
             and
             we
             hold
             and
             acknowledge
             it
             to
             be
             sound
             and
             pious
             .
          
           Then
           they
           repeat
           the
           whole
           Article
           ,
           mentioned
           and
           set
           down
           a
           little
           before
           .
        
         
           13.
           
           Luther
           was
           once
           of
           opinion
           that
           the
           
           Divines
           of
           Basil
           and
           Strasbourg
           did
           acknowledge
           nothing
           in
           the
           Lords
           Supper
           besides
           Bread
           and
           Wine
           .
           To
           him
           Bucerus
           ,
           in
           the
           name
           of
           all
           the
           rest
           ,
           did
           freely
           answer
           ,
           
             That
             they
             all
             unanimously
             did
             condemn
             that
             error
             ;
             that
             neither
             they
             ,
             nor
             the
          
           Switzers
           
             ever
             believed
             or
             taught
             any
             such
             thing
             ;
             that
             none
             could
             expresly
             be
             charged
             with
             that
             Error
             ,
             except
             the
          
           Anabaptists
           :
           
             And
             that
             he
             also
             had
             once
             been
             perswaded
             ,
             that
          
           Luther
           
             in
             his
             Writings
             attributed
             too
             much
             to
             the
             outward
             Symbols
             ,
             and
             maintained
             a
             grosser
             Union
             of
             Christ
             with
             the
             Bread
             than
             the
             Scriptures
             did
             allow
             ;
             as
             though
             Christ
             had
             been
             corporally
             present
             with
             it
             ,
             united
             into
             a
             natural
             substance
             with
             the
             
             Bread
             ;
             so
             that
             the
             wicked
             as
             well
             as
             the
             faithful
             were
             made
             partakers
             of
             grace
             by
             receiving
             the
             Element
             :
             But
             that
             their
             own
             Doctrine
             and
             belief
             concerning
             that
             Sacrament
             was
             ,
             that
             the
             true
             Body
             and
             Bloud
             of
             Christ
             was
             truly
             presented
             ,
             given
             ,
             and
             received
             together
             with
             the
             visible
             signs
             of
             Bread
             and
             Wine
             ,
             by
             the
             operation
             of
             our
             Lord
             ,
             and
             by
             vertue
             of
             his
             institution
             ,
             according
             to
             the
             plain
             sound
             and
             sense
             of
             his
             words
             ;
             and
             that
             not
             only
          
           Zuinglius
           and
           Oecolampadius
           
             had
             so
             taught
             ,
             but
             they
             also
             ,
             in
             the
             publick
             Confessions
             of
             the
             Churches
             of
             the
             Vpper
          
           Germany
           ,
           
             and
             other
             Writings
             ,
             confest
             it
             ;
             so
             that
             the
             Controversie
             was
             rather
             about
             the
             manner
             of
             the
             presence
             or
             absence
             ,
             than
             about
             the
             presence
             or
             absence
             it self
          
           ;
           All
           which
           Bucer's
           Associates
           confirm
           after
           him
           .
           He
           also
           adds
           ,
           
             That
             the
             Magistrates
             in
             their
             Churches
             had
             denounced
             very
             severe
             punishments
             to
             any
             that
             should
             deny
             the
             presence
             of
             the
             Body
             and
             Bloud
             of
             Christ
             in
             the
             Lords
             Supper
             .
             Bucerus
          
           did
           also
           maintain
           this
           Doctrine
           of
           the
           blessed
           Sacrament
           in
           presence
           of
           the
           
             Landgrave
             of
             Hesse
          
           and
           Melancthon
           ,
           confessing
           ,
           
             That
             together
             with
             the
             Sacrament
             we
             truly
             and
             substantially
             receive
             the
             body
             of
             Christ
             .
          
           Also
           ,
           
             That
             the
             Bread
             and
             Wine
             are
             conferring
             signs
             ,
             giving
             what
             they
             represent
             ,
             so
             that
             together
             with
             them
             the
             Body
             of
             Christ
             is
             given
             and
             received
             .
          
           And
           to
           these
           he
           adds
           ,
           
             That
             
             the
             Body
             and
             Bread
             are
             not
             united
             in
             the
             mixture
             of
             their
             substance
             ,
             but
             in
             that
             the
             Sacrament
             gives
             what
             it
             promiseth
             ,
             that
             is
             ,
             the
             one
             is
             never
             without
             the
             other
             ;
             and
             so
             they
             agreeing
             on
             both
             parts
             ,
             that
             the
             Bread
             and
             Wine
             are
             not
             changed
             ,
             he
             holds
             such
             a
             Sacramental
             Union
             ,
             Luther
          
           having
           heard
           this
           ,
           declared
           also
           his
           opinion
           thus
           ,
           
             That
             he
             did
             not
             locally
             include
             the
             Body
             and
             Bloud
             of
             Christ
             with
             the
             Bread
             and
             Wine
             ,
             and
             unite
             them
             together
             by
             any
             natural
             connexion
             ;
             and
             that
             he
             did
             not
             make
             proper
             to
             the
             Sacraments
             that
             vertue
             whereby
             they
             brought
             Salvation
             to
             the
             Receivers
             ;
             but
             that
             he
             maintained
             only
             a
             Sacramental
             Vnion
             betwixt
             the
             Body
             of
             Christ
             and
             the
             Bread
             ,
             and
             betwixt
             his
             Bloud
             and
             the
             Wine
             ;
             and
             did
             teach
             ,
             that
             the
             power
             of
             confirming
             our
             Faith
             ,
             which
             he
             attributed
             to
             the
             Sacraments
             ,
             was
             not
             naturally
             inherent
             in
             the
             outward
             signs
             ,
             but
             proceeded
             from
             the
             operation
             of
             Christ
             ,
             and
             was
             given
             by
             his
             Spirit
             ,
             by
             his
             Words
             ,
             and
             by
             the
             Elements
             .
          
           And
           finally
           ,
           in
           this
           manner
           he
           spake
           to
           all
           that
           were
           present
           ;
           
             If
             you
             believe
             and
             teach
             that
             in
             the
             Lords
             Supper
             the
             true
             Body
             and
             Bloud
             of
             Christ
             is
             given
             and
             received
             ,
             and
             not
             the
             Bread
             and
             Wine
             only
             ;
             and
             that
             this
             giving
             and
             receiving
             is
             real
             and
             not
             imaginary
             ,
             we
             are
             agreed
             ,
             and
             we
             own
             you
             for
             dear
             Brethren
             in
             the
             Lord.
          
           All
           this
           is
           set
           down
           at
           large
           in
           the
           twentieth
           
           Tome
           of
           Luthers
           Works
           ,
           and
           in
           the
           English
           Works
           of
           Bucer
           .
        
         
           14.
           
           The
           next
           will
           be
           the
           Gallican
           Confession
           ,
           
           made
           at
           Paris
           in
           a
           National
           Synod
           ,
           and
           presented
           to
           King
           Charles
           IX
           .
           at
           the
           Conference
           of
           Poissy
           .
           Which
           speaks
           of
           the
           Sacrament
           on
           this
           wise
           :
           
             Although
             Christ
             be
             in
             heaven
             ,
             where
             he
             is
             to
             remain
             until
             he
             come
             to
             judge
             the
             World
             ,
             yet
             we
             believe
             that
             by
             the
             secret
             and
             incomprehensible
             virtue
             of
             his
             Spirit
             ,
             he
             feeds
             and
             vivifies
             us
             by
             the
             substance
             of
             his
             Body
             and
             Bloud
             received
             by
             Faith
             :
             now
             we
             say
             that
             this
             is
             done
             in
             a
             spiritual
          
           
           
             manner
             ;
             not
             that
             we
             believe
             it
             to
             be
             a
             fancy
             and
             imagination
             ,
             instead
             of
             a
             truth
             and
             real
             effect
             ,
             but
             rather
             because
             that
             Mystery
             of
             our
             Vnion
             with
             Christ
             is
             of
             so
             sublime
             a
             nature
             ,
             that
             it
             is
             as
             much
             above
             the
             capacity
             of
             our
             senses
             ,
             as
             it
             is
             above
             the
             order
             of
             nature
             .
          
           Item
           ,
           
             We
             believe
             that
             in
             the
             Lords
             Supper
             God
             gives
             us
             really
             ,
             that
             is
             ,
             truly
             ,
             and
             efficaciously
             ,
             whatever
             is
             represented
             by
             the
             Sacrament
             ,
             with
             the
             signs
             we
             joyn
             the
             true
             Possession
             and
             fruition
             of
             the
             thing
             by
             them
             offered
             to
             us
             :
             And
             so
             ,
             that
             Bread
             and
             Wine
             which
             are
             given
             to
             us
             ,
             become
             our
             spiritual
             nourishment
             ,
             in
             that
             they
             make
             it
             in
             some
             manner
             visible
             to
             us
             that
             the
             Flesh
             of
             Christ
             is
             our
             food
             ,
             and
             his
             Bloud
             our
             drink
             .
             Therefore
             those
             Fanaticks
             that
             reject
             these
             Signs
             and
             Symbols
             are
             by
             us
             rejected
             ,
             our
             blessed
             
             Saviour
             having
             said
             ,
             This
             is
             my
             body
             ,
             and
             this
             Cup
             is
             my
             bloud
             .
          
           This
           Confession
           hath
           been
           subscribed
           by
           the
           Church
           of
           Geneva
           .
        
         
           15.
           
           The
           Envoyes
           from
           the
           French
           Churches
           to
           Worms
           made
           a
           declaration
           
           concerning
           that
           Mystery
           ,
           much
           after
           the
           same
           manner
           :
           
             We
             confess
          
           (
           say
           they
           )
           
             that
             in
             the
             Lords
             Supper
             ,
             besides
             the
             benefits
             of
             Christ
             ,
             the
             substance
             also
             of
             the
             Son
             of
             man
             ,
             his
             true
             body
             ,
             with
             his
             bloud
             shed
             for
             us
             ,
             are
             not
             only
             figuratively
             signified
             by
             Types
             and
             Symbols
             ,
             as
             memorials
             of
             things
             absent
             ;
             but
             also
             ,
             truly
             and
             certainly
             presented
             ,
             given
             ,
             and
             offered
             to
             be
             applied
             ,
             by
             signs
             that
             are
             not
             bare
             and
             destitute
             ,
             but
             (
             on
             Gods
             part
             ,
             in
             regard
             of
             his
             offer
             and
             promise
             )
             always
             undoubtedly
             accompanied
             with
             what
             they
             signifie
             ,
             whether
             they
             be
             offered
             to
             good
             or
             bad
             Christians
             .
          
        
         
           16.
           
           Now
           follows
           the
           Belgick
           Confession
           ,
           
           which
           professeth
           it
           
             to
             be
             most
             certain
             ,
             that
             Christ
             doth
             really
             effect
             in
             us
             what
             is
             figured
             by
             the
             signs
             ,
             although
             it
             be
             above
             the
             capacity
             of
             our
             reason
             to
             understand
             which
             way
             ;
             the
             operations
             of
             the
             Holy
             Ghost
             being
             always
             occult
             and
             incomprehensible
             .
          
        
         
           17.
           
           The
           more
           ancient
           Confession
           of
           the
           Switzers
           ,
           made
           by
           common
           consent
           at
           
           Basil
           ,
           and
           approved
           by
           all
           the
           
           Helvetick-Protestant
           Churches
           ,
           hath
           it
           ,
           That
           while
           
           
             the
             Faithful
             eat
             the
             bread
             ,
             and
             drink
             the
             cup
             of
             
             the
             Lord
             ,
             they
             ,
             by
             the
             operation
             of
             Christ
             working
             by
             the
             Holy
             Spirit
             ,
             receive
             the
             Body
             and
             Bloud
             of
             our
             Lord
             ,
             and
             thereby
             are
             fed
             unto
             Eternal
             life
             .
          
           But
           notwithstanding
           that
           ,
           they
           affirm
           ,
           that
           this
           food
           is
           spiritual
           ,
           yet
           they
           afterwards
           conclude
           ;
           
             That
             by
             spiritual
             food
             they
             understand
             not
             imaginary
             ,
             but
             the
             very
             body
             of
             Christ
             which
             was
             given
             for
             us
             .
          
        
         
           18.
           
           And
           the
           latter
           Confession
           of
           the
           
           Switzers
           ,
           writ
           and
           Printed
           in
           1566.
           affirms
           as
           expresly
           the
           true
           presence
           of
           Christs
           body
           in
           the
           Eucharist
           ,
           thus
           :
           
             Outwardly
             the
             bread
             is
             offered
             by
             the
             Minister
             ,
             and
             the
             words
             of
             Christ
             heard
             ,
             Take
             ,
             eat
             ,
             this
             is
             my
             Body
             ,
             drink
             ye
             all
             of
             this
             ,
             this
             is
             my
             Bloud
             .
             Therefore
             the
             Faithful
             receive
             what
             Christs
             Minister
             gives
             ,
             and
             drink
             of
             the
             Lords
             Cup
             :
             And
             at
             the
             same
             time
             ,
             by
             the
             power
             of
             Christ
             working
             by
             the
             Holy
             Ghost
             ,
             are
             fed
             by
             the
             flesh
             and
             bloud
             of
             our
             Lord
             unto
             eternal
             life
             ,
          
           &c.
           
           Again
           ,
           
             Christ
             is
             not
             absent
             from
             his
             Church
             celebrating
             his
             holy
             Supper
             .
             The
             Sun
             in
             heaven
             ,
             being
             distant
             from
             us
             ,
             is
             nevertheless
             present
             by
             his
             efficacy
             ;
             how
             much
             more
             shall
             Christ
             the
             Sun
             of
             righteousness
             ,
             who
             is
             bodily
             in
             heaven
             ,
             absent
             from
             us
             ,
             be
             spiritually
             present
             to
             us
             by
             his
             life-giving
             virtue
             ,
             and
             as
             he
             declared
             in
             his
             last
             Supper
             he
             would
             be
             present
             ,
          
           Joh.
           14.
           15
           ,
           16.
           
           
             Whence
             it
             follows
             that
             we
             have
             no
             Communion
             
             without
             Christ
             .
          
           Now
           to
           this
           Confession
           ,
           not
           only
           the
           Reformed
           Switzers
           did
           subscribe
           ,
           but
           also
           the
           Churches
           of
           
             Hungary
             ,
             Pannonia
          
           ,
           or
           
             Transilvania
             ,
             Poland
          
           ,
           and
           Lithuania
           ,
           which
           follow
           neither
           the
           Augustan
           nor
           Bohemian
           Confessions
           :
           It
           was
           subscribed
           also
           by
           the
           Churches
           of
           Scotland
           and
           Geneva
           .
        
         
           19.
           
           Lastly
           ,
           Let
           us
           hear
           the
           renowned
           Declaration
           of
           the
           Reformed
           Churches
           of
           Poland
           ,
           made
           in
           the
           Assembly
           of
           Thoran
           ,
           
           whereby
           they
           profess
           ,
           that
           as
           to
           what
           concerns
           the
           Sacrament
           of
           the
           Eucharist
           ,
           
             they
             assent
             to
             that
             opinion
             which
             in
             the
          
           Augustan
           
             Confession
             ,
             in
             the
          
           Bohemian
           ,
           
             and
             that
             of
          
           Sendom
           .
           
             is
             confirmed
             by
             Scripture
          
           .
           Then
           afterwards
           in
           another
           Declaration
           they
           explain
           their
           own
           Mind
           ,
           thus
           saying
           :
           1.
           
           
             That
             the
             Sacrament
             consisteth
             of
             earthly
             things
             ,
             as
             Bread
             and
             Wine
             ;
             and
             things
             heavenly
             ,
             as
             the
             Body
             and
             Bloud
             of
             our
             Lord
             ;
             both
             of
             which
             ,
             though
             in
             a
             different
             manner
             ,
             yet
             most
             truly
             and
             really
             ,
             are
             given
             together
             at
             the
             same
             time
             ;
             earthly
             things
             ,
             in
             an
             earthly
             ,
             corporal
             ,
             and
             natural
             way
             ;
             heavenly
             things
             ,
             in
             a
             mystick
             ,
             spiritual
             ,
             and
             heavenly
             manner
             .
          
           2.
           
           Hence
           they
           in
           fer
           ,
           
             That
             the
             Bread
             and
             Wine
             are
             ,
             and
             are
             said
             to
             be
             ,
             with
             truth
             ,
             the
             very
             Body
             and
             Bloud
             of
             Christ
             ;
             not
             substantially
             indeed
             ,
             that
             is
             ,
             not
             corporally
             ,
             but
             Sacramentally
             
             and
             Mystically
             ,
             by
             vertue
             of
             the
             Sacramental
             Union
             ;
             which
             consisteth
             not
             in
             a
             bare
             signification
             or
             obligation
             only
             ,
             but
             also
             in
             a
             real
             exhibition
             and
             communication
             of
             both
             parts
             ,
             earthly
             and
             heavenly
             ,
             together
             at
             once
             ,
             though
             in
             a
             different
             manner
             .
          
           3.
           
           In
           that
           sense
           they
           affirm
           with
           the
           Ancients
           ,
           
             That
             the
             Bread
             and
             Wine
             are
             changed
             into
             the
             Body
             and
             Bloud
             of
             Christ
             ,
             not
             in
             nature
             and
             substance
             ,
             but
             in
             use
             and
             efficacy
             ;
             in
             which
             respect
             the
             sacred
             Elements
             are
             not
             called
             what
             they
             are
             to
             sense
             ,
             but
             what
             they
             are
             believed
             and
             received
             by
             faith
             grounded
             on
             the
             Promise
             .
          
           4.
           
           They
           deny
           
             to
             believe
             the
             signs
             to
             be
             bare
             ,
             inefficacious
             ,
             and
             empty
             ,
             but
             rather
             such
             as
             truly
             give
             what
             they
             seal
             and
             signifie
             ,
             being
             efficacious
             instruments
             and
             most
             certain
             means
             whereby
             the
             Body
             and
             Bloud
             of
             Christ
             ,
             and
             so
             ,
             Christ
             himself
             with
             all
             his
             benefits
             ,
             is
             set
             forth
             and
             offered
             to
             all
             Communicants
             ,
             but
             conferred
             and
             given
             to
             true
             Believers
             ,
             and
             by
             them
             received
             as
             the
             saving
             and
             vivifying
             food
             of
             their
             Souls
             .
          
           5.
           
           They
           deny
           not
           
             the
             true
             presence
             of
             the
             body
             and
             bloud
             of
             Christ
             in
             the
             Lords
             Supper
             ,
             but
             only
             the
             Corporal
             manner
             of
             his
             Presence
             .
          
           They
           believe
           
             a
             Mystical
             Vnion
             betwixt
             Christ
             and
             us
             ,
             and
             that
             ,
             not
             imaginary
             ,
             but
             most
             true
             ,
             real
             ,
             and
             efficacious
             .
          
           6.
           
           Thence
           they
           conclude
           ,
           
             That
             not
             only
             the
             vertue
             ,
             efficacy
             ,
             operation
             ,
             or
             benefits
             of
             Christ
             are
             communicated
             to
             us
             ,
             but
             more
             
             especially
             the
             very
             substance
             of
             his
             Body
             and
             Bloud
             ,
             so
             that
             ,
             he
             abides
             in
             us
             ,
             and
             we
             in
             him
             .
          
        
         
           20.
           
           Now
           because
           great
           is
           the
           fame
           of
           Calvin
           (
           who
           subscribed
           the
           Augustan
           Confession
           ,
           and
           that
           of
           the
           Switzers
           )
           let
           us
           hear
           what
           he
           writ
           and
           believed
           concerning
           this
           sacred
           Mystery
           :
           His
           words
           in
           his
           Institutions
           and
           elsewhere
           are
           such
           ,
           so
           conformable
           to
           the
           stile
           and
           mind
           of
           the
           Ancient
           Fathers
           ,
           that
           no
           Catholick
           Protestant
           would
           wish
           to
           use
           any
           other
           .
           
             I
             understand
          
           (
           saith
           he
           )
           
             what
             is
             to
             be
             understood
             by
          
           
           
             the
             words
             of
             Christ
             ;
             that
             he
             doth
             not
             only
             offer
             us
             the
             benefits
             of
             his
             Death
             and
             Resurrection
             ,
             but
             his
             very
             body
             ,
             wherein
             he
             died
             and
             rose
             again
             .
             I
             assert
             that
             the
             body
             of
             Christ
             is
             really
             (
             as
             the
             usual
             expression
             is
             )
             that
             is
             ,
             truly
             given
             to
             us
             in
             the
             Sacrament
             ,
             to
             be
             the
             saving
             food
             of
             our
             souls
             .
          
           Also
           in
           another
           place
           ,
           Item
           ,
           
             That
             word
             cannot
             lie
             ,
             neither
             can
             it
          
           
           
             mock
             us
             ;
             and
             except
             one
             presumes
             to
             call
             God
             a
             deceiver
             be
             will
             never
             dare
             to
             say
             ,
             that
             the
             Symbols
             are
             empty
             ,
             and
             that
             Christ
             is
             not
             in
             them
             .
             Therefore
             if
             by
             the
             breaking
             of
             the
             bread
             our
             Saviour
             doth
             represent
             the
             participation
             of
             his
             body
             ,
             it
             is
             not
             to
             be
             doubted
             but
             that
             he
             truly
             gives
             and
             confers
             it
             .
             If
             it
             be
             true
             that
             the
             visible
             sign
             is
             given
             us
             ,
             to
             seal
             the
             gift
             of
             an
             invisible
             thing
             ,
             we
             must
             firmly
             believe
             ,
             that
             
             receiving
             the
             signs
             of
             the
             body
             ,
             we
             also
             certainly
             receive
             the
             body
             it self
             .
             Setting
             aside
             all
             absurdities
             ,
             I
             do
             willingly
             admit
             all
             those
             terms
             that
             can
             most
             strongly
             express
             the
             true
             and
             substantial
             Communication
             of
             the
             Body
             and
             Bloud
             of
             Christ
             ,
             granted
             to
             the
             Faithful
             with
             the
             Symbols
             of
             the
             Lords
             Supper
             ;
             and
             that
             ,
             not
             as
             if
             they
             received
             only
             by
             the
             force
             of
             their
             imagination
             ,
             or
             an
             act
             of
             their
             minds
             ,
             but
             really
             ,
             so
             as
             to
             be
             fed
             thereby
             unto
             Eternal
             life
             .
          
           Again
           ,
           
           
             We
             must
             therefore
             confess
             that
             the
             inward
             substance
             of
             the
             Sacrament
             is
             joyned
             with
             the
             visible
             sign
             ,
             so
             that
             ,
             as
             the
             Bread
             is
             put
             into
             our
             hand
             ,
             the
             Body
             of
             Christ
             is
             also
             given
             to
             us
             .
             This
             certainly
             ,
             if
             there
             were
             nothing
             else
             ,
             should
             abundantly
             satisfie
             us
             ,
             that
             we
             understand
             ,
             that
             Christ
             ,
             in
             his
             Holy
             Supper
             ,
             gives
             us
             the
             true
             and
             proper
             substance
             of
             his
             Body
             and
             Bloud
             ,
             that
             it
             being
             wholly
             ours
             ,
             we
             may
             be
             made
             partakers
             of
             all
             his
             benefits
             and
             graces
             .
          
           Again
           ,
           
             The
             Son
             of
             God
             offers
             daily
             to
             us
             in
             the
             holy
             Sacrament
             ,
             the
             same
             body
             which
             he
             once
             offered
             in
             sacrifice
             to
             his
             Father
             ,
             that
             it
             may
             be
             our
             spiritual
             food
             .
          
           In
           these
           he
           asserts
           ,
           as
           clearly
           as
           any
           one
           can
           ,
           the
           true
           ,
           Real
           ,
           and
           substantial
           Presence
           and
           Communication
           of
           the
           Body
           of
           Christ
           ,
           but
           how
           ,
           he
           undertakes
           not
           to
           determine
           .
           
             If
             any
             one
          
           
           (
           saith
           he
           )
           
             ask
             me
             concerning
             the
             manner
             ,
             I
             will
             not
             be
             ashamed
             to
             confess
             that
             it
             is
             a
             secret
             
             too
             high
             for
             my
             reason
             to
             comprehend
             ,
             or
             my
             tongue
             to
             express
             ;
             or
             to
             speak
             more
             properly
             ,
             I
             rather
             feel
             than
             understand
             it
             :
             Therefore
             without
             disputing
             I
             embrace
             the
             truth
             of
             God
             ,
             and
             confidently
             repose
             on
             it
             .
             He
             declares
             that
             his
             Flesh
             is
             the
             food
             ,
             and
             his
             Bloud
             the
             drink
             of
             my
             Soul
             :
             And
             my
             Soul
             I
             offer
             to
             him
             to
             be
             fed
             by
             such
             nourishment
             .
             He
             bids
             me
             take
             ,
             eat
             ,
             and
             drink
             his
             Body
             and
             Bloud
             ,
             which
             in
             his
             holy
             Supper
             he
             offers
             me
             under
             the
             Symbols
             of
             Bread
             and
             Wine
             :
             I
             make
             no
             scruple
             ,
             but
             he
             doth
             reach
             them
             to
             me
             ,
             and
             I
             receive
             them
             .
          
           All
           these
           are
           Calvins
           own
           words
           .
        
         
           21.
           
           I
           was
           the
           more
           willing
           to
           be
           long
           in
           transcribing
           these
           things
           at
           large
           ,
           out
           of
           publick
           Confessions
           of
           Churches
           ,
           and
           the
           best
           of
           Authors
           ;
           that
           it
           might
           the
           better
           appear
           ,
           how
           injuriously
           Protestant
           Divines
           are
           calumniated
           by
           others
           unacquainted
           with
           their
           opinions
           ,
           as
           though
           by
           these
           words
           ,
           Spiritually
           and
           Sacramentally
           ,
           they
           did
           not
           acknowledge
           a
           true
           and
           well-understood
           -
           real
           Presence
           and
           Communication
           of
           the
           Body
           and
           Bloud
           of
           Christ
           in
           the
           Blessed
           Sacrament
           ;
           whereas
           on
           the
           contrary
           ,
           they
           do
           professedly
           own
           it
           ,
           in
           terms
           as
           express
           as
           any
           can
           be
           used
           .
        
      
       
         
         
           CHAP.
           III.
           
        
         
           
             1.
             
             What
             the
             Papists
             do
             understand
             by
             Christ
             being
             spiritually
             present
             in
             the
             Sacrament
             .
             2.
             
             What
             St.
             Bernard
             understood
             by
             it
             .
             3.
             
             What
             the
             Protestants
             .
             4.
             
             Faith
             doth
             not
             cause
             ,
             but
             suppose
             the
             presence
             of
             Christ
             .
             5.
             
             The
             Union
             betwixt
             the
             Body
             of
             Christ
             and
             the
             Bread
             is
             Sacramental
             .
          
        
         
           1.
           
           HAving
           now
           ,
           by
           what
           I
           have
           said
           ,
           put
           it
           out
           of
           doubt
           ,
           that
           the
           Protestants
           believe
           a
           spiritual
           and
           true
           presence
           of
           Christ
           in
           the
           Sacrament
           ,
           which
           is
           the
           reason
           ,
           that
           according
           to
           the
           example
           of
           the
           Fathers
           ,
           they
           use
           so
           frequently
           the
           term
           spiritual
           in
           this
           subject
           ;
           it
           may
           not
           be
           amiss
           to
           consider
           in
           the
           next
           place
           ,
           how
           the
           Roman
           Church
           understands
           that
           same
           word
           .
           Now
           they
           make
           it
           to
           signifie
           ,
           
             That
             Christ
             is
             not
             present
             in
             the
             Sacrament
             ,
          
           
           
             either
             after
             that
             manner
             which
             is
             natural
             to
             corporal
             things
             ,
             or
             that
             wherein
             his
             own
             body
             subsists
             in
             heaven
             ,
             but
             according
             to
             the
             manner
             
             of
             Existence
             proper
             to
             Spirits
             ,
             whole
             and
             entire
             in
             each
             part
             of
             the
             Host
             :
             And
             though
             by
             himself
             he
             be
             neither
             seen
             ,
             toucht
             ,
             nor
             moved
             ,
             yet
             in
             respect
             of
             the
             Species
             or
             accidents
             joyned
             with
             him
             ,
             he
             may
             be
             said
             to
             be
             seen
             ,
             toucht
             ,
             and
             moved
             :
             And
             so
             the
             accidents
             being
             moved
             ,
             the
             body
             of
          
           
           
             Christ
             is
             truly
             moved
             accidentally
             ,
             as
             the
             Soul
             truly
             changeth
             place
             with
             the
             Body
             ;
             so
             that
             we
             truly
             and
             properly
             say
             that
             the
             body
             of
             Christ
             is
             removed
             ,
             lifted
             up
             ,
             and
             set
             down
             ,
             put
             on
             the
             Patent
             ,
             or
             on
             the
             Altar
             ,
             and
             carried
             from
             hand
             to
             mouth
             ,
             and
             from
             the
             mouth
             to
             the
             stomach
             ;
             as
          
           Berengarius
           
             was
             forced
             to
             acknowledge
             in
          
           
           
             the
             Roman
             Council
             under
             Pope
          
           Nicholas
           ,
           
             that
             the
             Body
             of
             Christ
             was
             sensually
             toucht
             by
             the
             hands
             ,
             and
             broken
             and
             chewed
             by
             the
             teeth
             of
             the
             Priest
             .
          
           But
           all
           this
           ,
           and
           much
           more
           to
           the
           same
           effect
           ,
           was
           never
           delivered
           to
           us
           ,
           either
           by
           holy
           Scripture
           ,
           or
           the
           ancient
           Fathers
           .
           And
           if
           Souls
           or
           Spirits
           could
           be
           present
           ,
           as
           here
           Bellarmine
           teacheth
           ,
           yet
           it
           would
           be
           absurd
           to
           say
           that
           bodies
           could
           be
           so
           likewise
           ,
           it
           being
           inconsistent
           with
           their
           nature
           .
        
         
           2.
           
           Indeed
           Bellarmine
           confesseth
           with
           St.
           Bernard
           ,
           That
           
             Christ
             in
             the
             Sacrament
             is
          
           
           
             not
             given
             to
             us
             carnally
             ,
             but
             spiritually
          
           ;
           and
           would
           to
           God
           he
           had
           rested
           here
           ,
           and
           not
           outgone
           the
           
             holy
             Scriptures
          
           ,
           and
           the
           Doctrine
           of
           the
           Fathers
           .
           For
           endeavouring
           ,
           
           with
           
             Pope
             Innocent
          
           III.
           and
           the
           Council
           of
           Trent
           ,
           to
           determine
           the
           manner
           of
           the
           presence
           and
           Manducation
           of
           Christs
           body
           ,
           with
           more
           nicety
           than
           was
           fitting
           ,
           he
           thereby
           foolishly
           overthrew
           all
           that
           he
           had
           wisely
           said
           before
           ,
           denied
           what
           he
           had
           affirmed
           ,
           and
           opposed
           his
           own
           Opinion
           .
           
             His
             fear
             was
             lest
             his
             Adversaries
             should
             apply
             that
             word
          
           spiritually
           ,
           
             not
             so
             much
             to
             express
             the
             manner
             of
             presence
             ,
             as
             to
             exclude
             the
             very
             substance
             of
             the
             Body
             and
             Bloud
             of
             Christ
             ;
             therefore
          
           (
           saith
           he
           )
           
             upon
             that
             account
             it
             is
             not
             safe
             to
             use
             too
             muc●
             that
             of
             St.
          
           Bernard
           ,
           
             The
             body
             of
             Christ
             is
             not
             Corporally
             in
             the
             Sacrament
             ,
             without
             adding
             presently
             the
             above-mentioned
             explanation
             .
          
           How
           much
           do
           we
           comply
           with
           humane
           pride
           ,
           and
           curiosity
           ,
           which
           would
           seem
           to
           understand
           all
           things
           ▪
           Where
           is
           the
           danger
           ?
           And
           what
           doth
           he
           fear
           ,
           as
           long
           as
           all
           they
           that
           believe
           the
           Gospel
           ,
           own
           the
           true
           nature
           ,
           &
           the
           real
           and
           substantial
           presence
           of
           the
           body
           of
           Christ
           in
           the
           Sacrament
           ,
           using
           that
           Explication
           of
           St.
           Bernard
           concerning
           the
           manner
           ,
           which
           he
           himself
           ,
           for
           the
           too
           great
           evidence
           of
           truth
           ,
           durst
           not
           but
           admit
           ?
           And
           why
           doth
           he
           own
           that
           the
           manner
           is
           spiritual
           ,
           not
           carnal
           ,
           and
           then
           require
           a
           carnal
           presence
           ,
           as
           to
           the
           manner
           it self
           ?
           As
           for
           us
           ,
           we
           all
           openly
           profess
           with
           St.
           Bernard
           ,
           
           that
           the
           presence
           of
           the
           body
           of
           Christ
           in
           the
           Sacrament
           ,
           is
           spiritual
           ,
           and
           therefore
           true
           and
           real
           ;
           and
           with
           the
           same
           Bernard
           ,
           and
           all
           the
           Ancients
           ,
           we
           deny
           that
           the
           Body
           of
           Christ
           is
           carnally
           either
           present
           or
           given
           .
           The
           thing
           we
           willingly
           admit
           ,
           but
           humbly
           and
           religiously
           forbear
           to
           enquire
           into
           the
           manner
           .
        
         
           3.
           
           We
           believe
           a
           Presence
           and
           Union
           of
           Christ
           with
           our
           soul
           and
           body
           ,
           which
           we
           know
           not
           how
           to
           call
           better
           than
           Sacramental
           ,
           that
           is
           ,
           effected
           by
           eating
           ;
           that
           while
           we
           eat
           and
           drink
           the
           consecrated
           Bread
           and
           Wine
           ,
           we
           eat
           and
           drink
           therewithal
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           not
           in
           a
           corporal
           manner
           ,
           but
           some
           other
           way
           ,
           incomprehensible
           ,
           known
           only
           to
           God
           ,
           which
           we
           call
           spiritual
           ;
           for
           if
           with
           St.
           Bernard
           and
           the
           Fathers
           a
           man
           goes
           no
           further
           ,
           we
           do
           not
           find
           fault
           with
           a
           general
           explication
           of
           the
           manner
           ,
           but
           with
           the
           presumption
           and
           self-conceitedness
           of
           those
           who
           boldly
           and
           curiously
           inquire
           what
           is
           a
           spiritual
           presence
           ,
           as
           presuming
           that
           they
           can
           understand
           the
           manner
           of
           acting
           of
           Gods
           holy
           Spirit
           .
           We
           contrariwise
           confess
           with
           the
           Fathers
           ,
           that
           this
           manner
           of
           presence
           is
           unaccountable
           ,
           and
           past
           finding
           out
           ,
           not
           to
           be
           searcht
           and
           
           pried
           into
           by
           Reason
           ,
           but
           believed
           by
           Faith.
           And
           if
           it
           seems
           impossible
           that
           the
           flesh
           of
           Christ
           should
           descend
           ,
           and
           come
           to
           be
           our
           food
           ,
           through
           so
           great
           a
           distance
           ;
           we
           must
           remember
           how
           much
           the
           power
           of
           the
           holy
           Spirit
           exceeds
           our
           sense
           and
           our
           apprehensions
           ,
           and
           how
           absurd
           it
           would
           be
           to
           undertake
           to
           measure
           his
           Immensity
           by
           our
           weakness
           and
           narrow
           capacity
           ;
           and
           so
           make
           our
           Faith
           to
           conceive
           and
           believe
           what
           our
           Reason
           cannot
           comprehend
           .
        
         
           4.
           
           Yet
           our
           Faith
           doth
           not
           cause
           or
           make
           that
           Presence
           ,
           but
           apprehends
           it
           as
           most
           truly
           and
           really
           effected
           by
           the
           word
           of
           Christ
           :
           And
           the
           Faith
           whereby
           we
           are
           said
           to
           eat
           the
           flesh
           of
           Christ
           ,
           is
           not
           that
           only
           whereby
           we
           believe
           that
           he
           died
           for
           our
           sins
           (
           for
           this
           Faith
           is
           required
           and
           supposed
           to
           precede
           the
           Sacramental
           Manducation
           )
           but
           more
           properly
           ,
           that
           whereby
           we
           believe
           those
           words
           of
           Christ
           ,
           
             This
             is
             my
             Body
          
           ;
           which
           was
           St.
           Austins
           
           meaning
           when
           he
           said
           ,
           
             Why
             dost
             thou
             prepare
             thy
             stomach
             and
             thy
             teeth
             ?
             Believe
             and
             thou
             hast
             eaten
             .
          
           For
           in
           this
           Mystical
           eating
           by
           the
           wonderful
           power
           of
           the
           Holy
           Ghost
           ,
           we
           do
           invisibly
           receive
           the
           substance
           of
           Christs
           Body
           and
           Bloud
           ,
           as
           much
           as
           if
           we
           should
           eat
           and
           drink
           both
           visibly
           .
        
         
         
           5.
           
           The
           result
           of
           all
           this
           is
           ,
           That
           the
           Body
           and
           Bloud
           of
           Christ
           are
           Sacramentally
           united
           to
           the
           Bread
           and
           Wine
           ,
           so
           that
           Christ
           is
           truly
           given
           to
           the
           Faithful
           ;
           and
           yet
           is
           not
           to
           be
           here
           considered
           with
           sense
           or
           worldly
           reason
           ,
           but
           by
           Faith
           ,
           resting
           on
           the
           words
           of
           the
           Gospel
           .
           Now
           it
           is
           said
           ,
           that
           the
           Body
           and
           Bloud
           of
           Christ
           are
           joyned
           to
           the
           Bread
           and
           Wine
           ,
           because
           ,
           that
           in
           the
           celebration
           of
           the
           holy
           Eucharist
           ,
           the
           Flesh
           is
           given
           together
           with
           the
           Bread
           ,
           and
           the
           Bloud
           together
           with
           the
           Wine
           .
           All
           that
           remains
           is
           ,
           That
           we
           should
           with
           faith
           and
           humility
           admire
           this
           high
           and
           sacred
           Mystery
           ,
           which
           our
           tongue
           cannot
           sufficiently
           explain
           ,
           nor
           our
           heart
           conceive
           .
        
      
       
         
         
           CHAP.
           IV.
           
        
         
           
             1.
             
             Of
             the
             change
             of
             the
             Bread
             and
             Wine
             into
             the
             Body
             and
             Bloud
             of
             Christ
             ,
             which
             the
             Papists
             call
             Transubstantiation
             .
             2.
             
             Of
             Gods
             Omnipotency
             .
             3.
             
             Of
             the
             Accidents
             of
             the
             Bread.
             4.
             
             The
             Sacramental
             Union
             of
             the
             thing
             signified
             with
             the
             sign
             .
             5
             and
             6.
             
             The
             question
             is
             stated
             Negatively
             and
             Affirmatively
             .
             7.
             
             The
             definition
             of
             the
             Council
             of
             Trent
             .
             The
             Bull
             of
             Pope
             
               Pius
               IV.
            
             and
             the
             form
             of
             the
             Oath
             by
             him
             appointed
             .
             The
             Decretal
             of
             
               Innocent
               III.
            
             The
             Assertions
             of
             the
             
               Jesuits
               .
               8.
               
               Transubstantiation
            
             a
             very
             monstrous
             thing
             .
          
        
         
           1.
           
           IT
           is
           an
           Article
           of
           faith
           in
           the
           Church
           of
           Rome
           ,
           that
           in
           the
           Blessed
           Eucharist
           the
           substance
           of
           the
           Bread
           and
           Wine
           is
           reduced
           to
           nothing
           ,
           and
           that
           in
           its
           place
           succeeds
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           as
           we
           shall
           see
           more
           at
           large
           §
           6
           ,
           
           and
           7.
           
           The
           Protestants
           are
           much
           of
           another
           mind
           ;
           and
           yet
           none
           of
           them
           denies
           altogether
           but
           that
           there
           is
           a
           conversion
           of
           the
           Bread
           into
           the
           Body
           (
           and
           consequently
           of
           the
           Wine
           into
           the
           Bloud
           )
           of
           Christ
           :
           For
           they
           know
           and
           acknowledge
           that
           in
           the
           Sacrament
           ,
           by
           vertue
           of
           the
           words
           and
           blessing
           of
           Christ
           ,
           the
           condition
           ,
           use
           ,
           and
           office
           of
           the
           Bread
           is
           wholly
           changed
           ,
           that
           is
           ,
           of
           common
           and
           ordinary
           ,
           it
           becomes
           our
           Mystical
           and
           Sacramental
           food
           ;
           whereby
           ,
           as
           they
           affirm
           and
           believe
           ,
           the
           true
           Body
           of
           Christ
           is
           not
           only
           shadowed
           and
           figured
           ,
           but
           also
           given
           indeed
           ,
           and
           by
           worthy
           Communicants
           truly
           received
           .
           Yet
           they
           believe
           not
           that
           the
           bread
           loseth
           its
           own
           ,
           to
           become
           the
           substance
           of
           the
           Body
           of
           Christ
           ;
           for
           the
           holy
           Scripture
           ,
           and
           the
           ancient
           Interpreters
           thereof
           for
           many
           ages
           ,
           never
           taught
           such
           an
           Essential
           change
           and
           conversion
           ,
           as
           that
           the
           very
           substance
           ,
           the
           matter
           and
           form
           of
           the
           Bread
           should
           be
           wholly
           taken
           away
           ,
           but
           only
           a
           mysterious
           and
           Sacramental
           one
           ,
           whereby
           our
           Ordinary
           is
           changed
           into
           Mystick
           bread
           ,
           and
           thereby
           designed
           and
           appointed
           to
           another
           use
           ,
           end
           ,
           and
           office
           than
           before
           :
           This
           change
           ,
           whereby
           supernatural
           effects
           are
           wrought
           by
           things
           natural
           ,
           while
           their
           
           Essence
           is
           preserved
           entire
           ,
           doth
           best
           agree
           with
           the
           grace
           and
           power
           of
           God.
           
        
         
           2.
           
           There
           is
           no
           reason
           why
           we
           should
           dispute
           concerning
           Gods
           Omnipotency
           ,
           whether
           it
           can
           do
           this
           or
           that
           ,
           presuming
           to
           measure
           an
           infinite
           power
           by
           our
           poor
           ability
           which
           is
           but
           weakness
           .
           We
           may
           grant
           that
           he
           is
           able
           to
           do
           beyond
           what
           we
           can
           think
           or
           apprehend
           ,
           and
           resolve
           his
           most
           wonderful
           acts
           into
           his
           absolute
           will
           and
           power
           ,
           but
           we
           may
           not
           charge
           him
           with
           working
           contradictions
           .
           And
           though
           Gods
           Almightiness
           were
           able
           in
           this
           Mystery
           to
           destroy
           the
           substance
           of
           Bread
           and
           Wine
           ,
           and
           essentially
           to
           change
           it
           into
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           while
           the
           accidents
           of
           Bread
           and
           Wine
           subsist
           of
           themselves
           without
           a
           subject
           ,
           yet
           we
           desire
           to
           have
           it
           proved
           that
           God
           will
           have
           it
           so
           ,
           and
           that
           it
           is
           so
           indeed
           .
           For
           ,
           that
           God
           doth
           it
           because
           he
           can
           ,
           is
           no
           Argument
           ;
           and
           that
           he
           wills
           it
           ,
           we
           have
           no
           other
           proof
           but
           the
           confident
           Assertion
           of
           our
           Adversaries
           .
           Tertullian
           against
           Praxias
           declared
           ,
           
             That
             we
             should
             not
             conclude
             God
             doth
             things
             because
             he
             is
             able
             ,
             but
             that
             we
             should
             enquire
             what
             he
             hath
             done
          
           ;
           For
           God
           will
           never
           own
           that
           praise
           of
           his
           Omnipotency
           ,
           whereby
           his
           unchangeableness
           
           and
           his
           truth
           are
           impaired
           ,
           and
           those
           things
           overthrown
           and
           destroy'd
           ,
           which
           ,
           in
           his
           word
           ,
           he
           affirms
           to
           be
           ;
           for
           ,
           take
           away
           the
           Bread
           and
           Wine
           ,
           and
           there
           remains
           no
           Sacrament
           .
        
         
           3.
           
           They
           that
           say
           ,
           that
           the
           matter
           and
           form
           of
           the
           Bread
           are
           wholly
           abolished
           ,
           yet
           will
           have
           the
           accidents
           to
           remain
           :
           But
           if
           the
           substance
           of
           the
           Bread
           be
           changed
           into
           the
           substance
           of
           Christs
           Body
           ,
           by
           vertue
           of
           his
           words
           ,
           what
           hinders
           that
           the
           accidents
           of
           the
           Bread
           are
           not
           also
           changed
           into
           the
           accidents
           of
           Christs
           Body
           ?
           They
           that
           urge
           the
           express
           Letter
           ,
           should
           shew
           that
           Christ
           said
           ,
           This
           is
           the
           substance
           of
           my
           Body
           without
           its
           accidents
           .
           But
           he
           did
           not
           say
           ,
           That
           he
           gave
           his
           Disciples
           a
           Phantastick
           Body
           ,
           such
           a
           visionary
           figment
           as
           Marcion
           believed
           ,
           but
           that
           very
           Body
           which
           was
           given
           for
           us
           ,
           without
           being
           deprived
           of
           that
           extention
           and
           other
           accidents
           of
           humane
           bodies
           without
           which
           it
           could
           not
           have
           been
           crucified
           ,
           since
           the
           Maintainers
           of
           Transubstantiation
           grant
           that
           the
           Body
           of
           Christ
           keeps
           its
           quantity
           in
           Heaven
           ,
           and
           say
           it
           is
           without
           the
           same
           in
           the
           Sacrament
           ;
           they
           must
           either
           acknowledge
           their
           contradiction
           in
           the
           matter
           ,
           or
           give
           over
           their
           opinion
           .
        
         
         
           4.
           
           Protestants
           dare
           not
           be
           so
           curious
           ,
           or
           presume
           to
           know
           more
           than
           is
           delivered
           by
           Scripture
           and
           Antiquity
           ,
           they
           firmly
           believing
           the
           words
           of
           Christ
           ,
           make
           the
           form
           of
           this
           Sacrament
           to
           consist
           in
           the
           Union
           of
           the
           thing
           signified
           with
           the
           sign
           ,
           that
           is
           ,
           the
           exhibition
           of
           the
           Body
           of
           Christ
           with
           the
           consecrated
           bread
           ,
           still
           remaining
           bread
           ;
           by
           divine
           appointment
           these
           two
           are
           made
           one
           ;
           and
           though
           this
           Union
           be
           not
           natural
           ,
           substantial
           ,
           personal
           ,
           or
           local
           by
           their
           being
           one
           within
           another
           ,
           yet
           it
           is
           so
           straight
           and
           so
           true
           ,
           that
           in
           eating
           the
           blessed
           Bread
           ,
           the
           true
           body
           of
           Christ
           is
           given
           to
           us
           ,
           and
           the
           names
           of
           the
           sign
           and
           thing
           signified
           are
           reciprocally
           changed
           ,
           what
           is
           proper
           to
           the
           body
           is
           attributed
           to
           the
           bread
           ,
           and
           what
           belongs
           only
           to
           the
           bread
           ,
           is
           affirmed
           of
           the
           body
           ,
           and
           both
           are
           united
           in
           time
           ,
           though
           not
           in
           place
           .
           For
           the
           presence
           of
           Christ
           in
           this
           Mystery
           is
           not
           opposed
           to
           distance
           but
           to
           absence
           ,
           which
           only
           could
           deprive
           us
           of
           the
           benefit
           and
           fruition
           of
           the
           object
           .
        
         
           5.
           
           From
           what
           hath
           been
           said
           it
           appears
           ,
           that
           this
           whole
           controversie
           may
           be
           reduced
           to
           four
           Heads
           ;
           1.
           
           Concerning
           the
           Signs
           ;
           2.
           
           Concerning
           the
           thing
           signified
           ;
           
           3.
           
           Concerning
           the
           Union
           of
           both
           ;
           and
           4.
           
           Concerning
           their
           participation
           ;
           As
           for
           the
           first
           ,
           The
           Protestants
           differ
           from
           the
           Papists
           in
           this
           ,
           that
           according
           to
           the
           nature
           of
           Sacraments
           ,
           and
           the
           Doctrine
           of
           holy
           Scripture
           we
           make
           the
           substance
           of
           Bread
           and
           Wine
           ,
           and
           they
           accidents
           only
           to
           be
           signs
           .
           In
           the
           second
           ,
           they
           not
           understanding
           our
           opinion
           do
           misrepresent
           it
           ,
           for
           we
           do
           not
           hold
           (
           as
           they
           say
           we
           do
           )
           that
           only
           the
           merits
           of
           the
           Death
           of
           Christ
           are
           represented
           by
           the
           blessed
           Elements
           ,
           but
           also
           that
           his
           very
           Body
           which
           was
           crucified
           ,
           and
           his
           Bloud
           which
           was
           shed
           for
           us
           ,
           are
           truly
           signified
           and
           offered
           ,
           that
           our
           Souls
           may
           receive
           and
           possess
           Christ
           ,
           as
           truly
           and
           certainly
           as
           the
           material
           and
           visible
           signs
           are
           by
           us
           seen
           and
           received
           .
           And
           so
           in
           the
           third
           place
           ,
           because
           the
           thing
           signified
           is
           offered
           and
           given
           to
           us
           ,
           as
           truly
           as
           the
           sign
           it self
           ,
           in
           this
           respect
           we
           own
           the
           Union
           betwixt
           the
           Body
           and
           bloud
           of
           Christ
           ,
           and
           the
           Elements
           ,
           whose
           use
           and
           office
           we
           hold
           to
           be
           changed
           from
           what
           it
           was
           before
           .
           But
           we
           deny
           what
           the
           Papists
           affirm
           ,
           that
           the
           substance
           of
           Bread
           and
           Wine
           are
           quite
           abolished
           ,
           and
           changed
           into
           the
           Body
           and
           Bloud
           of
           our
           Lord
           in
           such
           sort
           ,
           that
           the
           bare
           accidents
           
           of
           the
           Elements
           do
           alone
           remain
           united
           with
           Christs
           Body
           and
           Bloud
           .
           And
           we
           also
           deny
           that
           the
           Elements
           still
           retain
           the
           nature
           of
           Sacraments
           when
           not
           used
           according
           to
           divine
           institution
           ,
           that
           is
           ,
           given
           by
           Christs
           Ministers
           ,
           and
           received
           by
           his
           People
           ;
           so
           that
           Christ
           in
           the
           consecrated
           bread
           ought
           not
           ,
           cannot
           be
           kept
           and
           preserved
           to
           be
           carried
           about
           ,
           because
           he
           is
           present
           only
           to
           the
           Communicants
           .
           As
           for
           the
           fourth
           and
           last
           point
           ,
           we
           do
           not
           say
           ,
           that
           in
           the
           Lords
           Supper
           we
           receive
           only
           the
           benefits
           of
           Christs
           Death
           and
           Passion
           ,
           but
           we
           joyn
           the
           ground
           with
           its
           fruits
           ,
           that
           is
           ,
           Christ
           with
           those
           advantages
           we
           receive
           from
           him
           ,
           affirming
           with
           St.
           
             Paul
             ,
             That
             the
             bread
             which
             we
             break
          
           
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             Communion
             of
             the
             body
             of
             Christ
             ,
             and
             the
             Cup
             which
             we
             bless
             ,
             the
             Communion
             of
             his
             bloud
          
           ;
           of
           that
           very
           substance
           which
           he
           took
           of
           the
           blessed
           Virgin
           ,
           and
           afterwards
           carried
           into
           heaven
           ;
           differing
           from
           those
           of
           Rome
           only
           in
           this
           ,
           that
           they
           will
           have
           our
           Union
           with
           Christ
           to
           be
           corporal
           ,
           and
           our
           eating
           of
           him
           likewise
           ,
           and
           we
           on
           the
           contrary
           maintain
           it
           to
           be
           ,
           indeed
           as
           true
           ,
           but
           not
           carnal
           or
           natural
           .
           And
           as
           he
           that
           receives
           unworthily
           ,
           (
           that
           is
           ,
           with
           the
           mouth
           only
           ,
           but
           not
           with
           a
           faithful
           heart
           )
           eats
           and
           drinks
           his
           own
           
           damnation
           ,
           so
           he
           that
           doth
           it
           worthily
           ,
           receives
           his
           Absolution
           and
           Justification
           ;
           that
           is
           ,
           he
           that
           discerns
           ,
           and
           then
           receives
           the
           Lords
           Body
           as
           torn
           ,
           and
           his
           Bloud
           as
           shed
           for
           the
           redemption
           of
           the
           world
           .
           But
           that
           Christ
           (
           as
           the
           Papists
           affirm
           )
           should
           give
           his
           flesh
           and
           bloud
           to
           be
           received
           with
           the
           mouth
           ,
           and
           ground
           with
           the
           teeth
           ,
           so
           that
           not
           only
           the
           most
           wicked
           and
           Infidels
           ,
           but
           even
           Rats
           and
           Mice
           should
           swallow
           him
           down
           ,
           this
           our
           words
           and
           our
           hearts
           do
           utterly
           deny
           .
        
         
           6.
           
           So
           then
           ,
           (
           to
           sum
           up
           this
           Controversie
           by
           applying
           to
           it
           all
           that
           hath
           been
           said
           )
           It
           is
           not
           questioned
           whether
           the
           Body
           of
           Christ
           be
           absent
           from
           the
           Sacrament
           duly
           administred
           according
           to
           his
           Institution
           ,
           which
           we
           Protestants
           neither
           affirm
           nor
           believe
           :
           For
           it
           being
           given
           and
           received
           in
           the
           Communion
           ,
           it
           must
           needs
           be
           that
           it
           is
           present
           ,
           though
           in
           some
           manner
           veiled
           under
           the
           Sacrament
           ,
           so
           that
           of
           it self
           it
           cannot
           be
           seen
           .
           Neither
           is
           it
           doubted
           or
           disputed
           whether
           the
           Bread
           and
           Wine
           ,
           by
           the
           power
           of
           God
           and
           a
           supernatural
           vertue
           ,
           be
           set
           apart
           and
           fitted
           for
           a
           much
           nobler
           use
           ,
           and
           raised
           to
           a
           higher
           dignity
           than
           their
           nature
           bears
           ;
           for
           we
           confess
           the
           necessity
           of
           a
           supernatural
           and
           heavenly
           change
           ,
           and
           that
           
           the
           signs
           cannot
           become
           Sacraments
           but
           by
           the
           infinite
           power
           of
           God
           ,
           whose
           proper
           right
           it
           is
           to
           institute
           Sacraments
           in
           his
           Church
           ,
           being
           able
           alone
           to
           endue
           them
           with
           vertue
           and
           efficacy
           .
           Finally
           ,
           we
           do
           not
           say
           that
           our
           blessed
           Saviour
           gave
           only
           the
           figure
           and
           sign
           of
           his
           body
           ;
           neither
           do
           we
           deny
           a
           Sacramental
           Union
           of
           the
           Body
           and
           Bloud
           of
           Christ
           with
           the
           sacred
           Bread
           and
           Wine
           ,
           so
           that
           both
           are
           really
           and
           substantially
           received
           together
           :
           But
           (
           that
           we
           may
           avoid
           all
           ambiguity
           )
           we
           deny
           that
           after
           the
           words
           and
           prayer
           of
           Consecration
           ,
           the
           bread
           should
           remain
           bread
           no
           longer
           ,
           but
           should
           be
           changed
           into
           the
           substance
           of
           the
           Body
           of
           Christ
           ,
           nothing
           of
           the
           Bread
           but
           only
           the
           accidents
           continuing
           to
           be
           what
           they
           were
           before
           :
           And
           so
           the
           whole
           question
           is
           concerning
           the
           Transubstantiation
           of
           the
           outward
           Elements
           ;
           whether
           the
           substance
           of
           the
           Bread
           be
           turned
           into
           the
           substance
           of
           Christs
           Body
           ,
           and
           the
           substance
           of
           the
           Wine
           into
           the
           substance
           of
           his
           Bloud
           ;
           or
           as
           the
           Romish
           Doctors
           describe
           their
           Transubstantiation
           ,
           whether
           the
           substance
           of
           Bread
           and
           Wine
           doth
           utterly
           perish
           ,
           and
           the
           substance
           of
           Christs
           Body
           and
           Bloud
           succeed
           in
           their
           place
           ,
           which
           are
           both
           denied
           by
           Protestants
           .
        
         
         
           7.
           
           The
           Church
           of
           Rome
           sings
           on
           
             Corpus
             Christi-day
             ,
             This
             is
             not
             bread
             ,
             but
             God
             and
             man
             my
             Saviour
             .
          
           And
           the
           Council
           of
           Trent
           doth
           thus
           define
           it
           ,
           
             Because
             Christ
             our
             Redeemer
          
           
           
             said
             truly
             ,
             that
             that
             was
             his
             Body
             ,
             which
             he
             gave
             in
             the
             appearance
             of
             bread
             ;
             therefore
             it
             was
             ever
             believed
             by
             the
             Church
             of
             God
             ,
             and
             is
             now
             declared
             by
             this
             sacred
             Synod
             ,
             that
             by
             the
             power
             of
             Consecration
             the
             whole
             substance
             of
             the
             bread
             is
             changed
             into
             the
             substance
             of
             Christs
             Body
             ,
             and
             the
             whole
             substance
             of
             the
             Wine
             into
             the
             substance
             of
             his
             Bloud
             ,
             which
             change
             is
             fitly
             and
             properly
             called
             Transubstantiation
             by
             the
             holy
             Catholick
             (
             Roman
             )
             Church
             .
             Therefore
          
           
           
             if
             any
             one
             shall
             say
             ,
             That
             the
             substance
             of
             Bread
             and
             Wine
             remains
             with
             the
             Body
             and
             Bloud
             of
             our
             Saviour
             Jesus
             Christ
             ,
             and
             shall
             deny
             that
             wonderful
             and
             singular
             conversion
             of
             the
             whole
             substance
             of
             the
             Bread
             and
             Wine
             into
             the
             substance
             of
             the
             Body
             and
             Bloud
             of
             Christ
             ,
             the
             only
             appearance
             and
             outward
             form
             of
             the
             Bread
             and
             Wine
             remaining
             ,
             which
             conversion
             the
             Catholick
          
           (
           Roman
           )
           
             Church
             doth
             fitly
             call
             Transubstantiation
             ,
             let
             him
             be
             accursed
             .
          
           The
           Pope
           confirming
           this
           Council
           ,
           defines
           it
           after
           
           the
           same
           manner
           ,
           imposeth
           an
           Oath
           and
           Declaration
           to
           the
           same
           purpose
           ,
           and
           so
           makes
           it
           one
           of
           the
           new
           Articles
           of
           the
           Roman
           Faith
           ,
           in
           the
           form
           ,
           and
           under
           the
           penalty
           following
           :
           I.
           N.
           
             do
             profess
             and
             
             firmly
             believe
             all
             and
             every
             the
             singulars
             contained
             in
             the
             Confession
             of
             Faith
             allowed
             by
             the
             holy
             Church
             of
          
           Rome
           ;
           viz.
           
             I
             believe
             in
             one
             God
          
           ,
           &c.
           
           
             I
             also
             profess
             that
             the
             Body
             and
             Bloud
             with
             the
             Soul
             and
             Godhead
             of
             our
             Saviour
             Jesus
             Christ
             are
             truly
             ,
             really
             ,
             and
             substantially
             in
             the
             Mass
             ,
             and
             in
             the
             Sacrament
             of
             the
             Eucharist
             ,
             and
             that
             there
             is
             a
             conversion
             of
             the
             whole
             substance
             of
             the
             Bread
             into
             the
             Body
             ,
             and
             of
             the
             whole
             substance
             of
             the
             Wine
             into
             the
             Bloud
             of
             Christ
             ,
             which
             conversion
             the
             Roman
             Catholick
             Church
             calls
             Transubstantiation
             .
             I
             fully
             embrace
             all
             things
             defined
             ,
             declared
             ,
             and
             delivered
             by
             the
             holy
             Council
             of
          
           Trent
           ,
           
             and
             withall
             I
             do
             reject
             ,
             condemn
             ,
             and
             accurse
             all
             things
             by
             it
             accurs'd
             ,
             condemned
             ,
             or
             rejected
             .
             I
             do
             confidently
             believe
             that
             this
             Faith
             ,
             which
             I
             now
             willingly
             profess
             ,
             is
             the
             true
             Catholick
             Faith
             without
             the
             which
             it
             is
             impossible
             to
             be
             saved
             ;
             and
             I
             do
             promise
             ,
             vow
             ,
             and
             swear
             ,
             that
             I
             will
             constantly
             keep
             it
             whole
             and
             undefiled
             to
             my
             very
             last
             breath
             :
             So
             help
             me
             God
             and
             these
             Holy
             Gospels
             .
          
           Afterwards
           he
           bravely
           concludes
           this
           Decree
           with
           this
           Commination
           :
           
             Let
             no
             man
             therefore
             dare
             to
             attempt
             the
             breaking
             of
             this
             our
             Deed
             and
             Injunction
             ,
             or
             be
             so
             desperate
             as
             to
             oppose
             it
             .
             And
             if
             any
             one
             presumes
             upon
             such
             an
             attempt
             ,
             let
             him
             know
             that
             he
             thereby
             incurs
             the
             wrath
             of
             Almighty
             God
             ,
             and
             of
             his
             blessed
             Apostles
          
           Peter
           and
           Paul.
           
           
             Given
             at
          
           Rome
           
             in
             St.
          
           Peters
           
             Church
             the
             Thirteenth
             of
          
           November
           
             in
             the
             year
             of
             our
             Lord
             1564.
             the
             fifth
             of
             our
             Pontificat
             .
          
           Which
           is
           as
           much
           as
           to
           say
           ,
           That
           he
           had
           received
           this
           his
           Roman
           Faith
           from
           Pope
           
             Innocent
             the
             Third
          
           ,
           who
           first
           decided
           and
           imposed
           this
           Doctrine
           of
           the
           Transubstantiation
           of
           the
           Bread
           and
           Wine
           into
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           and
           made
           it
           an
           Article
           of
           Faith
           ,
           adding
           this
           new-devised
           Thirteenth
           to
           the
           ancient
           Twelve
           Articles
           ,
           for
           so
           we
           find
           it
           published
           in
           his
           Decretal
           propounded
           to
           the
           Assembly
           at
           Lateran
           in
           1215.
           and
           proclaimed
           afterwards
           by
           his
           Nephew
           Pope
           
             Gregory
             the
             Ninth
          
           .
           Thus
           :
           
             We
             firmly
             believe
             and
             simply
             acknowledge
             that
             there
             is
             one
             only
             true
             God
             ,
          
           &c.
           
           
             and
             that
             in
             the
             Sacrament
             of
             the
             Altar
             the
             Body
             and
             Bloud
             of
             Christ
             are
             truly
             contained
             under
             the
             accidents
             of
             Bread
             and
             Wine
             ,
             which
             are
             transubstantiated
             ,
             the
             Bread
             into
             the
             Body
             ,
             and
             the
             Wine
             into
             the
             Bloud
             .
          
           To
           these
           definitions
           of
           Popes
           I
           will
           add
           only
           the
           Tenets
           of
           three
           Jesuits
           ,
           which
           are
           highly
           approved
           by
           the
           late
           followers
           of
           the
           new
           Roman
           Faith.
           First
           ,
           Of
           
             Alphonsus
             Salmeron
             ,
             We
             must
             of
             necessity
          
           (
           saith
           he
           )
           
             hold
             Transubstantiation
             ,
             that
             the
             substance
             of
             Bread
          
           
           
             and
             Wine
             ,
             which
          
           Luther
           
             and
             some
             others
             admit
             ,
             may
             be
             excluded
             ;
             that
             the
             words
             of
             
             Christ
          
           (
           which
           yet
           are
           most
           true
           without
           that
           )
           
             may
             be
             verified
             ;
             that
             how
             few
             of
             these
             many
             are
             pertinent
             to
             their
             purpose
             will
             be
             seen
             hereafter
             ;
             many
             Testimonies
             of
             the
             Fathers
             ,
             concerning
             Conversion
             ,
             Mutation
             ,
             Consecration
             ,
             Benediction
             ,
             Transformation
             ,
             Sanctification
             (
             for
             by
             all
             these
             names
             almost
             ,
             they
             have
             called
             Transubstantiation
             )
             may
             stand
             firm
             ,
             and
             not
             be
             vain
             and
             insignificant
             ;
             and
             lastly
             ,
             that
             we
             may
             maintain
             a
             solid
             presence
             of
             the
             Body
             and
             Bloud
             of
             Christ
             .
          
           Item
           ,
           as
           David
           
           
             changed
             his
             Countenance
             before
          
           Abimelech
           ,
           
             and
             then
             received
             the
             Shew
             bread
             ,
             that
             was
             a
             certain
             Type
             of
             the
             Eucharist
             ,
             so
             Christ
             in
             the
             Sacrament
             seigns
             himself
             to
             be
             bread
             ,
             and
             yet
             is
             not
             bread
             ,
             though
             he
             seems
             so
             to
             be
             most
             visibly
             .
          
           Secondly
           ,
           Of
           Cardinal
           
             Francis
             Tolet
             ;
             The
             words
             of
             Consecration
             are
             efficacious
          
           
           
             instruments
             whereby
             to
             Transubstantiate
             the
             substance
             of
             the
             Bread
             into
             the
             true
             Body
             of
             Christ
             ;
             so
             that
             after
             they
             are
             spoken
             ,
             there
             remains
             in
             the
             Host
             none
             of
             the
             substance
             of
             the
             Bread
             ,
             but
             only
             the
             accidents
             of
             it
             ,
             which
             are
             called
             the
             properties
             of
             the
             Bread
             ,
             under
             which
             the
             true
             Body
             of
             Christ
             is
             present
             .
          
           Thirdly
           ,
           and
           lastly
           ,
           Of
           Cardinal
           
             Bellarmine
             ,
             The
             Catholick
          
           
           
             Church
             ever
             taught
             ,
             that
             by
             the
             conversion
             of
             the
             Bread
             and
             Wine
             into
             the
             Body
             and
             Bloud
             of
             Christ
             (
             which
             conversion
             hath
             been
             in
             after
             times
             called
             Transubstantiation
             )
             it
             comes
             to
             pass
             ,
             
             that
             the
             Body
             and
             Bloud
             of
             our
             Lord
             are
             truly
             and
             really
             present
             in
             the
             Sacrament
             .
          
           It
           would
           be
           to
           no
           purpose
           to
           bring
           the
           Testimonies
           of
           others
           of
           the
           Latine
           or
           Roman
           Church
           who
           give
           to
           the
           Pope
           an
           absolute
           power
           of
           defining
           what
           he
           pleaseth
           ,
           for
           they
           are
           but
           the
           same
           stuff
           as
           these
           :
           but
           if
           any
           one
           hath
           a
           mind
           let
           him
           consult
           Gretserus
           
           his
           defence
           of
           Bellarmine
           ,
           or
           his
           Dialogue
           who
           first
           writ
           against
           Luther
           ,
           who
           both
           reduce
           the
           whole
           matter
           to
           the
           judgment
           and
           decree
           of
           the
           Pope
           .
        
         
           8.
           
           Now
           we
           leave
           inquiring
           what
           God
           is
           able
           to
           do
           ,
           for
           we
           should
           first
           know
           his
           will
           in
           this
           matter
           ,
           before
           we
           examine
           his
           power
           :
           Yet
           thus
           much
           we
           say
           ,
           that
           this
           Roman
           Transubstantiation
           is
           so
           strange
           and
           monstrous
           ,
           that
           it
           exceeds
           the
           nature
           of
           all
           Miracles
           .
           And
           though
           God
           by
           his
           Almightiness
           be
           able
           to
           turn
           the
           substance
           of
           bread
           into
           some
           other
           substance
           ,
           yet
           none
           will
           believe
           that
           he
           doth
           it
           ,
           as
           long
           as
           it
           appears
           to
           our
           senses
           ,
           that
           the
           substance
           of
           the
           Bread
           doth
           still
           remain
           whole
           and
           entire
           .
           Certain
           it
           is
           ,
           that
           hitherto
           we
           read
           of
           no
           such
           thing
           done
           in
           the
           Old
           or
           New
           Testament
           ,
           and
           therefore
           this
           Tenet
           ,
           being
           as
           unknown
           to
           the
           Ancients
           as
           it
           is
           ungrounded
           in
           Scripture
           ,
           appears
           as
           yet
           to
           be
           very
           incredible
           ,
           and
           
           there
           is
           no
           reason
           we
           should
           believe
           such
           an
           unauthorised
           figment
           ,
           newly
           invented
           by
           men
           ,
           and
           now
           imposed
           as
           an
           Article
           of
           Christian
           Religion
           .
           For
           it
           is
           in
           vain
           that
           they
           bring
           Scripture
           to
           defend
           this
           their
           stupendious
           Doctrine
           ;
           and
           it
           is
           not
           true
           ,
           what
           they
           so
           often
           and
           so
           confidently
           affirm
           ,
           that
           the
           Universal
           Church
           hath
           always
           constantly
           owned
           it
           ,
           being
           it
           was
           not
           so
           much
           as
           heard
           of
           in
           the
           Church
           for
           many
           Ages
           ,
           and
           hath
           been
           but
           lately
           approved
           by
           the
           Popes
           Authority
           in
           the
           Councils
           of
           Lateran
           and
           Trent
           ,
           as
           I
           shall
           prove
           in
           the
           following
           Chapters
           .
        
      
       
         
         
           CHAP.
           V.
           
        
         
           
             That
             neither
             the
             word
             nor
             name
             of
             Transubstantiation
             ,
             nor
             the
             Doctrine
             or
             the
             thing
             it self
             is
             taught
             or
             contained
             in
             holy
             Scripture
             ,
             or
             in
             the
             Writings
             of
             the
             ancient
             Doctors
             of
             the
             Church
             ,
             but
             rather
             is
             contrary
             to
             them
             ;
             and
             therefore
             not
             of
             Faith.
             
          
        
         
           1.
           
           THe
           word
           Transubstantiation
           is
           so
           far
           from
           being
           found
           either
           in
           the
           sacred
           Records
           ,
           or
           in
           the
           Monuments
           of
           the
           ancient
           Fathers
           ,
           that
           the
           maintainers
           of
           it
           do
           themselves
           acknowledge
           that
           it
           was
           not
           so
           much
           as
           heard
           of
           before
           the
           twelfth
           Century
           .
           For
           though
           one
           Stephanus
           ,
           Bishop
           of
           Autun
           ,
           be
           said
           to
           have
           once
           used
           it
           ,
           yet
           it
           is
           without
           proof
           that
           some
           Modern
           Writers
           make
           him
           one
           of
           the
           tenth
           Century
           ;
           nor
           yet
           doth
           he
           say
           ,
           that
           the
           bread
           is
           Transubstantiated
           ,
           
             but
             as
             it
             were
          
           Transubstantiated
           ,
           which
           *
           well
           understood
           might
           be
           admitted
           .
        
         
           2.
           
           Nay
           ,
           that
           the
           thing
           it self
           without
           the
           word
           ,
           that
           the
           Doctrine
           without
           the
           
           expression
           cannot
           be
           found
           in
           Scripture
           ,
           is
           ingeniously
           acknowledged
           by
           the
           most
           learned
           Schoolmen
           
             Scotus
             ,
             Durandus
             ,
             Biel
             ,
             Cameracensis
             ,
             Cajetan
             ,
          
           and
           many
           more
           ,
           who
           finding
           it
           not
           ,
           brought
           in
           by
           the
           Popes
           Authority
           ,
           and
           received
           in
           the
           Roman
           Church
           ,
           till
           1200
           years
           after
           Christ
           ,
           yet
           endeavoured
           to
           defend
           it
           by
           other
           Arguments
           .
        
         
           3.
           
           Scotus
           Confest
           ,
           
             That
             there
             is
             not
             any
          
           
           
             place
             in
             Scripture
             so
             express
             as
             to
             compel
             a
             man
             to
             admit
             of
             Transubstantiation
             ,
             were
             it
             not
             that
             the
             Church
             hath
             declared
             for
             it
             ,
          
           (
           that
           is
           ,
           Pope
           Innocent
           III
           ,
           in
           his
           Lateran
           Council
           .
           )
           Durandus
           said
           ,
           
             That
             the
             word
             is
             found
             ,
             but
          
           
           
             that
             by
             it
             ,
             the
             manner
             they
             contend
             for
             cannot
             be
             proved
             .
             Biel
          
           affirms
           ,
           
             That
             it
             is
             no
             where
          
           
           
             found
             in
             Canonical
             Scriptures
             .
             Occam
          
           declared
           ,
           
             That
             it
             is
             easier
             ,
             more
             reasonable
             ,
             less
             inconvenient
             ,
             and
             better
             agreeing
             with
             Scripture
             ,
             to
             hold
             that
             the
             substance
             of
             the
             Bread
             remains
             .
          
           After
           him
           Cardinal
           Cameracensis
           doth
           also
           confess
           ,
           
             That
             Transubstantiation
             cannot
             be
             proved
             out
             of
             the
             Scriptures
             .
          
           Nay
           ,
           the
           Bishop
           of
           Rochester
           saith
           himself
           ,
           
             That
             there
             is
             no
             expression
             in
             Scripture
             whereby
             that
             conversion
             of
             substance
             in
             the
             Mass
             can
             be
             made
             good
             .
          
           Cardinal
           Cajetan
           likewise
           ,
           
             There
             is
             not
             any
          
           
           
             thing
             of
             force
             enough
             in
             the
             Gospel
             to
             make
             us
             understand
             in
             a
             proper
             sense
             these
             words
             ,
          
           This
           
           is
           my
           body
           :
           
             Nay
             ,
             that
             presence
             which
             the
             Church
          
           (
           of
           Rome
           )
           
             believes
             in
             the
             Sacrament
          
           
           
             cannot
             be
             proved
             by
             the
             words
             of
             Christ
             without
             the
             declaration
             of
             the
          
           (
           Roman
           )
           Church
           .
           Lastly
           ,
           Bellarmine
           himself
           doth
           say
           ,
           That
           
           
             though
             he
             might
             bring
             Scripture
             clear
             enough
             ,
             to
             his
             thinking
             ,
             to
             prove
             Transubstantiation
             by
             ,
             to
             an
             easie
             man
             ,
             yet
             still
             it
             would
             be
             doubtful
             whether
             he
             had
             done
             it
             to
             purpose
             ,
             because
             some
             very
             acute
             and
             learned
             men
             ,
             as
          
           Scotus
           ,
           
             hold
             that
             it
             cannot
             be
             proved
             by
             Scripture
             .
          
           Now
           in
           this
           ,
           Protestants
           desire
           no
           more
           but
           to
           be
           of
           the
           opinion
           of
           those
           learned
           and
           acute
           men
           .
        
         
           4.
           
           And
           indeed
           ,
           the
           words
           of
           institution
           would
           plainly
           make
           it
           appear
           to
           any
           man
           that
           would
           prefer
           truth
           to
           wrangling
           ,
           that
           it
           is
           with
           the
           Bread
           ,
           that
           the
           Lords
           Body
           is
           given
           ,
           (
           as
           his
           Bloud
           with
           the
           Wine
           )
           for
           Christ
           ;
           having
           taken
           ,
           blessed
           ,
           and
           broken
           the
           bread
           ,
           said
           ,
           
             This
             is
             my
             body
          
           ;
           and
           St.
           Paul
           ,
           than
           whom
           none
           could
           better
           understand
           the
           meaning
           of
           Christ
           ,
           explains
           it
           thus
           ,
           
             The
             bread
             which
             we
             break
             is
             the
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Communion
             or
             communication
             of
             the
             body
             of
             Christ
             ,
          
           that
           whereby
           his
           body
           is
           given
           ,
           and
           the
           Faithful
           are
           made
           partakers
           of
           it
           .
           That
           it
           was
           bread
           which
           he
           reacht
           to
           them
           ,
           there
           was
           no
           need
           of
           any
           proof
           ,
           the
           receiver's
           senses
           sufficiently
           convinc'd
           them
           of
           it
           ;
           but
           that
           therewith
           
           his
           body
           was
           given
           ,
           none
           could
           have
           known
           ,
           had
           it
           not
           been
           declared
           by
           him
           who
           is
           the
           truth
           it self
           .
           And
           though
           ,
           by
           the
           divine
           institution
           and
           the
           explication
           of
           the
           Apostle
           every
           faithful
           Communicant
           may
           be
           as
           certainly
           assured
           that
           he
           receives
           the
           Lords
           Body
           ,
           as
           if
           he
           knew
           that
           the
           Bread
           is
           substantially
           turned
           into
           it
           ,
           yet
           it
           doth
           not
           therefore
           follow
           ,
           that
           the
           Bread
           is
           so
           changed
           ,
           that
           its
           substance
           is
           quite
           done
           away
           ,
           so
           that
           there
           remains
           nothing
           present
           ,
           but
           the
           very
           natural
           Body
           of
           Christ
           ,
           made
           of
           bread
           :
           For
           certain
           it
           is
           ,
           that
           the
           bread
           is
           not
           the
           Body
           of
           Christ
           any
           otherwise
           than
           as
           the
           Cup
           is
           the
           New
           Testament
           ,
           and
           two
           different
           consequences
           cannot
           be
           drawn
           from
           those
           two
           not
           different
           expressions
           .
           Therefore
           as
           the
           Cup
           cannot
           be
           the
           New
           Testament
           but
           by
           a
           Sacramental
           figure
           ,
           no
           more
           can
           the
           Bread
           be
           the
           Body
           of
           Christ
           ,
           but
           in
           the
           same
           sense
           .
        
         
           5.
           
           As
           to
           what
           Bellarmine
           and
           others
           say
           ,
           That
           it
           is
           not
           possible
           the
           words
           of
           Christ
           can
           be
           true
           ,
           but
           by
           that
           conversion
           ,
           which
           the
           Church
           of
           Rome
           calls
           Transubstantiation
           ,
           that
           is
           so
           far
           from
           being
           so
           ,
           that
           if
           it
           were
           admitted
           ,
           it
           would
           first
           deny
           the
           Divine
           Omnipotency
           ,
           as
           though
           God
           were
           not
           able
           to
           make
           the
           Body
           of
           Christ
           
           present
           ,
           and
           truly
           to
           give
           it
           in
           the
           Sacrament
           ,
           whilst
           the
           substance
           of
           the
           Bread
           remains
           .
           2.
           
           It
           would
           be
           inconsistent
           with
           the
           Divine
           Benediction
           which
           preserves
           things
           in
           their
           proper
           being
           .
           3.
           
           It
           would
           be
           contrary
           to
           the
           true
           nature
           of
           a
           Sacrament
           ,
           which
           always
           consisteth
           of
           two
           parts
           .
           And
           lastly
           ,
           It
           would
           in
           some
           manner
           destroy
           the
           true
           substance
           of
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           which
           cannot
           be
           said
           to
           be
           made
           of
           Bread
           and
           Wine
           by
           a
           Priest
           ,
           without
           a
           most
           high
           presumption
           .
           But
           the
           truth
           of
           the
           words
           of
           Christ
           remains
           constant
           ,
           and
           can
           be
           defended
           ,
           without
           overthrowing
           so
           many
           other
           great
           truths
           .
           Suppose
           a
           Testator
           puts
           Deeds
           and
           Titles
           in
           the
           hand
           of
           his
           Heir
           ,
           with
           these
           words
           ,
           Take
           the
           House
           which
           I
           bequeath
           thee
           ;
           There
           is
           no
           man
           will
           think
           that
           those
           Writings
           and
           Parchments
           are
           that
           very
           House
           which
           is
           made
           of
           Wood
           or
           Stones
           ,
           and
           yet
           no
           man
           will
           say
           that
           the
           Testator
           spake
           falsly
           or
           obscurely
           .
           Likewise
           our
           blessed
           Saviour
           ,
           having
           sanctified
           the
           Elements
           by
           his
           words
           and
           prayers
           ,
           gave
           them
           to
           his
           Disciples
           as
           Seals
           of
           the
           New
           Testament
           ,
           whereby
           they
           were
           as
           certainly
           secured
           of
           those
           rich
           and
           precious
           Legacies
           which
           he
           left
           to
           them
           ,
           as
           Children
           are
           of
           their
           
           Fathers
           Lands
           and
           Inheritance
           ,
           by
           Deeds
           and
           Instruments
           signed
           and
           delivered
           for
           that
           purpose
           .
        
         
           6.
           
           To
           the
           Sacred
           Records
           we
           may
           add
           the
           judgment
           of
           the
           Primitive
           Church
           .
           For
           those
           Orthodox
           and
           holy
           Doctors
           of
           our
           holier
           Religion
           ,
           those
           great
           Lights
           of
           the
           Catholick
           Church
           ,
           do
           all
           clearly
           ,
           constantly
           ,
           and
           unanimously
           conspire
           in
           this
           ,
           That
           the
           presence
           of
           the
           Body
           of
           Christ
           in
           the
           Sacrament
           is
           only
           mystick
           and
           spiritual
           .
           As
           for
           the
           entire
           annihilation
           of
           the
           substance
           of
           the
           Bread
           and
           the
           Wine
           ,
           or
           that
           new
           and
           strange
           Tenet
           of
           Transubstantiation
           ,
           they
           did
           not
           so
           much
           as
           hear
           or
           speak
           any
           thing
           of
           it
           :
           Nay
           ,
           the
           constant
           stream
           of
           their
           Doctrine
           doth
           clearly
           run
           against
           it
           ,
           how
           great
           soever
           are
           the
           brags
           and
           pretences
           of
           the
           Papists
           to
           the
           contrary
           .
           And
           if
           you
           will
           hear
           them
           one
           by
           one
           ,
           I
           shall
           bring
           some
           of
           their
           most
           noted
           passages
           only
           ,
           that
           our
           labour
           may
           not
           be
           endless
           by
           rehearsing
           all
           that
           they
           have
           said
           to
           our
           purpose
           on
           this
           subject
           .
        
         
           7.
           
           I
           shall
           begin
           with
           that
           holy
           and
           ancient
           Doctor
           ,
           
             Justin
             Martyr
          
           ,
           who
           is
           one
           
           of
           the
           first
           after
           the
           Apostles
           times
           ;
           whose
           undoubted
           Writings
           are
           come
           to
           us
           .
           What
           was
           believed
           at
           Rome
           and
           elsewhere
           in
           his
           time
           ,
           concerning
           this
           holy
           mystery
           ,
           
           may
           well
           be
           understood
           out
           of
           these
           his
           words
           :
           
             After
             that
             the
             Bishop
             hath
             prayed
             ,
             and
             blessed
             ,
             and
             the
             people
             said
             Amen
             ,
             those
             whom
             we
             call
             Deacons
             or
             Ministers
             give
             to
             every
             one
             of
             them
             that
             are
             present
             a
             portion
             of
             the
          
           
           
             Bread
             and
             Wine
             ;
             and
             that
             food
             we
             call
             the
             Eucharist
             ,
             for
             we
             do
             not
             receive
             it
             as
             ordinary
             Bread
             and
             Wine
             .
          
           They
           received
           it
           as
           bread
           ,
           yet
           not
           as
           common
           bread
           .
           And
           a
           little
           after
           ,
           
             By
             this
             food
             digested
             ,
             our
             flesh
             and
             bloud
             are
             fed
             ,
             and
             we
             are
             taught
             that
             it
             is
             the
             Body
             and
             Bloud
             of
             Jesus
             Christ
             .
          
           Therefore
           the
           substance
           of
           the
           Bread
           remains
           ,
           and
           remains
           corruptible
           food
           ,
           even
           after
           the
           Consecration
           ,
           which
           can
           in
           no
           wise
           be
           said
           of
           the
           immortal
           Body
           of
           Christ
           :
           For
           the
           flesh
           of
           Christ
           is
           not
           turned
           into
           our
           flesh
           ,
           neither
           doth
           it
           nourish
           it
           ,
           as
           doth
           that
           food
           which
           is
           Sacramentally
           called
           the
           Flesh
           of
           Christ
           .
           But
           the
           Flesh
           of
           Christ
           feeds
           our
           souls
           unto
           eternal
           life
           .
        
         
           8.
           
           After
           the
           same
           manner
           ,
           it
           is
           written
           by
           that
           holy
           Martyr
           Irenaeus
           Bishop
           much
           about
           the
           same
           time
           .
           
             The
             bread
          
           
           
             which
             is
             from
             the
             earth
             is
             no
             more
             common
             bread
             ,
             after
             the
             invocation
             of
             God
             upon
             it
             ,
             but
             is
             become
             the
             Eucharist
             consisting
             of
             two
             parts
             ,
          
           
           
             the
             one
             earthly
             ,
             and
             the
             other
             heavenly
             .
          
           There
           would
           be
           nothing
           earthly
           if
           the
           substance
           of
           the
           bread
           were
           removed
           .
           Again
           ,
           
           
             As
             the
             grain
             of
             wheat
             falling
             in
             the
             ground
             ,
             and
             dying
             ,
             riseth
             again
             much
             increased
             ,
             and
             then
             receiving
             the
             word
             of
             God
             becomes
             the
          
           
           Eucharist
           (
           which
           is
           the
           Body
           and
           Bloud
           of
           Christ
           ;
           )
           
             So
             likewise
             our
             bodies
             nourished
             by
             it
             ,
             laid
             in
             the
             ground
             and
             dissolved
             ,
             shall
             rise
             again
             in
             their
             time
             .
          
           Again
           ,
           
             We
             are
             fed
             by
             the
             Creature
             ,
          
           
           
             but
             it
             is
             he
             himself
             that
             gives
             it
             ,
             he
             hath
             ordained
             and
             appointed
             that
             Cup
             which
             is
             a
             Creature
             ,
             and
             his
             Bloud
             also
             ,
             and
             that
             Bread
             which
             is
             a
             Creature
             ,
             and
             also
             his
             Body
             .
             And
             so
             when
             the
             Bread
             and
             the
             Cup
             are
             blessed
             by
             Gods
             Word
             ,
             they
             become
             the
             Eucharist
             of
             the
             Body
             and
             Bloud
             of
             Christ
             ,
             and
             from
             them
             our
             bodies
             receive
             nourishment
             and
             increase
             .
          
           Now
           that
           our
           flesh
           is
           fed
           and
           encreased
           by
           the
           natural
           body
           of
           Christ
           cannot
           be
           said
           without
           great
           impiety
           by
           themselves
           that
           hold
           Transubstantiation
           .
           For
           naturally
           nothing
           nourisheth
           our
           bodies
           but
           what
           is
           made
           flesh
           and
           bloud
           by
           the
           last
           digestion
           ,
           which
           it
           would
           be
           blasphemous
           to
           say
           of
           the
           incorruptible
           body
           of
           Christ
           .
           Yet
           the
           sacred
           Elements
           which
           in
           some
           manner
           are
           ,
           and
           are
           said
           to
           be
           the
           body
           and
           bloud
           of
           Christ
           ,
           yield
           nourishment
           and
           encrease
           to
           our
           bodies
           by
           their
           earthly
           nature
           ,
           in
           such
           sort
           ,
           that
           by
           vertue
           also
           of
           the
           heavenly
           and
           spiritual
           food
           which
           the
           faithful
           receive
           by
           means
           of
           the
           material
           ,
           
           our
           bodies
           are
           fitted
           for
           a
           blessed
           Resurrection
           to
           immortal
           glory
           .
        
         
           9.
           
           Tertullian
           ,
           who
           flourished
           about
           the
           two
           hundredth
           year
           after
           Christ
           ,
           when
           
           as
           yet
           he
           was
           Catholick
           ,
           and
           acted
           by
           a
           pious
           zeal
           ,
           wrote
           against
           Marcion
           the
           Heretick
           ,
           who
           amongst
           his
           other
           impious
           opinions
           taught
           that
           Christ
           had
           not
           taken
           of
           the
           Virgin
           Mary
           the
           very
           nature
           and
           substance
           of
           a
           humane
           body
           ,
           but
           only
           the
           outward
           forms
           and
           appearances
           ;
           out
           of
           which
           Fountain
           the
           Romish
           Transubstantiators
           seem
           to
           have
           drawn
           their
           Doctrine
           of
           accidents
           abstracted
           from
           their
           subject
           hanging
           in
           the
           air
           ,
           that
           is
           ,
           subsisting
           on
           nothing
           .
           Tertullian
           ,
           disputing
           against
           this
           wicked
           Heresie
           ,
           draws
           an
           Argument
           
           from
           the
           Sacrament
           of
           the
           Eucharist
           to
           prove
           that
           Christ
           had
           not
           a
           Phantastick
           and
           imaginary
           ,
           but
           a
           true
           and
           natural
           body
           ,
           thus
           .
           The
           figure
           of
           the
           Body
           of
           Christ
           proves
           it
           to
           be
           natural
           ,
           for
           there
           can
           be
           no
           figure
           of
           a
           Ghost
           or
           a
           Phantasm
           .
           But
           (
           saith
           he
           )
           
             Christ
             having
             taken
             the
             Bread
             ,
             and
             given
             it
             to
             his
             Disciples
             made
             it
             his
             Body
             by
             saying
             ,
             This
             is
             my
             Body
             ,
             that
             is
             ,
             the
             figure
             of
             my
             Body
             .
             Now
             ,
             it
             could
             not
             have
             been
             a
             figure
             except
             the
             body
             were
             real
             ,
             for
             a
             meer
             appearance
             ,
             an
             imaginary
             Phantasm
             is
             not
             capable
             of
             a
             figure
             .
          
           Each
           part
           of
           this
           
           Argument
           is
           true
           ,
           and
           contains
           a
           necessary
           Conclusion
           .
           For
           1.
           
           The
           bread
           must
           remain
           bread
           ,
           otherwise
           Marcion
           would
           have
           returned
           the
           Argument
           against
           Tertullian
           ,
           saying
           as
           the
           Transubstantiators
           ;
           It
           was
           not
           bread
           ,
           but
           meerly
           the
           accidents
           of
           bread
           ,
           which
           seemed
           to
           be
           bread
           .
           2.
           
           The
           Body
           of
           Christ
           is
           proved
           to
           be
           true
           by
           the
           figure
           of
           it
           ,
           which
           is
           said
           to
           be
           bread
           :
           For
           the
           bread
           is
           fit
           to
           represent
           that
           divine
           Body
           ,
           because
           of
           its
           nourishing
           vertue
           ,
           which
           in
           the
           bread
           is
           earthly
           ,
           but
           in
           the
           body
           is
           heavenly
           .
           Lastly
           ,
           The
           realty
           of
           the
           Body
           is
           proved
           by
           that
           of
           its
           figure
           ,
           and
           so
           if
           you
           deny
           the
           substance
           of
           the
           bread
           (
           as
           the
           Papists
           do
           )
           you
           thereby
           destroy
           the
           truth
           and
           realty
           of
           the
           Body
           of
           Christ
           in
           the
           Sacrament
           .
        
         
           10.
           
           Origen
           also
           ,
           about
           the
           same
           time
           
           with
           Tertullian
           ,
           speaks
           much
           after
           the
           same
           manner
           ,
           
             If
             Christ
          
           (
           saith
           he
           )
           
             as
             these
             men
          
           (
           the
           Marcionites
           )
           
             falsly
             hold
             ,
             had
             neither
             Flesh
             nor
             Bloud
             ,
             of
             what
             manner
             of
             Flesh
             ,
             of
             what
             Body
             ,
             of
             what
             Bloud
             did
             he
             give
             the
             Signs
             and
             Images
             when
             he
             gave
             the
             Bread
             and
             Wine
             ?
          
           If
           they
           be
           the
           signs
           and
           representations
           of
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           though
           they
           prove
           the
           truth
           of
           his
           Body
           and
           Bloud
           ,
           yet
           they
           being
           signs
           ,
           cannot
           
           be
           what
           they
           signifie
           ,
           and
           they
           not
           being
           what
           they
           represent
           ,
           the
           groundless
           contrivance
           of
           Transubstantiation
           is
           overthrown
           .
           Also
           upon
           Leviticus
           he
           doth
           expresly
           oppose
           it
           thus
           :
           
             Acknowledge
             ye
             that
          
           
           
             they
             are
             figures
             ,
             and
             therefore
             spiritual
             ,
             not
             carnal
             ,
             examine
             and
             understand
             what
             is
             said
             ,
             otherwise
             if
             you
             receive
             as
             things
             carnal
             ,
             they
             will
             hurt
             ,
             but
             not
             nourish
             you
             .
             For
             in
             the
             Gospel
             there
             is
             the
             Letter
             ,
             which
             kills
             him
             that
             understands
             not
             spiritually
             what
             is
             said
             ;
             for
             if
             you
             understand
             this
             saying
             according
             to
             the
             Letter
             ,
             Except
             you
             eat
             my
             Flesh
             and
             drink
             my
             Bloud
             ,
             the
             Letter
             will
             kill
             you
             .
          
           Therefore
           as
           much
           as
           these
           words
           belong
           to
           the
           eating
           and
           drinking
           of
           Christs
           Body
           and
           Bloud
           ,
           they
           are
           to
           be
           understood
           mystically
           and
           spiritually
           .
           Again
           ,
           writing
           on
           St.
           Matthew
           ,
           
           he
           doth
           manifestly
           put
           a
           difference
           betwixt
           the
           true
           and
           immortal
           ,
           and
           the
           Typick
           and
           Mystical
           Body
           of
           Christ
           :
           For
           the
           Sacrament
           consisteth
           of
           both
           .
           
             That
             food
          
           (
           saith
           he
           )
           
             which
             is
             sanctified
             by
             the
          
           
           
             Word
             of
             God
             and
             Prayer
             ,
             as
             far
             as
             it
             is
             material
             ,
             descends
             into
             the
             belly
             and
             is
             cast
             out
             into
             the
             draught
          
           ;
           this
           he
           saith
           of
           the
           Typick
           ,
           which
           is
           the
           figure
           of
           the
           true
           Body
           .
           God
           forbid
           we
           should
           have
           any
           such
           thoughts
           of
           the
           true
           and
           heavenly
           Body
           of
           Christ
           ;
           as
           they
           must
           that
           understand
           
           his
           natural
           body
           by
           what
           Origen
           calls
           his
           material
           and
           Sacramental
           body
           ,
           which
           no
           man
           in
           his
           wits
           can
           understand
           of
           meer
           accidents
           .
        
         
           11.
           
           St.
           Cyprian
           ,
           Bishop
           of
           Carthage
           ,
           a
           
           glorious
           Martyr
           of
           Christ
           ,
           wrote
           a
           famous
           Epistle
           to
           Coecilius
           concerning
           the
           sacred
           Chalice
           in
           the
           Lords
           Supper
           ,
           whereof
           this
           is
           the
           sum
           :
           
             Let
             that
             Cup
          
           
           
             which
             is
             offered
             to
             the
             people
             in
             commemoration
             of
             Christ
             be
             mixt
             with
             Wine
          
           (
           against
           the
           opinion
           of
           the
           Aquarii
           who
           were
           for
           water
           only
           )
           
             for
             it
             cannot
             represent
             the
             Bloud
             of
             Christ
             when
             there
             is
             no
             Wine
             in
             the
             Cup
             ,
             because
             the
             Bloud
             of
             Christ
             is
             exprest
             by
             the
             Wine
             ,
             as
             the
             Faithful
             are
             understood
             by
             the
             water
             .
          
           But
           the
           Patrons
           of
           Transubstantiation
           have
           neither
           Wine
           nor
           Water
           in
           the
           Chalice
           they
           offer
           ;
           and
           yet
           without
           them
           (
           especially
           the
           Wine
           appointed
           by
           our
           blessed
           Saviour
           ,
           and
           whereof
           Cyprian
           chiefly
           speaks
           )
           the
           Bloud
           of
           Christ
           is
           not
           so
           much
           as
           Sacramentally
           present
           ;
           
             So
             far
             was
          
           the
           Primitive
           Church
           from
           any
           thing
           of
           believing
           a
           corporal
           presence
           of
           the
           Bloud
           ,
           the
           Wine
           being
           reduced
           to
           nothing
           (
           that
           is
           to
           a
           meer
           accident
           without
           a
           substance
           )
           for
           then
           they
           must
           have
           said
           ,
           that
           the
           Water
           was
           changed
           into
           the
           People
           ,
           as
           well
           as
           the
           Wine
           into
           the
           
           Bloud
           .
           But
           there
           is
           no
           need
           that
           I
           should
           bring
           many
           testimonies
           of
           that
           Father
           ,
           when
           all
           his
           Writings
           do
           plainly
           declare
           that
           the
           true
           substance
           of
           the
           Bread
           and
           Wine
           is
           given
           in
           the
           Eucharist
           ,
           that
           ,
           that
           spiritual
           and
           quickning
           food
           which
           the
           Faithful
           get
           from
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           and
           the
           mutual
           Union
           of
           the
           whole
           People
           joyned
           into
           one
           body
           may
           answer
           their
           Type
           ,
           the
           Sacrament
           which
           represents
           them
           .
        
         
           12.
           
           Those
           words
           of
           the
           Council
           of
           Nice
           are
           well
           known
           ,
           whereby
           the
           Faithful
           
           are
           called
           from
           the
           consideration
           of
           the
           outward
           visible
           Elements
           of
           Bread
           and
           Wine
           ,
           to
           attend
           the
           inward
           and
           spiritual
           act
           of
           the
           mind
           ,
           whereby
           Christ
           is
           seen
           and
           apprehended
           .
           
             Let
             not
             our
             thoughts
             dwell
             low
             ,
             on
             that
             Bread
             and
             that
             Cup
             which
             are
          
           
           
             set
             before
             us
             ,
             but
             lifting
             up
             our
             minds
             by
             faith
             let
             us
             consider
             ,
             that
             on
             this
             sacred
             Table
             is
             laid
             the
             Lamb
             of
             God
             which
             taketh
             away
             the
             sins
             of
             the
             world
             .
             —
             And
             receiving
             truly
             his
             precious
             Body
             and
             Bloud
             ,
             let
             us
             believe
             these
             things
             to
             be
             the
             Pledges
             and
             Emblems
             of
             our
             Resurrection
             :
             for
             we
             do
             not
             take
             much
             ,
             but
             only
             a
             little
          
           (
           of
           the
           Elements
           )
           
             that
             we
             may
             be
             mindful
             ,
             we
             do
             it
             not
             for
             Satiety
             ,
             but
             for
             Sanctification
             .
          
           Now
           ,
           who
           is
           there
           ,
           even
           among
           the
           Maintainers
           of
           Transubstantiation
           ,
           that
           
           will
           understand
           this
           ,
           
             not
             much
             ,
             but
             a
             little
             ,
          
           of
           the
           Body
           of
           Christ
           ?
           Or
           who
           can
           believe
           that
           the
           Nicene
           Fathers
           would
           call
           his
           Body
           and
           Bloud
           Symbols
           in
           a
           proper
           sense
           ?
           When
           nothing
           can
           be
           an
           Image
           or
           a
           sign
           of
           it self
           .
           And
           therefore
           though
           we
           are
           not
           to
           rest
           in
           the
           Elements
           ,
           minding
           nothing
           else
           (
           for
           we
           should
           consider
           what
           is
           chiefest
           in
           the
           Sacrament
           ,
           that
           we
           have
           our
           hearts
           
             lifted
             up
             unto
             the
             Lord
          
           ,
           who
           is
           given
           together
           with
           the
           signs
           )
           yet
           Elements
           they
           are
           ,
           and
           the
           earthly
           part
           of
           the
           Sacrament
           ,
           both
           the
           Bread
           and
           the
           Wine
           ,
           which
           destroys
           Transubstantiation
           .
        
         
           13.
           
           St.
           Athanasius
           ,
           famous
           in
           the
           time
           ,
           
           and
           present
           in
           the
           Assembly
           of
           the
           Nicene
           Council
           ,
           a
           stout
           Champion
           of
           the
           Catholick
           Faith
           ,
           acknowledgeth
           none
           other
           but
           a
           spiritual
           Manducation
           of
           the
           Body
           of
           Christ
           in
           the
           Sacrament
           .
           
             Our
             Lord
          
           (
           saith
           he
           )
           
             made
             a
             difference
          
           
           
             betwixt
             the
             Flesh
             and
             the
             Spirit
             ,
             that
             we
             might
             understand
             that
             what
             he
             said
             ,
             was
             not
             carnal
             ,
             but
             spiritual
             .
             For
             how
             many
             men
             could
             his
             body
             have
             fed
             ,
             that
             the
             whole
             world
             should
             be
             nourished
             by
             it
             ?
             But
             therefore
             he
             mentioned
             his
             ascension
             into
             heaven
             ,
             that
             they
             might
             not
             take
             what
             he
             said
             in
             a
             corporal
             sense
             ,
             but
             might
             understand
             that
             
             his
             Flesh
             whereof
             he
             spake
             is
             a
             spiritual
             and
          
           
           
             heavenly
             food
             given
             by
             himself
             from
             on
             high
             ;
             for
             the
             words
             that
             I
             spake
             unto
             you
             they
             are
             spirit
             ,
             and
             they
             are
             life
             ,
             as
             if
             he
             should
             say
             ,
             My
             Body
             which
             is
             shown
             and
             given
             for
             the
             world
             ,
             shall
             be
             given
             in
             food
             ,
             that
             it
             may
             be
             distributed
             spiritually
             to
             every
             one
             ,
             and
             preserve
             them
             all
          
           
           
             to
             the
             Resurrection
             to
             eternal
             life
             .
          
           Cardinal
           Perron
           having
           nothing
           to
           answer
           to
           these
           
           words
           of
           this
           holy
           Father
           ,
           in
           a
           kind
           of
           despair
           ,
           rejects
           the
           whole
           Tractate
           ,
           and
           denies
           it
           to
           be
           
           Athanasius's
           ,
           which
           no
           body
           ever
           did
           before
           him
           ,
           there
           being
           no
           reason
           for
           it
           .
        
         
           14.
           
           Cyril
           ,
           Bishop
           of
           Jerusalam
           ,
           of
           the
           
           same
           Age
           with
           St.
           Athanasius
           ,
           treating
           of
           the
           Chrisme
           ,
           wherewith
           they
           then
           anointed
           those
           that
           were
           Baptized
           ,
           speaks
           thus
           :
           
             Take
             heed
             thou
             dost
             not
             think
             that
             this
             is
             a
             meer
             Oyntment
             only
             .
             For
             as
             the
             Broad
             of
          
           
           
             the
             Eucharist
             after
             the
             Invocation
             of
             the
             Holy
             Ghost
             is
             no
             longer
             ordinary
             Bread
             ,
             but
             is
             the
             Body
             of
             Christ
             ;
             so
             this
             holy
             Oyntment
             is
             no
             longer
             a
             bare
             common
             Oyntment
             after
             it
             is
             consecrated
             ,
             but
             is
             the
             gift
             or
             grace
             of
             Christ
             ,
             which
             ,
             by
             his
             Divine
             Nature
             ,
             and
             the
             coming
             of
             the
             Holy
             Ghost
             ,
             is
             made
             ●fficacious
             ;
             so
             that
             the
             Body
             is
             anointed
             with
             the
             Oyntment
             ,
             but
             the
             soul
             is
             sanctified
             by
             the
             holy
             and
             vivifying
             Spirit
             .
          
           Can
           any
           thing
           more
           clear
           be
           said
           ?
           
           Either
           the
           Oyntment
           is
           transubstantiated
           by
           consecration
           into
           the
           spirit
           and
           grace
           of
           Christ
           ,
           or
           the
           Bread
           and
           Wine
           are
           not
           transubstantiated
           by
           Consecration
           into
           the
           Body
           and
           Bloud
           of
           Christ
           .
           Therefore
           as
           the
           Oyntment
           retains
           still
           its
           substance
           ,
           and
           yet
           is
           not
           called
           a
           meer
           or
           common
           ointment
           ,
           but
           the
           Charisme
           or
           grace
           of
           Christ
           :
           So
           the
           Bread
           and
           Wine
           remaining
           so
           ,
           as
           to
           their
           substance
           ,
           yet
           are
           not
           said
           to
           be
           only
           Bread
           and
           Wine
           common
           and
           ordinary
           ,
           but
           also
           the
           Body
           and
           Bloud
           of
           Christ
           .
           
             Vnder
             the
             Type
             of
             Bread
          
           
           (
           saith
           he
           )
           
             the
             Body
             is
             given
             thee
             ,
             and
             the
             Bloud
             under
             the
             type
             of
             the
             Wine
             .
          
           This
           Grodecius
           doth
           captiously
           and
           unfaithfully
           interpret
           ,
           under
           the
           appearances
           of
           Bread
           and
           Wine
           ;
           for
           those
           meer
           appearances
           or
           accidents
           subsisting
           without
           a
           subject
           never
           so
           much
           as
           entred
           into
           the
           mind
           of
           any
           of
           the
           Ancients
           .
        
         
           15.
           
           Much
           to
           the
           same
           purpose
           we
           have
           in
           the
           Anaphora
           or
           Liturgy
           attributed
           to
           St.
           
             Basil
             ,
             We
             have
             set
             before
             you
             the
             Type
             of
          
           
           
             the
             Body
             and
             Bloud
             of
             Christ
             ,
          
           which
           he
           calls
           the
           Bread
           of
           the
           Eucharist
           after
           the
           Consecration
           .
           
           If
           it
           be
           the
           Type
           of
           the
           Body
           ,
           then
           certainly
           it
           cannot
           be
           the
           Body
           and
           nothing
           else
           :
           For
           (
           as
           we
           said
           before
           )
           nothing
           can
           be
           the
           figure
           of
           it self
           ,
           no
           
           more
           than
           a
           man
           can
           be
           his
           own
           Son
           or
           Father
           .
           There
           be
           also
           Prayers
           in
           that
           Liturgy
           ,
           
             That
             the
             Bread
             may
             become
             the
             Body
             of
             Christ
             for
             the
             remission
             of
             sins
             ,
             and
             life
             eternal
             to
             the
             receivers
             .
          
           Now
           true
           it
           is
           ,
           that
           to
           the
           faithful
           the
           Element
           becomes
           a
           vivifying
           Body
           ,
           because
           they
           are
           truly
           partakers
           of
           the
           heavenly
           bread
           ,
           the
           Body
           of
           Christ
           :
           but
           to
           others
           ,
           who
           either
           receive
           not
           ,
           or
           are
           not
           believers
           ,
           to
           them
           the
           Bread
           may
           be
           the
           Antitype
           ,
           but
           is
           not
           ,
           neither
           doth
           become
           the
           Body
           of
           Christ
           ,
           for
           without
           Faith
           Christ
           is
           never
           eaten
           ,
           as
           is
           gathered
           from
           the
           same
           Father
           .
           
        
         
           16.
           
           St.
           
             Gregory
             Nyssene
          
           ,
           his
           Brother
           ,
           doth
           clearly
           declare
           what
           change
           is
           wrought
           in
           the
           Bread
           and
           Wine
           by
           Consecration
           ,
           saying
           ,
           
             As
             the
             Altar
             naturally
             is
             but
             common
             stone
             ,
             but
             being
             consecrated
             becomes
             an
             holy
             Table
             ,
             a
             spotless
             Altar
             ;
             so
             the
             bread
             of
             the
             Eucharist
             is
             at
             first
             ordinary
             ,
             but
             being
             mysteriously
          
           
           
             sacrificed
             ,
             it
             is
             ,
             and
             is
             called
             the
             Body
             of
             Christ
             ,
             and
             is
             efficacious
             to
             great
             purposes
             ;
             and
             as
             the
             Priest
             (
             yesterday
             a
             Lay-man
             )
             by
             the
             Blessing
             of
             Ordination
             ,
             becomes
             a
             Doctor
             of
             Piety
             ,
             and
             a
             Steward
             of
             Mysteries
             ,
             and
             though
             not
             changed
             in
             body
             or
             shape
             ,
             yet
             is
             transformed
             and
             made
             better
             as
             to
             his
             soul
             ,
             by
             an
             invisible
             power
             and
             grace
             ;
             so
             also
             by
             the
             same
             consequence
             ,
             water
             ,
             being
             nothing
             but
             water
             of
             it self
             ,
             yet
             
             blest
             by
             a
             heavenly
             grace
             ,
             renews
             the
             man
             ,
             working
             a
             spiritual
             regeneration
             in
             him
             .
          
           Now
           let
           the
           Assertors
           of
           Transubstantiation
           maintain
           that
           a
           Stone
           is
           substantially
           changed
           into
           an
           Altar
           ,
           a
           man
           into
           a
           Priest
           ,
           the
           water
           in
           Baptism
           into
           an
           invisible
           grace
           ,
           or
           else
           that
           the
           Bread
           is
           not
           so
           changed
           into
           the
           Body
           of
           Christ
           :
           For
           according
           to
           this
           Father
           there
           is
           the
           same
           consequence
           in
           them
           all
           .
        
         
           17
           Likewise
           St.
           Ambrose
           explaining
           
           what
           manner
           of
           alteration
           is
           in
           the
           bread
           ,
           when
           in
           the
           Eucharist
           it
           becomes
           the
           Body
           of
           Christ
           ,
           saith
           :
           
             Thou
             hadst
             indeed
             a
          
           
           
             being
             ,
             but
             wert
             an
             old
             creature
             ,
             but
             being
             now
             Baptized
             or
             consecrated
             ,
             thou
             art
             become
             a
             new
             creature
             .
          
           The
           same
           change
           that
           happens
           to
           man
           in
           Baptism
           ,
           happens
           to
           the
           Bread
           in
           the
           Sacrament
           :
           If
           the
           nature
           of
           man
           is
           not
           substantially
           altered
           by
           the
           new
           Birth
           ,
           no
           more
           is
           the
           bread
           by
           Consecration
           .
           Man
           becomes
           by
           Baptism
           ,
           not
           what
           Nature
           made
           him
           ,
           but
           what
           Grace
           new-makes
           him
           ;
           and
           
             the
             Bread
             becomes
             by
          
           
           
             Consecration
             ,
             not
             what
             it
             was
             by
             Nature
             ,
             but
             what
             the
             Blessing
             consecrates
             it
             to
             be
             .
          
           For
           Nature
           made
           only
           a
           meer
           man
           ,
           and
           made
           only
           common
           bread
           ;
           but
           Regeneration
           ,
           of
           a
           meer
           man
           ,
           makes
           a
           holy
           man
           ,
           in
           whom
           Christ
           dwells
           spiritually
           :
           And
           likewise
           
           the
           Consecration
           of
           common
           bread
           makes
           Mystick
           and
           Sacramental
           bread
           .
           Yet
           this
           change
           doth
           not
           destroy
           Nature
           ,
           but
           to
           Nature
           adds
           Grace
           :
           As
           is
           yet
           more
           plainly
           exprest
           by
           that
           holy
           Father
           in
           the
           fore-cited
           place
           .
           
             Perhaps
             thou
             wilt
             say
          
           (
           saith
           he
           )
           
             this
             my
             bread
             is
             common
             bread
             ;
             it
             is
             bread
          
           
           
             indeed
             before
             the
             blessing
             of
             the
             Sacrament
             ,
             but
             when
             it
             is
             consecrated
             it
             becomes
             the
             Body
             of
             Christ
             .
             This
             we
             are
             therefore
             to
             declare
             ,
             how
             can
             that
             which
             is
             bread
             be
             also
             the
             body
             of
             Christ
             ?
             By
             Consecration
             .
             And
             Consecration
             is
             made
             by
             the
             words
             of
             our
             Lord
             ,
             that
             the
             venerable
             Sacrament
             may
             be
             perfected
             .
             You
             see
             how
             efficacious
             is
             the
             word
             of
             Christ
             .
             If
             there
             be
             then
             so
             great
             a
             power
             in
             the
             word
             of
             Christ
             to
             make
             the
             Bread
             and
             Wine
             to
             be
             what
             they
             were
             not
             ,
             how
             much
             greater
             is
             that
             power
             ,
             which
             still
             preserves
             them
             to
             be
             what
             they
             were
             ,
             and
             yet
             makes
             them
             to
             be
             what
             they
             were
             not
             ?
             Therefore
             ,
             that
             I
             may
             answer
             thee
             ,
             it
             was
             not
             the
             Body
             of
             Christ
             before
             the
             Consecration
             ,
             but
             now
             after
             the
             Consecration
             ,
             it
             is
             the
             Body
             of
             Christ
             ;
             he
             said
             the
             word
             and
             it
             was
             done
             ;
             thou
             thy self
             wert
             befere
             ,
             but
             wert
             an
             old
             Creature
             ;
             after
             thou
             hast
             been
             consecrated
             in
             Baptism
             thou
             art
             become
             a
             new
             creature
             .
          
           By
           these
           words
           St.
           Ambrose
           teacheth
           how
           we
           are
           to
           understand
           that
           the
           Bread
           is
           the
           Body
           of
           Christ
           ,
           to
           wit
           ,
           by
           such
           a
           change
           that
           the
           Bread
           and
           
           Wine
           do
           not
           cease
           to
           be
           what
           they
           were
           as
           to
           their
           substance
           (
           for
           then
           they
           should
           not
           be
           what
           they
           were
           )
           and
           yet
           by
           the
           Blessing
           become
           what
           before
           they
           were
           not
           For
           so
           they
           are
           said
           to
           remain
           (
           as
           indeed
           they
           do
           〈◊〉
           what
           they
           were
           by
           nature
           ,
           that
           yet
           they
           are
           changed
           by
           grace
           ,
           that
           is
           ,
           they
           become
           assured
           Sacraments
           of
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           and
           by
           that
           means
           certain
           pledges
           of
           our
           Justification
           and
           Redemption
           .
           What
           is
           there
           ,
           can
           refute
           more
           expresly
           the
           dream
           of
           Transubstantiation
           ?
        
         
           18.
           
           St.
           Chrysostome
           doth
           also
           clearly
           
           discard
           and
           reject
           this
           carnal
           Transubstantiation
           and
           eating
           of
           Christs
           Body
           ,
           without
           eating
           the
           bread
           .
           Sacraments
           
           (
           saith
           he
           )
           
             ought
             not
             to
             be
             contemplated
             and
             considered
             carnally
             ,
             but
             with
             the
             eyes
             of
             our
             souls
             ,
             that
             is
             spiritually
             ;
             for
             such
             is
             the
             nature
             of
             mysteries
             :
          
           where
           observe
           the
           opposition
           betwixt
           carnally
           and
           spiritually
           which
           admits
           of
           no
           plea
           or
           reply
           again
           .
           
             As
             in
             Baptism
             the
             spiritual
          
           
           
             power
             of
             Regeneration
             is
             given
             to
             the
             material
             water
             ;
             so
             also
             the
             immaterial
             gift
             of
             the
             Body
             and
             Bloud
             of
             Christ
             is
             not
             received
             by
             any
             sensible
             corporal
             action
             ,
             but
             by
             the
             spiritual
             discernment
             of
             our
             faith
             ,
             and
             of
             our
             hearts
             and
             minds
             .
          
           Which
           is
           no
           more
           than
           this
           ,
           that
           sensible
           things
           are
           called
           by
           the
           name
           of
           
           those
           spiritual
           things
           which
           they
           seal
           and
           signifie
           .
           But
           he
           speaks
           more
           plainly
           in
           his
           Epistle
           to
           Caesarius
           ;
           where
           he
           teacheth
           that
           in
           this
           Mystery
           ,
           there
           is
           not
           in
           the
           bread
           a
           substantial
           ,
           but
           a
           Sacramental
           change
           ,
           according
           to
           the
           which
           ,
           the
           outward
           Elements
           take
           the
           name
           of
           what
           they
           represent
           ,
           and
           are
           changed
           in
           such
           a
           sort
           ,
           that
           they
           still
           retain
           their
           former
           natural
           substance
           .
           
             The
             bread
          
           (
           saith
           he
           )
           
             is
             made
             worthy
             to
             be
             honoured
          
           
           
             with
             the
             name
             of
             the
             Flesh
             of
             Christ
             ,
             by
             the
             consecration
             of
             the
             Priest
             ,
             yet
             the
             Flesh
             retains
             the
             proprieties
             of
             its
             incorruptible
             nature
             ,
             as
             the
             bread
             doth
             its
             natural
             substance
             .
             Before
             the
             bread
             be
             sanctified
             we
             call
             it
             bread
             ;
             but
             when
             it
             is
             consecrated
             by
             the
             divine
             grace
             ,
             it
             deserves
             to
             be
             called
             the
             Lords
             Body
             ,
             though
             the
             substance
             of
             the
             bread
             still
             remains
             .
          
           When
           Bellarmine
           could
           not
           answer
           this
           testimony
           of
           that
           Great
           Doctor
           ,
           he
           thought
           it
           enough
           to
           deny
           ,
           that
           this
           Epistle
           is
           St.
           Chrysostoms
           a
           but
           both
           he
           and
           b
           Possevin
           do
           vainly
           contend
           that
           it
           is
           not
           extant
           among
           the
           works
           of
           Chrysostom
           .
           For
           besides
           that
           at
           Florence
           c
           and
           else
           where
           it
           was
           to
           be
           found
           among
           them
           ,
           it
           is
           cited
           in
           the
           Collections
           against
           the
           Severians
           which
           are
           in
           the
           version
           of
           Turrianus
           the
           Jesuit
           ,
           in
           the
           fourth
           Tome
           of
           
             Antiq.
             lectionum
          
           of
           
             Henry
             
             Canisius
          
           ,
           and
           in
           the
           end
           of
           the
           book
           of
           
             Joh.
             Damascenus
          
           against
           the
           Acephali
           .
           I
           bring
           another
           Testimony
           out
           of
           
             the
             imperfect
             work
          
           on
           St.
           Matthew
           ,
           written
           either
           by
           St.
           Chrysostome
           ,
           or
           some
           other
           ancient
           Author
           ;
           a
           Book
           in
           this
           at
           least
           very
           Orthodox
           ,
           and
           not
           corrupted
           by
           the
           
             Arrians
             .
             In
             these
             sanctified
             vessels
             ,
          
           (
           saith
           he
           )
           
             the
             true
             body
             of
             Christ
             is
             not
             contained
             ,
             but
             the
             Mystery
             of
             his
             Body
             .
          
        
         
           19.
           
           Which
           also
           hath
           been
           said
           by
           St.
           Austin
           above
           a
           thousand
           times
           ;
           but
           
           out
           of
           so
           many
           almost
           numberless
           places
           I
           shall
           chuse
           only
           three
           ,
           which
           are
           as
           the
           sum
           of
           all
           the
           rest
           .
           
             You
             are
             not
             to
             eat
             this
             Body
          
           
           
             which
             you
             see
             ,
             nor
             drink
             this
             Bloud
             which
             my
             Crucifiers
             shall
             shed
             ,
             I
             have
             left
             you
             a
             Sacrament
             which
             ,
             spiritually
             understood
             ,
             will
             vivisie
             you
             .
          
           Thus
           St.
           Austin
           rehearsing
           the
           words
           of
           Christ
           again
           ;
           
             If
             Sacraments
             had
             not
             some
          
           
           
             resemblance
             with
             those
             things
             whereof
             they
             are
             Sacraments
             ,
             they
             could
             not
             be
             Sacraments
             at
             all
             .
             From
             this
             resemblance
             they
             often
             take
             the
             names
             of
             what
             they
             represent
             .
             Therefore
             as
             the
             Sacrament
             of
             Christs
             body
             is
             in
             some
             sort
             his
             body
             ;
             so
             the
             Sacrament
             of
             Faith
             ,
             is
             faith
             also
             .
          
           To
           the
           same
           sense
           is
           what
           he
           writes
           against
           Maximinus
           
           the
           
             Arrian
             .
             We
             mind
             in
             the
             Sacraments
             ,
             not
             what
             they
             are
             ,
             but
             what
             they
             shew
             ;
             for
             they
             are
             signs
             ,
             which
             are
             one
             thing
             ,
             and
             signifie
             
             another
             .
          
           And
           in
           another
           place
           speaking
           of
           the
           Bread
           and
           Wine
           .
           
             Let
             no
             man
             look
             to
          
           
           
             what
             they
             are
             ,
             but
             to
             what
             they
             signifie
             ,
             for
             our
             Lord
             was
             pleased
             to
             say
             ,
             this
             is
             my
             Body
             ,
             when
             he
             gave
             the
             sign
             of
             his
             body
             .
          
           This
           passage
           of
           St.
           Austin
           is
           so
           clear
           ,
           that
           it
           admits
           of
           no
           evasion
           nor
           no
           denial
           .
           For
           if
           the
           Sacraments
           are
           one
           thing
           ,
           and
           signifie
           another
           ,
           then
           they
           are
           not
           so
           changed
           into
           what
           they
           signifie
           ,
           as
           that
           after
           that
           change
           they
           should
           be
           no
           more
           what
           they
           were
           .
           The
           water
           is
           changed
           in
           baptism
           as
           the
           Bread
           and
           Wine
           in
           the
           Lords
           Supper
           ,
           but
           all
           that
           is
           changed
           is
           not
           presently
           abolished
           or
           Transubstantiated
           .
           For
           as
           the
           water
           remains
           entire
           in
           Baptism
           ,
           so
           do
           the
           Bread
           and
           Wine
           in
           the
           Eucharist
           .
        
         
           20.
           
           St.
           Prosper
           ,
           Orthodox
           in
           all
           things
           ,
           
           who
           lived
           almost
           in
           the
           time
           of
           Austin
           ,
           teacheth
           ,
           
             That
             the
             Eucharist
             consisteth
             of
             two
             things
             ,
             the
             visible
             appearance
             of
             the
             Elements
             ,
             and
             the
             invisible
             Flesh
             and
             Bloud
             of
             our
          
           
           
             Saviour
             Christ
             ,
             (
             that
             is
             ,
             the
             Sacrament
             ,
             and
             the
             grace
             of
             the
             Sacrament
             )
             as
             the
             person
             of
             Christ
             is
             both
             God
             and
             Man.
          
           Who
           but
           the
           infamous
           Heretick
           Eutyches
           would
           say
           that
           Christ
           ,
           as
           God
           ,
           was
           substantially
           changed
           into
           man
           ,
           or
           as
           man
           ,
           into
           God
           ?
        
         
           21.
           
           Upon
           this
           subject
           ,
           nothing
           can
           be
           more
           clear
           than
           this
           of
           Theodor.
           whence
           we
           
           
           learn
           what
           the
           Primitive
           Church
           believes
           in
           this
           matter
           .
           
             Our
             Saviour
             ,
             in
             the
             Institution
          
           
           
             of
             the
             Eucharist
             ,
             changed
             the
             names
             of
             things
             ,
             giving
             to
             his
             body
             the
             name
             of
             its
             Sacrament
             ,
             and
             to
             the
             Sacrament
             the
             name
             of
             his
             Body
             .
          
           Now
           this
           was
           done
           for
           this
           reason
           ,
           as
           he
           saith
           ,
           
             that
             they
             that
             are
             partakers
             of
             the
          
           
           
             Divine
             Mysteries
             ,
             might
             not
             mind
             the
             nature
             of
             what
             they
             see
             ,
             but
             by
             the
             change
             of
             names
             ,
             might
             believe
             that
             change
             which
             is
             wrought
             by
             Grace
             .
             For
             he
             that
             called
             what
             by
             nature
             is
             his
             body
             ,
             Wheat
             and
             Bread
             ;
             he
             also
             honoured
             the
             Elements
             and
             Signs
             with
             the
             names
             of
             his
             Body
             and
             Bloud
             ,
             not
             changing
             what
             is
             natural
             ,
             but
             adding
             Grace
             to
             it
             .
          
           He
           therefore
           teacheth
           that
           such
           an
           alteration
           is
           wrought
           in
           the
           Elements
           ,
           that
           still
           their
           nature
           and
           substance
           continues
           ,
           as
           he
           explains
           more
           plainly
           afterwards
           .
           For
           when
           the
           Heretick
           that
           stands
           for
           Eutichius
           ,
           had
           said
           ,
           
             As
             the
             Sacrament
             of
             the
             Lords
             Body
             and
             Bloud
             are
          
           
           
             one
             thing
             before
             the
             Prayer
             of
             the
             Priest
             ,
             and
             afterwards
             being
             changed
             ,
             become
             another
             ;
             so
             also
             the
             Body
             of
             our
             Lord
             after
             his
             ascention
             is
             changed
             into
             the
             divine
             substance
             and
             nature
          
           (
           according
           to
           the
           Tenet
           of
           the
           Transubstantiator
           this
           Eutychian
           Argument
           is
           irrefragable
           ,
           but
           )
           Catholick
           Antiquity
           answers
           it
           thus
           :
           
             Thou
             are
             entangled
             in
             the
             nets
             of
             thine
             own
             knitting
             ;
             for
             the
             Elements
             or
             Mystick
             
             signs
             depart
             not
             from
             their
             nature
             after
             Consecration
             ,
             but
             remain
             in
             their
             former
             substance
             ,
             form
             ,
             and
             kind
             ,
             and
             can
             be
             seen
             and
             toucht
             as
             much
             as
             before
             :
             and
             yet
             withal
             we
             understand
             also
             what
             they
             become
             now
             they
             are
             changed
             .
             Compare
             therefore
             the
             Copy
             with
             the
             Original
             ,
             and
             thou
             shalt
             see
             their
             likeness
             .
             For
             a
             figure
             must
             answer
             to
             the
             truth
             .
             That
             body
             hath
             the
             same
             form
             ,
             and
             fills
             the
             same
             space
             as
             before
             ,
             and
             in
             a
             word
             is
             the
             same
             substance
             ;
             but
             after
             its
             resurrection
             ,
             it
             is
             become
             immortal
             ,
          
           &c.
           
           All
           this
           and
           much
           more
           is
           taught
           by
           Theodoret
           ,
           who
           assisted
           at
           the
           universal
           Councils
           of
           Ephesus
           and
           Chalcedon
           .
           It
           is
           an
           idle
           exception
           which
           is
           made
           by
           some
           in
           the
           Church
           of
           Rome
           ,
           as
           though
           by
           the
           nature
           and
           substance
           of
           the
           Elements
           ,
           which
           are
           said
           to
           remain
           ,
           Theodoret
           had
           understood
           the
           nature
           and
           substance
           of
           the
           accidents
           ,
           
           (
           as
           Cardinal
           Bellarmine
           is
           pleased
           to
           speak
           most
           absurdly
           :
           )
           but
           the
           whole
           context
           doth
           strongly
           refute
           this
           gloss
           ,
           for
           Theodoret
           joyns
           together
           nature
           ,
           substance
           ,
           form
           ,
           and
           figure
           ,
           and
           indeed
           ,
           what
           Answer
           could
           they
           have
           given
           to
           the
           Eutychian
           Argument
           ,
           if
           the
           substance
           of
           the
           bread
           being
           annihilated
           after
           the
           Consecration
           ,
           the
           accidents
           only
           remain
           ?
           Or
           did
           Christ
           say
           concerning
           the
           accidents
           of
           the
           Bread
           and
           Wine
           ,
           these
           accidents
           
           are
           ,
           or
           this
           accident
           is
           my
           body
           ?
           But
           (
           though
           we
           have
           not
           that
           liberty
           ,
           yet
           )
           the
           Inventors
           of
           Transubstantiation
           may
           when
           they
           please
           make
           a
           Creator
           of
           a
           Creature
           ,
           substances
           of
           accidents
           ,
           accidents
           of
           substances
           ,
           and
           any
           thing
           out
           of
           any
           thing
           .
           But
           sure
           they
           are
           too
           immodest
           and
           uncharitable
           ,
           who
           ,
           to
           elude
           the
           authority
           of
           so
           famous
           and
           so
           worthy
           a
           Father
           as
           Theodoret
           ,
           alledge
           that
           he
           was
           accused
           of
           some
           errours
           in
           the
           Council
           of
           Ephesus
           ,
           though
           he
           repented
           afterwards
           ,
           as
           they
           themselves
           are
           forced
           to
           confess
           .
           Fain
           would
           they
           if
           they
           could
           get
           out
           at
           this
           door
           ,
           when
           they
           cannot
           deny
           that
           he
           affirmed
           ,
           that
           the
           Elements
           remain
           in
           their
           natural
           substance
           ,
           as
           he
           wrote
           in
           the
           Dialogues
           which
           he
           composed
           against
           the
           Eutychian
           Hereticks
           ,
           with
           the
           applause
           and
           approbation
           of
           the
           Catholick
           Church
           .
           And
           indeed
           the
           evidence
           of
           this
           truth
           hath
           compelled
           some
           of
           our
           Adversaries
           to
           yield
           that
           Theodoret
           is
           of
           our
           side
           .
           For
           in
           the
           Epistle
           before
           the
           Dialogues
           of
           Theodoret
           in
           the
           Roman
           Edition
           ,
           set
           forth
           by
           
             Stephan
             Nicolinus
          
           ,
           the
           Popes
           Printer
           ,
           in
           the
           year
           1547
           ,
           it
           is
           plainly
           set
           down
           .
           That
           
           
             in
             what
             concern'd
             Transubstantiation
             his
             opinion
             was
             not
             very
             sound
             ,
             but
             that
             he
             was
             to
             be
             excused
             ,
             because
             the
             Church
             (
             of
          
           Rome
           )
           
             had
             made
             no
             decree
             about
             it
             .
          
        
         
         
           22.
           
           With
           Theodoret
           we
           may
           joyn
           Gelasius
           ,
           
           who
           (
           whether
           he
           were
           Bishop
           of
           Rome
           or
           no
           as
           Bellarmine
           confesseth
           ,
           was
           of
           the
           same
           age
           and
           opinion
           as
           he
           ,
           and
           therefore
           a
           witness
           ancient
           and
           credible
           enough
           .
           He
           wrote
           against
           Eutyches
           and
           Nestorius
           ,
           concerning
           the
           two
           natures
           in
           Christ
           ,
           in
           this
           manner
           .
           
             Doubtless
             ,
             the
             Sacrament
             of
             the
             Body
             and
          
           
           
             Bloud
             of
             Christ
             which
             we
             receive
             ,
             is
             a
             very
             divine
             thing
             ,
             whereby
             ,
             we
             are
             made
             partakers
             of
             the
             divine
             nature
             ;
             and
             yet
             it
             doth
             not
             cease
             to
             be
             Bread
             and
             Wine
             ,
             by
             substance
             and
             nature
             .
             And
             indeed
             ,
             the
             image
             and
             resemblance
             of
             the
             Body
             and
             Bloud
             of
             Christ
             is
             celebrated
             in
             this
             mysterious
             action
             .
             By
             this
             therefore
             we
             see
             manifestly
             enough
             ,
             that
             we
             must
             believe
             that
             to
             be
             in
             Christ
             ,
             which
             we
             believe
             to
             be
             in
             his
             Sacrament
             ,
             that
             ,
             as
             by
             the
             perfecting
             vertue
             of
             the
             Holy
             Ghost
             ,
             it
             becomes
             a
             divine
             substance
             ,
             and
             yet
             remains
             in
             the
             propriety
             of
             its
             nature
             ;
             so
             this
             great
             Mystery
             the
             Incarnation
             ,
             of
             whose
             power
             and
             efficacy
             this
             is
             a
             lively
             image
             doth
             demonstrate
             that
             there
             is
             one
             intire
             and
             true
             Christ
             ,
             consisting
             of
             two
             natures
             ,
             which
             yet
             properly
             remain
             unchanged
             .
             It
             doth
             plainly
             appear
          
           out
           of
           these
           words
           ,
           that
           the
           change
           wrought
           in
           the
           Sacrament
           is
           not
           substantial
           ,
           for
           first
           ,
           the
           sanctified
           Elements
           are
           so
           made
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           that
           still
           they
           continue
           to
           be
           ,
           by
           
           nature
           ,
           Bread
           and
           Wine
           .
           Secondly
           ,
           The
           Bread
           and
           Wine
           retain
           their
           natural
           properties
           ,
           as
           also
           the
           two
           natures
           in
           Christ
           .
           Lastly
           ,
           The
           Elements
           are
           said
           to
           become
           a
           divine
           substance
           ,
           because
           while
           we
           receive
           them
           ,
           we
           are
           made
           partakers
           of
           the
           Divine
           Nature
           ,
           by
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           which
           are
           given
           to
           us
           .
           These
           things
           being
           so
           ,
           their
           blindness
           is
           to
           be
           deplored
           who
           see
           not
           that
           they
           bring
           again
           into
           the
           Church
           of
           Rome
           the
           same
           Error
           which
           Antiquity
           piously
           and
           learnedly
           condemned
           in
           the
           Eutychians
           .
           And
           as
           for
           their
           thread-bare
           objection
           to
           this
           ,
           
             That
             by
             the
             substance
             of
          
           
           
             Bread
             and
             wine
             ,
             the
             true
             substance
             it self
             is
             not
             to
             be
             understood
             ,
             but
             only
             the
             nature
             and
             essence
             of
             the
             accidents
             ,
          
           it
           is
           a
           very
           strange
           and
           very
           poor
           shift
           .
           There
           is
           a
           great
           deal
           more
           of
           commendation
           due
           to
           the
           ingenuity
           of
           Cardinal
           
           Contarenus
           ,
           who
           yielding
           to
           the
           evidence
           of
           truth
           ,
           answered
           nothing
           to
           this
           plain
           Testimony
           of
           Gelasius
           .
           
        
         
           23.
           
           Now
           I
           add
           Cyril
           of
           Alexandria
           ,
           who
           said
           ,
           
             That
             the
             Body
             and
             Bloud
             of
             Christ
             .
             in
             the
             Sacrament
             are
             received
             only
             by
             a
             pure
             faith
             ,
          
           as
           we
           read
           in
           that
           Epistle
           against
           Nestorius
           ,
           which
           six
           hundred
           Fathers
           approved
           and
           confirmed
           in
           the
           Council
           of
           Chalcedon
           .
           I
           
           omit
           to
           mention
           the
           other
           Fathers
           of
           this
           Age
           ,
           though
           many
           things
           in
           their
           Writings
           be
           as
           contrary
           to
           Transubstantiation
           and
           the
           independency
           of
           accidents
           as
           any
           I
           have
           hitherto
           cited
           .
        
         
           24.
           
           I
           come
           now
           to
           the
           Sixth
           Century
           ,
           
           about
           the
           middle
           whereof
           Ephrem
           ,
           Patriarch
           of
           Antioch
           ,
           wrote
           a
           Book
           ,
           which
           was
           read
           and
           commended
           by
           Photius
           ,
           concerning
           sacred
           Constitutions
           and
           Ceremonies
           
           against
           the
           Eutychians
           ;
           therein
           ,
           that
           he
           might
           prove
           the
           Hypostatical
           Union
           ,
           that
           in
           Christ
           there
           is
           no
           confusion
           of
           natures
           ,
           but
           that
           each
           retains
           its
           own
           substance
           and
           properties
           ,
           he
           brings
           the
           comparison
           of
           the
           Sacramental
           Union
           ,
           and
           denies
           that
           there
           should
           be
           any
           conversion
           of
           one
           substance
           into
           another
           in
           the
           Sacrament
           .
           
             No
             man
          
           (
           saith
           he
           )
           
             that
             hath
             any
             reason
             will
             say
             that
             the
             nature
             of
          
           
           
             the
             palpable
             ,
             and
             impalpable
             ,
             and
             the
             nature
             of
             the
             visible
             and
             invisible
             is
             the
             same
             .
             For
             so
             the
             Body
             of
             Christ
             which
             is
             received
             by
             the
             faithful
             ,
             remains
             in
             its
             own
             substance
             ,
             and
             yet
             withal
             is
             united
             to
             a
             spiritual
             grace
             ;
             and
             so
             Baptism
             ,
             though
             it
             becomes
             wholly
             spiritual
             ,
             yet
             it
             loseth
             not
             the
             sensible
             property
             of
             its
             substance
             (
             that
             's
             water
             )
             neither
             doth
             it
             cease
             to
             be
             what
             it
             was
             made
             by
             grace
             .
          
        
         
         
           25.
           
           It
           is
           not
           very
           long
           since
           the
           works
           of
           Facundus
           ,
           an
           African
           Bishop
           ,
           were
           Printed
           
           at
           Paris
           ,
           but
           he
           lived
           in
           the
           same
           Century
           .
           Now
           what
           his
           Doctrine
           was
           against
           Transubstantiation
           ,
           as
           also
           of
           the
           Church
           in
           his
           time
           ,
           is
           plainly
           to
           be
           seen
           by
           those
           words
           of
           his
           ,
           which
           I
           here
           transcribe
           .
           
             The
             Sacrament
             of
             Adoption
             may
             be
             called
          
           
           
             Adoption
             ,
             as
             the
             Sacrament
             of
             the
             Body
             and
             Bloud
             of
             Christ
             ,
             consecrated
             in
             the
             Bread
             and
             Wine
             is
             said
             to
             be
             his
             Body
             and
             Bloud
             ;
             not
             that
             his
             Body
             be
             Bread
             ,
             or
             his
             Bloud
             Wine
             ,
             but
             because
             the
             Bread
             and
             Wine
             are
             the
             Sacrament
             of
             his
             Body
             and
             Bloud
             ,
             and
             therefore
             so
             called
             by
             Christ
             ,
             when
             he
             gave
             them
             to
             his
             Disciples
             .
             Sirmondus
          
           the
           Jesuit
           hath
           writ
           Annotations
           on
           Facundus
           ;
           but
           when
           he
           came
           to
           this
           place
           he
           had
           nothing
           to
           say
           ,
           but
           that
           the
           Bread
           is
           no
           Bread
           ,
           but
           only
           the
           likeness
           and
           appearance
           of
           Bread
           :
           An
           opinion
           so
           unlike
           that
           of
           Facundus
           that
           it
           should
           not
           have
           been
           Fathered
           upon
           him
           ,
           by
           a
           learned
           and
           ingenuous
           man
           ,
           as
           Sirmondus
           would
           be
           thought
           to
           be
           .
           For
           he
           cannot
           so
           much
           as
           produce
           any
           one
           of
           the
           ancient
           Fathers
           that
           ever
           made
           mention
           of
           accidents
           subsisting
           without
           a
           subject
           ,
           (
           called
           by
           him
           the
           appearances
           of
           Bread.
           )
           And
           as
           for
           his
           thinking
           ,
           
             That
             some
             would
             take
             the
             expressions
             of
          
           Facundus
           
             to
             
             be
             somewhat
             uncouth
             and
             obscure
             ,
          
           how
           unjust
           and
           injurious
           it
           is
           to
           that
           learned
           Father
           may
           easily
           be
           observed
           by
           any
           .
        
         
           26.
           
           Isidore
           ,
           Bishop
           of
           Hispal
           ,
           about
           the
           
           begining
           of
           the
           Seventh
           Century
           ,
           wrote
           thus
           concerning
           the
           Sacrament
           ,
           Because
           
           
             the
             bread
             strengthens
             our
             body
             ,
             therefore
             it
             is
             called
             the
             Body
             of
             Christ
             ,
             and
             because
             the
             Wine
             is
             made
             bloud
             ,
             therefore
             the
             Bloud
             of
             Christ
             is
             expressed
             by
             it
             .
             Now
             these
             two
             are
             visible
             ,
             but
             yet
             being
             sanctified
             by
             the
             Holy
             Spirit
             ,
             they
             become
             the
             Sacraments
             of
             the
             Lords
             Body
             .
             For
             the
             Bread
             which
             we
             break
             is
             the
             Body
             of
             Christ
             ,
             who
             said
             ,
             I
             am
             the
             Bread
             of
             life
             ;
             and
             the
             Wine
             is
             his
             Bloud
             ,
             as
             it
             is
             written
             ,
             I
             am
             the
             true
             Vine
             .
          
           Behold
           ,
           saith
           he
           ,
           they
           become
           a
           Sacrament
           ,
           not
           the
           substance
           of
           the
           Lords
           Body
           ;
           for
           the
           Bread
           and
           Wine
           which
           feed
           our
           Flesh
           cannot
           be
           substantially
           ,
           nor
           be
           said
           to
           be
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           but
           Sacramentally
           ,
           they
           are
           so
           as
           certainly
           ,
           as
           that
           they
           are
           so
           called
           .
           But
           this
           he
           declares
           yet
           more
           clearly
           ,
           
             Lib.
             6.
             
             Etymol
             .
             cap.
             19.
             
             For
             as
             the
             visible
             substance
             of
             Bread
             and
             Wine
             nourish
             the
             outward
             man
             ;
             so
             the
             Word
             of
             Christ
             ,
             who
             is
             the
             bread
             of
             Life
             ,
             refresheth
             the
             souls
             of
             the
             faithful
             being
             received
             by
             Faith.
          
           These
           words
           were
           recorded
           and
           preserved
           by
           Bertram
           the
           Priest
           ,
           when
           as
           in
           the
           Editions
           of
           Isidore
           ,
           they
           are
           now
           left
           out
           .
        
         
         
           27.
           
           And
           the
           same
           kind
           of
           expressions
           as
           those
           of
           Isidorus
           were
           also
           used
           by
           Venerable
           
           Bede
           our
           Country-man
           ,
           who
           lived
           in
           the
           Eighth
           Century
           ,
           In
           his
           Sermon
           upon
           
           the
           Epiphany
           ;
           of
           whom
           we
           also
           take
           these
           two
           testimonies
           following
           :
           
             In
             the
             room
             of
          
           
           
             the
             flesh
             and
             bloud
             of
             the
             Lamb
             Christ
             substituted
             the
             Sacrament
             of
             his
             Body
             and
             Bloud
             ,
             in
             the
             figure
             of
             Bread
             and
             Wine
             .
          
           Also
           ,
           
             At
             Supper
             he
          
           
           
             gave
             to
             his
             Disciples
             the
             figure
             of
             his
             holy
             Body
             and
             Bloud
             .
          
           These
           utterly
           destroy
           Transubstantiation
           .
        
         
           28.
           
           In
           the
           same
           Century
           ,
           
             Charles
             the
          
           
           Great
           wrote
           an
           Epistle
           to
           our
           Alcuinus
           ,
           wherein
           we
           find
           these
           words
           .
           
             Christ
             ,
             at
          
           
           
             Supper
             broke
             the
             bread
             to
             his
             Disciples
             ,
             and
             likewise
             gave
             them
             the
             Cup
             ,
             in
             figure
             of
             his
             Body
             and
             Bloud
             ,
             and
             so
             left
             to
             us
             this
             great
             Sacrament
             for
             our
             benefit
             .
          
           If
           it
           was
           the
           figure
           of
           his
           body
           ,
           it
           could
           not
           be
           the
           Body
           it self
           :
           Indeed
           ,
           the
           Body
           of
           Christ
           is
           given
           in
           the
           Eucharist
           ,
           but
           to
           the
           faithful
           only
           ,
           and
           that
           by
           means
           of
           the
           Sacrament
           of
           the
           Consecrated
           bread
           .
        
         
           29.
           
           But
           now
           ,
           about
           the
           beginning
           of
           the
           Ninth
           Century
           ,
           started
           up
           Paschafius
           ,
           
           a
           Monk
           of
           Corbie
           ,
           who
           first
           (
           as
           some
           say
           ,
           whose
           Judgment
           I
           follow
           not
           )
           among
           the
           Latines
           ,
           taught
           that
           Christ
           was
           Consubstantiated
           ,
           
           or
           rather
           inclosed
           in
           the
           
           Bread
           &
           corporally
           united
           to
           it
           in
           the
           Sacrament
           ;
           for
           as
           yet
           there
           was
           no
           thoughts
           of
           the
           Transubstantiation
           of
           Bread.
           But
           these
           new
           sorts
           of
           expressions
           not
           agreeing
           with
           the
           Catholick
           Doctrine
           ,
           and
           the
           Writings
           of
           the
           ancient
           Fathers
           ,
           had
           few
           or
           no
           Abettors
           before
           the
           Eleventh
           Century
           .
           And
           in
           the
           Ninth
           ,
           whereof
           we
           now
           treat
           ,
           there
           were
           not
           wanting
           learned
           men
           (
           as
           Amalarius
           ,
           Archdeacon
           of
           
             Triars
             ;
             Rabanus
          
           ,
           at
           first
           Abbot
           of
           Fulda
           ,
           and
           afterwards
           Archbishop
           of
           
             Ments
             ;
             John
             Erigena
          
           ,
           an
           English
           Divine
           ;
           
             Walafridus
             Strabo
          
           ,
           a
           German
           Abbot
           ;
           Ratramus
           or
           Bertramus
           ,
           first
           Priest
           of
           Corbie
           ,
           afterwards
           Abbot
           of
           Orbec
           in
           France
           ;
           and
           many
           more
           )
           who
           by
           their
           Writings
           opposed
           this
           new
           Opinion
           of
           Pascasius
           ,
           or
           of
           some
           others
           rather
           ,
           and
           delivered
           to
           Posterity
           the
           Doctrine
           of
           the
           Ancient
           Church
           .
           Yet
           we
           have
           something
           more
           to
           say
           concerning
           Paschasius
           ,
           whom
           Bellarmine
           and
           
           Sirmondus
           esteemed
           so
           highly
           ,
           that
           they
           were
           not
           ashamed
           to
           say
           ,
           that
           he
           was
           the
           first
           that
           had
           writ
           to
           the
           purpose
           concerning
           the
           Eucharist
           ,
           and
           that
           he
           had
           so
           explained
           the
           meaning
           of
           the
           Church
           ,
           that
           he
           had
           shewn
           and
           opened
           the
           way
           to
           all
           them
           who
           treated
           of
           that
           subject
           after
           him
           .
           Yet
           in
           that
           whole
           Book
           of
           
           Paschasius
           ,
           there
           is
           nothing
           that
           favours
           the
           Transubstantiation
           of
           the
           Bread
           ,
           or
           its
           destruction
           or
           removal
           .
           Indeed
           ,
           he
           asserts
           the
           truth
           of
           the
           Body
           and
           Bloud
           of
           Christs
           being
           in
           the
           Eucharist
           ,
           which
           Protestants
           deny
           not
           ;
           he
           denies
           that
           the
           Consecrated
           Bread
           is
           a
           bare
           figure
           ,
           a
           representation
           void
           of
           truth
           ,
           which
           Protestants
           assert
           not
           .
           But
           he
           hath
           many
           things
           repugnant
           to
           Transubstantiation
           ,
           which
           (
           as
           I
           have
           said
           )
           the
           Church
           of
           Rome
           it self
           had
           not
           yet
           quite
           found
           out
           .
           I
           shall
           mention
           a
           few
           of
           them
           .
           Christ
           (
           saith
           he
           )
           
             left
             us
             this
             Sacrament
             ,
             a
             visible
             figure
             and
             character
             of
             his
             Body
             and
             Bloud
             ,
             that
             by
             them
             our
             Spirit
             might
             the
             better
             embrace
             spiritual
             and
             invisible
             things
             ,
             and
             be
             more
             fully
             fed
             by
             Faith.
          
           Again
           ,
           
             We
             must
             receive
             our
             spiritual
             Sacraments
             with
             the
             mouth
             of
             the
             Soul
             ,
             and
             the
             taste
             of
             Faith.
          
           Item
           .
           
             Whilst
             therein
             we
             savour
             nothing
             carnal
             ,
             but
             we
             being
             spiritual
             ,
             and
             understanding
             the
             whole
             spiritually
             ,
             we
             remain
             in
             Christ
             .
          
           And
           a
           little
           after
           ,
           
             The
             flesh
             and
             bloud
             of
             Christ
             are
             received
             spiritually
             .
          
           And
           again
           ,
           
             To
             savour
             according
             to
             the
             flesh
             ,
             is
             death
             ;
             and
             yet
             to
             receive
             spiritually
             the
             true
             Flesh
             of
             Christ
             ,
             is
             life
             eternal
             .
          
           Lastly
           ,
           
             The
             Flesh
             and
             bloud
             of
             Christ
             are
             not
             received
             carnally
             ,
             but
             spiritually
             .
          
           In
           these
           he
           teacheth
           ,
           that
           the
           Mystery
           of
           the
           Lords
           Supper
           is
           
           not
           ,
           and
           ought
           not
           to
           be
           understood
           carnally
           but
           spiritually
           ,
           and
           that
           this
           dream
           of
           corporal
           and
           oral
           Transubstantiation
           was
           unknown
           to
           the
           Ancient
           Church
           .
           As
           for
           what
           hath
           been
           added
           to
           this
           Book
           ,
           by
           the
           craft
           (
           without
           doubt
           )
           of
           some
           superstitious
           forgerer
           ,
           (
           as
           Erasmus
           complains
           that
           it
           too
           frequently
           happens
           to
           the
           Writing
           of
           the
           Ancients
           ,
           )
           it
           is
           Fabulous
           ,
           as
           the
           visible
           appearing
           of
           the
           Body
           of
           Christ
           in
           the
           form
           of
           an
           Infant
           with
           fingers
           of
           raw
           flesh
           ;
           such
           stuff
           is
           unworthy
           to
           be
           Fathered
           on
           Paschasius
           ,
           who
           profest
           that
           he
           delivered
           no
           other
           Doctrin
           concerning
           the
           Sacrament
           ,
           than
           that
           which
           he
           had
           learned
           out
           of
           the
           Ancient
           Fathers
           ,
           and
           not
           from
           idle
           and
           uncertain
           stories
           of
           Miracles
           .
        
         
           30.
           
           Now
           it
           may
           be
           requisite
           to
           produce
           the
           testimony
           of
           those
           Writers
           before
           mentioned
           to
           have
           written
           in
           this
           Century
           .
           
             In
             all
             that
             I
             write
          
           (
           saith
           Amalarius
           )
           
           
             I
             am
             swayed
             by
             the
             Judgment
             of
             holy
             men
             and
             pious
             Fathers
             ;
             yet
             I
             say
             what
             I
             think
             my self
             .
             Those
             things
             that
             are
             done
             in
             the
             Celebration
             of
             Divine
             Service
             ,
             are
             done
             in
             the
             Sacrament
          
           
           
             of
             the
             Passion
             of
             our
             Lord
             as
             he
             himself
             commanded
             .
             Therefore
             the
             Priest
             offering
             the
             Bread
             ,
             with
             the
             Wine
             and
             Water
             in
             the
             Sacrament
             ,
             doth
             it
             in
             the
             stead
             of
             Christ
             ,
             and
             the
             
             Bread
             ,
             Wine
             ,
             and
             Water
             in
             the
             Sacrament
             represent
             the
             Flesh
             and
             Bloud
             of
             Christ
             .
             For
             Sacraments
             are
             somewhat
             to
             resemble
             those
             things
             whereof
             they
             are
             Sacraments
             .
             Therefore
             let
             the
             Priest
             be
             like
             unto
             Christ
             ,
             as
             the
             Bread
             and
             Liquors
             are
             like
             the
             Body
             and
             Bloud
             of
             Christ
             .
             Such
             is
             in
             some
             manner
             the
             immolation
             of
             the
             Priest
             on
             the
             Altar
             ,
             as
             was
             that
             of
             Christ
             on
             the
             Cross
             .
          
           Again
           ,
           
             The
             Sacrament
             of
             the
             Body
             of
             Christ
             ,
             is
             in
             some
             manner
             the
             Body
             of
             Christ
             :
             For
             Sacraments
             should
             not
             be
             Sacraments
             ,
             if
             in
             some
             things
             they
             had
             not
             the
             likeness
             of
             that
             whereof
             they
             are
             Sacraments
             :
             Now
             by
             reason
             of
             this
             mutual
             likeness
             ,
             they
             oftentimes
             are
             called
             by
             what
             they
             represent
             .
          
           Lastly
           ,
           
             Sacraments
             have
             the
             vertue
             to
             bring
             us
             to
             those
             things
             whereof
             they
             are
             Sacraments
             .
          
           These
           things
           writ
           Amalarius
           according
           to
           the
           Expressions
           of
           St.
           Austin
           ,
           and
           the
           Doctrine
           of
           the
           purest
           Church
           .
        
         
           31.
           
           
             Rabanus
             Maurus
          
           ,
           a
           great
           Doctor
           of
           
           this
           Age
           ,
           
             who
             could
             hardly
             be
             matcht
             either
             in
          
           Italy
           
             or
             in
          
           Germany
           ,
           publisht
           this
           his
           open
           Confession
           :
           
             Our
             blessed
             Saviour
             would
             have
             the
             Sacrament
             of
             his
             Body
             and
             Bloud
             ,
             to
             be
             received
             by
             the
             mouth
             of
             the
             Faithful
             ,
             and
             to
             become
             their
             nourishment
             ,
             that
             by
             the
             visible
             body
             ,
             the
             effects
             of
             the
             invisible
             might
             be
             known
             :
             For
             as
             the
             material
             Food
             feeds
             the
             body
             outwardly
             ,
             and
             makes
             it
             to
             grow
             ,
             so
             the
             
             Word
             of
             God
             doth
             inwardly
             nourish
             and
             strengthen
             the
             soul
             .
          
           Also
           ,
           
             He
             would
             have
             the
             Sacramental
             Elements
             to
             be
             made
             of
             the
             fruits
             of
             the
             earth
             ,
             that
             as
             he
             ,
             who
             is
             God
             invisible
             ,
             appeared
             visible
             ,
             in
             our
             Flesh
             ,
             and
             mortal
             to
             save
             us
             mortals
             ,
             so
             he
             might
             by
             a
             thing
             visible
             fitly
             represent
             to
             us
             a
             thing
             invisible
             .
             Some
             receive
             the
             Sacred
             Sign
             at
             the
             Lords
             Table
             to
             their
             Salvation
             ,
             and
             some
             to
             their
             Ruine
             ;
             but
             the
             thing
             signified
             is
             life
             to
             every
             man
             ,
             and
             death
             to
             none
             ,
             whoever
             receives
             it
             is
             united
             as
             a
             member
             to
             Christ
             the
             head
             in
             the
             Kingdom
             of
             Heaven
             ;
             for
             the
             Sacrament
             is
             one
             thing
             ,
             and
             the
             efficacy
             of
             it
             another
             :
             For
             the
             Sacrament
             is
             received
             with
             the
             mouth
             ,
             but
             the
             grace
             thereof
             feeds
             the
             inward
             man.
             And
             as
             the
             first
             is
             turned
             into
             our
             substance
             when
             we
             eat
             it
             and
             drink
             it
             ,
             so
             are
             we
             made
             the
             Body
             of
             Christ
             when
             we
             live
             piously
             and
             obediently
             .
             —
             Therefore
             the
             Faithful
             do
             well
             and
             truly
             receive
             the
             body
             of
             Christ
             ,
             if
             they
             neglect
             not
             to
             be
             his
             members
             ,
             and
             they
             are
             made
             the
             Body
             of
             Christ
             if
             they
             will
             live
             of
             his
             Spirit
             .
          
           All
           these
           agree
           not
           in
           the
           least
           with
           the
           new
           Doctrine
           of
           Rome
           ,
           and
           as
           little
           with
           that
           opinion
           they
           attribute
           to
           Paschasius
           ,
           and
           therefore
           he
           is
           rejected
           as
           erroneous
           by
           some
           Romish
           Authors
           ,
           who
           
           writ
           four
           and
           six
           hundred
           years
           after
           him
           :
           But
           they
           should
           have
           considered
           that
           they
           condemned
           not
           only
           Rabanus
           ,
           but
           together
           
           with
           him
           all
           the
           Doctors
           of
           the
           Primitive
           Church
           .
        
         
           32.
           
           
             Johannes
             Erigena
          
           our
           Country-man
           ,
           
           (
           whom
           King
           Alfred
           took
           to
           be
           his
           ,
           and
           his
           Childrens
           Tutor
           ,
           and
           to
           credit
           the
           new
           founded
           University
           of
           Oxford
           )
           while
           he
           lived
           in
           France
           ,
           where
           he
           was
           in
           great
           esteem
           with
           
             Charles
             the
             Bald
          
           ,
           wrote
           a
           a
           Book
           concerning
           the
           Body
           and
           Bloud
           of
           our
           Lord
           ,
           to
           the
           same
           purpose
           as
           Rabanus
           ,
           and
           back'd
           it
           with
           clear
           Testimonies
           of
           Scripture
           and
           of
           the
           Holy
           Fathers
           .
           But
           entring
           himself
           into
           the
           Monastery
           of
           Malmsbury
           ,
           as
           he
           was
           interpreting
           the
           Book
           of
           Dyonisius
           about
           the
           heavenly
           Hierarchy
           ,
           (
           which
           he
           translated
           into
           Latine
           )
           and
           withal
           censuring
           the
           newly-hatcht
           Doctrine
           of
           the
           Carnal
           Presence
           of
           Christ
           in
           the
           Eucharist
           ,
           he
           was
           stabb'd
           b
           with
           Pen
           knives
           by
           some
           unworthy
           Schollars
           of
           his
           ,
           set
           on
           by
           certain
           Monks
           ;
           though
           not
           long
           after
           ,
           he
           was
           by
           some
           c
           others
           numbred
           among
           Holy
           Martyrs
           .
        
         
           33.
           
           
             Walasridus
             Strabo
          
           ,
           about
           the
           same
           time
           wrote
           on
           this
           manner
           .
           
             Therefore
             in
             that
             Last
             Supper
             whereat
             Christ
             was
             with
             his
             Disciples
             before
             he
             was
             betrayed
             ;
             after
             the
             solemnities
             of
             the
             ancient
             Passeover
             ,
             he
             gave
             to
             
             his
             Disciples
             the
             Sacrament
             of
             his
             Body
             and
             Bloud
             in
             the
             substance
             of
             Bread
             and
             Wine
             ,
             —
             and
             instructed
             us
             to
             pass
             from
             carnal
             to
             spiritual
             things
             ,
             from
             earthly
             to
             heavenly
             things
             ,
             and
             from
             shadows
             to
             the
             substance
             .
          
        
         
           34.
           
           As
           for
           the
           opinion
           of
           Bertram
           ,
           otherwise
           called
           Ratramnus
           ,
           or
           Ratramus
           ,
           perhaps
           
           not
           rightly
           ,
           it
           is
           known
           enough
           by
           that
           Book
           which
           the
           Emperour
           
             Charles
             the
             Bald
          
           (
           who
           loved
           and
           honoured
           him
           ,
           as
           all
           good
           men
           did
           ,
           for
           his
           great
           learning
           and
           piety
           )
           commanded
           him
           to
           write
           concerning
           the
           Body
           and
           Bloud
           of
           our
           Lord.
           For
           when
           men
           began
           to
           be
           disturbed
           at
           the
           Book
           of
           Paschasius
           ,
           some
           saying
           one
           thing
           ,
           and
           some
           another
           ,
           the
           Emperour
           being
           moved
           by
           their
           disputes
           propounded
           himself
           two
           questions
           to
           Bertram
           .
           1.
           
           Whether
           ,
           what
           the
           Faithful
           eat
           in
           the
           Church
           ,
           be
           made
           the
           Body
           and
           Bloud
           of
           Christ
           in
           Figure
           and
           in
           Mystery
           ?
           2.
           
           Or
           whether
           that
           natural
           body
           which
           was
           born
           of
           the
           Virgin
           Mary
           ,
           which
           suffered
           ,
           died
           ,
           and
           was
           buried
           ,
           and
           now
           sitteth
           on
           the
           right
           hand
           of
           God
           the
           Father
           ,
           be
           it self
           dayly
           received
           by
           the
           mouth
           of
           the
           Faithful
           in
           the
           Mystery
           of
           the
           Sacrament
           ?
           The
           first
           of
           these
           Bertram
           resolved
           Affirmatively
           ,
           the
           second
           Negatively
           ,
           and
           said
           ,
           that
           there
           was
           as
           great
           a
           difference
           
           betwixt
           those
           two
           bodies
           ,
           as
           betwixt
           the
           earnest
           and
           that
           whereof
           it
           is
           the
           earnest
           .
           
             It
             is
             evident
          
           (
           saith
           he
           )
           
             that
             that
             Bread
          
           
           
             and
             Wine
             are
             figuratively
             the
             Body
             and
             Bloud
             of
             Christ
             .
             —
             According
             to
             the
             substance
             of
             the
             Elements
             ,
             they
             are
             after
             the
             Consecration
             what
             they
             were
             before
             .
             —
             For
             the
             Bread
             is
             not
             Christ
             substantially
             .
             —
             If
             this
             mystery
             be
             not
             done
             in
             a
             figure
             ,
             it
             cannot
             well
             be
             called
             a
             Mystery
             .
             —
             The
             Wine
             also
             which
             is
             made
             the
             Sacrament
             of
             the
             Bloud
             of
             Christ
             by
             the
             Consecration
             of
             the
             Priest
             ,
             shews
             one
             thing
             by
             its
             outward
             appearance
             and
             contains
             another
             inwardly
             .
             For
             what
             is
             there
             visible
             in
             its
             outside
             but
             only
             the
             substance
             of
             the
             Wine
             ?
             These
             things
             are
             changed
             ,
             but
             not
             according
             to
             the
             material
             part
             ,
             and
             by
             this
             change
             they
             are
             not
             what
             they
             truly
             appear
             to
             be
             ,
             but
             are
             some
             thing
             else
             besides
             what
             is
             their
             proper
             being
             :
             For
             they
             are
             made
             spiritually
             the
             Body
             and
             Bloud
             of
             Christ
             ;
             not
             that
             the
             Elements
             be
             two
             different
             things
             ,
             but
             in
             one
             respect
             they
             are
             ,
             as
             they
             appear
             ,
             Bread
             and
             Wine
             ,
             and
             in
             another
             the
             Body
             and
             Bloud
             of
             Christ
             .
             —
             Hence
             ,
             according
             to
             the
             visible
             Creature
             they
             feed
             the
             body
             ,
             but
             according
             to
             the
             vertue
             of
             a
             more
             excellent
             substance
             they
             nourish
             and
             sanctifie
             the
             souls
             of
             the
             Faithful
             .
          
           Then
           having
           brought
           many
           Testimonies
           of
           holy
           Scripture
           and
           the
           ancient
           Fathers
           to
           confirm
           this
           ,
           he
           at
           last
           prevents
           that
           Calumny
           
           which
           the
           followers
           of
           Paschasius
           did
           then
           lay
           on
           the
           Orthodox
           ,
           as
           though
           they
           had
           taught
           that
           bare
           signs
           ,
           figures
           ,
           and
           shadows
           ,
           and
           not
           the
           Body
           and
           Bloud
           of
           Christ
           were
           given
           in
           the
           Sacrament
           ,
           
             Let
             it
             not
             be
             thought
          
           (
           saith
           he
           )
           
             because
             we
             say
             this
             ,
             that
             therefore
             the
             Body
             and
             Bloud
             of
             Christ
             are
             not
             received
             in
             the
             Mystery
             of
             the
             Sacrament
             ,
             where
             Faith
             apprehends
             what
             it
             believes
             ,
             and
             not
             what
             the
             eyes
             see
             ;
             for
             this
             meat
             and
             drink
             are
             spiritual
             ,
             feed
             the
             soul
             spiritually
             ,
             and
             entertain
             that
             life
             whose
             fulness
             is
             eternal
             .
          
           For
           the
           question
           is
           not
           simply
           about
           the
           real
           truth
           ,
           or
           the
           thing
           signified
           being
           present
           ,
           without
           which
           it
           could
           not
           be
           a
           Mystery
           ,
           but
           about
           the
           false
           reality
           of
           things
           subsisting
           in
           imaginary
           appearances
           ,
           and
           about
           the
           Carnal
           Presence
           .
        
         
           35.
           
           All
           this
           the
           Fathers
           of
           Trent
           ,
           and
           
           the
           Romish
           Inquisitors
           could
           not
           brook
           ,
           and
           therefore
           they
           utterly
           condemned
           Bertram
           ,
           and
           put
           his
           Book
           in
           the
           Catalogue
           of
           those
           that
           are
           forbidden
           .
           But
           the
           Professors
           of
           Doway
           judging
           this
           proceeding
           much
           too
           violent
           ,
           and
           therefore
           more
           like
           to
           hurt
           than
           to
           advance
           the
           Roman
           Cause
           ,
           went
           another
           and
           more
           cunning
           way
           to
           work
           ,
           and
           had
           the
           approbation
           of
           the
           Licencers
           of
           Books
           ,
           and
           
           the
           Authors
           of
           the
           
             Belgick
             Index
             expurgatorius
          
           .
           
           
             That
             Book
             of
          
           Bertram
           (
           say
           they
           )
           
             having
             been
             already
             Printed
             several
             times
             ,
             read
             by
             many
             ,
             and
             known
             to
             all
             by
             its
             being
             forbidden
             ,
             may
             be
             suffered
             and
             used
             after
             it
             is
             corrected
             ;
             for
          
           Bertram
           
             was
             a
             Catholick
             Priest
             and
             a
             Monk
             in
             the
             Monastery
             of
          
           Corbie
           ,
           
             esteemed
             and
             beloved
             by
          
           Charles
           the
           Bald.
           
             And
             being
             we
             bear
             with
             many
             errors
             in
             Ancient
             Catholick
             Authors
             ,
             and
             lessen
             ,
             and
             excuse
             them
             ,
             and
          
           by
           some
           cunning
           device
           (
           behold
           the
           good
           mens
           fidelity
           !
           )
           
             often
             deny
             them
             ,
             and
             give
             a
             more
             commodious
             sense
             ,
             when
             they
             are
             objected
             to
             us
             in
             our
             disputes
             with
             our
             Adversaries
             ;
             we
             do
             not
             see
             why
          
           Bertram
           
             should
             not
             also
             be
             amended
             and
             used
             with
             the
             same
             Equity
             ,
             lest
             Hereticks
             cast
             us
             in
             the
             teeth
             ,
             that
             we
             burn
             and
             suppress
             those
             Records
             of
             Antiquity
             that
             make
             for
             them
             :
             And
             ,
             as
             we
             also
             fear
             ,
             lest
             ,
             not
             only
             Hereticks
             ,
             but
             also
             stubborn
             Catholicks
             read
             the
             Book
             with
             the
             more
             greediness
             ,
             and
             cite
             it
             with
             the
             more
             confidence
             because
             it
             is
             forbidden
             ,
             and
             so
             it
             doth
             more
             harm
             by
             being
             prohibited
             than
             if
             it
             was
             left
             free
             .
          
           What
           patch
           then
           will
           they
           sow
           to
           amend
           this
           in
           
             Bertram
             ?
             Those
             things
             that
             differ
             are
             not
             the
             same
             ;
             that
             Body
             of
             Christ
             which
             died
             and
             rose
             again
             ,
             and
             is
             become
             immortal
             ,
             dies
             no
             more
             ,
             being
             eternal
             and
             impassable
             :
             But
             that
             which
             is
             celebrated
             in
             the
             Church
             ,
             is
             temporal
             ,
             not
             eternal
             ;
             is
             corruptible
             ,
             
             and
             not
             incorruptible
             .
          
           To
           this
           last
           mentioned
           passage
           ,
           they
           give
           a
           very
           commodious
           sense
           ,
           namely
           ,
           
             that
             it
             should
             be
             understood
             of
             the
             corruptible
             species
             of
             the
             Sacrament
             ,
             or
             of
             the
             Sacrament
             it self
             ,
             and
             the
             use
             of
             it
             ,
             which
             will
             last
             no
             longer
             than
             this
             world
             .
          
           If
           this
           will
           not
           do
           ,
           it
           may
           not
           be
           amiss
           to
           leave
           it
           all
           out
           ;
           to
           blot
           out
           visibly
           ,
           and
           write
           invisibly
           .
           And
           this
           ,
           
             What
             the
             Creatures
             were
             in
             substance
             before
             the
             Consecration
             ,
             they
             are
             still
             the
             same
             after
             it
             ,
          
           must
           be
           understood
           ,
           according
           to
           
             the
             outward
             appearance
          
           ,
           that
           is
           ,
           
             the
             accidents
             of
             the
             Bread
             and
             Wine
             .
             Though
             they
             confess
             that
             then
          
           Bertram
           
             knew
             nothing
             of
             those
             accidents
             subsisting
             without
             〈◊〉
             substance
             ,
             and
             many
             other
             things
             which
             thi●
             latter
             age
             hath
             added
             out
             of
             the
             Scriptures
             wit●
             as
             great
             truth
             as
             subtilty
             .
          
           How
           much
           easier
           had
           it
           been
           at
           one
           stroke
           to
           blot
           out
           the
           whole
           Book
           ?
           And
           so
           make
           short
           work
           with
           it
           ,
           as
           the
           Spanish
           Inquisitors
           did
           i●
           their
           
             Index
             expurgat
             .
             Let
             the
             whole
             Epistle
          
           
           (
           say
           they
           )
           of
           Udalricus
           ,
           Bishop
           of
           Ausburg
           
             be
             blotted
             out
             ,
             cencerning
             the
             single
             life
             of
             the
             Clergy
             ;
             and
             let
             the
             whole
             Book
             of
          
           Bertram
           
             the
             Priest
             ,
             about
             the
             Body
             and
             Bloud
             of
             the
             Lord
             ,
             be
             supprest
             .
          
           What
           is
           this
           ,
           but
           ,
           as
           Arnobius
           said
           against
           the
           Heathen
           ,
           
             to
             intercept
             publick
             Records
             ,
             and
             fear
             the
             Testimoy
          
           
           
             of
             the
             Truth
          
           ?
           For
           ,
           as
           for
           that
           which
           
           
             Sixtus
             Senensis
          
           ,
           and
           Possevin
           affirm
           ,
           That
           
           that
           Book
           of
           the
           Body
           and
           Bloud
           of
           the
           Lord
           was
           writ
           by
           Oecolampadius
           under
           the
           name
           of
           Bertram
           ,
           it
           is
           so
           great
           an
           untruth
           ,
           that
           a
           greater
           cannot
           be
           found
           .
        
         
           36.
           
           We
           are
           now
           come
           to
           the
           tenth
           Century
           ,
           wherein
           ,
           besides
           those
           many
           Sentences
           of
           Catholick
           Fathers
           against
           Innovaters
           in
           what
           concerns
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           collected
           by
           Herigerus
           
           
             Abbas
             Lobiensis
          
           ,
           we
           have
           also
           an
           ancient
           Easter
           Homily
           in
           
             Saxon
             English
          
           ,
           which
           
           then
           used
           to
           be
           read
           publickly
           in
           our
           Churches
           :
           out
           of
           which
           we
           may
           gather
           what
           was
           then
           the
           Doctrine
           received
           amongst
           us
           ,
           touching
           this
           Point
           of
           Religion
           ;
           but
           chiefly
           out
           of
           that
           part
           wherein
           are
           shewn
           many
           differences
           betwixt
           the
           natural
           Body
           of
           Christ
           and
           the
           Consecrated
           Host
           .
           For
           thus
           it
           teacheth
           the
           people
           ,
           
             There
             is
             a
             great
             difference
             betwixt
             that
             body
             wherein
             Christ
             suffered
             and
             that
             wherein
             the
             Host
             is
             consecrated
             .
             That
             Body
             ,
             wherein
             Christ
             suffered
             was
             born
             of
             the
             Virgin
          
           Mary
           ,
           
             consisting
             of
             bloud
             and
             bones
             ,
             skin
             and
             nerves
             ,
             humane
             members
             ,
             and
             a
             rational
             soul
             :
             But
             his
             spiritual
             body
             which
             we
             call
             the
             Host
             ,
             is
             made
             of
             many
             united
             grains
             of
             corn
             ,
             and
             hath
             neither
             bloud
             nor
             bones
             ,
             neither
             members
             nor
             soul
             .
          
           Afterwards
           ,
           
             The
             Body
             of
             Christ
             ,
             which
             once
             
             died
             and
             rose
             again
             ,
             shall
             die
             no
             more
             ,
             but
             remains
             eternal
             and
             impassible
             ;
             but
             this
             Host
             is
             temporal
             and
             corruptible
             ,
             divided
             into
             parts
             broken
             with
             the
             teeth
             ,
             and
             swallowed
             down
             into
             the
             stomach
             .
             Lastly
             ,
             this
             Mystery
             is
             a
             pledge
             and
             a
             figure
             :
             The
             body
             of
             Christ
             is
             that
             very
             truth
             .
             What
             is
             seen
             is
             bread
             ,
             but
             what
             is
             spiritually
             understood
             is
             life
             .
          
           There
           is
           also
           another
           Sermon
           of
           Bishop
           Wulfinus
           to
           the
           Clergy
           ,
           bearing
           the
           title
           of
           a
           Synod
           of
           Priests
           wherein
           the
           same
           opinion
           and
           Doctrine
           is
           explained
           in
           this
           manner
           :
           
             That
             Host
             is
             the
             Body
             of
             Christ
             ,
             not
             corporally
             ,
             but
             spiritually
          
           ;
           
           
             not
             that
             Body
             wherein
             he
             suffered
             ,
             but
             that
             Body
             whereof
             he
             spake
             ,
             when
             he
             consecrate●
             the
             Bread
             and
             Wine
             into
             an
             Host
             .
          
           Which
           to
           this
           day
           ,
           in
           the
           Church
           of
           England
           we
           hold
           to
           be
           a
           Catholick
           truth
           .
        
         
           37.
           
           And
           so
           hitherto
           we
           have
           produced
           the
           agreeing
           Testimonies
           of
           Ancient
           Fathers
           for
           a
           thousand
           years
           after
           Christ
           ,
           and
           have
           transcribed
           them
           more
           at
           large
           ,
           to
           make
           it
           appear
           to
           every
           one
           that
           is
           not
           blind
           ,
           that
           the
           true
           Apostolick
           Doctrine
           of
           this
           Mystery
           ,
           hath
           been
           universally
           maintained
           for
           so
           long
           by
           all
           men
           ;
           some
           few
           excepted
           ,
           who
           more
           than
           eight
           hundred
           years
           after
           Christ
           presumed
           to
           dispute
           against
           the
           ancient
           Orthodox
           Doctrine
           ,
           of
           the
           manner
           of
           Christs
           Presence
           ,
           and
           of
           
           his
           being
           received
           in
           the
           Sacrament
           ,
           though
           they
           durst
           not
           positively
           determine
           any
           thing
           against
           it
           .
           Now
           ,
           what
           more
           concerns
           this
           Point
           we
           refer
           to
           the
           next
           Chapter
           ,
           lest
           this
           should
           be
           too
           long
           .
        
      
       
         
           CHAP.
           VI.
           
        
         
           
             Shews
             more
             at
             large
             that
             the
             Doctrine
             and
             Practice
             of
             the
             Primitive
             Church
             is
             inconsistent
             with
             Transubstantiation
             ;
             and
             Answers
             the
             Romish
             Objections
             vainly
             alleadged
             out
             of
             Antiquity
             .
          
        
         
           1.
           
           MAny
           more
           Proofs
           out
           of
           Ancient
           
           Records
           might
           have
           been
           added
           to
           those
           we
           have
           hitherto
           brought
           ,
           for
           a
           thousand
           years
           ,
           but
           we
           ,
           desiring
           to
           be
           brief
           ,
           have
           omitted
           them
           in
           each
           Century
           ;
           As
           in
           the
           First
           ,
           After
           the
           holy
           Scriptures
           ,
           the
           Works
           of
           a
           
             Clemens
             Romanus
          
           ,
           commended
           by
           the
           Papists
           themselves
           ,
           and
           those
           of
           b
           St.
           Ignatius
           ,
           Bishop
           of
           Antioch
           and
           Martyr
           ,
           are
           much
           against
           Transubstantiation
           .
           In
           the
           Second
           likewise
           ,
           c
           St.
           Theophilus
           ,
           fourth
           Bishop
           of
           Antioch
           
           after
           Ignatius
           ;
           d
           Athenagoras
           ,
           and
           e
           Tatianus
           ,
           Scholars
           to
           
             Justin
             Martyr
          
           .
           In
           the
           Third
           ,
           f
           
             Clemens
             Alexandrinus
          
           ,
           Tutor
           to
           Origen
           ,
           and
           g
           
             Minutius
             Felix
          
           ,
           a
           Christian
           Orator
           .
           In
           the
           Fourth
           ,
           h
           Eusebius
           ,
           Bishop
           of
           Cesarea
           ,
           i
           Juvencus
           ,
           a
           Spanish
           Priest
           ,
           k
           
             Macarius
             Egyptius
          
           ,
           l
           St.
           Hilary
           ,
           Bishop
           of
           Poictiers
           ,
           m
           Optatus
           ,
           Bishop
           of
           Milevis
           ,
           n
           
             Eusebius
             Emissenus
          
           ,
           o
           
             Gregorius
             Nazianzenus
          
           ,
           p
           
             Cyrillus
             Alexandrinus
          
           ,
           q
           
             Epiphanius
             Salaminensis
          
           ,
           r
           St.
           Hierom
           ,
           s
           
             Theophilus
             Alexandrinus
          
           ,
           and
           t
           Gaudentius
           ,
           Bishop
           of
           Brixia
           .
           In
           the
           Fifth
           ,
           u
           Sedulius
           ,
           a
           Scotch
           Priest
           ,
           x
           
             Gennadius
             Massiliensis
          
           ,
           and
           y
           Faustus
           ,
           Bishop
           of
           Regium
           .
           In
           the
           Sixth
           ,
           z
           
             Fulgentius
             Africanus
          
           ,
           a
           
             Victor
             Antiochenus
          
           ,
           b
           Primasius
           Bishop
           ,
           and
           c
           
             Procopius
             Gazeus
          
           .
           In
           the
           Seventh
           ,
           d
           Hesychius
           ,
           Priest
           in
           Jerusalem
           ,
           and
           e
           Maximus
           ,
           Abbot
           of
           Constantinople
           .
           In
           the
           Eighth
           ,
           f
           
             Johannes
             Damascenus
          
           .
           In
           the
           Ninth
           ,
           g
           Nicephorus
           the
           Patriarch
           ,
           and
           h
           Hincmarus
           Archbishop
           of
           Rhemes
           .
           Lastly
           in
           the
           Tenth
           ,
           i
           Fulbert
           Bishop
           of
           Chartres
           .
           And
           to
           compleat
           all
           ;
           to
           these
           single
           Fathers
           ,
           we
           may
           add
           whole
           Councils
           of
           them
           ,
           as
           
           that
           of
           k
           Ancyra
           ,
           of
           l
           Neocesarea
           ,
           and
           besides
           the
           first
           of
           m
           Nice
           which
           I
           have
           mentioned
           ,
           that
           of
           n
           Laodicea
           ,
           of
           o
           Carthage
           ,
           of
           p
           Orleans
           ,
           the
           fourth
           of
           q
           Toledo
           ,
           that
           of
           r
           Bracara
           ,
           the
           sixteenth
           of
           s
           Toledo
           ,
           and
           that
           of
           t
           Constantinople
           in
           Trullo
           .
           Out
           of
           all
           these
           appears
           most
           certain
           ,
           that
           the
           infection
           of
           the
           Doctrine
           of
           Transubstantiation
           was
           not
           yet
           spread
           over
           the
           Christian
           world
           ;
           but
           that
           the
           sound
           Doctrine
           of
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           and
           of
           their
           true
           (
           yet
           spiritual
           not
           carnal
           )
           Presence
           in
           the
           Eucharist
           ,
           with
           the
           Elements
           ,
           still
           the
           same
           in
           substance
           after
           Consecration
           ,
           was
           every
           where
           owned
           and
           maintained
           .
           And
           though
           the
           Fathers
           used
           both
           ways
           of
           speaking
           (
           that
           is
           ,
           that
           the
           Bread
           and
           Wine
           are
           the
           true
           Body
           and
           Bloud
           of
           Christ
           ,
           and
           that
           their
           substance
           still
           remaining
           ,
           they
           are
           Signs
           ,
           Types
           ,
           Resemblances
           ,
           and
           Pledges
           of
           them
           ;
           Images
           ,
           Figures
           ,
           Similitudes
           ,
           Representations
           ,
           and
           Samplers
           of
           them
           ,
           )
           yet
           there
           was
           no
           cantrariety
           or
           diversity
           in
           the
           sense
           For
           they
           were
           not
           so
           Faithless
           as
           to
           believe
           that
           these
           are
           only
           naturall
           Elements
           ,
           or
           bare
           Signs
           ;
           and
           they
           were
           not
           of
           so
           gross
           and
           so
           dull
           an
           apprehension
           ,
           as
           not
           to
           
           distinguish
           betwixt
           the
           Sacramental
           and
           Mystick
           ,
           and
           the
           carnal
           and
           natural
           presence
           of
           Christ
           ,
           as
           it
           is
           now
           maintained
           by
           the
           Patrons
           of
           Transubstantiation
           .
           For
           in
           this
           they
           understood
           no
           other
           change
           than
           that
           which
           is
           common
           to
           all
           Sacraments
           ,
           whereby
           the
           outward
           natural
           part
           is
           said
           to
           be
           changed
           into
           the
           inward
           and
           divine
           ,
           only
           because
           it
           represents
           it
           truly
           and
           efficaciously
           ,
           and
           makes
           all
           worthy
           Receivers
           partakers
           thereof
           ;
           and
           because
           by
           the
           vertue
           of
           the
           Holy
           Spirit
           ,
           and
           of
           Christ's
           holy
           institution
           ,
           the
           Elements
           obtain
           those
           divine
           Excellencies
           and
           Prerogatives
           ,
           which
           they
           cannot
           have
           of
           their
           own
           nature
           .
           And
           this
           is
           it
           which
           was
           taught
           and
           believed
           ,
           for
           above
           a
           thousand
           years
           together
           ,
           by
           pious
           and
           learned
           Antiquity
           ,
           concerning
           this
           most
           holy
           Mystery
           .
        
         
           2.
           
           There
           are
           also
           some
           other
           things
           whereby
           we
           may
           understand
           that
           the
           Ancients
           did
           not
           belief
           Transubstantiation
           ,
           or
           that
           the
           presence
           of
           the
           Body
           and
           Bloud
           of
           Christ
           is
           so
           inseparably
           tyed
           to
           the
           accidents
           of
           Bread
           and
           Wine
           ,
           that
           Christ
           must
           needs
           be
           present
           as
           long
           as
           those
           accidents
           retain
           any
           resemblance
           of
           Bread
           and
           Wine
           ,
           even
           when
           they
           are
           not
           put
           to
           that
           use
           appointed
           by
           divine
           institution
           .
           
           For
           it
           is
           certain
           ,
           that
           it
           was
           the
           custom
           of
           many
           of
           the
           Ancients
           
             to
             burn
          
           
           
             what
             remained
             of
             the
             Bread
             and
             Wine
             after
             the
             Comunion
             was
             ended
             .
          
           And
           who
           can
           believe
           that
           any
           Christian
           
           should
           dare
           or
           be
           willing
           to
           burn
           his
           Lord
           and
           Saviour
           ,
           in
           Body
           and
           Bloud
           ,
           though
           it
           were
           never
           so
           much
           in
           his
           power
           ?
           Doubtless
           it
           would
           have
           been
           as
           horrid
           and
           detestable
           an
           action
           as
           was
           that
           of
           the
           perfidious
           Jews
           ,
           for
           Christians
           ,
           if
           they
           believed
           Transubstantiation
           ,
           to
           burn
           that
           very
           natural
           body
           which
           the
           Jews
           Crucified
           ,
           and
           which
           was
           born
           of
           the
           Virgin
           Mary
           .
           Therefore
           those
           Christians
           who
           used
           anciently
           to
           burn
           those
           fragments
           of
           the
           Bread
           ,
           and
           remains
           of
           the
           Wine
           ,
           which
           were
           not
           spent
           in
           the
           celebration
           of
           the
           Sacrament
           ,
           were
           far
           enough
           from
           holding
           the
           present
           Faith
           and
           Doctrine
           of
           Rome
           .
           The
           same
           appears
           further
           by
           the
           penalty
           threatned
           by
           the
           Canon
           to
           every
           Clergy-man
           ,
           
             by
             whose
             neglect
             a
             Mouse
             or
             any
          
           
           
             other
             Creature
             should
             eat
             the
             Sacrifice
             ,
          
           (
           that
           is
           ,
           the
           Consecrated
           Bread.
           )
           And
           who
           but
           an
           Idiot
           ,
           a
           man
           deprived
           of
           his
           reason
           ,
           could
           ever
           believe
           that
           the
           natural
           Body
           of
           Christ
           can
           be
           gnawed
           and
           even
           eaten
           by
           Rats
           ,
           or
           any
           brute
           Creatures
           ?
           
           This
           sorely
           perplext
           the
           first
           maintainers
           of
           Transubstantiation
           ,
           who
           would
           invent
           any
           thing
           ,
           rather
           than
           own
           it
           possible
           ;
           well
           knowing
           how
           abominable
           it
           is
           ,
           and
           how
           dishonourable
           to
           Christian
           Religion
           .
           Yet
           this
           is
           not
           inconsistent
           with
           the
           now
           Roman
           Faith
           ;
           nay
           ,
           it
           necessarily
           follows
           from
           the
           Tenet
           of
           Transubstantiation
           that
           the
           Body
           of
           Christ
           may
           be
           in
           the
           belly
           of
           a
           Mouse
           a
           under
           the
           accidents
           of
           Bread.
           And
           the
           contrary
           opinion
           is
           not
           only
           disowned
           now
           by
           the
           Papists
           ,
           but
           under
           pain
           of
           Excommunication
           forbidden
           by
           the
           b
           Pope
           ever
           to
           be
           owned
           ;
           so
           that
           they
           must
           believe
           as
           an
           Article
           of
           Faith
           c
           ,
           what
           is
           most
           abhorrent
           to
           Faith.
           
        
         
           3.
           
           But
           yet
           at
           last
           ,
           let
           us
           see
           what
           props
           these
           new
           builders
           pretend
           to
           borrow
           from
           Antiquity
           to
           uphold
           their
           Castle
           in
           the
           air
           ,
           Transubstantiation
           .
           They
           use
           indeed
           to
           scrape
           together
           many
           Testimonies
           of
           the
           Fathers
           of
           the
           first
           and
           middle
           age
           ,
           whereby
           they
           would
           fain
           prove
           ,
           that
           those
           Fathers
           believed
           and
           taught
           the
           Transubstantiation
           of
           the
           Bread
           and
           Wine
           into
           the
           natural
           Body
           and
           Bloud
           of
           Christ
           ,
           just
           as
           the
           Roman
           Church
           ,
           at
           this
           day
           ,
           doth
           teach
           and
           believe
           .
           We
           will
           therefore
           
           briefly
           examine
           them
           ,
           that
           it
           may
           yet
           more
           fully
           appear
           that
           Antiquity
           and
           all
           Fathers
           did
           not
           in
           the
           least
           favour
           the
           new
           Tenet
           of
           Transubstantiation
           ;
           but
           that
           ,
           that
           true
           Doctrin
           which
           I
           have
           set
           down
           in
           the
           begining
           of
           this
           book
           ,
           was
           constantly
           owned
           and
           preserved
           in
           the
           Church
           of
           Christ
           .
        
         
           4.
           
           Now
           ,
           almost
           all
           that
           they
           produce
           out
           of
           the
           Fathers
           will
           be
           conveniently
           reduced
           to
           certain
           heads
           ,
           that
           we
           may
           not
           be
           too
           tedious
           in
           answering
           each
           testimony
           by
           it self
           .
        
         
           5.
           
           To
           the
           first
           head
           belong
           those
           d
           that
           call
           the
           Eucharist
           the
           Body
           and
           Bloud
           of
           Christ
           .
           But
           I
           answer
           ,
           those
           Fathers
           explain
           themselves
           in
           many
           places
           ,
           and
           interpret
           those
           their
           expressions
           in
           such
           a
           manner
           ,
           that
           they
           must
           be
           understood
           in
           a
           Mystick
           and
           spiritual
           sense
           ,
           in
           that
           Sacraments
           usually
           take
           the
           names
           of
           those
           things
           they
           represent
           ,
           because
           of
           that
           resemblance
           which
           they
           have
           with
           them
           ;
           e
           
             not
             by
             the
             reality
             of
             the
             thing
             ,
             but
             by
             the
             signification
             of
             the
             Mystery
             ,
          
           as
           we
           have
           shewn
           before
           out
           of
           St.
           Austin
           and
           others
           .
           For
           no
           body
           can
           deny
           ,
           but
           that
           the
           things
           that
           are
           seen
           are
           signs
           and
           figures
           ,
           and
           those
           that
           are
           not
           seen
           ,
           the
           Body
           and
           Bloud
           of
           Christ
           :
           And
           that
           therefore
           the
           nature
           of
           this
           mystery
           is
           such
           ,
           that
           when
           we
           receive
           
           the
           Bread
           and
           Wine
           ,
           we
           also
           together
           with
           them
           receive
           at
           the
           same
           time
           the
           body
           and
           Bloud
           of
           Christ
           ,
           which
           in
           the
           celebration
           of
           the
           holy
           Eucharist
           ,
           are
           as
           truly
           given
           as
           they
           are
           represented
           .
           Hence
           came
           into
           the
           Church
           this
           manner
           of
           speaking
           ,
           the
           Consecrated
           Bread
           is
           Christs
           Body
           .
        
         
           6.
           
           We
           put
           in
           the
           second
           rank
           those
           places
           that
           say
           ,
           that
           the
           Bishops
           and
           
           Priests
           make
           the
           body
           of
           Christ
           with
           the
           sacred
           words
           of
           their
           mouth
           ,
           as
           St.
           Hierom
           speaks
           in
           his
           Epistle
           to
           Heliodorus
           ,
           and
           St.
           Ambrose
           and
           others
           .
           To
           this
           I
           say
           ,
           that
           at
           the
           prayer
           and
           blessing
           of
           the
           Priest
           ,
           the
           common
           Bread
           is
           made
           Sacramental
           bread
           ,
           which
           ,
           when
           broken
           and
           eaten
           is
           the
           Communion
           of
           the
           body
           of
           Christ
           ,
           and
           therefore
           may
           well
           be
           called
           so
           ,
           Sacramentally
           .
           For
           the
           bread
           (
           as
           I
           have
           often
           said
           before
           )
           doth
           not
           only
           represent
           the
           body
           of
           our
           Lord
           ,
           but
           also
           being
           received
           ,
           we
           are
           truly
           made
           partakers
           of
           that
           precious
           body
           .
           For
           so
           saith
           S.
           
             Hier.
             The
             body
             and
             bloud
             of
             Christ
             is
             made
             at
             the
             Prayer
             of
             the
             Priest
             ,
          
           that
           is
           ,
           
           the
           Element
           is
           so
           qualified
           that
           being
           received
           it
           becomes
           the
           Communion
           of
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           which
           it
           could
           not
           without
           the
           preceding
           Prayers
           .
           The
           Greeks
           call
           this
           ,
           
             To
             prepare
             and
             to
             consecrate
             the
          
           
           
             Body
             of
             the
             Lord.
          
           As
           S.
           Chrysostam
           saith
           well
           ,
           
           
             These
             are
             not
             the
             works
             of
             mans
             power
             ,
             but
             still
             the
             operation
             of
             him
             ,
             who
             made
             them
             in
             the
             last
             Supper
             ;
             as
             for
             us
             ,
             we
             are
             only
             Ministers
             ,
             but
             be
             it
             is
             that
             sanctifies
             and
             changeth
             them
             .
          
        
         
           7.
           
           In
           the
           third
           place
           ,
           to
           what
           is
           
           brought
           out
           of
           the
           Fathers
           ,
           concerning
           the
           conversion
           ,
           change
           ,
           transmutation
           ,
           transfiguration
           ,
           and
           transelementation
           of
           the
           Bread
           and
           Wine
           in
           the
           Eucharist
           ,
           (
           wherein
           the
           Papists
           do
           greatly
           glory
           ,
           boasting
           of
           the
           consent
           of
           Antiquity
           with
           them
           ;
           )
           I
           answer
           that
           there
           is
           no
           such
           consequence
           ,
           Transubstantiation
           being
           another
           species
           of
           change
           ,
           the
           enumeration
           was
           not
           full
           ,
           for
           it
           doth
           not
           follow
           ,
           that
           because
           there
           is
           a
           conversion
           ,
           a
           transmutation
           ,
           a
           transelementation
           ,
           there
           should
           be
           also
           a
           Transubstantiation
           ;
           which
           the
           Fathers
           never
           so
           much
           as
           mentioned
           .
           For
           because
           this
           is
           a
           Sacrament
           ,
           the
           change
           must
           be
           understood
           to
           be
           Sacramental
           also
           ,
           whereby
           common
           Bread
           and
           Wine
           become
           the
           Sacrament
           of
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           which
           could
           not
           be
           did
           not
           the
           substance
           of
           the
           Bread
           and
           Wine
           remain
           ,
           for
           a
           Sacrament
           consisteth
           of
           two
           parts
           ,
           an
           earthly
           and
           a
           heavenly
           .
           And
           so
           because
           ordinary
           Bread
           is
           changed
           by
           consecration
           into
           a
           Bread
           which
           is
           no
           more
           of
           common
           use
           ,
           but
           
           appointed
           by
           divine
           institution
           to
           be
           a
           Sacramental
           sign
           whereby
           is
           represented
           the
           Body
           of
           Christ
           ,
           in
           whom
           dwelleth
           the
           fulness
           of
           the
           Godhead
           bodily
           ;
           and
           being
           thereby
           dignified
           ,
           having
           great
           excellencies
           superadded
           ,
           and
           so
           made
           what
           it
           was
           not
           before
           ,
           it
           is
           therefore
           said
           by
           some
           of
           the
           Fathers
           to
           be
           changed
           ,
           to
           be
           made
           another
           thing
           .
           And
           truly
           that
           change
           is
           great
           and
           supernatural
           ,
           but
           yet
           not
           substantial
           ,
           not
           of
           a
           substance
           which
           substantially
           ceaseth
           to
           be
           ,
           into
           another
           substance
           which
           substantially
           beginneth
           to
           be
           ,
           but
           it
           is
           a
           change
           of
           state
           and
           condition
           which
           alters
           not
           the
           natural
           properties
           of
           the
           Element
           .
           This
           is
           also
           confirmed
           by
           Scripture
           ,
           which
           usually
           describes
           and
           represents
           the
           conversion
           of
           men
           ,
           and
           the
           supernatural
           change
           of
           things
           ,
           as
           though
           it
           were
           natural
           ,
           though
           it
           be
           not
           so
           .
           So
           those
           that
           are
           renewed
           by
           the
           Word
           ,
           and
           Spirit
           ,
           and
           Faith
           of
           Christ
           ,
           are
           said
           to
           be
           a
           regenerated
           ,
           converted
           ,
           and
           transformed
           ,
           to
           put
           off
           the
           old
           man
           ,
           and
           put
           on
           the
           new
           man
           ,
           and
           to
           be
           new
           Creatures
           ;
           but
           they
           are
           not
           said
           to
           become
           another
           substance
           ,
           to
           be
           transubstantiated
           :
           For
           men
           thus
           converted
           have
           still
           the
           same
           humane
           body
           ,
           and
           the
           same
           rational
           soul
           as
           before
           ,
           though
           in
           a
           far
           
           better
           state
           and
           condition
           ,
           as
           every
           Christian
           will
           acknowledge
           .
           Nay
           ,
           the
           Fathers
           themselves
           use
           those
           words
           ,
           Transmutation
           ,
           Transformation
           ,
           Transelementations
           ,
           upon
           other
           occasions
           ,
           when
           they
           speak
           of
           things
           whose
           substance
           is
           neither
           lost
           nor
           changed
           .
           For
           those
           words
           be
           of
           so
           large
           a
           signification
           ,
           that
           though
           sometimes
           a
           substantial
           change
           is
           to
           be
           understood
           by
           them
           ,
           yet
           for
           the
           most
           part
           they
           signifie
           only
           a
           moral
           change
           ,
           a
           change
           of
           qualities
           ,
           of
           condition
           ,
           of
           office
           ,
           of
           use
           ,
           and
           the
           like
           .
           To
           this
           sense
           they
           are
           used
           by
           the
           Greek
           Fathers
           ,
           (
           a
           Irenaeus
           ,
           b
           
             Clemens
             Alexandrinus
          
           ,
           c
           Origene
           ,
           d
           Cyril
           of
           Jerusalem
           ,
           e
           Basil
           ,
           f
           
             Gregory
             Nazianzen
          
           ,
           g
           
             Gregory
             Nyssene
          
           ,
           h
           Cyril
           of
           Alexandria
           ,
           i
           Chrysostom
           ,
           k
           
             Theodoret
             ,
             Theophylact
          
           ,
           and
           
             Occumenius
             ,
          
           )
           to
           express
           the
           a
           Resurrection
           of
           the
           Body
           ,
           the
           efficacy
           b
           of
           divine
           Doctrine
           ,
           the
           Sanctification
           of
           a
           c
           regenerated
           person
           ,
           the
           immortality
           d
           of
           the
           flesh
           after
           the
           Resurrection
           ,
           the
           e
           repentance
           of
           sinners
           ,
           the
           f
           assumption
           of
           the
           humane
           nature
           in
           the
           Person
           of
           Christ
           ,
           the
           g
           regeneration
           of
           
           Saints
           ,
           the
           h
           vertue
           of
           the
           divine
           grace
           ,
           the
           power
           of
           Baptism
           i
           ,
           and
           the
           excellency
           of
           Charity
           ,
           and
           lastly
           the
           k
           alteration
           for
           the
           better
           ,
           the
           greatness
           ,
           usefulness
           ,
           power
           and
           dignity
           of
           many
           things
           .
           Neither
           are
           the
           Latine
           l
           Fathers
           without
           such
           kind
           of
           expressions
           ,
           for
           they
           do
           not
           make
           the
           conversion
           of
           the
           Bread
           and
           Wine
           in
           the
           Eucharist
           more
           essential
           or
           substantial
           ,
           than
           in
           Baptism
           the
           conversion
           of
           man
           born
           again
           to
           a
           new
           life
           ,
           or
           (
           as
           they
           speak
           )
           whose
           humane
           natural
           condition
           is
           changed
           into
           a
           nobler
           ,
           a
           heavenly
           state
           ,
           which
           is
           a
           moral
           and
           mystick
           change
           ,
           and
           not
           natural
           or
           substantial
           .
           The
           Ancientest
           of
           them
           ,
           m
           Tertullian
           said
           ,
           
             That
             God
             had
             promised
             to
             man
             the
             body
             and
             substance
             of
             Angels
             ,
             and
             that
             men
             should
             be
             transformed
             into
             Angels
             ,
             as
             Angels
             have
             been
             transformed
             into
             men
             .
          
           Now
           ,
           who
           would
           infer
           from
           hence
           ,
           that
           Angels
           have
           been
           essentially
           changed
           into
           men
           ;
           or
           that
           humane
           bodies
           should
           be
           so
           transformed
           into
           an
           Angelical
           substance
           ,
           that
           they
           should
           be
           no
           longer
           men
           nor
           humane
           bodies
           ,
           but
           properly
           and
           essentially
           Angels
           ?
           Which
           Tertullian
           himself
           is
           expresly
           against
           ,
           and
           saith
           ,
           
             That
             Angels
             were
             so
          
           
           
             changed
             into
             men
             that
             still
             they
             remained
             
             Angels
             ,
             without
             quitting
             their
             proper
             substance
             .
          
           As
           others
           have
           spoken
           of
           the
           Bread
           in
           the
           Eucharist
           ,
           
             That
             it
             so
             becomes
             the
             body
             of
             Christ
             ,
             that
             still
             it
             is
             what
             it
             was
             ,
          
           as
           St.
           
             Ambrose
             ;
             That
             it
             looseth
             not
             its
             nature
             ,
          
           as
           Theodoret
           ;
           
           that
           the
           substance
           of
           the
           Bread
           remains
           ,
           as
           Gelasius
           affirms
           .
           And
           doubtless
           the
           same
           meant
           all
           the
           Ancients
           ,
           who
           according
           to
           their
           way
           of
           speaking
           said
           any
           thing
           of
           the
           change
           of
           Bread
           and
           Wine
           .
           For
           all
           the
           Vouchers
           brought
           by
           the
           Papists
           speak
           only
           of
           an
           accidental
           ,
           mystical
           ,
           and
           moral
           ;
           nothing
           at
           all
           of
           a
           substantial
           change
           .
           Transubstantiation
           is
           taken
           by
           its
           defenders
           for
           a
           material
           change
           of
           one
           substance
           into
           another
           ;
           we
           indeed
           allow
           a
           Transmutation
           of
           the
           Elements
           ;
           but
           as
           for
           a
           substantial
           one
           we
           vainly
           seek
           for
           it
           ,
           it
           is
           no
           where
           to
           be
           found
           .
        
         
           8.
           
           To
           the
           fourth
           head
           I
           refer
           what
           the
           
           Fathers
           say
           of
           our
           touching
           and
           seeing
           the
           Body
           of
           Christ
           ,
           and
           drinking
           his
           Bloud
           in
           the
           Sacrament
           ,
           and
           thereto
           I
           answer
           ,
           That
           we
           deny
           not
           but
           that
           some
           things
           Emphatical
           and
           even
           Hyperbolical
           have
           been
           said
           of
           the
           Sacrament
           by
           Chrysostome
           ,
           and
           some
           others
           ;
           and
           that
           those
           things
           may
           easily
           lead
           unwary
           men
           into
           error
           .
           That
           was
           the
           ancient
           Fathers
           care
           ,
           as
           it
           is
           ours
           still
           ,
           to
           instruct
           the
           people
           not
           
           to
           look
           barely
           on
           the
           outward
           Elements
           ,
           but
           in
           them
           to
           eye
           with
           their
           minds
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           and
           with
           their
           
             hearts
             lift
             up
          
           to
           feed
           on
           that
           heavenly
           meat
           :
           For
           all
           the
           benefit
           of
           a
           Sacrament
           is
           lost
           ,
           if
           we
           look
           no
           farther
           than
           the
           Elements
           .
           Hence
           it
           is
           that
           those
           holy
           men
           ,
           the
           better
           to
           teach
           this
           Lesson
           to
           their
           hearers
           ,
           and
           move
           their
           hearts
           more
           efficaciously
           ,
           spake
           of
           the
           Signs
           as
           if
           they
           had
           been
           the
           thing
           signified
           ,
           and
           like
           Orators
           said
           many
           things
           which
           will
           not
           bear
           a
           litteral
           sense
           ,
           nor
           a
           strict
           examen
           .
           Such
           is
           this
           ,
           of
           an
           uncertain
           Author
           under
           the
           name
           of
           St.
           
             Cyprian
             ,
             We
             are
          
           
           
             close
             to
             the
             Cross
             ,
             we
             suck
             the
             bloud
             ,
             and
             we
             put
             our
             tongues
             in
             the
             very
             wounds
             of
             our
             Redeemer
             ,
             so
             that
             ,
             both
             outwardly
             and
             inwardly
             we
             are
             made
             red
             thereby
             .
          
           Such
           is
           that
           of
           a
           St.
           
             Chrysostome
             ,
             In
             the
             Sacrament
             the
             Bloud
             is
             drawn
             out
             of
             the
             side
             of
             Christ
             ,
             the
          
           b
           
             Tongue
             is
             made
             bloudy
             with
             that
             wonderful
             bloud
             .
          
           Again
           ,
           c
           
             Thou
             seest
             thy
             Lord
             saecrificed
             ,
             and
             the
             crouding
             multitude
             round
             about
             sprinkled
             with
             his
             bloud
             ;
             he
             that
             sits
             above
             with
             the
             Father
             is
             al
             the
             same
             time
             in
             our
             hands
             .
          
           d
           
             Thou
             dost
             see
             and
             touch
             and
             eat
             him
             .
          
           e
           
             For
             I
             do
             not
             shew
             thee
             either
             Angels
             or
             Archangels
             ,
             but
             the
             Lord
             of
             them
             himself
             .
          
           Again
           ,
           f
           
             He
             incorporates
             us
             with
             himself
             as
             if
             we
             were
             but
             the
             same
             thing
             ,
             he
             
             makes
             us
             his
             body
             indeed
             ,
             and
             suffers
             us
             not
             only
             to
             see
             ,
             but
             even
             to
             touch
             ,
             to
             eat
             him
             ,
             and
             to
             put
             our
             teeth
             in
             his
             flesh
             ;
             so
             that
             by
             that
             food
             which
             he
             gives
             us
             ,
             we
             become
             his
             flesh
             .
          
           Such
           is
           that
           of
           St.
           
             Austin
             ,
             Let
             us
             give
             thanks
             ,
             not
          
           
           
             only
             that
             we
             are
             made
             Christians
             ,
             but
             also
             made
             Christ
             .
          
           Lastly
           ,
           such
           is
           that
           of
           B.
           
             Leo
             ,
             In
             that
             mystical
             distribution
             ,
             it
             is
             given
             us
             to
             be
             made
             his
             flesh
             .
          
           Certainly
           ,
           if
           any
           man
           would
           wrangle
           and
           take
           advantage
           of
           these
           ,
           he
           might
           thereby
           maintain
           ,
           as
           well
           that
           we
           are
           Transubstantiated
           into
           Christ
           ,
           and
           Christs
           flesh
           into
           the
           Bread
           ,
           as
           that
           the
           Bread
           and
           Wine
           are
           Transubstantiated
           into
           his
           Body
           and
           Bloud
           .
           But
           Protestants
           who
           scorn
           to
           play
           the
           Sophisters
           ,
           interpret
           these
           and
           the
           like
           passages
           of
           the
           Fathers
           ,
           with
           candour
           and
           ingenuity
           ,
           (
           as
           it
           is
           most
           fitting
           they
           should
           .
           )
           For
           the
           expressions
           of
           Preachers
           ,
           which
           often
           have
           something
           of
           a
           Paradox
           ,
           must
           not
           be
           taken
           according
           to
           that
           harsher
           sound
           wherewith
           they
           at
           first
           strike
           the
           Auditors
           ears
           ;
           the
           Fathers
           spake
           not
           of
           any
           Transubstantiated
           bread
           ,
           but
           of
           the
           mystical
           and
           consecrated
           ,
           when
           they
           used
           those
           sorts
           of
           expressions
           ;
           and
           that
           for
           these
           Reasons
           :
           1.
           
           That
           they
           might
           extoll
           and
           amplifie
           the
           dignity
           of
           this
           Mystery
           ,
           which
           all
           true
           Christians
           acknowledge
           to
           be
           
           very
           great
           and
           peerless
           .
           2.
           
           That
           Communicants
           might
           not
           rest
           in
           the
           outward
           Elements
           ,
           but
           seriously
           consider
           the
           thing
           represented
           ,
           whereof
           they
           are
           most
           certainly
           made
           partakers
           ,
           if
           they
           be
           worthy
           Receivers
           .
           3.
           
           And
           lastly
           ,
           That
           they
           might
           approach
           so
           great
           a
           Mystery
           with
           the
           more
           zeal
           ,
           reverence
           ,
           and
           devotion
           .
           And
           that
           those
           Hyperbolick
           expressions
           are
           thus
           to
           be
           understood
           ,
           the
           Fathers
           themselves
           teach
           clearly
           enough
           ,
           when
           they
           come
           to
           interpret
           them
           .
        
         
           9.
           
           Lastly
           ,
           Being
           the
           same
           holy
           Fathers
           who
           (
           as
           the
           manner
           is
           to
           discourse
           of
           Sacraments
           )
           speak
           sometimes
           of
           the
           Bread
           and
           Wine
           in
           the
           Lords
           Supper
           ,
           as
           if
           they
           were
           the
           very
           Body
           and
           Bloud
           of
           Christ
           ,
           do
           also
           very
           often
           call
           them
           Types
           ,
           Elements
           ,
           Signs
           ,
           the
           Figure
           of
           the
           Body
           and
           Bloud
           of
           Christ
           ;
           from
           hence
           it
           appears
           most
           manifestly
           that
           they
           were
           of
           the
           Protestants
           ,
           and
           not
           of
           the
           Papists
           opinion
           .
           For
           we
           can
           without
           prejudice
           to
           what
           we
           believe
           of
           the
           Sacraments
           ,
           use
           those
           former
           expressions
           which
           the
           Papists
           believe
           ,
           do
           most
           favour
           them
           ,
           if
           they
           be
           understood
           ,
           as
           they
           ought
           to
           be
           ,
           Sacramentally
           .
           But
           the
           latter
           none
           can
           use
           ,
           but
           he
           must
           thereby
           overthrow
           the
           groundless
           Doctrine
           of
           Transubstantiation
           ;
           these
           
           two
           ,
           the
           Bread
           is
           Transubstantiated
           into
           the
           Body
           ,
           and
           the
           Bread
           also
           is
           the
           Type
           ,
           the
           Sign
           ,
           the
           Figure
           of
           the
           body
           of
           Christ
           being
           wholly
           inconsistent
           .
           For
           it
           is
           impossible
           that
           a
           thing
           that
           loseth
           its
           being
           should
           yet
           be
           the
           sign
           and
           representation
           of
           another
           ;
           neither
           can
           any
           thing
           be
           the
           Type
           and
           the
           Sign
           of
           it self
           .
        
         
           10.
           
           But
           if
           without
           admitting
           of
           a
           Sacramental
           sense
           the
           words
           be
           used
           too
           rigorously
           ,
           nothing
           but
           this
           will
           follow
           ,
           that
           the
           Bread
           and
           Wine
           are
           really
           and
           properly
           the
           very
           Body
           and
           Bloud
           of
           Christ
           ,
           which
           they
           themselves
           disown
           ,
           that
           hold
           Transubstantiation
           .
           Therefore
           in
           this
           change
           ,
           it
           is
           not
           a
           newness
           of
           substance
           ,
           but
           of
           use
           and
           vertue
           that
           is
           produced
           ;
           which
           yet
           the
           Fathers
           acknowledged
           with
           us
           ,
           to
           be
           wonderful
           ,
           supernatural
           ,
           and
           proper
           only
           to
           Gods
           Omnipotency
           :
           For
           that
           earthly
           and
           corruptible
           meat
           cannot
           become
           to
           us
           a
           spiritual
           and
           heavenly
           ,
           the
           Communion
           of
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           without
           Gods
           especial
           power
           and
           operation
           .
           And
           whereas
           it
           is
           far
           above
           Philosophy
           and
           Humane
           Reason
           ,
           that
           Christ
           from
           Heaven
           (
           where
           alone
           he
           is
           locally
           )
           should
           reach
           down
           to
           us
           the
           divine
           vertue
           of
           his
           Flesh
           ,
           so
           that
           we
           are
           made
           one
           body
           with
           
           him
           ;
           therefore
           it
           is
           as
           necessary
           as
           it
           is
           reasonable
           ,
           that
           the
           Fathers
           should
           tell
           us
           ,
           that
           we
           ought
           with
           singleness
           of
           heart
           to
           believe
           the
           Son
           of
           God
           ,
           when
           he
           saith
           ,
           
             This
             is
             my
             body
          
           ;
           and
           that
           we
           ought
           not
           to
           measure
           this
           high
           and
           holy
           Mystery
           by
           our
           narrow
           conceptions
           ,
           or
           by
           the
           course
           of
           nature
           .
           For
           it
           is
           more
           acceptable
           to
           God
           with
           an
           humble
           simplicity
           of
           faith
           to
           reverence
           and
           embrace
           the
           words
           of
           Christ
           ,
           than
           to
           wrest
           them
           violently
           to
           a
           strange
           and
           improper
           sense
           ,
           and
           with
           curiosity
           and
           presumption
           to
           determine
           what
           exceeds
           the
           capacity
           of
           Men
           and
           Angels
           .
           Thus
           much
           in
           general
           may
           suffice
           to
           answer
           those
           places
           of
           the
           Fathers
           ,
           which
           are
           usually
           brought
           in
           the
           behalf
           of
           Transubstantiation
           .
           He
           that
           would
           have
           a
           larger
           refutation
           of
           those
           objections
           fetcht
           from
           Antiquity
           ,
           may
           read
           Hospinianus
           his
           History
           of
           the
           Sacrament
           ,
           and
           
           
             Antonius
             de
             Dominis
          
           in
           his
           Fifth
           Book
           of
           the
           Christian
           Commonwealth
           ,
           Chap.
           6.
           and
           in
           his
           detection
           of
           the
           errors
           of
           Suarez
           ,
           Chap.
           2.
           
        
         
           11.
           
           That
           place
           of
           Ignatius
           cited
           by
           
           Theodoret
           ,
           out
           of
           the
           Epistle
           to
           the
           Smyrnenses
           (
           where
           now
           it
           is
           not
           to
           be
           found
           )
           and
           objected
           by
           some
           of
           the
           Romish
           Faith
           ,
           
             That
             the
             Hereticks
          
           Simoniani
           and
           Menandriani
           
           
             would
             have
             no
             Eucharistical
             Oblations
             ,
             because
             they
             denied
             the
             Sacrament
             to
             be
             the
             flesh
             of
             our
             Saviour
             Jesus
             Christ
             ,
          
           makes
           nothing
           for
           Transubstantiation
           ,
           as
           Bellarmine
           himself
           confesseth
           .
           For
           (
           saith
           he
           )
           
             those
             Hereticks
          
           
           
             did
             not
             oppose
             the
             Sacrament
             of
             the
             Eucharist
             ,
             so
             much
             as
             the
             mystery
             of
             the
             Incarnation
             ;
             and
             therefore
             (
             as
          
           Ignatius
           
             shews
             in
             that
             place
             )
             they
             would
             deny
             that
             the
             Eucharist
             is
             the
             flesh
             of
             Christ
             ,
             that
             is
             ,
             (
             as
          
           Theodoret
           interprets
           
           
             it
             )
             that
             the
             divine
             Mysteries
             of
             Bread
             and
             Wine
             should
             be
             the
             signs
             of
             a
             real
             Body
             of
             Christ
             truly
             existing
             ,
             because
             they
             would
             not
             own
             that
             Christ
             had
             taken
             flesh
             .
          
           And
           so
           lest
           they
           should
           be
           forced
           to
           acknowledge
           the
           reality
           of
           the
           flesh
           of
           Christ
           ,
           they
           would
           wholly
           reject
           the
           Signs
           and
           Sacraments
           of
           it
           ;
           for
           the
           signs
           of
           the
           body
           being
           given
           ,
           the
           true
           body
           is
           given
           also
           ,
           because
           the
           substance
           and
           the
           type
           infer
           one
           another
           ,
           and
           a
           Phantasm
           or
           Illusion
           is
           not
           capable
           of
           a
           sign
           or
           representation
           .
        
         
           12.
           
           The
           words
           out
           of
           
             Justin
             Martyr
          
           ,
           
           whereby
           they
           would
           prove
           Transubstantiation
           ,
           do
           strongly
           disprove
           it
           .
           For
           (
           saith
           he
           )
           
             as
             by
             the
             word
             of
             God
             ,
             our
             Saviour
             was
             incarnate
             ,
             so
             by
             the
             Prayers
             of
             Gods
             word
             ,
             the
             Eucharist
             is
             made
             ,
             whereby
             our
             bodies
             are
             nourished
             ,
             the
             Body
             and
             Bloud
             of
             Christ
             .
          
           Now
           when
           Christ
           took
           humane
           flesh
           ,
           none
           
           could
           say
           without
           Heresie
           that
           he
           was
           Transubstantiated
           .
        
         
           13.
           
           Neither
           is
           that
           against
           the
           Protestants
           which
           is
           brought
           out
           of
           St.
           Cyprian
           ,
           
           (
           though
           it
           be
           none
           of
           his
           )
           
             of
             the
             bread
             changed
             not
             in
             appearance
             ,
             but
             in
             nature
             .
          
           For
           he
           ,
           whoever
           it
           was
           ,
           took
           not
           the
           word
           nature
           in
           a
           strict
           sense
           ,
           or
           else
           he
           was
           contrary
           to
           
             Theodoret
             ,
             Gelasius
          
           ,
           and
           others
           above-mentioned
           ,
           who
           expresly
           deny
           that
           the
           bread
           should
           be
           thus
           changed
           :
           But
           at
           large
           ,
           as
           nature
           is
           taken
           for
           use
           ,
           qualities
           ,
           and
           condition
           .
           For
           by
           the
           infinite
           power
           of
           the
           Word
           the
           nature
           of
           the
           bread
           is
           so
           changed
           ,
           that
           what
           was
           before
           a
           bare
           Element
           ,
           becomes
           now
           a
           divine
           Sacrament
           ,
           but
           without
           any
           Transubstantiation
           ;
           as
           appears
           by
           what
           follows
           in
           the
           same
           period
           ,
           
             of
             the
             Humane
             and
             Divine
             Natures
             of
             Christ
             ,
          
           where
           the
           Manhood
           is
           not
           substantially
           changed
           into
           the
           Godhead
           ,
           except
           we
           will
           follow
           Eutyches
           the
           Heretick
           .
        
         
           14.
           
           The
           words
           of
           Cyril
           ,
           as
           the
           Roman
           
           Doctors
           fay
           ,
           are
           so
           clear
           for
           them
           ,
           that
           they
           admit
           of
           no
           evasion
           :
           For
           (
           saith
           he
           )
           
             he
             that
             changed
             once
             the
             Water
             into
             Wine
             ,
             is
             he
             not
             worthy
             to
             be
             believed
             that
             he
             changed
             the
             Wine
             into
             Bloud
             ?
             Therefore
             let
             us
             with
             all
             certainty
             receive
             the
             Body
             and
             Bloud
             of
             Christ
             ,
             for
             
             his
             Body
             under
             the
             appearance
             of
             the
             Bread
             ,
             and
             his
             Bloud
             under
             the
             appearance
             of
             the
             Wine
             are
             given
             to
             thee
             .
          
           Indeed
           Protestants
           do
           
           freely
           grant
           ,
           and
           firmly
           believe
           ,
           that
           the
           Wine
           (
           as
           hath
           often
           been
           said
           )
           is
           changed
           into
           the
           Bloud
           of
           Christ
           ,
           but
           every
           change
           is
           not
           a
           Transubstantiation
           ;
           neither
           doth
           Cyril
           say
           that
           this
           change
           is
           like
           that
           of
           the
           water
           ,
           for
           then
           it
           would
           also
           appear
           to
           our
           senses
           ;
           but
           that
           he
           who
           changed
           the
           Water
           sensibly
           ,
           can
           also
           change
           the
           Wine
           Sacramentally
           ,
           will
           not
           be
           doubted
           by
           any
           .
           As
           for
           what
           he
           calls
           the
           Appearances
           of
           Bread
           and
           Wine
           ,
           he
           doth
           not
           thereby
           exclude
           ,
           but
           rather
           include
           their
           substance
           ,
           and
           mean
           the
           Bread
           and
           Wine
           it self
           :
           For
           so
           he
           intimates
           by
           what
           there
           follows
           ;
           
             Do
             not
             look
             on
             them
             as
             bare
             Bread
             and
             Wine
          
           ;
           as
           much
           as
           to
           say
           ,
           it
           is
           bread
           indeed
           ,
           but
           yet
           not
           bare
           bread
           ,
           but
           something
           besides
           .
           But
           that
           this
           conversion
           of
           the
           Water
           into
           Wine
           makes
           nothing
           for
           Transubstantiation
           ,
           may
           be
           thus
           made
           to
           appear
           .
           That
           Gods
           Omnipotency
           can
           change
           one
           substance
           into
           another
           ,
           none
           will
           deny
           ,
           and
           we
           see
           it
           done
           by
           Christ
           in
           the
           Town
           of
           Cana
           of
           Galilee
           ,
           when
           he
           changed
           the
           Water
           into
           Wine
           ;
           and
           it
           was
           a
           true
           and
           proper
           Transubstantiation
           .
           But
           the
           Papists
           in
           the
           
           Lords
           Supper
           tell
           us
           of
           quite
           another
           change
           ,
           which
           ,
           if
           well
           considered
           ,
           cannot
           so
           much
           as
           be
           understood
           .
           For
           the
           substance
           of
           the
           Bread
           is
           not
           changed
           into
           another
           that
           had
           no
           being
           ,
           but
           ,
           as
           they
           say
           ,
           the
           bread
           is
           changed
           into
           that
           body
           of
           Christ
           which
           really
           existed
           and
           had
           a
           being
           these
           many
           hundred
           years
           ,
           ever
           since
           the
           Incarnation
           :
           Whereas
           that
           very
           Wine
           which
           Christ
           made
           of
           the
           Water
           ,
           was
           not
           in
           being
           before
           the
           change
           which
           he
           wrought
           .
           Now
           it
           is
           easie
           for
           any
           to
           understand
           ,
           that
           he
           who
           created
           all
           things
           out
           of
           nothing
           ,
           can
           well
           make
           a
           new
           Wine
           of
           Water
           ,
           or
           any
           other
           thing
           ;
           but
           it
           is
           more
           than
           absurd
           ,
           that
           the
           body
           of
           Christ
           ,
           or
           any
           other
           substance
           already
           in
           being
           ,
           perfect
           and
           complete
           ,
           should
           be
           made
           afresh
           of
           another
           substance
           ,
           when
           it
           really
           subsisted
           before
           .
           Which
           they
           well
           understood
           who
           devised
           an
           adduction
           ,
           or
           bringing
           of
           the
           Body
           of
           Christ
           into
           the
           place
           of
           the
           Bread
           ,
           and
           that
           is
           as
           much
           as
           to
           deny
           Transubstantiation
           ;
           except
           it
           can
           be
           said
           that
           a
           man
           is
           Transubstantiated
           into
           another
           ,
           as
           often
           as
           he
           comes
           into
           his
           place
           ,
           which
           no
           man
           in
           his
           right
           wits
           can
           fancy
           .
        
         
           15.
           
           St.
           Ambrose
           said
           also
           
             that
             the
             nature
             is
          
           
           changed
           ,
           and
           indeed
           it
           is
           so
           ;
           for
           other
           is
           
           the
           nature
           of
           the
           Element
           ,
           and
           other
           that
           of
           the
           Sacrament
           ;
           neither
           do
           Protestants
           deny
           
             that
             the
             Element
             is
             changed
             by
             the
             blessing
             ,
          
           so
           that
           the
           bread
           being
           made
           sacred
           ,
           
             is
             no
             more
             that
             which
             nature
             formed
             ,
             but
             that
             which
             the
             Blessing
             consecrated
             ,
             and
             by
             consecrating
             changed
             .
          
           Mean
           while
           St.
           Ambrose
           in
           that
           place
           doth
           not
           make
           the
           words
           or
           Blessing
           of
           Christ
           to
           have
           any
           other
           operation
           ,
           than
           to
           make
           that
           which
           was
           ,
           still
           to
           be
           ,
           and
           yet
           to
           be
           changed
           ;
           therefore
           the
           bread
           is
           not
           made
           the
           body
           of
           Christ
           by
           Transubstantiation
           ,
           but
           by
           a
           Sacramental
           change
           .
           He
           adds
           ,
           
             That
             Sacrament
             which
             thou
             receivest
             is
             made
             by
             the
             word
             of
             Christ
             ;
             and
             if
             the
             word
             of
          
           Elias
           
             had
             so
             much
             power
             as
             to
             bring
             down
             fire
             from
             heaven
             ,
             shall
             not
             the
             words
             of
             Christ
             be
             efficacious
             enough
             to
             change
             the
             properties
             of
             the
             Elements
             ?
             Thou
             hast
             read
             of
             the
             Creation
             of
             all
             things
             ,
             that
             he
             said
             the
             word
             and
             it
             was
             done
             ;
             and
             shall
             not
             that
             word
             of
             Christ
             ,
             which
             made
             all
             out
             of
             nothing
             ,
             change
             that
             which
             is
             already
             into
             that
             which
             it
             was
             not
             ?
             Thou
             thy self
             wert
             ,
             but
             wert
             the
             old
             man
             ,
             but
             being
             baptized
             ,
             thou
             art
             now
             become
             a
             new
             Creature
             ?
             Now
             it
             is
             as
             much
             to
             give
             a
             new
             nature
             ,
             as
             to
             change
             the
             nature
             of
             a
             thing
             .
          
           By
           these
           words
           he
           plainly
           declares
           his
           opinion
           that
           ,
           by
           vertue
           of
           this
           change
           ,
           the
           Elements
           of
           Bread
           and
           Wine
           
           cease
           not
           to
           be
           what
           they
           are
           by
           essence
           ,
           and
           yet
           by
           the
           Consecration
           are
           made
           what
           before
           they
           were
           not
           .
           But
           where
           did
           our
           Transubstantiators
           learn
           out
           of
           St.
           Ambrose
           ,
           or
           any
           of
           the
           Fathers
           ,
           that
           to
           make
           the
           Sacrament
           is
           the
           same
           as
           to
           bring
           the
           natural
           body
           of
           Christ
           ,
           and
           put
           it
           under
           the
           accidents
           of
           the
           bread
           ,
           or
           in
           the
           place
           of
           its
           substance
           which
           is
           vanisht
           away
           ?
           They
           say
           ,
           
             That
             the
             comparison
             betwixt
          
           
           
             the
             things
             changed
             by
             Christ
             and
             the
             Prophet
             would
             be
             silly
             ,
             if
             there
             be
             no
             more
             than
             a
             Sacramental
             change
             in
             the
             Eucharist
          
           ;
           as
           though
           the
           Sacramental
           change
           were
           a
           thing
           of
           nought
           .
           For
           (
           saith
           Cardinal
           Bellarmine
           )
           
           
             what
             power
             is
             there
             required
             to
             do
             nothing
             ?
          
           But
           Protestants
           answer
           ,
           that
           the
           Greatness
           ,
           Majesty
           ,
           Excellency
           ,
           and
           Dignity
           of
           the
           Sacrament
           is
           such
           ,
           that
           they
           admire
           no
           less
           the
           Omnipotency
           of
           God
           in
           sanctifying
           the
           Creatures
           to
           so
           high
           an
           office
           ,
           and
           so
           holy
           an
           use
           ,
           than
           in
           creating
           the
           world
           out
           of
           nothing
           ,
           or
           changing
           the
           nature
           of
           things
           by
           the
           Ministry
           of
           his
           Prophets
           .
           For
           it
           is
           not
           by
           mans
           power
           ,
           but
           by
           the
           divine
           vertue
           ,
           that
           things
           earthly
           and
           mean
           of
           themselves
           ,
           are
           made
           to
           us
           assured
           Pledges
           of
           the
           Body
           and
           Bloud
           of
           Christ
           .
           And
           if
           they
           urge
           the
           Letter
           of
           those
           words
           of
           
           St.
           
             Ambrose
             ,
             By
             the
             word
             of
             Christ
             the
             species
             of
             the
             Elements
             are
             changed
             ,
          
           as
           Bellarmine
           and
           others
           do
           ,
           why
           then
           ,
           they
           must
           confess
           ,
           that
           not
           only
           the
           substance
           ,
           but
           also
           the
           species
           ,
           or
           accidents
           (
           as
           they
           call
           them
           )
           of
           the
           Bread
           and
           Wine
           ,
           are
           changed
           into
           the
           Body
           and
           Bloud
           of
           Christ
           .
           And
           so
           ,
           being
           St.
           Ambrose
           and
           all
           the
           Ancients
           said
           indifferently
           ,
           as
           well
           that
           the
           species
           of
           the
           Bread
           and
           Wine
           ,
           as
           that
           the
           Bread
           and
           Wine
           themselves
           are
           changed
           ,
           who
           will
           not
           from
           hence
           understand
           that
           the
           groundless
           Fabrick
           of
           Transubstantiation
           (
           whereby
           they
           would
           have
           the
           substance
           of
           the
           Elements
           so
           abolished
           in
           the
           Sacrament
           ,
           that
           their
           meer
           accidents
           or
           appearances
           remain
           without
           any
           subject
           )
           is
           strongly
           battered
           and
           utterly
           ruined
           ?
        
         
           16.
           
           All
           other
           Testimonies
           of
           the
           Fathers
           ,
           
           if
           they
           say
           
             that
             the
             Bread
             is
             made
             the
             Body
             of
             Christ
             ,
          
           are
           willingly
           owned
           by
           Protestants
           .
           For
           they
           hold
           that
           the
           Element
           cannot
           become
           a
           Sacrament
           ,
           nor
           the
           Sacrament
           have
           a
           being
           without
           the
           thing
           which
           it
           represents
           .
           For
           the
           Cardinal
           himself
           will
           not
           affirm
           that
           the
           Body
           of
           
           Christ
           is
           produced
           out
           of
           the
           Pread
           .
           This
           is
           therefore
           what
           we
           say
           with
           St.
           Austin
           ,
           and
           endeavour
           to
           prove
           by
           all
           means
           ;
           
           
             That
             the
             Sacrifice
             of
             the
             Eucharist
             is
             made
             of
             two
             things
             ,
             the
             visible
             Element
             ,
             and
             the
             invisible
             Flesh
             and
             Bloud
             of
             Christ
             ,
             as
             the
             Person
             of
             Christ
             consisteth
             of
             the
             Godhead
             and
             Manhood
             ,
             he
             being
             true
             God
             and
             true
             Man
             ;
             for
             every
             compound
             retains
             the
             nature
             of
             that
             whereof
             it
             is
             made
             :
             Now
             the
             Sacrament
             is
             composed
             of
             two
             things
             ,
             the
             Sign
             ,
             and
             the
             thing
             signified
             ,
             that
             is
             the
             Body
             of
             Christ
             .
          
        
         
           17.
           
           Let
           the
           Champions
           of
           Transubstantiation
           strut
           and
           vapour
           now
           ,
           with
           their
           two
           and
           thirty
           stout
           Seconds
           ,
           a
           who
           have
           stood
           for
           them
           ,
           as
           they
           say
           ,
           before
           the
           time
           of
           Pope
           Innocent
           the
           Third
           !
           For
           what
           b
           Innocent
           the
           Third
           decreed
           ,
           and
           the
           Council
           of
           Trent
           c
           defined
           ,
           
             (
             that
             it
             was
             ever
             the
             perswasion
             of
             the
             Catholick
             Church
             ,
             that
             the
             Bread
             is
             so
             changed
             into
             the
             Body
             of
             Christ
             ,
             that
             the
             substance
             of
             the
             bread
             vanishing
             away
             ,
             only
             the
             flesh
             of
             Christ
             should
             remain
             under
             the
             accidents
             of
             the
             bread
             ,
             )
          
           is
           so
           far
           from
           being
           true
           ,
           that
           the
           Doctrine
           of
           Transubstantiation
           ,
           not
           only
           as
           to
           the
           name
           ,
           but
           as
           to
           the
           thing
           it self
           ,
           is
           wholly
           destitute
           of
           the
           Patronage
           of
           Antiquity
           ,
           and
           left
           to
           shift
           for
           it self
           .
           d
           
             Alphonsus
             à
             Castro
          
           said
           ,
           that
           in
           ancient
           Writers
           mention
           was
           made
           very
           seldom
           of
           Transubstantiation
           ;
           had
           he
           said
           never
           ,
           it
           had
           been
           more
           true
           .
           For
           so
           our
           Jesuites
           e
           in
           England
           confessed
           ,
           
             That
             
             the
             business
             of
             Transubstantiation
             was
             not
             so
             much
             as
             toucht
             by
             the
             ancient
             Fathers
          
           ;
           which
           is
           very
           true
           ,
           as
           will
           appear
           more
           at
           large
           in
           the
           following
           Chapter
           .
        
      
       
         
           CHAP.
           VII
           .
        
         
           
             Of
             the
             Writers
             of
             the
             Eleventh
             and
             Twelfth
             Century
             ,
             from
             whom
             we
             may
             easily
             deduce
             and
             trace
             the
             History
             of
             Papal
             Transubstantiation
             .
             1.
             
             What
             manner
             of
             Popes
             they
             were
             in
             those
             times
             .
             2.
             
             The
             unhappy
             Age
             ,
             wherein
             Divines
             were
             divided
             about
             the
             Point
             of
             the
             Eucharist
             .
             3.
             
             The
             opinion
             of
             Fulbertus
             .
             4.
             
             Followed
             by
             his
             Disciple
             Berengarius
             ,
             who
             is
             opposed
             by
             others
             .
             5
             ,
             6.
             
             The
             Doctrine
             of
             Berengarius
             defended
             .
             7.
             
             The
             roaring
             of
             Leo
             the
             Ninth
             against
             Berengarius
             .
             8.
             
             The
             Synod
             of
             Tours
             under
             Victor
             the
             Second
             ,
             which
             cleared
             Berengarius
             as
             free
             from
             Error
             .
             9.
             
             Pope
             Nicolas
             the
             Second
             ,
             gathers
             another
             Synod
             against
             Berengarius
             ,
             who
             is
             forced
             to
             make
             a
             wondrous
             
             kind
             of
             Recantation
             .
             10.
             
             The
             Authors
             of
             the
             ordinary
             Gloss
             censure
             the
             Recantation
             imposed
             on
             Berengarius
             .
             11.
             
             He
             saith
             that
             he
             was
             violently
             compelled
             to
             make
             it
             for
             fear
             of
             being
             put
             to
             death
             .
             Lanfrancus
             and
             Guitmundus
             write
             against
             him
             .
             12.
             
             Of
             Pope
             Hildebrand
             ,
             and
             his
             Roman
             Council
             ,
             wherein
             Berengarius
             was
             again
             cited
             and
             condemned
             in
             vain
             .
             13.
             
             The
             Doctrine
             of
             St.
             Bernard
             approved
             .
             14.
             
             The
             Opinion
             of
             
               Rupertus
               .
               15.
               
               Lombard
            
             could
             define
             nothing
             of
             the
             Transubstantiation
             of
             the
             Bread
             ,
             and
             reasons
             poorly
             upon
             the
             independency
             of
             the
             accidents
             .
             16.
             
             
               Otho
               Frisingensis
            
             and
             those
             of
             his
             time
             confest
             that
             the
             Bread
             and
             Wine
             remain
             in
             the
             Eucharist
             .
             17.
             
             
               P.
               Blesensis
            
             and
             St.
             Eduensis
             were
             the
             first
             that
             used
             the
             word
             of
             Transubstantiation
             .
             18.
             
             Of
             the
             thirteenth
             Century
             ,
             wherein
             Pope
             Innocent
             the
             Third
             published
             his
             Decree
             of
             the
             Transubstantiation
             of
             the
             Bread
             and
             
             Wine
             into
             the
             Body
             and
             Bloud
             of
             Christ
             .
             19
             ,
             and
             20.
             
             The
             wonderful
             pride
             of
             Innocent
             the
             Third
             .
             The
             Lateran
             Council
             determined
             nothing
             concerning
             that
             Point
             .
             21.
             
             The
             cruelty
             of
             the
             same
             Innocent
             ,
             who
             by
             the
             Rack
             and
             the
             Fire
             sought
             to
             establish
             his
             new
             Doctrine
             .
             22.
             
             What
             Gerson
             said
             of
             the
             Roman
             Church
             in
             his
             time
             .
             Many
             more
             Inventions
             proceed
             from
             Transubstantiation
             .
             Inextricable
             and
             unheard
             of
             questions
             .
             23.
             
             New
             Orders
             of
             Monks
             and
             of
             the
             School-men
             .
             24.
             
             Of
             their
             fine
             wrangling
             and
             disputing
             .
             25.
             
             The
             Sacrament
             abused
             most
             grosly
             by
             the
             Patrons
             of
             Transubstantiation
             .
             26
             ,
             and
             27.
             
             
               Holkot
               ,
               Aquinas
               ,
               Albertus
               Magnus
               ,
            
             and
             other
             Schoolmen
             ,
             though
             sometimes
             they
             be
             not
             for
             Transubstantiation
             ,
             yet
             they
             wholly
             submit
             to
             the
             Judgment
             of
             the
             Pope
             .
             28.
             
             Of
             the
             Council
             of
             Constance
             .
             which
             took
             the
             Cup
             from
             the
             Laity
             .
             29.
             
             Cardinal
             Cameracensis
             denies
             that
             Transubstantiation
             
             can
             be
             proved
             by
             holy
             Scripture
             .
             30.
             
             Of
             the
             Council
             of
             Florence
             ,
             and
             the
             Instruction
             of
             the
             Armenians
             by
             Pope
             Eugenius
             the
             Fourth
             .
             31.
             
             The
             Papal
             Curse
             in
             the
             Council
             of
             Trent
             ,
             not
             to
             be
             feared
             .
             The
             Conclusion
             of
             the
             Book
             .
          
        
         
           1.
           
           WE
           have
           proved
           it
           before
           ,
           that
           the
           Leprosie
           of
           Transubstantiation
           did
           not
           begin
           to
           spread
           over
           the
           body
           of
           the
           Church
           in
           a
           thousand
           years
           after
           Christ
           .
           But
           at
           last
           the
           thousand
           years
           being
           expired
           ,
           and
           Satan
           loosed
           out
           of
           his
           Prison
           ,
           to
           go
           and
           deceive
           the
           Nations
           ,
           and
           compass
           the
           Camp
           of
           the
           Saints
           about
           ,
           then
           to
           the
           great
           damage
           of
           Christian
           Peace
           and
           Religion
           ,
           they
           began
           here
           and
           there
           to
           dispute
           against
           the
           clear
           ,
           constant
           ,
           and
           universal
           consent
           of
           the
           Fathers
           ,
           and
           to
           maintain
           the
           new-started
           opinion
           .
           It
           is
           known
           to
           them
           that
           understand
           History
           ,
           what
           manner
           of
           times
           were
           then
           ,
           and
           what
           were
           those
           Bishops
           who
           then
           governed
           the
           Church
           of
           
             Rome
             ,
             Sylvester
          
           II
           ,
           John
           XIX
           ,
           and
           XX
           ,
           Sergius
           IV
           ,
           Benedictus
           VIII
           ,
           John
           XXI
           ,
           Benedict
           IX
           ,
           Sylvester
           III
           ,
           Gregory
           VI
           ,
           Damasus
           
           II
           ,
           Leo
           IX
           ,
           Nicolas
           II
           ,
           Gregory
           VII
           ,
           or
           Hildebrand
           ;
           who
           tore
           to
           pieces
           the
           Church
           of
           Rome
           with
           grievous
           Schisms
           ,
           cruel
           Wars
           ,
           and
           great
           Slaughters
           .
           For
           the
           Roman
           Pontificat
           was
           come
           to
           that
           
           pass
           ,
           that
           good
           men
           being
           put
           by
           ,
           they
           whose
           Life
           and
           Doctrine
           was
           pious
           being
           oppressed
           ,
           none
           could
           obtain
           that
           dignity
           ,
           but
           they
           that
           could
           bribe
           best
           ,
           and
           were
           most
           ambitious
           .
        
         
           2.
           
           In
           that
           unhappy
           Age
           the
           Learned
           were
           at
           odds
           about
           the
           presence
           of
           the
           Body
           of
           Christ
           in
           the
           Sacrament
           ;
           some
           defending
           the
           ancient
           Doctrine
           of
           the
           Church
           ,
           and
           some
           the
           new-sprung
           up
           opinion
           .
        
         
           3.
           
           Fulbert
           ,
           Bishop
           of
           Chartres
           ,
           was
           Tutor
           
           to
           Berengarius
           ,
           whom
           we
           shall
           soon
           have
           occasion
           to
           speak
           of
           ,
           and
           his
           Doctrine
           was
           altogether
           conformable
           to
           that
           of
           the
           Primitive
           Church
           ,
           as
           appears
           clearly
           out
           of
           his
           Epistle
           to
           Adeodatus
           ,
           
           wherein
           he
           teacheth
           ,
           
             That
             the
             Mystery
             of
             Faith
             in
             the
             Eucharist
             ,
             is
             not
             to
             be
             lookt
             on
             with
             our
             bodily
             eyes
             ,
             but
             with
             the
             eyes
             of
             our
             mind
             .
             For
             what
             appears
             outwardly
             Bread
             and
             Wine
             ,
             is
             made
             inwardly
             the
             Body
             and
             Bloud
             of
             Christ
             ;
             not
             that
             which
             is
             tasted
             with
             the
             mouth
             ,
             but
             that
             which
             is
             relish'd
             by
             the
             hearts
             affection
             .
             Therefore
          
           (
           saith
           he
           )
           
             prepare
             the
             palate
             of
             thy
             
             Faith
             ,
             open
             the
             throat
             of
             thy
             Hope
             ,
             and
             inlarge
             the
             bowels
             of
             thy
             Charity
             ,
             and
             take
             that
             Bread
             of
             life
             which
             is
             the
             food
             of
             the
             inward
             man.
          
           Again
           .
           
             The
             perception
             of
             a
             divine
             taste
             proceeds
             from
             the
             faith
             of
             the
             inward
             man
             ,
             whilst
             by
             receiving
             the
             saving
             Sacrament
             ,
             Christ
             is
             received
             into
             the
             soul
             .
          
           All
           this
           is
           against
           those
           who
           teach
           in
           too
           gross
           a
           manner
           ,
           that
           Christ
           in
           this
           Mystery
           enters
           carnally
           the
           mouth
           and
           stomach
           of
           the
           Receivers
           .
        
         
           4.
           
           Fulbert
           was
           followed
           by
           Berengarius
           
           his
           Scholar
           ,
           Archdeacon
           of
           Anger
           's
           in
           France
           ,
           a
           man
           of
           great
           worth
           ,
           by
           the
           holiness
           both
           of
           his
           life
           and
           doctrine
           ,
           as
           
             Platina
             ,
             Vincentius
             Bergomensis
          
           ,
           and
           many
           more
           .
           Witness
           this
           Encomium
           writ
           soon
           after
           his
           death
           by
           Hildebert
           Bishop
           of
           Mans
           ,
           a
           most
           learned
           man
           ,
           is
           thus
           recorded
           by
           our
           William
           of
           Malmsbury
           .
           
        
         
           
             That
             Berengarius
             who
             was
             so
             admired
             ,
          
           
             Although
             his
             name
             yet
             lives
             ,
             is
             now
             expired
             ;
          
           
             H'
             out-lives
             himself
             ,
             yet
             a
             sad
             fatal
             day
          
           
             Him
             from
             the
             Church
             and
             State
             did
             snatch
             away
             .
          
           
             O
             dreadful
             day
             ,
             why
             didst
             thou
             play
             the
             Thief
             ?
          
           
             And
             fill
             the
             world
             with
             ruine
             and
             with
             grief
             ?
          
           
             For
             by
             his
             death
             ,
             the
             Church
             ,
             the
             Laws
             ,
             and
             all
          
           
             The
             Clergies
             glory
             do
             receive
             a
             fall
             :
          
           
           
             His
             sacred
             wisdom
             was
             too
             great
             for
             fame
             ,
          
           
             And
             the
             whole
             World
             's
             too
             little
             for
             his
             name
             ;
          
           
             Which
             to
             its
             proper
             Zenith
             none
             can
             raise
             ,
          
           
             His
             merits
             do
             so
             far
             exceed
             all
             praise
             .
          
           
             Then
             surely
             thou
             art
             blest
             ,
             nor
             dost
             thou
             less
          
           
             Heaven
             with
             thy
             Soul
             ,
             Earth
             with
             thy
             Body
             bless
             .
          
           
             When
             I
             go
             hence
             ,
             O
             may
             I
             dwell
             with
             thee
             ,
          
           
             In
             thine
             appointed
             place
             where
             e're
             it
             be
             .
          
        
         
           Now
           this
           Berengarius
           was
           not
           only
           Archdeacon
           
           of
           Anger
           's
           ,
           but
           also
           the
           Scholasticus
           ,
           or
           Master
           of
           the
           Chair
           ,
           of
           the
           same
           Church
           
             (
             which
             dignity
             is
             ever
             enyoyed
             by
             the
             Chancellor
             of
             the
             Vniversity
             ,
             for
             his
             Office
             is
             in
             great
             Churches
             to
             teach
             the
             Clergy
             ,
             and
             instruct
             them
             in
             sound
             doctrine
             .
             )
          
           All
           this
           I
           have
           produced
           more
           at
           large
           to
           manifest
           the
           base
           and
           injurious
           Calumnies
           ,
           cast
           upon
           this
           worthy
           and
           famous
           man
           by
           latter
           Writers
           ,
           as
           a
           
             John
             Garetius
          
           of
           Lovain
           ,
           b
           
             William
             Alan
          
           our
           Country-man
           ,
           and
           others
           ;
           who
           not
           only
           accuse
           him
           of
           being
           an
           Heretick
           ,
           but
           also
           a
           worthless
           and
           an
           unlearned
           man.
           
        
         
           5.
           
           Berengarius
           stood
           up
           valiantly
           in
           defence
           of
           that
           Doctrine
           which
           170
           years
           before
           ,
           was
           delivered
           out
           of
           Gods
           Word
           and
           the
           holy
           Fathers
           ,
           in
           France
           by
           Bertram
           ,
           and
           
             John
             Erigena
          
           ,
           and
           by
           others
           elsewhere
           ,
           
           against
           those
           who
           taught
           that
           in
           the
           Eucharist
           neither
           Bread
           nor
           Wine
           remained
           after
           the
           Consecration
           .
           Yet
           he
           did
           not
           either
           believe
           or
           teach
           (
           as
           many
           falsly
           and
           shamelesly
           have
           imputed
           to
           him
           )
           that
           nothing
           more
           is
           received
           in
           the
           Lords
           Supper
           ,
           but
           bare
           Signs
           only
           ,
           or
           meer
           Bread
           and
           Wine
           ;
           but
           he
           believed
           and
           openly
           profest
           ,
           as
           St.
           Austin
           and
           other
           faithful
           Doctors
           of
           the
           Church
           had
           taught
           out
           of
           Gods
           Word
           ,
           that
           in
           this
           Mystery
           ,
           the
           souls
           of
           the
           Faithful
           are
           truly
           fed
           by
           the
           true
           Body
           and
           Bloud
           of
           Christ
           to
           life
           eternal
           .
           Nevertheless
           it
           was
           neither
           his
           mind
           nor
           his
           doctrine
           ,
           that
           the
           substance
           of
           the
           Bread
           and
           Wine
           is
           reduced
           to
           nothing
           ,
           or
           changed
           into
           the
           substance
           of
           the
           natural
           Body
           of
           Christ
           ,
           or
           (
           as
           some
           then
           would
           have
           had
           the
           Church
           believe
           )
           that
           Christ
           himself
           comes
           down
           carnally
           from
           heaven
           .
           Intire
           books
           he
           wrote
           upon
           this
           subject
           ,
           but
           they
           have
           been
           wholly
           supprest
           by
           his
           Enemies
           ,
           and
           now
           are
           not
           to
           be
           found
           .
           Yet
           what
           we
           have
           of
           him
           in
           his
           greatest
           Enemy
           Lanfrank
           I
           here
           set
           down
           ;
           
             By
             the
          
           
           
             Consecration
             at
             the
             Altar
             the
             Bread
             and
             Wine
             are
             made
             a
             Sacrament
             of
             Religion
             ;
             not
             to
             cease
             to
             be
             what
             they
             were
             ,
             but
             to
             be
             changed
             into
             something
             else
             ,
             and
             to
             become
             what
             they
             were
             
             not
          
           ;
           agreeable
           to
           what
           St.
           Ambrose
           had
           taught
           .
           Again
           ,
           
             There
             are
             two
             parts
             in
             the
             Sacrifice
             of
             the
             Church
          
           (
           this
           is
           according
           to
           St.
           
             Irenaeus
             )
             the
             visible
             Sacrament
             ,
             and
             the
             invisible
             thing
             of
             the
             Sacrament
             ,
             that
             is
             ,
             the
             Body
             of
             Christ
             .
          
           Item
           ,
           
             The
             Bread
             and
             Wine
             which
             are
             Consecrated
             ,
             remain
             in
             their
             substance
             ,
             having
             a
             resemblance
             with
             that
             whereof
             they
             are
             a
             Sacrament
             ,
             for
             else
             they
             could
             not
             be
             a
             Sacrament
             .
          
           Lastly
           ,
           
             Sacraments
             are
             visible
             Signs
             of
             divine
             things
             ,
             but
             in
             them
             the
             invisible
             things
             are
             honoured
             .
          
           All
           this
           agrees
           well
           with
           St.
           Austin
           and
           other
           Fathers
           above
           cited
           .
        
         
           6.
           
           He
           did
           not
           therefore
           by
           this
           his
           Doctrine
           exclude
           the
           Body
           of
           Christ
           from
           the
           Sacrament
           ,
           but
           in
           its
           right
           administration
           he
           joyned
           together
           the
           thing
           signified
           with
           the
           sacred
           Sign
           ;
           and
           taught
           that
           the
           Body
           of
           Christ
           was
           not
           eaten
           with
           the
           mouth
           in
           a
           carnal
           way
           ,
           but
           with
           the
           Mind
           ,
           and
           Soul
           ,
           and
           Spirit
           .
           Neither
           did
           Berengarius
           alone
           maintain
           this
           Orthodox
           and
           ancient
           Doctrine
           ;
           for
           a
           Sigibert
           ,
           b
           William
           of
           Malmesbury
           ,
           c
           
             Matthew
             Paris
          
           ,
           and
           d
           Matthew
           of
           Westminster
           make
           it
           certain
           ,
           
             that
             almost
             all
             the
          
           French
           ,
           Italians
           ,
           and
           English
           
             of
             those
             times
             were
             of
             the
             same
             opinion
             ;
             and
             that
             many
             things
             
             were
             said
             ,
             writ
             ,
             and
             disputed
             in
             its
             defence
          
           by
           
           many
           men
           ;
           amongst
           whom
           was
           Bruno
           ,
           then
           Bishop
           of
           the
           same
           Church
           of
           Anger
           's
           .
           Now
           this
           greatly
           displeaseth
           the
           Papal
           faction
           ,
           who
           took
           great
           care
           that
           those
           mens
           Writings
           should
           not
           be
           delivered
           to
           Posterity
           ,
           and
           now
           do
           write
           ,
           that
           the
           Doctrine
           of
           Berengarius
           ,
           owned
           by
           the
           Fathers
           ,
           and
           maintained
           by
           many
           famous
           Nations
           ,
           sculkt
           only
           in
           some
           dark
           corner
           or
           other
           .
        
         
           7.
           
           The
           first
           Pope
           who
           opposed
           himself
           to
           Berengarius
           was
           Leo
           the
           e
           Ninth
           ,
           a
           plain
           man
           indeed
           ,
           but
           too
           much
           led
           by
           Humbert
           and
           Hildebrand
           .
           For
           as
           soon
           as
           he
           was
           desired
           ,
           f
           he
           pronounced
           sentence
           of
           Excommunication
           against
           Berengarius
           absent
           and
           unheard
           ;
           and
           not
           long
           after
           he
           called
           a
           Council
           at
           Verceil
           ,
           wherein
           
             John
             Erigena
          
           and
           Berengarius
           g
           were
           condemned
           ,
           upon
           this
           account
           ,
           that
           they
           should
           say
           ,
           that
           the
           Bread
           and
           Wine
           in
           the
           h
           Eucharist
           are
           only
           bare
           Signs
           ;
           which
           was
           far
           from
           their
           thoughts
           ,
           and
           farther
           yet
           from
           their
           belief
           .
           This
           roaring
           therefore
           of
           the
           Lion
           frighted
           not
           Berengarius
           ,
           nay
           ,
           the
           i
           Gallican
           Churches
           did
           also
           oppose
           the
           Pope
           ,
           and
           his
           Synod
           of
           Verceil
           ,
           and
           defend
           with
           Berengarius
           the
           oppressed
           truth
           .
        
         
         
           8.
           
           To
           Leo
           succeeded
           Pope
           Victor
           the
           Second
           ,
           
           who
           seeing
           that
           Berengarius
           could
           not
           be
           cast
           down
           and
           crusht
           by
           the
           Fulminations
           of
           his
           Predecessor
           ,
           sent
           his
           Legate
           Hildebrand
           into
           France
           ,
           and
           called
           another
           Council
           at
           Tours
           ,
           where
           Berengarius
           ,
           being
           cited
           ,
           did
           freely
           appear
           ,
           and
           whence
           he
           was
           freely
           dismist
           ,
           after
           he
           had
           given
           it
           under
           his
           hand
           ,
           that
           the
           Bread
           and
           Wine
           in
           the
           Sacrifice
           of
           the
           Church
           ,
           are
           not
           shadows
           and
           empty
           figures
           ;
           and
           that
           he
           held
           none
           other
           but
           the
           common
           Doctrine
           of
           the
           Church
           concerning
           the
           Sacrament
           .
           For
           he
           did
           not
           alter
           his
           judgment
           (
           as
           modern
           Papists
           give
           out
           )
           but
           he
           persisted
           to
           teach
           and
           maintain
           the
           same
           Doctrine
           as
           before
           ,
           as
           Lanfrank
           complains
           of
           him
           .
        
         
           9.
           
           Yet
           his
           Enemies
           would
           not
           rest
           satisfied
           
           with
           this
           ,
           but
           they
           urged
           Pope
           Nicholas
           the
           Second
           ,
           who
           (
           within
           a
           few
           months
           that
           Stephen
           the
           Tenth
           sate
           )
           succeeded
           Victor
           without
           the
           Emperours
           consent
           ,
           to
           call
           a
           new
           Council
           at
           Rome
           against
           Berengarius
           .
           For
           ,
           that
           sensual
           manner
           of
           presence
           ,
           by
           them
           devised
           ,
           to
           the
           great
           dishonour
           of
           Christ
           ,
           being
           rejected
           by
           Berengarius
           ,
           and
           he
           teaching
           as
           he
           did
           before
           ,
           That
           the
           Body
           of
           Christ
           was
           not
           present
           in
           such
           a
           sort
           ,
           as
           that
           it
           
           might
           be
           at
           pleasure
           brought
           in
           and
           out
           ,
           taken
           into
           the
           stomach
           ,
           cast
           on
           the
           ground
           ,
           trod
           under
           foot
           ,
           and
           bit
           or
           devoured
           by
           any
           beasts
           ,
           they
           falsly
           charged
           him
           as
           if
           he
           had
           denied
           that
           it
           is
           present
           at
           all
           .
           An
           hundred
           and
           thirteen
           Bishops
           came
           to
           the
           
           Council
           ,
           to
           obey
           the
           Popes
           Mandate
           ,
           Berengarius
           came
           also
           ;
           And
           (
           as
           k
           Sigonius
           and
           l
           
             Leo
             Ostiensis
          
           say
           )
           
             when
             none
             present
             could
             withstand
             him
             ,
             they
             sent
             for
             one
          
           Albericus
           ,
           
             a
             Monk
             of
          
           Mont
           Cassin
           ,
           
             made
             Cardinal
             by
             Pope
          
           Stephen
           ,
           who
           having
           asked
           seven
           days
           time
           ,
           to
           answer
           in
           writing
           ,
           brought
           at
           last
           his
           Scroll
           against
           Berengarius
           .
           The
           Reasons
           and
           Arguments
           used
           therein
           to
           convince
           his
           Antagonist
           are
           not
           now
           extant
           ,
           but
           whatever
           they
           were
           ,
           Berengarius
           was
           commanded
           presently
           without
           any
           delay
           m
           to
           recant
           ,
           in
           that
           form
           prescribed
           and
           appointed
           by
           Cardinal
           Humbert
           ,
           which
           was
           thus
           :
           n
           I
           Berengarius
           ,
           
             &c.
             assent
             to
             the
             holy
             Roman
             ,
             and
             Apostolick
             See
             ,
             and
             with
             my
             heart
             and
             mouth
             do
             profess
             that
             I
             hold
             that
             Faith
             concerning
             the
             Sacrament
             of
             the
             Lords
             Table
             which
             our
             Lord
             and
             Venerable
             Pope
          
           Nicholas
           ,
           
             and
             this
             sacred
             Council
             ,
             have
             determined
             and
             imposed
             upon
             me
             by
             their
             Evangelick
             and
             Apostolick
             Authority
             ;
             to
             wit
             ,
             That
             the
             Bread
             and
             Wine
             which
             are
             set
             on
             the
             Altar
             ,
             are
             not
             after
             the
             Consecration
             
             only
             a
             Saerament
             ,
             Sign
             ,
             and
             figure
             ,
             but
             also
             the
             very
             Body
             and
             Bloud
             of
             our
             Lord
             Jesus
             Christ
             ,
          
           (
           thus
           far
           it
           is
           well
           enough
           ,
           but
           what
           follows
           is
           too
           horrid
           ,
           and
           is
           disowned
           by
           the
           Papists
           themselves
           )
           
             and
             that
             they
          
           (
           the
           Body
           and
           Bloud
           )
           
             are
             touched
             and
             broken
             with
             the
             hands
             of
             the
             Priests
             ,
             and
             ground
             with
             the
             teeth
             of
             the
             Faithful
             ,
             not
             Sacramentally
             only
             ,
             but
             in
             truth
             and
             sensibly
             .
          
           This
           is
           the
           Prescript
           of
           the
           Recantation
           imposed
           on
           Berengarius
           ,
           and
           by
           him
           at
           first
           rejected
           ,
           but
           by
           imprisonment
           ,
           and
           threats
           ,
           and
           fear
           of
           being
           put
           to
           death
           ,
           at
           last
           extorted
           from
           o
           him
           .
        
         
           10.
           
           This
           form
           of
           Recantation
           is
           to
           be
           found
           entire
           in
           a
           Lanfrank
           ,
           b
           Algerus
           ,
           and
           c
           Gracian
           ;
           yet
           the
           Glosser
           on
           Gratian
           ,
           d
           
             John
             Semeca
          
           marks
           it
           with
           this
           note
           ;
           
             Except
             you
             understand
             well
             the
             words
             of
          
           Berengarius
           (
           he
           should
           rather
           have
           said
           of
           Pope
           Nicholas
           ,
           and
           Cardinal
           
             Humbertus
             )
             you
             shall
             fall
             into
             a
             greater
             Heresie
             than
             his
             was
             ,
          
           e
           
             for
             he
             exceeded
             the
             truth
             ,
             and
             spake
             hyperbolically
             .
          
           And
           so
           f
           
             Richard
             de
             Mediavilla
          
           ;
           Berengarius
           
             being
             accused
             ,
             overshot
             himself
             in
             his
             Justification
          
           ;
           but
           the
           excess
           of
           his
           words
           should
           be
           ascribed
           to
           those
           who
           prescribed
           and
           forced
           them
           upon
           him
           .
           Yet
           in
           all
           this
           we
           hear
           nothing
           of
           Transubstantiation
           .
        
         
         
           11.
           
           Berengarius
           at
           last
           escaped
           out
           of
           this
           danger
           ,
           and
           conscious
           to
           himself
           of
           having
           denied
           the
           truth
           ,
           took
           heart
           again
           ,
           and
           refuted
           in
           writing
           his
           own
           impious
           and
           absurd
           Recantation
           ,
           and
           said
           ,
           
             That
             by
             force
             it
             was
             exterted
             from
             him
             by
             the
             Church
             of
             Malignants
             ,
             the
             Council
             of
             vanity
             .
             Lanfrank
          
           of
           Caen
           ,
           at
           that
           time
           head
           of
           a
           Monastery
           in
           France
           ,
           afterwards
           Archbishop
           of
           Canterbury
           ,
           and
           
             Guitmundus
             ,
             Aversanus
          
           answered
           him
           .
           And
           though
           it
           is
           not
           to
           be
           doubted
           but
           that
           Berengarius
           ,
           and
           those
           of
           his
           Party
           ,
           writ
           and
           replied
           again
           and
           again
           ,
           yet
           so
           well
           did
           their
           Adversaries
           look
           to
           it
           ,
           that
           nothing
           of
           theirs
           remains
           ,
           save
           some
           Citations
           in
           Lanfrank
           .
           But
           it
           were
           to
           be
           wisht
           that
           we
           had
           now
           the
           entire
           Works
           of
           Berengarius
           ,
           who
           was
           a
           learned
           man
           ,
           and
           a
           constant
           follower
           of
           Antiquity
           ,
           for
           out
           of
           them
           we
           might
           know
           with
           more
           certainty
           how
           things
           went
           ,
           then
           we
           can
           out
           of
           what
           his
           profest
           enemies
           have
           said
           .
        
         
           12.
           
           This
           Sacramental
           debate
           ceased
           a
           
           while
           because
           of
           the
           tumults
           of
           War
           raised
           in
           Apulia
           and
           elsewhere
           by
           Pope
           Nicholas
           the
           Second
           ;
           but
           it
           began
           again
           as
           soon
           as
           Hildebrand
           ,
           called
           Gregory
           the
           Seventh
           ,
           came
           to
           the
           Papal
           Chair
           .
           For
           
           Berengarius
           was
           cited
           again
           to
           a
           new
           Council
           at
           
             Rome
             ,
             where
             some
             being
             of
             one
             opinion
             ,
             and
             some
             of
             another
             ,
          
           (
           as
           it
           is
           in
           the
           g
           Acts
           of
           that
           Council
           ,
           writ
           by
           those
           of
           the
           Popes
           Faction
           )
           his
           cause
           could
           not
           be
           so
           intirely
           oppressed
           but
           that
           some
           Bishops
           were
           still
           found
           to
           uphold
           it
           .
           Nay
           ,
           the
           Ring
           leader
           himself
           ,
           Hildebrand
           ,
           is
           said
           to
           have
           doubted
           ,
           h
           
             Whether
             what
             we
             receive
             at
             the
             Lords
             Table
             be
             indeed
             the
             Body
             of
             Christ
             by
             a
             substantial
             conversion
             .
          
           But
           i
           three
           months
           space
           having
           been
           granted
           to
           Berengarius
           ,
           and
           a
           Fast
           appointed
           to
           the
           Cardinals
           ,
           k
           
             that
             God
             would
             shew
             by
             some
             sign
             from
             heaven
          
           (
           which
           yet
           he
           did
           not
           )
           
             who
             was
             in
             the
             right
             the
             Pope
             or
          
           Berengarius
           
             concerning
             the
             Body
             of
             the
             Lord
          
           ;
           at
           last
           the
           business
           was
           decided
           without
           any
           Oracle
           from
           above
           ,
           and
           a
           new
           form
           of
           retractation
           imposed
           on
           l
           Berengarius
           whereby
           he
           was
           henceforth
           forward
           to
           confess
           ,
           under
           pain
           of
           the
           Popes
           high
           displeasure
           ,
           
             that
             the
             Mystick
             Bread
          
           (
           first
           made
           m
           Magical
           and
           enchanting
           by
           
             Hildebrana
             )
             is
             substantially
             turned
             into
          
           n
           
             the
             true
             and
             proper
             Flesh
             of
             Christ
             ,
          
           which
           whether
           he
           ever
           did
           is
           not
           certain
           .
           For
           though
           o
           Malmesbury
           tells
           us
           ,
           
           
             that
             he
             died
             in
             that
             Roman
             Faith
             ,
          
           yet
           p
           there
           are
           ancienter
           than
           he
           ,
           who
           q
           say
           ,
           
             that
             he
             was
             never
             converted
             from
             his
             first
             opinion
             .
          
           And
           some
           relate
           ,
           
             that
             after
             this
             last
             condemnation
             having
             given
             over
             his
             Studies
             ,
             and
             given
             to
             the
             poor
             all
             he
             had
             ,
             he
             wrought
             with
             his
             own
             hands
             for
             his
          
           r
           living
           .
           Other
           things
           related
           of
           him
           by
           some
           slaves
           of
           the
           Roman
           See
           ,
           deserve
           no
           credit
           .
           These
           things
           hapned
           ,
           as
           we
           have
           said
           ,
           in
           the
           year
           1079.
           and
           soon
           after
           Berengarius
           died
           .
        
         
           13.
           
           Berengarius
           being
           dead
           the
           Orthodox
           and
           ancient
           Doctrine
           of
           the
           Lords
           Supper
           which
           he
           maintained
           did
           not
           die
           with
           him
           (
           as
           the
           s
           
             Chronicus
             Cassinensis
          
           would
           have
           it
           :
           )
           For
           it
           was
           still
           constantly
           retained
           by
           St.
           Bernard
           ,
           Abbot
           of
           Clairvaux
           ,
           who
           lived
           about
           the
           beginning
           of
           the
           twelfth
           Century
           .
           In
           his
           discourse
           on
           
           the
           Lords
           Supper
           ,
           he
           joyns
           together
           
             the
             outward
             form
             of
             the
             Sacrament
             ,
          
           and
           
             the
             spiritual
             efficacy
             of
             it
          
           ,
           as
           the
           shell
           and
           the
           kernel
           ,
           the
           sacred
           Sign
           ,
           and
           the
           thing
           signified
           ;
           the
           one
           he
           takes
           out
           of
           the
           words
           of
           the
           Institution
           ,
           and
           the
           other
           ,
           out
           of
           Christs
           Sermon
           in
           the
           sixth
           of
           St.
           John.
           And
           in
           the
           same
           place
           explaining
           ,
           that
           Sacraments
           are
           not
           
             things
             absolute
          
           in
           themselves
           
           without
           any
           relation
           ,
           but
           Mysteries
           ,
           wherein
           by
           the
           gift
           of
           a
           visible
           sign
           ,
           an
           invisible
           and
           divine
           grace
           with
           the
           Body
           and
           Bloud
           of
           Christ
           is
           given
           ,
           he
           saith
           ,
           
             That
             the
             visible
             Sign
             is
             as
             a
             Ring
             ,
             which
             is
             given
             not
             for
             it self
             or
             absolutely
             ,
             but
             to
             invest
             and
             give
             possession
             of
             an
             Estate
             made
             over
             to
             one
             .
             Many
             things
          
           (
           saith
           he
           )
           
             are
             done
             for
             their
             own
             sake
             ,
             and
             many
             in
             reference
             to
             something
             else
             ,
             and
             then
             they
             are
             called
             Signs
             .
             A
             Ring
             is
             given
             absolutely
             as
             a
             gift
             ,
             and
             then
             it
             hath
             no
             other
             meaning
             ;
             it
             is
             also
             given
             to
             make
             good
             an
             Investiture
             or
             Contract
             ,
             and
             then
             it
             is
             a
             Sign
             :
             So
             that
             he
             that
             receives
             it
             may
             say
             ,
             The
             Ring
             is
             not
             worth
             much
             ,
             it
             is
             what
             it
             signifies
             ,
             the
             Inheritance
             I
             value
             .
             In
             this
             manner
             when
             the
             Passion
             of
             our
             Lord
             drew
             nigh
             ,
             he
             took
             care
             that
             his
             Disciples
             might
             be
             invested
             with
             his
             grace
             ,
             that
             his
             invisible
             grace
             might
             be
             assured
             and
             given
             to
             them
             by
             a
             visible
             sign
             .
             To
             this
             end
             all
             Sacraments
             are
             instituted
             ,
             and
             to
             this
             the
             participation
             of
             the
             Eucharist
             is
             appointed
             .
          
           Now
           ,
           as
           no
           man
           can
           fancy
           that
           the
           Ring
           is
           substantially
           changed
           into
           the
           Inheritance
           ,
           whether
           Lands
           or
           Houses
           ,
           none
           also
           can
           say
           with
           truth
           ,
           or
           without
           absurdity
           ,
           that
           the
           Bread
           and
           Wine
           are
           substantially
           changed
           into
           the
           Body
           and
           Bloud
           of
           Christ
           .
           But
           in
           his
           Sermon
           on
           the
           Purification
           ,
           
           which
           none
           doubts
           to
           be
           his
           ,
           he
           
           speaks
           yet
           more
           plain
           ;
           
             The
             Body
             of
             Christ
             in
             the
             Sacrament
             is
             the
             food
             of
             the
             soul
             ,
             not
             of
             the
             belly
             ,
             therefore
             we
             eat
             him
             not
             corporally
             ;
             but
             in
             the
             manner
             that
             Christ
             is
             meat
             ,
             in
             the
             same
             manner
             we
             understand
             that
             he
             is
             eaten
             .
          
           Also
           in
           his
           Sermon
           on
           St.
           Martin
           ,
           which
           undoubtedly
           
           is
           his
           also
           ;
           
             To
             this
             day
          
           (
           saith
           he
           )
           
             the
             same
             flesh
             is
             given
             to
             us
             ,
             but
             spiritually
             ,
             therefore
             not
             corporally
             .
          
           For
           the
           truth
           of
           things
           spiritually
           present
           is
           certain
           also
           .
           As
           to
           what
           he
           saith
           in
           another
           place
           ,
           
             that
             the
             Priest
             holds
             God
             in
             his
             hands
             ,
          
           it
           is
           a
           flourish
           of
           Oratory
           ,
           as
           is
           that
           of
           St.
           
             Chrysostom
             ,
             In
             comes
             the
             Priest
             carrying
             the
             Holy
          
           
           Ghost
           .
        
         
           14.
           
           About
           the
           same
           time
           Rupertus
           ,
           Abbot
           
           of
           Tuitium
           ,
           famous
           by
           his
           Writings
           ,
           did
           also
           teach
           that
           the
           Substance
           of
           the
           Bread
           in
           the
           Eucharist
           is
           not
           converted
           ,
           but
           remains
           .
           These
           be
           his
           words
           ;
           a
           
             You
             must
             attribute
             all
             to
             the
             operation
             of
             the
             Holy
             Ghost
             ,
             who
             never
             spoils
             or
             destroys
             any
             substance
             he
             useth
             ,
             but
             to
             that
             natural
             Goodness
             it
             had
             before
             ,
             adds
             an
             invisible
             excellency
             which
             it
             had
             not
             .
          
           He
           hath
           b
           indeed
           an
           unwarrantable
           opinion
           of
           the
           Union
           of
           the
           Bread
           and
           Body
           of
           Christ
           into
           one
           Person
           ,
           but
           it
           came
           (
           as
           some
           others
           ,
           as
           absurd
           in
           that
           Age
           )
           from
           too
           great
           a
           curiosity
           about
           determining
           the
           manner
           of
           
           Christs
           Presence
           ,
           and
           of
           the
           Union
           of
           his
           Body
           with
           the
           Bread
           ,
           about
           which
           that
           learned
           man
           troubled
           himself
           too
           much
           .
           However
           he
           neither
           taught
           nor
           mentioned
           Transubstantiation
           .
        
         
           15
           Not
           long
           after
           that
           Algerus
           ,
           a
           Monk
           ,
           and
           some
           others
           had
           had
           some
           disputes
           about
           this
           subject
           ,
           
             Pet.
             Lombard
          
           made
           up
           his
           
           Books
           of
           Sentences
           ,
           in
           the
           fourth
           whereof
           he
           treats
           of
           the
           Eucharist
           ,
           and
           thinks
           that
           it
           is
           taught
           by
           some
           sayings
           of
           the
           Ancients
           ;
           
             That
             the
             substance
             of
             the
             Bread
          
           
           
             and
             Wine
             is
             changed
             into
             the
             Body
             and
             Bloud
             of
             Christ
             .
          
           But
           soon
           after
           he
           adds
           ;
           
             If
             it
             be
          
           
           
             demanded
             what
             manner
             of
             change
             that
             is
             ,
             whether
             formal
             ,
             or
             substantial
             ,
             or
             of
             any
             other
             kind
             ,
             that
             I
             cannot
             resolve
             .
          
           Therefore
           he
           did
           not
           yet
           hold
           Transubstantiation
           as
           a
           point
           of
           Faith
           :
           Nay
           ,
           he
           doth
           not
           seem
           constant
           to
           himself
           in
           making
           it
           a
           probable
           opinion
           ,
           but
           rather
           to
           waver
           ,
           to
           say
           and
           unsay
           ,
           and
           to
           shelter
           his
           cause
           under
           the
           Fathers
           name
           ,
           rather
           than
           maintain
           it
           himself
           .
           Of
           the
           accidents
           remaining
           without
           a
           subject
           ,
           and
           of
           the
           breaking
           into
           parts
           the
           body
           of
           Christ
           ,
           (
           as
           Berengarius
           was
           bid
           to
           say
           by
           Pope
           Nicholas
           )
           he
           reasons
           strangely
           but
           very
           poorly
           .
        
         
           16.
           
           Otho
           ,
           Bishop
           of
           Frisingen
           ,
           as
           great
           
           by
           his
           Piety
           and
           Learning
           as
           by
           his
           Bloud
           ,
           
           (
           for
           he
           was
           Nephew
           to
           Henry
           the
           Fourth
           ,
           and
           the
           Emperour
           Henry
           the
           Fifth
           married
           his
           Sister
           ,
           he
           was
           also
           Uncle
           to
           Frederick
           ,
           and
           half
           Brother
           to
           King
           Conrade
           )
           lived
           about
           the
           same
           time
           .
           He
           believed
           and
           writ
           ,
           c
           
             That
             the
             Bread
             and
             Wine
             remain
             in
             the
             Eucharist
             ,
          
           as
           did
           many
           more
           in
           that
           Age.
           
        
         
           17.
           
           As
           for
           the
           new-coyn'd
           word
           Transubstantiation
           it
           is
           hardly
           to
           be
           found
           before
           the
           middle
           of
           this
           Century
           .
           For
           the
           first
           that
           mention
           it
           are
           d
           
             Petrus
             Blesensis
          
           ,
           who
           lived
           under
           Pope
           Alexander
           the
           Third
           ,
           and
           
             Stephen
             Eduensis
          
           e
           a
           Bishop
           ,
           whose
           Age
           and
           Writings
           are
           very
           doubtful
           .
           And
           those
           latter
           Authors
           f
           who
           make
           it
           as
           ancient
           as
           the
           tenth
           Century
           ,
           want
           sufficient
           Witnesses
           to
           prove
           it
           by
           ,
           as
           I
           said
           g
           before
           .
        
         
           18.
           
           The
           thirteenth
           Century
           now
           follows
           ;
           wherein
           the
           World
           growing
           both
           older
           and
           worse
           ,
           a
           great
           deal
           of
           trouble
           
           and
           confusion
           there
           was
           about
           Religion
           ;
           the
           Bishop
           of
           Rome
           exalted
           himself
           not
           only
           into
           his
           lofty
           Chair
           ,
           over
           the
           Universal
           Church
           ,
           but
           even
           into
           a
           Majestical
           Throne
           ,
           over
           all
           the
           Empires
           and
           Kingdoms
           of
           the
           world
           .
           New
           Orders
           of
           Friers
           sprung
           up
           in
           this
           Age
           ,
           who
           disputed
           and
           clamoured
           fiercely
           against
           many
           
           Doctrines
           of
           the
           ancienter
           and
           purer
           Church
           ,
           and
           amongst
           the
           rest
           against
           that
           of
           the
           Sacrament
           of
           the
           Body
           and
           Bloud
           of
           Christ
           :
           So
           that
           now
           there
           remained
           nothing
           but
           to
           confirm
           the
           new
           Tenet
           of
           Transubstantiation
           ,
           and
           impose
           it
           so
           peremptorily
           on
           the
           Christian
           world
           ,
           that
           none
           might
           dare
           so
           much
           as
           to
           hiss
           against
           it
           .
           This
           Pope
           Innocent
           the
           Third
           bravely
           performed
           .
           He
           succeeding
           Celestin
           the
           Third
           at
           thirty
           years
           of
           age
           ,
           and
           marching
           stoutly
           in
           the
           foot-steps
           of
           Hildebrand
           ,
           called
           a
           Council
           at
           Rome
           in
           St.
           
             John
             Lateran
          
           ,
           
           and
           was
           the
           first
           that
           ever
           presumed
           to
           make
           the
           new-devised-Doctrine
           of
           Transubstantiation
           an
           Article
           of
           Faith
           necessary
           to
           salvation
           ,
           and
           that
           by
           his
           own
           meer
           authority
           .
        
         
           19.
           
           How
           much
           he
           took
           upon
           himself
           ,
           and
           what
           was
           the
           mans
           spirit
           and
           humour
           will
           easily
           appear
           to
           any
           man
           by
           these
           his
           words
           which
           I
           here
           set
           down
           .
           
             To
             me
             it
             is
          
           
           
             said
             in
             the
             Prophet
             ,
             I
             have
             set
             thee
             over
             Nations
             ,
             and
             over
             Kingdoms
             ,
             to
             root
             out
             ,
             and
             to
             pull
             down
             ,
             and
             to
             destroy
             ,
             and
             to
             throw
             down
             ,
             and
             to
             build
             ,
             and
             to
             plant
             .
             To
             me
             also
             it
             is
             said
             in
             the
             person
             of
             the
             Apostle
             ,
             To
             thee
             will
             I
             give
             the
             Keys
             of
             the
             Kingdom
             of
             Heaven
             .
             For
             I
             am
             in
             a
             middle
             state
             betwixt
             God
             and
             man
             ,
             below
             God
             ,
             but
             above
             man
             ;
             yea
             ,
             greater
             than
             man
             ,
             
             being
             I
             judge
             all
             men
             ,
             and
             can
             be
             judged
             by
             none
             :
          
           h
           
             Am
             not
             I
             the
             Bridegroom
             ,
             and
             each
             of
             you
          
           i
           
             the
             Bridegrooms
             friend
             ?
             The
             Bridegroom
             I
             am
             ,
             because
             I
             have
             the
             Bride
             ,
             the
             noble
             ,
             rich
             ,
             lofty
             ,
             and
             holy
             Church
             of
          
           Rome
           ,
           
             who
             is
             the
             Mother
             and
             Mistris
             of
             all
             the
             Faithful
             ,
             who
             hath
             brought
             me
             a
             precious
             and
             inestimable
          
           k
           
             portion
             ,
             to
             wit
             ,
             the
             fulness
             of
             things
             spiritual
             ,
             and
             the
             vastness
             of
             temporal
             ,
             with
             the
             greatness
             and
             multitude
             of
             both
             —
          
           l
           
             God
             made
             two
             great
             Lights
             in
             the
             Firmament
             of
             heaven
             ;
             he
             hath
             also
             made
             two
             great
             Lights
             in
             the
             firmament
             of
             the
             Vniversal
             Church
             ,
             that
             is
             ,
             he
             hath
             instituted
             two
             dignities
             which
             are
             the
             Papal
             authority
             ,
             and
             the
             Regal
             .
             But
             that
             which
             governs
             the
             day
             ,
             that
             is
             ,
             spiritual
             things
             ,
             is
             the
             greater
             ;
             and
             that
             which
             governs
             carnal
             things
             the
             less
             ;
             so
             that
             it
             ought
             to
             be
             acknowledged
             that
             there
             is
             the
             same
             difference
             between
             the
          
           (
           Roman
           )
           
             High
             Priest
             and
             Kings
             ,
             as
             between
             the
             Sun
             and
             Moon
             .
          
           Thus
           he
           ,
           when
           he
           was
           become
           Christs
           Vicar
           ,
           or
           rather
           his
           Rival
           .
           These
           things
           I
           rehearse
           that
           we
           may
           see
           how
           things
           went
           ,
           and
           what
           was
           the
           face
           of
           the
           Latine
           Church
           ,
           when
           Pope
           Innocent
           the
           Third
           propounded
           and
           imposed
           Transubstantiation
           as
           an
           Article
           of
           Faith
           ;
           m
           as
           is
           plainly
           and
           at
           large
           set
           down
           by
           a
           learned
           
           Author
           
             George
             Calixtus
          
           who
           deserves
           equally
           to
           be
           praised
           and
           imitated
           .
        
         
           20.
           
           This
           Innocent
           therefore
           ,
           who
           to
           encrease
           his
           Power
           and
           Authority
           wrought
           great
           troubles
           to
           the
           Emperour
           Philip
           ,
           stript
           Otho
           the
           Fourth
           of
           the
           Empire
           ,
           forced
           John
           King
           of
           England
           to
           yield
           up
           into
           his
           hand
           this
           Kingdom
           ,
           and
           that
           of
           Ireland
           ,
           and
           make
           them
           Tributary
           to
           the
           See
           of
           Rome
           ;
           who
           ,
           under
           pretence
           of
           a
           spiritual
           Jurisdiction
           ,
           took
           to
           himself
           both
           the
           Supreme
           Power
           over
           things
           temporal
           ,
           and
           the
           things
           themselves
           ;
           who
           
             was
             proud
             and
             ambicious
             beyond
             all
             men
             ,
             covetous
             to
             the
             height
             of
             greediness
          
           (
           they
           are
           the
           words
           of
           n
           
             Matthew
             Paris
             ,
             and
             ever
             ready
             to
             commit
             the
             most
             wicked
             villanies
             so
             he
             might
             be
             recompenced
             for
             it
          
           ;
           this
           (
           I
           say
           )
           was
           the
           man
           who
           in
           his
           Lateran
           Council
           propounded
           that
           Transubstantiation
           should
           be
           made
           an
           Article
           of
           Faith
           ,
           and
           when
           the
           Council
           would
           not
           o
           grant
           it
           ,
           did
           it
           himself
           by
           his
           own
           Arbitrary
           Power
           ,
           against
           which
           none
           durst
           open
           his
           mouth
           .
           For
           those
           Canons
           which
           this
           day
           are
           shewn
           about
           under
           the
           name
           of
           the
           Council
           ,
           are
           none
           of
           his
           ,
           but
           meerly
           the
           Decrees
           of
           Pope
           Innocent
           ,
           first
           writ
           by
           him
           ,
           and
           read
           in
           the
           p
           Council
           ,
           and
           disliked
           by
           many
           ,
           and
           afterwards
           set
           down
           in
           the
           
           Book
           of
           Decretals
           under
           certain
           titles
           ,
           by
           his
           Nephew
           Gregory
           the
           Ninth
           .
        
         
           21.
           
           The
           same
           Pope
           ,
           after
           he
           had
           pronounced
           
           them
           Hereticks
           who
           for
           the
           future
           should
           deny
           
             that
             the
             Body
             and
             Bloud
             of
             Christ
             are
             truly
             contained
             in
             the
             Sacrament
             of
             the
             Altar
             ,
             under
             the
             outward
             form
             of
             Bread
             and
             Wine
             ,
             the
             Bread
             being
             Transubstantiated
             into
             the
             Body
             ,
             and
             the
             Wine
             into
             the
             Bloud
             ;
             delivers
             them
             all
             ,
             of
             what
             office
             or
             dignity
             soever
             ,
             to
             the
             Secular
             Power
          
           q
           
             to
             receive
             condign
             punishment
          
           ,
           that
           is
           ,
           to
           be
           burnt
           ,
           commands
           those
           that
           are
           suspected
           to
           be
           tried
           and
           examined
           ;
           and
           declares
           them
           infamous
           ,
           disabled
           from
           making
           a
           Will
           ,
           and
           incapable
           of
           any
           Office
           or
           Inheritance
           that
           should
           favour
           or
           entertain
           them
           ,
           and
           sets
           all
           other
           Christians
           against
           them
           .
           Then
           he
           ordains
           r
           
             that
             the
             Secular
             Powers
             shall
             be
             compelled
             by
             Ecclesiastick
             Censures
             publickly
             to
             swear
             that
             they
             will
             defend
          
           (
           This
           )
           
             Faith
             ,
             and
             endeavour
             utterly
             to
             destroy
             all
             whom
             the
             Church
          
           (
           of
           Rome
           )
           
             should
             note
             for
             Hereticks
             .
             But
          
           (
           saith
           he
           )
           
             if
             the
             temporal
             Prince
             doth
             neglect
             this
             ,
             let
             him
             be
             excommunicated
             :
             And
             if
             he
             slights
             to
             give
             satisfaction
             within
             a
             year
             ,
             let
             the
             soveraign
             Pontif
             be
             certified
             of
             it
             ,
             that
             he
             may
             absolve
             his
             Subjects
             from
             their
             allegiance
             ,
             and
             expose
             his
             Territories
             to
             be
             taken
             and
             enjoyed
             without
             any
             contradiction
             by
             any
             
             Catholicks
          
           (
           Romans
           )
           
             that
             destroy
             the
             Hereticks
          
           ,
           &c.
           (
           that
           is
           ,
           those
           who
           do
           not
           believe
           Transubstantiation
           .
           )
           Thus
           Innocent
           the
           Third
           by
           Excommunications
           ,
           and
           by
           Arms
           ,
           by
           Rebellions
           ,
           by
           Tortures
           ,
           and
           by
           burning
           alive
           was
           pleased
           to
           establish
           his
           new
           Article
           of
           Faith.
           
        
         
           22.
           
           And
           truly
           had
           he
           not
           used
           such
           
           means
           ,
           they
           themselves
           who
           did
           cleave
           to
           the
           Church
           of
           Rome
           would
           not
           have
           embraced
           this
           Doctrine
           .
           For
           it
           did
           not
           find
           such
           acceptance
           ,
           but
           that
           many
           notwithstanding
           did
           now
           and
           then
           oppose
           it
           .
           Nay
           ,
           not
           only
           Transubstantiation
           ,
           but
           even
           the
           Church
           (
           or
           rather
           the
           Court
           )
           of
           Rome
           ,
           which
           ,
           if
           we
           believe
           Chancellour
           s
           
             Gerson
             ,
             was
             at
             this
             time
             wholly
             brutish
             and
             carnal
             ,
             without
             almost
             any
             sense
             of
             the
             things
             of
             God
             ,
          
           was
           rejected
           by
           many
           ,
           as
           it
           is
           well
           known
           .
           For
           certain
           it
           is
           ,
           that
           Transubstantiation
           being
           once
           established
           ,
           there
           was
           a
           foundation
           laid
           to
           many
           Superstitions
           and
           Errors
           ,
           which
           could
           neither
           be
           suffered
           nor
           approved
           by
           those
           that
           feared
           God.
           And
           among
           the
           Subscribers
           to
           Transubstantiation
           there
           grew
           a
           thicket
           of
           thorny
           and
           monstrous
           questions
           ,
           wherewith
           the
           Schoolmen
           were
           so
           busie
           ,
           that
           it
           may
           with
           great
           truth
           be
           affirmed
           ,
           that
           then
           came
           so
           light
           a
           Divinity
           concerning
           
           the
           holy
           Sacrament
           ,
           and
           the
           Adoration
           of
           it
           ,
           which
           was
           not
           only
           very
           new
           ,
           but
           very
           strange
           also
           ,
           and
           never
           heard
           of
           among
           the
           Fathers
           .
           There
           grew
           also
           out
           of
           the
           same
           stock
           Illusions
           ,
           and
           false
           Miracles
           ,
           deceitful
           Dreams
           ,
           feined
           Visions
           ,
           and
           such
           like
           unchristian
           devices
           about
           the
           Corporal
           Presence
           of
           Christ
           ,
           as
           that
           some
           did
           see
           a
           Child
           in
           the
           Host
           ,
           some
           Flesh
           ,
           some
           Bloud
           ,
           any
           thing
           that
           could
           come
           into
           the
           idle
           fancies
           of
           idle
           and
           superstitious
           men
           .
           t
           
             One
             at
             the
             point
             of
             death
             durst
             not
             receive
             the
             Body
             of
             Christ
             ,
             because
             he
             could
             keep
             nothing
             in
             ;
             but
             as
             he
             drew
             nigh
             to
             adore
             it
             ,
             his
             Breast
             bare
             ,
             and
             his
             Arms
             open
             ,
             the
             Host
             ,
             leaping
             out
             of
             the
             Priests
             hand
             ,
             having
             made
             it self
             a
             passage
             ,
             entred
             of
             its
             own
             accord
             into
             the
             place
             where
             the
             dying
             mans
             heart
             lay
             bid
             ,
             and
             the
             hole
             being
             made
             up
             again
             without
             any
             thing
             of
             a
             scar
             ,
             the
             man
             lay
             down
             and
             then
             expired
             .
             Another
          
           u
           
             being
             ready
             to
             die
             begged
             ,
             that
             ,
             his
             side
             being
             washt
             ,
             and
             covered
             with
             a
             clean
             cloath
             ,
             the
             Body
             of
             Christ
             might
             be
             set
             on
             it
             :
             Which
             being
             done
             ,
             the
             cloath
             by
             degrees
             gave
             place
             to
             the
             Body
             of
             Christ
             ,
             and
             soon
             after
             when
             that
             divine
             Body
             toucht
             the
             mans
             skin
             ,
             it
             penetrated
             to
             his
             very
             heart
             in
             the
             sight
             of
             all
             the
             by
             standers
             .
          
           They
           also
           tell
           the
           Story
           ,
           or
           rather
           the
           Fable
           ,
           
             How
             that
             the
             Body
             of
             Christ
          
           (
           for
           so
           they
           call
           the
           Consecrated
           
           Bread
           )
           
             being
             set
             in
             a
             Bushel
             upon
             some
             Oats
             ,
             an
             Horse
             ,
             an
             Oxe
             ,
             and
             an
             Ass
             bowed
             their
             knees
             ,
             and
             adored
             their
             Lord
             in
             the
             Host
             .
          
           These
           ,
           and
           such
           like
           Fictions
           were
           dayly
           invented
           without
           number
           by
           the
           Patrons
           of
           Transubstantiation
           ,
           and
           the
           impudence
           and
           boldness
           of
           coyning
           such
           Forgeries
           hath
           from
           them
           past
           upon
           their
           Successors
           .
           This
           was
           observed
           by
           King
           James
           in
           the
           Writings
           of
           x
           Bellarmine
           himself
           ,
           who
           reports
           
             of
             a
             certain
             devont
             Mare
          
           that
           worshipped
           the
           Host
           kneeling
           ,
           (
           knowing
           doubtless
           that
           by
           a
           due
           Consecration
           it
           was
           Transubstantiated
           .
           )
           Cesarius
           the
           Monk
           ,
           who
           lived
           soon
           after
           Innocent
           the
           Third
           ,
           is
           full
           of
           such
           Miracles
           ;
           and
           yet
           he
           hath
           a
           History
           which
           shews
           that
           in
           his
           time
           Transubstantiation
           was
           utterly
           unknown
           to
           a
           learned
           Priest
           ,
           Canon
           of
           a
           great
           Church
           .
           At
           Colen
           (
           saith
           he
           )
           
             there
             was
             a
             Canon
             in
             full
             Orders
             ,
             called
          
           Peter
           ,
           
             when
             on
             a
             certain
             day
             another
             of
             the
             Canons
             was
             sick
             ,
             and
             about
             to
             receive
             the
             Sacrament
             in
             his
             presence
             ,
             the
             officiating
             Priest
             asked
             the
             sick
             man
             ,
             Dost
             thou
             believe
             that
             this
             is
             the
             true
             Body
             of
             the
             Lord
             which
             was
             born
             of
             the
             Virgin
             ?
             He
             made
             answer
             ,
             I
             believe
             it
          
           ;
           Peter
           
             hearing
             and
             observing
             their
             words
             was
             amazed
             at
             them
             .
             Afterwards
             he
             coming
             alone
             to
          
           Everhardus
           
             the
             Professor
             of
             Divinity
             ,
             who
             had
             been
             also
             present
             
             at
             the
             Communion
             ,
             he
             asked
             him
             ,
             Did
             the
             Priest
             question
             the
             sick
             man
             aright
             ?
             He
             answered
             yes
             ,
             and
             whoever
             believes
             otherwise
             is
             an
          
           y
           
             Heretick
             .
             Then
          
           Peter
           ,
           
             weeping
             ,
             and
             smiting
             his
             breast
             ,
             cried
             out
             ,
             Woe
             is
             me
             wretched
             Priest
             !
             How
             have
             I
             hitherto
             said
             Mass
             ?
             For
             to
             this
             hour
             I
             thought
             that
             the
             Bread
             and
             Wine
             after
             the
             Consecration
             were
             only
             a
             Sacrament
             ,
             that
             is
             ,
             the
             sign
             and
             representation
             of
             the
             Lords
             Body
             and
             Bloud
             .
          
        
         
           23.
           
           I
           have
           already
           touched
           it
           ,
           that
           ,
           together
           with
           the
           new
           Doctrine
           of
           Transubstantiation
           ,
           there
           sprung
           up
           new
           Sects
           of
           Friers
           ,
           which
           indeed
           in
           a
           short
           time
           increased
           beyond
           belief
           .
           For
           now
           to
           the
           Order
           of
           Dominicans
           (
           whom
           Innocent
           the
           Third
           had
           made
           his
           Inquisitors
           to
           kill
           and
           burn
           z
           Hereticks
           )
           was
           added
           the
           Order
           of
           begging
           Franciscans
           ;
           and
           the
           
             Augustine
             Eremits
          
           ,
           and
           the
           Carmelites
           were
           set
           up
           again
           .
           From
           these
           came
           the
           Schoolmen
           ,
           as
           we
           now
           call
           them
           ,
           whose
           studies
           (
           as
           studies
           were
           in
           that
           time
           )
           were
           all
           imployed
           about
           Commencing
           
             Peter
             Lombard
          
           Master
           of
           the
           Sentences
           .
        
         
           24.
           
           These
           men
           tired
           their
           brains
           (
           as
           we
           said
           )
           about
           unheard
           of
           questions
           ,
           touching
           Transubstantiation
           ,
           such
           as
           pious
           ears
           would
           abhor
           to
           hear
           .
           For
           they
           ask
           ,
           
           1.
           
           Whether
           that
           be
           the
           Body
           of
           Christ
           
           which
           sometimes
           appears
           in
           the
           form
           of
           Flesh
           ,
           or
           of
           a
           Child
           on
           the
           Altar
           ,
           and
           answer
           that
           they
           know
           not
           ;
           
             because
             such
             Apparitions
             happen
             often
             ,
             and
             are
             caused
             either
             by
             mens
             juggling
             ,
             or
             by
             the
             operation
             of
             the
             Devil
             .
          
           2.
           
           Whether
           the
           Mice
           (
           who
           sometimes
           
           feast
           upon
           the
           Hosts
           when
           they
           are
           not
           well
           shut
           up
           )
           eat
           the
           Body
           of
           Christ
           it self
           ?
           Or
           if
           a
           Dog
           or
           a
           Hog
           should
           swallow
           down
           the
           Consecrated
           Host
           whole
           ,
           whether
           the
           Lords
           Body
           should
           pass
           into
           their
           belly
           together
           with
           the
           accidents
           ?
           Some
           indeed
           answer
           (
           other
           some
           being
           otherwise
           minded
           )
           that
           ,
           
             though
             the
             Body
             of
             Christ
             enters
             not
             into
             the
             Brutes
             mouth
             as
             corporal
             meat
             ,
             yet
             it
             enters
             together
             with
             the
             appearances
             by
             reason
             that
             they
             are
             inseparable
             one
             from
             the
             other
             ,
          
           (
           meer
           nonsense
           )
           
             for
             as
             long
             as
             the
             accidents
             of
             the
             Bread
             (
             i.
             e.
          
           the
           sha●●
           ,
           and
           taste
           ,
           and
           colour
           ,
           
             &c.
             )
             remain
             in
             their
             proper
          
           a
           
             being
             ,
             so
             long
             is
             the
             Body
             of
             Christ
             inseparably
             joyned
             with
             them
             ;
             wherefore
             if
             the
             accidents
             in
             their
             nature
             pass
             into
             the
             belly
             ,
             or
             are
             cast
             out
             by
             vomiting
             ,
             the
             Body
             of
             Christ
             it self
             must
             of
             necessity
             go
             along
             with
             them
             :
             and
             for
             this
             cause
             pious
             souls
          
           (
           I
           repeat
           their
           own
           words
           )
           
             do
             frequently
             eat
             again
             with
             great
             reverence
             the
             parts
             of
             the
             Host
             cast
             out
             by
             vomiting
             .
          
           Others
           answer
           also
           ;
           b
           
             That
             a
             beast
             eats
             not
             the
             Body
             of
             Christ
             Sacramentally
             ,
             but
             accidentally
             ,
             
             as
             a
             man
             that
             should
             eat
             a
             Consecrated
             Host
             ,
             not
             knowing
             that
             it
             was
             consecrated
             .
          
           3.
           
           They
           inquire
           about
           musty
           and
           rotten
           Hosts
           ,
           and
           because
           the
           Body
           of
           Christ
           is
           incorruptible
           ,
           and
           not
           subject
           to
           putrefaction
           ,
           therefore
           they
           answer
           ;
           c
           
             That
             the
             Hosts
             are
             never
             so
             ,
             and
             that
             though
             they
             appear
             as
             if
             they
             were
             ,
             yet
             in
             reallity
             they
             are
             not
             ;
             as
             Christ
             appeared
             as
             a
             Gardener
             though
             he
             was
             no
             Gardener
             .
          
           4.
           
           They
           demand
           concerning
           indigested
           Hosts
           which
           passing
           through
           the
           belly
           are
           cast
           into
           the
           draught
           ,
           or
           concerning
           those
           that
           are
           cast
           into
           the
           worst
           of
           sinks
           ,
           or
           into
           the
           dirt
           .
           Whether
           such
           Hosts
           cease
           to
           be
           the
           Body
           of
           Christ
           ?
           And
           answer
           ,
           d
           
             That
             whether
             they
             be
             cast
             into
             the
             Sink
             or
             the
             Privy
             ,
             as
             long
             as
             the
             appearances
             remain
             ,
             the
             Body
             of
             Christ
             is
             inseparable
             from
             t●●●
             .
          
           And
           for
           the
           contrary
           opinion
           ,
           they
           say
           that
           it
           is
           not
           tenable
           ,
           and
           that
           it
           is
           not
           safe
           for
           any
           to
           hold
           it
           ,
           because
           the
           Pope
           e
           hath
           forbid
           it
           should
           be
           maintained
           under
           pain
           of
           Excommunication
           .
           Therefore
           the
           Modern
           Schoolmen
           f
           add
           ,
           
             That
             if
             any
             should
             hold
             the
             contrary
             after
             the
             Popes
             determination
             ,
             he
             should
             be
             condemned
             by
             the
             Church
          
           (
           of
           Rome
           that
           is
           :
           )
           Nay
           ,
           they
           hold
           it
           to
           be
           a
           
             Point
             of
             Faith
          
           which
           none
           may
           doubt
           of
           ,
           
             because
             the
             contrary
             Doctrine
             hath
             been
             condemned
             by
             Pope
          
           Gregory
           
             the
             Eleventh
          
           .
        
         
         
           5.
           
           They
           ask
           concerning
           the
           accidents
           ,
           whether
           the
           Body
           of
           Christ
           be
           under
           them
           when
           they
           are
           abstracted
           from
           their
           subject
           ?
           This
           is
           against
           Logick
           .
           Or
           whether
           Worms
           be
           gendred
           ,
           or
           Mice
           nourished
           of
           accidents
           ?
           And
           this
           against
           Physick
           .
           6.
           
           Whether
           the
           Body
           of
           Christ
           can
           at
           the
           very
           same
           time
           move
           both
           upwards
           and
           downwards
           ,
           one
           Priest
           lifting
           up
           the
           Host
           ,
           and
           another
           setting
           it
           down
           .
           And
           I
           know
           not
           how
           many
           more
           such
           thorny
           questions
           have
           wearied
           and
           non-plust
           them
           and
           all
           their
           School
           ,
           and
           brought
           them
           to
           such
           straights
           and
           extremities
           ,
           that
           they
           know
           not
           what
           to
           resolve
           ,
           nor
           what
           shifts
           to
           make
           .
           And
           truly
           it
           had
           been
           very
           happy
           for
           Religion
           if
           ,
           as
           the
           Ancients
           never
           touched
           or
           mentioned
           Transubstantiation
           ,
           so
           latter
           times
           had
           never
           so
           much
           as
           heard
           of
           its
           name
           .
           For
           God
           made
           his
           Sacrament
           upright
           (
           as
           he
           did
           g
           Man
           )
           but
           about
           it
           they
           have
           sought
           out
           many
           inventions
           .
        
         
           25.
           
           Likewise
           ,
           this
           Transubstantiation
           hath
           given
           occasion
           to
           some
           most
           wicked
           and
           impious
           Wretches
           to
           abuse
           and
           profane
           most
           unworthily
           what
           they
           thought
           to
           be
           the
           Body
           of
           Christ
           .
           For
           instances
           may
           be
           brought
           of
           some
           wicked
           Priests
           ,
           who
           for
           filthy
           lucre
           have
           sold
           some
           Consecrated
           
           Hosts
           to
           Jews
           and
           Sorcerers
           ,
           who
           have
           stabb'd
           and
           burnt
           them
           ,
           and
           used
           them
           for
           Witchcraft
           and
           Inchantments
           .
           Nay
           ,
           we
           read
           h
           that
           St.
           Lewis
           himself
           (
           very
           ill
           advised
           in
           that
           )
           gave
           once
           to
           the
           Turks
           and
           Saracens
           a
           consecrated
           Host
           as
           a
           pledge
           of
           his
           Promise
           ,
           and
           an
           assurance
           of
           Peace
           .
           Now
           ,
           can
           any
           one
           ,
           who
           counts
           these
           things
           abominable
           ,
           perswade
           himself
           that
           our
           Blessed
           Saviour
           would
           have
           appointed
           ,
           that
           his
           most
           holy
           Body
           should
           be
           present
           in
           his
           Church
           in
           such
           a
           manner
           ,
           as
           that
           it
           should
           come
           into
           the
           hands
           of
           his
           greatest
           Enemies
           ,
           and
           the
           worst
           of
           Infidels
           ,
           and
           be
           eaten
           by
           Dogs
           and
           Rats
           ,
           and
           be
           vomited
           up
           ,
           burnt
           ,
           cast
           into
           Sinks
           ,
           and
           used
           for
           Magical
           Poysons
           and
           Witchcraft
           ?
           I
           mention
           these
           with
           horror
           and
           trembling
           ,
           and
           therefore
           abstain
           from
           raking
           any
           more
           in
           this
           dunghill
           .
        
         
           26.
           
           No
           wonder
           therefore
           if
           this
           new
           Doctrine
           of
           Innocent
           the
           Third
           ,
           being
           liable
           to
           such
           foul
           absurdities
           and
           detestable
           abuses
           ,
           
             few
             men
             could
             be
             perswaded
          
           ,
           in
           the
           fourteenth
           Century
           ,
           
             that
             the
             Body
             of
             Christ
             is
             really
             (
             or
             by
             Transubstantiation
             )
             in
             the
             Sacrament
             of
             the
             Altar
          
           ;
           as
           it
           is
           recorded
           by
           our
           Country-man
           i
           
             Robert
             Holkot
          
           ,
           who
           lived
           about
           the
           middle
           of
           that
           Century
           .
           As
           also
           k
           
             Thomas
             Aquinas
          
           reports
           of
           
           some
           in
           his
           time
           ,
           
             who
             believed
             that
             after
             Consecration
             ,
             not
             only
             the
             accidents
             of
             the
             Bread
             ,
             but
             its
             substantial
             form
             remained
             .
          
           And
           
             Albertus
             Magnus
          
           himself
           ,
           who
           was
           Thomas
           his
           his
           Tutor
           ,
           and
           writ
           not
           long
           after
           Innocent
           the
           Third
           ,
           speaks
           of
           Transubstantiation
           as
           of
           a
           doubtful
           question
           only
           .
           Nay
           ,
           that
           it
           was
           absolutely
           rejected
           and
           opposed
           by
           many
           ,
           is
           generally
           known
           ;
           for
           the
           Anathema
           of
           Trent
           had
           not
           yet
           backt
           the
           Lateran
           Decree
           .
        
         
           27.
           
           As
           for
           the
           rest
           of
           the
           Schoolmen
           (
           especially
           the
           modern
           )
           who
           are
           as
           it
           were
           sworn
           to
           Pope
           Innocent's
           determination
           ,
           they
           use
           to
           express
           their
           belief
           in
           this
           matter
           with
           great
           words
           ,
           but
           neither
           pious
           nor
           solid
           ,
           in
           this
           manner
           ;
           l
           
             The
             common
             opinion
             is
             to
             be
             embraced
             ,
             not
             because
             reason
             requires
             it
             ,
             but
             because
             it
             is
             determined
             by
             the
             Bishop
             of
          
           Rome
           .
           Item
           ,
           m
           
             That
             ought
             to
             be
             of
             greatest
             weight
             that
             we
             must
             hold
             with
             the
             holy
             Church
             of
          
           Rome
           
             about
             the
             Sacraments
             ;
             now
             it
             holds
             that
             the
             Bread
             is
             Transubstantiated
             into
             the
             Body
             ,
             and
             the
             Wine
             into
             the
             Bloud
             ,
             as
             it
             is
             clearly
             said
             ,
          
           Extra
           .
           De
           fide
           &
           summa
           Trinitate
           .
           Cap.
           firmiter
           .
           Again
           ,
           n
           
             I
             prove
             that
             of
             necessity
             the
             Bread
             is
             changed
             into
             the
             Body
             of
             Christ
             ,
             for
             we
             must
             hold
             that
             declaration
             of
             faith
             which
             the
             Pope
             declares
             must
             be
             held
             .
          
           Thus
           among
           the
           Papists
           ,
           if
           it
           be
           the
           
           pleasure
           of
           an
           imperious
           Pope
           as
           was
           Innocent
           the
           Third
           ,
           Doctrines
           of
           Faith
           shall
           now
           and
           then
           increase
           in
           bulk
           and
           number
           ,
           though
           they
           be
           such
           as
           are
           most
           contrary
           to
           holy
           Scripture
           ,
           though
           they
           were
           never
           heard
           of
           in
           the
           Primitive
           Church
           ;
           and
           though
           from
           them
           such
           consequences
           necessarily
           follow
           ,
           as
           are
           most
           injurious
           to
           Christ
           and
           his
           holy
           Religion
           .
           For
           after
           Innocent
           the
           Third
           ,
           the
           Roman
           Faith
           was
           thus
           much
           o
           increased
           by
           the
           determination
           of
           Pope
           Gregory
           the
           Eleventh
           p
           ,
           that
           if
           it
           so
           happens
           the
           Body
           of
           Christ
           in
           the
           Consecrated
           Host
           may
           descend
           into
           a
           Rats
           belly
           ,
           or
           into
           a
           Privy
           ,
           or
           any
           such
           foul
           place
           .
        
         
           28.
           
           In
           the
           fifteenth
           Century
           the
           Council
           
           of
           Constance
           (
           which
           by
           a
           Sacrilegious
           attempt
           took
           away
           the
           Sacramental
           Cup
           from
           the
           People
           ,
           and
           from
           the
           Priests
           when
           they
           do
           not
           officiate
           )
           did
           wrongfully
           condemn
           Wiclif
           ,
           who
           was
           already
           dead
           ,
           because
           amongst
           other
           things
           he
           had
           taught
           with
           the
           Ancients
           ,
           
             That
             the
             substance
             of
             the
             Bread
             and
             wine
             remains
             materially
             in
             the
             Sacrament
             of
             the
             Altar
             ;
             and
             that
             in
             the
             same
             Sacrament
             ,
             no
             accidents
             of
             Bread
             and
             Wine
             remain
             without
             a
             substance
             .
          
           Which
           two
           Assertions
           are
           most
           true
           .
        
         
         
           29.
           
           Cardinal
           Cameracencis
           ,
           who
           lived
           
           about
           the
           time
           of
           the
           Council
           of
           Constance
           ,
           doth
           not
           seem
           to
           own
           the
           Decree
           of
           Pope
           Innocent
           as
           the
           determination
           of
           the
           Church
           .
           For
           that
           the
           Bread
           should
           still
           remain
           ,
           he
           confesseth
           ,
           a
           
             That
             it
             is
             possible
             :
             That
             it
             is
             not
             against
             reason
             or
             the
             authority
             of
             the
             Bible
             .
          
           But
           concerning
           the
           conversion
           of
           the
           Bread
           he
           says
           ,
           
             That
             clearly
             it
             cannot
             be
             inferred
             from
             Scripture
             ,
             nor
             yet
             from
             the
             determination
             of
             the
             Church
             ,
          
           as
           he
           judgeth
           .
           Yet
           because
           the
           common
           opinion
           was
           otherwise
           ,
           he
           yielding
           to
           the
           times
           was
           fain
           to
           follow
           ,
           though
           with
           some
           reluctancy
           .
        
         
           30.
           
           The
           Council
           of
           Florence
           ,
           which
           was
           
           not
           long
           after
           ,
           did
           not
           at
           all
           treat
           with
           the
           Greeks
           about
           Transubstantiation
           ,
           nor
           the
           Consecration
           of
           the
           Sacrament
           ,
           but
           left
           them
           undetermined
           ,
           with
           many
           other
           Controversies
           .
           But
           that
           which
           is
           called
           the
           Armenians
           instruction
           (
           and
           in
           this
           
           cause
           ,
           and
           almost
           all
           Disputes
           is
           cited
           as
           the
           Decree
           of
           the
           General
           Council
           of
           Florence
           ,
           by
           b
           Soto
           ,
           c
           Bellarmine
           ,
           and
           the
           Roman
           d
           Catechism
           )
           is
           no
           Decree
           of
           the
           Council
           ,
           as
           we
           have
           demonstrated
           e
           somewhere
           else
           ;
           but
           a
           false
           and
           forged
           Decree
           of
           Pope
           Eugenius
           the
           
           Fourth
           ,
           who
           doth
           indeed
           in
           that
           Instruction
           prescribe
           to
           the
           Armenians
           a
           form
           of
           Doctrine
           about
           the
           Sacrament
           ,
           saying
           ,
           
             That
             by
             vertue
             of
             the
             words
             of
             Christ
             ,
             the
             substance
             of
             the
             Bread
             is
             turned
             into
             his
             Body
             ,
             and
             the
             substance
             of
             the
             Wine
             into
             his
             Bloud
             :
          
           But
           that
           he
           did
           it
           with
           the
           approbation
           of
           the
           Council
           ,
           as
           he
           often
           says
           in
           his
           Decree
           ,
           is
           proved
           to
           be
           altogether
           false
           ,
           as
           well
           by
           the
           Acts
           of
           the
           Council
           ,
           as
           by
           the
           unanswerable
           Arguments
           of
           f
           
             C.
             de
             Capite
             Fontium
          
           ,
           Archbishop
           of
           Caesarea
           ,
           in
           his
           Book
           
             De
             necessaria
             Theologiae
             Scholasticae
             correctione
          
           ,
           dedicated
           to
           Pope
           Sixtus
           the
           Fifth
           .
           For
           how
           could
           the
           Council
           of
           Florence
           approve
           that
           Decree
           which
           was
           made
           more
           than
           three
           months
           after
           it
           was
           ended
           ?
           It
           being
           certain
           ,
           that
           after
           the
           Council
           was
           g
           done
           ,
           the
           Armenians
           with
           the
           Greeks
           ,
           having
           each
           of
           them
           signed
           Letters
           of
           Union
           ,
           (
           which
           yet
           were
           not
           approved
           by
           all
           ,
           nor
           long
           in
           force
           after
           they
           were
           subscribed
           )
           departed
           out
           of
           
             Florence
             July
          
           22
           ,
           whereas
           the
           Instruction
           was
           not
           given
           while
           November
           22.
           
           Therefore
           by
           the
           mutual
           consent
           of
           both
           Parties
           was
           nothing
           here
           done
           or
           decreed
           about
           Transubstantiation
           ,
           or
           the
           rest
           of
           the
           Articles
           of
           the
           new
           Roman
           Faith.
           But
           Eugenius
           ,
           or
           whoever
           was
           the
           Forger
           of
           the
           
           Decree
           ,
           put
           a
           cheat
           upon
           his
           Reader
           .
           Perhaps
           he
           had
           seen
           the
           same
           done
           by
           Innocent
           the
           Third
           ,
           or
           Gregory
           the
           Ninth
           ,
           in
           the
           pretended
           Decrees
           of
           the
           Council
           of
           Lateran
           ,
           which
           were
           the
           Popes
           only
           ,
           but
           not
           the
           Council's
           .
           And
           certainly
           it
           is
           more
           likely
           Eugenius
           did
           it
           rather
           to
           please
           himself
           ,
           than
           for
           any
           hopes
           he
           could
           have
           that
           at
           his
           command
           the
           Armenians
           would
           receive
           and
           obey
           his
           Instruction
           sooner
           than
           the
           Greeks
           .
           For
           to
           this
           day
           the
           h
           
             Armenians
             believe
             that
             the
             Elements
             of
             Bread
             and
             Wine
             retain
             their
             nature
             in
             the
             Sacrament
             of
             the
             Eucharist
             .
          
        
         
           31.
           
           By
           these
           any
           considering
           person
           may
           easily
           see
           ,
           that
           Transubstantiation
           is
           a
           meer
           novelty
           ;
           not
           warranted
           either
           by
           Scripture
           or
           Antiquity
           ;
           invented
           about
           the
           middle
           of
           the
           Twelfth
           Century
           ,
           out
           of
           some
           misunderstood
           Sayings
           of
           some
           of
           the
           Fathers
           ;
           confirmed
           by
           no
           Ecclesiastick
           or
           Papal
           Decree
           before
           the
           year
           1215.
           afterwards
           received
           only
           here
           and
           there
           in
           the
           Roman
           Church
           ;
           debated
           in
           the
           Schools
           by
           many
           disputes
           ;
           linble
           to
           many
           very
           bad
           consequences
           ;
           rejected
           (
           for
           there
           was
           never
           those
           wanting
           that
           opposed
           it
           )
           by
           many
           great
           and
           pious
           men
           ,
           until
           it
           was
           maintained
           in
           the
           Sacrilegious
           Council
           of
           Constance
           ;
           and
           at
           last
           in
           
           the
           year
           1551.
           confirmed
           in
           the
           Council
           of
           i
           Trent
           ,
           by
           a
           few
           Latine
           Bishops
           ,
           Slaves
           to
           the
           Roman
           See
           ;
           imposed
           upon
           all
           ,
           under
           pain
           of
           an
           Anathema
           to
           be
           feared
           by
           none
           ;
           and
           so
           spread
           too
           too
           far
           ,
           by
           the
           tyrannical
           and
           most
           unjust
           command
           of
           the
           k
           Pope
           .
           So
           that
           we
           have
           no
           reason
           to
           embrace
           it
           ,
           untill
           it
           shall
           be
           demonstrated
           ,
           that
           except
           the
           substance
           of
           the
           Bread
           be
           changed
           into
           the
           very
           Body
           of
           Christ
           ,
           his
           words
           cannot
           possibly
           be
           true
           ;
           nor
           his
           Body
           present
           .
           Which
           will
           never
           be
           done
           .
        
      
    
     
       
         
         
           
             
               A
               Table
               of
               the
               places
               of
               Scripture
               cited
               in
               this
               Book
               .
            
             
               
                 Exod
                 XII
                 .
                 11
                 ,
                 21.
                 
              
               
                 Chap.
                 I.
                 
              
               
                 Art.
                 4
              
            
             
               
                 Eccl.
                 VII
                 .
                 29.
                 
              
               
                 Chap.
                 VII
                 .
              
               
                 24
              
            
             
               
                 St.
                 Mat.
                 XXVI
                 .
                 26.
                 
              
               
                 Chap.
                 I.
                 
              
               
                 1
              
            
             
               
                 St.
                 Luk.
                 XXII
                 .
                 19.
                 
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 St.
                 Job
                 .
                 III.
                 3.
                 
              
               
                 Chap.
                 VI.
                 
              
               
                 7
              
            
             
               
                 St.
                 Job
                 .
                 III.
                 29.
                 
              
               
                 Chap.
                 VII
                 .
              
               
                 19
              
            
             
               
                 St.
                 Job
                 .
                 VI.
                 55.
                 
              
               
                 Chap.
                 I.
                 
              
               
                 5
              
            
             
               
                 Rom.
                 XII
                 .
                 3.
                 
              
               
                 Chap.
                 VI.
                 
              
               
                 7
              
            
             
               
                 1
                 Cor.
                 IV.
                 15.
                 
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 1
                 Cor.
                 X.
                 16.
                 
              
               
                 Chap.
                 I.
                 
              
               
                 ●
              
            
             
               
                 1
                 Cor.
                 X.
                 3
                 ,
                 &
                 4
                 ,
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Gal.
                 VI.
                 5.
                 
              
               
                 Chap.
                 VII
                 .
              
               
                 7
              
            
             
               
                 Eph.
                 IV.
                 22.
                 
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 1
                 Pet.
                 I.
                 3.
                 
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Jude
                 v.
                 3.
                 
              
               
                 In
                 the
                 Preface
                 .
              
               
                  
              
            
          
        
         
           
             
               A
               Table
               of
               the
               Ancient
               Fathers
               .
            
             
               
                 Century
                 I.
                 
              
            
             
               
                 
                   CLemens
                   Romanus
                
              
               
                 Chap.
                 VI.
                 
              
               
                 Art.
                 1
              
            
             
               
                 St.
                 Ignatius
              
               
                 Ibid.
                 
              
               
                 10
              
            
             
               
                 Century
                 II.
                 
              
            
             
               
                 
                   Theoph.
                   Antioch
                
                 .
              
               
                 Chap.
                 VI.
                 
              
               
                 1
              
            
             
               
                 
                   Justinus
                   Martyr
                
                 .
              
               
                 Chap.
                 V.
                 
              
               
                 7
              
            
             
               
                  
              
               
                 —
                 VI.
                 
              
               
                 11
              
            
             
               
                 
                   
                     Athenagoras
                  
                   
                     Tatianus
                  
                
              
               
                 Chap.
                 VI.
                 
              
               
                 1
              
            
             
               
                 Irenaeus
                 ,
              
               
                 Chap.
                 V.
                 
              
               
                 8
              
            
             
               
                  
              
               
                 —
                 VI.
                 
              
               
                 5
                 ,
                 &
                 7
              
            
             
               
                 Century
                 III.
                 
              
            
             
               
                 Tertullian
                 .
              
               
                 Chap.
                 V.
                 
              
               
                 9
              
            
             
               
                  
              
               
                 —
                 VI.
                 
              
               
                 7
              
            
             
             
               
                 Origenes
                 ,
              
               
                 Chap
                 V.
                 
              
               
                 10
              
            
             
               
                  
              
               
                 ▪
                 VI.
                 
              
               
                 5
                 ,
                 &
                 7
              
            
             
               
                 Cyprian
                 ,
              
               
                 Chap.
                 V.
                 
              
               
                 11
              
            
             
               
                  
              
               
                 —
                 VI.
                 
              
               
                 7
                 ,
                 8
                 &
                 12
              
            
             
               
                 Clem.
                 Alexand.
                 
              
               
                 Chap.
                 VI.
                 
              
               
                 1
                 ,
                 &
                 7
              
            
             
               
                 Minutius
                 Felix
                 ,
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Arnobius
                 ,
              
               
                 Chap.
                 V.
                 
              
               
                 35
              
            
             
               
                 Century
                 IV.
                 
              
            
             
               
                 Euseb
                 .
                 Caesar
                 .
              
               
                 Chap.
                 VI.
                 
              
               
                 1
              
            
             
               
                 Athanasius
                 ,
              
               
                 Chap.
                 V.
                 
              
               
                 13
              
            
             
               
                 Cyril
                 .
                 Hieros
                 .
              
               
                 Ibid.
                 
              
               
                 14
              
            
             
               
                  
              
               
                 —
                 VI.
                 
              
               
                 5
                 ,
                 &
                 7
              
            
             
               
                 
                   
                     Juvencus
                     ,
                  
                   
                     Macarius
                     ,
                  
                   
                     Hilarius
                     ,
                  
                   
                     Optatus
                     ,
                  
                   
                     Euseb
                     .
                     Emiss
                     .
                  
                   
                     Greg.
                     Naz.
                     
                  
                   
                     Cyril
                     .
                     Alex.
                     
                  
                   
                     Epiphanius
                     ,
                  
                   
                     Hieronimus
                     ,
                  
                   
                     Theoph.
                     Alex.
                     
                  
                   
                     Gaudentius
                     ,
                  
                
              
               
                 Chap.
                 VI.
                 
              
               
                 1
                 6
                 ,
                 &
                 7
                 6
              
            
             
               
                 St.
                 Basil
                 .
              
               
                 Chap.
                 V.
                 
              
               
                 15
              
            
             
               
                  
              
               
                 —
                 VI.
                 
              
               
                 7
              
            
             
               
                 Greg
                 Nyss
                 .
              
               
                 Chap.
                 V.
                 
              
               
                 16
              
            
             
               
                  
              
               
                 —
                 VI.
                 
              
               
                 7
              
            
             
               
                 Ambrosius
                 ,
              
               
                 Chap.
                 V.
                 
              
               
                 17
              
            
             
               
                  
              
               
                 —
                 VI.
                 
              
               
                 6
                 ,
                 7
                 ,
                 13
              
            
             
               
                 Chrysost
                 .
              
               
                 Chap.
                 V.
                 
              
               
                 Art.
                 18
              
            
             
               
                  
              
               
                 —
                 VI.
                 
              
               
                 6
                 ,
                 7
                 ,
                 8
              
            
             
               
                 Century
                 V.
                 
              
            
             
               
                 St.
                 Austin
                 ,
              
               
                 Chap.
                 V.
                 
              
               
                 19
              
            
             
               
                 Prosper
                 III.
                 
              
               
                 Chap.
                 V.
                 
              
               
                 20
              
            
             
               
                 Leo
                 IV.
                 
              
               
                  
              
               
                  
              
            
             
             
               
                 Theodoret.
                 
              
               
                 Chap.
                 V.
                 
              
               
                 21
              
            
             
               
                  
              
               
                 ▪
                 VI.
                 
              
               
                 10
              
            
             
               
                 Gelasius
                 ,
              
               
                 Chap.
                 V.
                 
              
               
                 22
              
            
             
               
                 
                   
                     Sedulius
                     ,
                  
                   
                     Gennadius
                     ,
                  
                
              
               
                 Chap.
                 VI.
                 
              
               
                 1
              
            
             
               
                 Faustus
                 Reg.
                 
              
               
                 Ibid.
                 
              
               
                 7
              
            
             
               
                 Century
                 VI.
                 
              
            
             
               
                 Ephrem
                 ,
              
               
                 Chap.
                 V.
                 
              
               
                 24
              
            
             
               
                 Facundus
                 ,
              
               
                 Ibid.
                 
              
               
                 25
              
            
             
               
                 Fulgentius
                 .
              
               
                 Chap.
                 VI.
                 
              
               
                 1
              
            
             
               
                 
                   
                     Victor
                     Antioch
                     .
                  
                   
                     Primasius
                     ,
                  
                   
                     Procop.
                     Gaz.
                     
                  
                
              
               
                 Chap.
                 VI.
                 
              
               
                 1
              
            
             
               
                 Century
                 VII
                 .
              
            
             
               
                 Isidorus
                 Hispal
                 .
              
               
                 Chap.
                 V.
                 
              
               
                 26
              
            
             
               
                 Hesychius
                 ,
              
               
                 Chap.
                 VI.
                 
              
               
                 1
                 ,
                 &
                 2
              
            
             
               
                 Maximus
                 ,
              
               
                 Ibid.
                 
              
               
                 1
              
            
             
               
                 Century
                 VIII
                 .
              
            
             
               
                 Vener
                 .
                 Beda
                 ,
              
               
                 Chap.
                 V.
                 
              
               
                 27
              
            
             
               
                 Carol.
                 Magnus
                 ,
              
               
                 Ibid.
                 
              
               
                 28
              
            
             
               
                 Damascenus
                 ,
              
               
                 Chap.
                 VI.
                 
              
               
                 1
              
            
             
               
                 Century
                 IX
                 .
              
            
             
               
                 Paschasius
                 ,
              
               
                 Chap.
                 V.
                 
              
               
                 29
              
            
             
               
                 Amalarius
                 ,
              
               
                 —
              
               
                 30
              
            
             
               
                 Rabanus
                 Maurus
                 ,
              
               
                 —
              
               
                 31
              
            
             
               
                 Joh.
                 Erigena
                 ,
              
               
                 —
              
               
                 32
              
            
             
               
                 Wal.
                 Strabo
                 ,
              
               
                 —
              
               
                 33
              
            
             
               
                 Bertramus
              
               
                 —
              
               
                 34
              
            
             
               
                 
                   
                     Niceph.
                     Patria
                     .
                  
                   
                     Hincmarus
                     ,
                  
                
              
               
                 Chap.
                 VI.
                 
              
               
                 Art.
                 1
              
            
             
               
                 Century
                 X.
                 
              
            
             
               
                 Herigerus
                 ,
              
               
                 Chap.
                 V.
                 
              
               
                 36
              
            
             
               
                 Fulbertus
                 ,
              
               
                 Chap.
                 VI.
                 
              
               
                 1
              
            
             
               
                 Century
                 XI
                 .
              
            
             
               
                 Idem
                 Fulbertus
                 ,
              
               
                 Chap.
                 VII
                 .
              
               
                 3
              
            
             
               
                 Berengarius
                 ,
              
               
                 Ibid.
                 
              
               
                 4
                 ,
                 5
                 ,
                 6
                 ,
                 &c.
                 
              
            
             
             
               
                 Hildebertus
                 ,
              
               
                 Chap.
                 VII
                 .
              
               
                 4
              
            
             
               
                 
                   
                     Theophylact
                     ,
                  
                   
                     Oecumenius
                     ,
                  
                
              
               
                 Chap.
                 VI.
                 
              
               
                 7
              
            
             
               
                 Century
                 XII
                 .
              
            
             
               
                 Bernardus
                 ,
              
               
                 Chap.
                 VII
                 .
              
               
                 13
              
            
             
               
                  
              
               
                 —
                 III.
                 
              
               
                 2
              
            
             
               
                 Rupertus
                 ,
              
               
                 Chap.
                 VII
                 .
              
               
                 14
              
            
          
        
         
           
             
               A
               Table
               of
               the
               Schoolmen
               .
            
             
               
                 Century
                 XIII
                 .
              
            
             
               
                 LOmbardus
                 ,
              
               
                 Chap.
                 VII
                 .
              
               
                 Art.
                 15
              
            
             
               
                 Alex.
                 Alensis
                 ,
              
               
                 Ibid.
                 
              
               
                 24
              
            
             
               
                  
              
               
                 —
                 VI.
                 
              
               
                 2
              
            
             
               
                 Albertus
                 Magnus
                 ,
              
               
                 Ibid.
                 
              
               
                 26
              
            
             
               
                 Tho.
                 Aquinas
                 ,
              
               
                 ▪
              
               
                 2
              
            
             
               
                 Rich.
                 de
                 Mediavilla
                 ,
              
               
                 Chap.
                 VII
                 .
              
               
                 10
              
            
             
               
                 Century
                 XIV
                 .
              
            
             
               
                 
                   
                     Scotus
                     ,
                  
                   
                     Durandus
                     ,
                  
                   
                     Occamus
                     ,
                  
                
              
               
                 Chap.
                 V.
                 
              
               
                 2
              
            
             
               
                 Baconus
                 ,
              
               
                 Chap.
                 VII
                 .
              
               
                 27
              
            
             
               
                 Holcotus
                 ,
              
               
                 —
              
               
                 26
              
            
             
               
                 Th.
                 Argent
                 .
              
               
                 —
              
               
                 27
              
            
             
               
                 Brulifer
                 ,
              
               
                 —
              
               
                 24
              
            
             
               
                 Century
                 XV.
                 
              
            
             
               
                 Card.
                 Camer
                 .
              
               
                 Chap.
                 V.
                 
              
               
                 Art.
                 3
              
            
             
               
                  
              
               
                 —
                 VII
                 .
              
               
                 29
              
            
             
               
                 Gabriel
                 Biel
                 ,
              
               
                 Ibid
              
               
                  
              
            
             
               
                 Century
                 XVI
                 .
              
            
             
               
                 Cajetan
                 ,
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Dom.
                 Soto
                 .
              
               
                 Chap
                 VII
                 .
              
               
                 24
              
            
          
        
         
           
             
               A
               Table
               of
               the
               Councils
               .
            
             
               
                 NIcene
                 I.
                 
              
               
                 Chap.
                 V
              
               
                 Art.
                 12
              
            
             
               
                 Calced
                 .
              
               
                 Ibid.
                 
              
               
                 23
              
            
             
             
               
                 
                   
                     Ancyran
                     .
                  
                   
                     Neocaesarien
                     .
                  
                   
                     Laodiceum
                     ,
                  
                   
                     Carthagin
                     .
                  
                   
                     Aurelian
                     .
                  
                   
                     Toletánum
                     IV.
                     
                  
                   
                     Brac●arense
                     ,
                  
                   
                     Toletan
                     .
                     VI.
                     
                  
                   
                     Constantin
                     .
                     VI.
                     
                  
                
              
               
                 Chap.
                 VI.
                 
              
               
                 1
              
            
             
               
                 Brixiense
                 ,
              
               
                 Chap.
                 VII
                 .
              
               
                 12
              
            
             
               
                 Anglican
                 .
              
               
                 Chap
                 V.
                 
              
               
                 36
              
            
             
               
                  
              
               
                 —
                 VI.
                 
              
               
                 2
              
            
             
               
                 Arelatense
                 III.
                 
              
               
                 —
                 VI.
                 
              
               
                 2
              
            
             
               
                 Vercellense
                 ,
              
               
                 Chap.
                 VII
                 .
              
               
                 7
              
            
             
               
                 Turonense
                 ,
              
               
                 Ibid.
                 
              
               
                 8
              
            
             
               
                 Rom.
                 sub
                 Nicol.
                 II.
                 
              
               
                 Ibid.
                 
              
               
                 9
              
            
             
               
                 Rom.
                 sub
                 Greg.
                 VII
                 .
              
               
                 Ibid.
                 
              
               
                 12
              
            
             
               
                 Lateran
                 .
                 sub
                 Innoc.
                 III.
                 
              
               
                 Ibid.
                 
              
               
                 18
              
            
             
               
                 Constantiense
                 ,
              
               
                 Ibid.
                 
              
               
                 28
              
            
             
               
                 Florentinum
                 ,
              
               
                 Ibid.
                 
              
               
                 30
              
            
             
               
                 Tridentinum
                 ,
              
               
                 Ibid.
                 
              
               
                 31
              
            
          
        
         
           
             
               A
               Table
               of
               the
               Popes
               .
            
             
               
                 LEO
                 IX
                 .
              
               
                 Chap.
                 VII
                 .
              
               
                 Art.
                 7
              
            
             
               
                 Victor
                 II.
                 
              
               
                 —
              
               
                 8
              
            
             
               
                 Nicholas
                 II.
                 
              
               
                 —
              
               
                 9
              
            
             
               
                 Gregory
                 VII
                 .
              
               
                 —
              
               
                 12
              
            
             
               
                 Innocent
                 III.
                 
              
               
                 —
              
               
                 18
                 ,
                 19
                 ,
                 &c.
                 
              
            
             
               
                 Gregory
                 IX
                 .
              
               
                 Chap.
                 VI.
                 
              
               
                 7
              
            
             
               
                 Gregory
                 XI
                 .
              
               
                 Chap.
                 VII
                 .
              
               
                 24
                 ,
                 27
              
            
             
               
                  
              
               
                 —
                 VI.
                 
              
               
                 2
              
            
             
               
                 Eugenius
                 IV.
                 
              
               
                 Ibid.
                 
              
               
                 30
              
            
             
               
                 Plus
                 IV.
                 
              
               
                 〈◊〉
              
               
                 31
              
            
             
               
                  
              
               
                 〈…〉
              
               
                 7
              
            
          
        
         
         
           
             
               A
               Table
               of
               the
               Historians
               .
            
             
               
                 PHotius
                 ,
              
               
                 
                   Chap.
                   V
                
              
               
                 Art.
                 24
              
            
             
               
                 Trithem
                 .
              
               
                 —
              
               
                 31
              
            
             
               
                 Malmesbury
                 ,
              
               
                 —
              
               
                 31
                 ,
                 32
              
            
             
               
                  
              
               
                 —
                 VII
                 .
              
               
                 4
                 ,
                 6
                 ,
                 12
              
            
             
               
                 Antonius
                 ,
              
               
                 Ibid.
                 
              
               
                 32
              
            
             
               
                 Vincentius
                 ,
              
               
                 —
                 
                   V
                   ,
                   &
                   VII
                
                 .
              
               
                 12
              
            
             
               
                 Sigebert
                 ,
              
               
                 Ibid.
                 
              
               
                 36
              
            
             
               
                  
              
               
                 —
                 VII
                 .
              
               
                 6
              
            
             
               
                 Thevet
                 ,
              
               
                 
                   Chap.
                   VII
                
                 .
              
               
                 4
              
            
             
               
                 Pap.
                 Mass
                 .
              
               
                 
                   Chap.
                   VII
                
                 .
              
               
                 9
              
            
             
               
                 Mat.
                 Paris
                 ,
              
               
                 —
              
               
                 6
                 ,
                 20
              
            
             
               
                 M.
                 Westm
                 .
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Baronius
                 ,
              
               
                 —
              
               
                 9
                 ,
                 12
              
            
             
               
                 Sigonius
                 ,
              
               
                 —
              
               
                 9
              
            
             
               
                 Chron.
                 Cassin
                 .
              
               
                 —
              
               
                 13
              
            
             
               
                 Engilb
                 .
                 Trevir
                 .
              
               
                 —
              
               
                 12
              
            
             
               
                 
                   
                     Bertold
                     .
                     Const
                     .
                  
                   
                     Benno
                     Card.
                     
                  
                   
                     Abbas
                     Usperg
                     .
                  
                
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Otho
                 Frising
                 .
              
               
                 Ibid.
                 
              
               
                 16
              
            
             
               
                 Platina
                 ,
              
               
                 —
              
               
                 20
              
            
             
               
                 
                   
                     Tho.
                     Walsing
                     .
                  
                   
                     Discip
                     .
                     de
                     Temp.
                     
                  
                   
                     Caesarius
                     Monach.
                     
                  
                
              
               
                 Ibid.
                 
              
               
                 2●
              
            
             
               
                 Leunclavius
                 ,
              
               
                 —
              
               
                 26
              
            
             
               
                 Lasicius
                 ,
              
               
                 —
              
               
                 30
              
            
          
        
         
           
             
               A
               Table
               of
               the
               Confessions
               of
               Reformed
               Churches
               .
            
             
               
                 ANglican
                 .
              
               
                 
                   Chap.
                   II.
                
                 
              
               
                 Art.
                 3
              
            
             
               
                 Augustan
                 .
              
               
                 Ibid.
                 
              
               
                 8
              
            
             
               
                 Saxon.
                 
              
               
                 —
              
               
                 9
              
            
             
             
               
                 Wittemberg
                 .
              
               
                 —
              
               
                 Art.
                 10
              
            
             
               
                 Bohem.
                 
              
               
                 —
              
               
                 11
              
            
             
               
                 Polon
                 .
              
               
                 —
              
               
                 12
                 &
                 19
              
            
             
               
                 Argentin
                 .
                 &
                 Basil
                 .
              
               
                 —
              
               
                 13
              
            
             
               
                 Gallica
                 ,
              
               
                 —
              
               
                 14
                 &
                 15
              
            
             
               
                 Belgica
                 ,
              
               
                 —
              
               
                 16
              
            
             
               
                 Helvet
                 .
                 prior
                 &
                 posterior
                 .
              
               
                 Ibid.
                 
              
               
                 17
                 &
                 18
              
            
          
        
         
           
             
               A
               Table
               of
               the
               Reformed
               Authors
               .
            
             
               
                 I
                 Uther
                 ,
              
               
                 
                   Chap.
                   II.
                
                 
              
               
                 Art.
                 13
              
            
             
               
                 
                   
                     Bucerus
                     ,
                  
                   
                     Zuinglius
                     ,
                  
                   
                     Occolamp
                     .
                  
                
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Poinetus
                 ,
              
               
                 —
              
               
                 4
              
            
             
               
                 Juellus
                 ,
              
               
                 —
              
               
                 3
              
            
             
               
                 Bilson
                 .
              
               
                 —
              
               
                 5
              
            
             
               
                 Andrews
                 ,
              
               
                 —
              
               
                  
              
            
             
               
                 Jacobus
                 Rex
                 ,
              
               
                 —
              
               
                 6
              
            
             
               
                 
                   
                     Hooker
                     .
                  
                   
                     Joh.
                     Episc
                     .
                     Roffens
                     .
                  
                   
                     Montacut
                     .
                  
                   
                     Armachan
                     .
                  
                   
                     Franc.
                     Episc
                     .
                     Eliens
                     .
                  
                   
                     Laud.
                     
                  
                   
                     Overal
                     .
                  
                
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Anton.
                 de
                 Dom.
                 
              
               
                 Ibid.
                 
              
               
                 7
              
            
             
               
                 Calvinus
                 ,
              
               
                 Ibid.
                 
              
               
                 20
              
            
             
               
                 Colloq
                 .
                 Ratisb
                 .
              
               
                 
                   Chap.
                   V.
                
                 
              
               
                 22
              
            
          
        
         
           
             
               A
               Table
               of
               the
               Papists
               Authors
               .
            
             
               
                 BEllarmin
                 .
              
               
                 
                   Chap.
                   III.
                
                 
              
               
                 
                   Art.
                   1
                   ,
                   &
                
                 2
              
            
             
               
                  
              
               
                 —
                 IV.
                 
              
               
                 7
              
            
             
               
                  
              
               
                 —
                 V.
                 
              
               
                 3
                 ,
                 5
                 ,
                 18
                 ,
                 21
                 ,
                 22
              
            
             
             
               
                  
              
               
                 —
                 VI.
                 
              
               
                 10
                 ,
                 13
                 ,
                 14
                 ,
                 16
              
            
             
               
                  
              
               
                 —
                 VII
                 .
              
               
                 17
                 ,
                 22
                 ,
                 30
              
            
             
               
                 Salmcron
                 ,
              
               
                 
                   Chap.
                   IV.
                
                 
              
               
                 7
              
            
             
               
                 Tolet
                 ,
              
               
                 
                   Chap.
                   IV.
                
                 
              
               
                 7
              
            
             
               
                 Roffens
                 .
              
               
                 
                   Chap.
                   V.
                
                 
              
               
                 3
              
            
             
               
                 Perron
                 .
              
               
                 Ibid.
                 
              
               
                 13
              
            
             
               
                 Possevin
                 .
              
               
                 Ibid.
                 
              
               
                 18
                 ,
                 35
              
            
             
               
                  
              
               
                 —
                 VII
                 .
              
               
                 17
              
            
             
               
                 Steph.
                 Gard.
                 
              
               
                 
                   Chap.
                   V.
                
                 
              
               
                 18
              
            
             
               
                 Greg.
                 de
                 Valen.
                 
              
               
                 Ibid.
                 
              
               
                 21
              
            
             
               
                 Praefat.
                 in
                 Theod.
                 
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Sirmond
                 .
              
               
                 —
              
               
                 25
              
            
             
               
                 Tho.
                 Walden
                 .
              
               
                 —
              
               
                 31
              
            
             
               
                  
              
               
                 —
                 VII
                 .
              
               
                 12
              
            
             
               
                 Index
                 lib.
                 prob
                 .
              
               
                 
                   Chap.
                   V.
                
                 
              
               
                 35
              
            
             
               
                 Indices
                 Expurg
                 .
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Sixt.
                 Senens
                 .
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Vasquez
                 .
              
               
                 
                   Chap.
                   VI.
                
                 
              
               
                 2
              
            
             
               
                  
              
               
                 —
                 VII
                 .
              
               
                 24
              
            
             
               
                 Direct
                 .
                 Inquis
                 .
              
               
                 
                   Chap.
                   VI.
                
                 
              
               
                 12
              
            
             
               
                  
              
               
                 —
                 VII
                 .
              
               
                 24
              
            
             
               
                 Alph.
                 à
                 Castro
                 ,
              
               
                 
                   Chap.
                   VI.
                
                 
              
               
                 16
              
            
             
               
                 Discursus
                 de
                 Jesuit
                 .
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Watson
                 quodlib
                 .
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Garetius
                 ,
              
               
                 
                   Chap.
                   VII
                
                 .
              
               
                 4
              
            
             
               
                 Alanus
                 ,
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Lanfrancus
              
               
                 Ibid.
                 
              
               
                 5
                 ,
                 7
                 ,
                 10
              
            
             
               
                 Guitmundus
              
               
                 Ibid.
                 
              
               
                 11
              
            
             
               
                 P.
                 Blessens
                 .
              
               
                 Ibid.
                 
              
               
                 17
              
            
             
               
                 St.
                 Eduens
                 .
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Gerson
                 ,
              
               
                 Ibid.
                 
              
               
                 22
              
            
             
               
                 Catechis
                 .
                 Trid.
                 
              
               
                 Ibid.
                 
              
               
                 30
              
            
             
               
                 De
                 Capite
                 Fontium
                 ,
              
               
                 Ibid.
                 
              
               
                  
              
            
             
               
                 Algerus
                 ,
              
               
                 Ibid.
                 
              
               
                 24
              
            
             
               
                 Gratiani
                 Glossator
                 ,
              
               
                 Ibid.
                 
              
               
                 1●
              
            
          
        
         
           FINIS
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A34612-e650
           
             Mat.
             6.
             26.
             
             Luk.
             22.
             
             1●
             .
          
           
             *
             As
             
               G.
               Cali●tus
            
             writes
             in
             some
             place
             of
             his
             learned
             Exercitations
             ;
             and
             before
             him
             
               M.
               Chemnitius
               ,
               in
               Exam.
               Con.
               Trid.
               atque
               in
               l●●is
               T●●ol
               .
            
          
           
             1
             Cor.
             10.
             16.
             
          
           
             Exod.
             12.
             21.
             1
             
             Cor.
             10.
             3
             ,
             4.
             
          
           
             Joh.
             6.
             56.
             
          
           
             Mat.
             20.
             26.
             
          
        
         
           Notes for div A34612-e970
           
             In
             the
             Book
             of
             Canons
             publish'd
             by
             authority
             ,
             anno
             1571.
             ch
             .
             of
             preach
             .
          
           
             Artic.
             of
             Relig.
             1562.
             
          
           
             Comm.
             Service
             .
          
           
             Ibid.
             
          
           
             Church
             Catech.
             
          
           
             a
             Bils
             .
             resp
             .
             ad
             Card.
             Alan
             .
             l.
             4.
             
          
           
             b
             Andr.
             resp
             .
             ad
             Apol
             Bel.
             c.
             11.
             p.
             11
             
          
           
             Caus
             .
             Ep.
             to
             Card.
             Perron
             .
          
           
             Ep.
             Ross
             .
             Praef.
             ad
             ●●ct
             .
             Montac
             .
             in
             Antid
             .
             Art.
             13.
             
          
           
             c
             In
             a
             Manuscript
             shortly
             to
             be
             Printed
             .
          
           
             The
             Augustan
             Confession
             of
             Ger●
             Churches
             
          
           
             Collat.
             S.
             Ger●
             ▪
             1561.
             
          
           
             The
             Saxon
             Confession
             .
          
           
             Art.
             15.
             
          
           
             Hil.
             Trin.
             l.
             8.
             
          
           
             The
             Confession
             of
             Wittemb
             .
          
           
             In
             the
             Preface
             .
          
           
             Confess
             .
             Bohem.
             
          
           
             Art.
             13.
             
          
           
             Consensus
             Poloni●us
             .
          
           
             Near
             the
             begining
             .
          
           
             Confessio
             Theol.
             Argent
             .
             &
             Basil
             .
          
           
             The
             French
             Confess
             .
          
           
             Art.
             36.
             
          
           
             Lezat
             .
             Eccl
             Gall.
             conf
             .
             1555
             
          
           
             Belg.
             Conf.
             Art.
             35.
             
          
           
             Helvet
             .
             Confess
             .
             prior
             .
          
           
             Ch.
             21.
             
          
           
             Helvet
             .
             Conf.
             posterior
             .
          
           
             Conf.
             Thorun
             .
          
           
             Comm.
             on
             1
             Cor.
             
          
           
             Instit
             .
             Book
             4.
             
             Ch.
             17.
             
          
           
             Treat
             .
             of
             the
             Lords
             Supper
             .
          
           
             Inst
             .
             ●
             .
             4.
             
             Ch.
             17.
             
             Num.
             32.
             
          
        
         
           Notes for div A34612-e3860
           
             Bell.
             de
             Euch
             l
             ▪
             ●
             .
             c
             ●
             .
             §.
             3.
             
             Reg.
             &
             s●qu
             .
          
           
             Ibid.
             Part.
             1.
             
          
           
             Ibid.
             §
             5.
             
             Reg.
             
          
           
             St
             B●rn
             .
             Serm
             de
             S.
             Martin
             .
          
           
             Aug.
             super
             〈…〉
             .
             Tract
             .
             25.
             
          
        
         
           Notes for div A34612-e4320
           
             1
             Cor.
             10.
             16.
             
          
           
             Conc.
             Trident
             .
             Sess
             .
             13.
             c.
             4.
             
          
           
             Ibid.
             Can.
             2.
             
          
           
             Bulla
             Pii
             Papae
             4.
             
             Consir
             .
             Conc.
             Trident
             .
          
           
             Decret
             .
             de
             sum
             .
             Trin.
             &
             fide
             Cathol
             .
             Tit.
             1.
             
          
           
             Tom.
             9.
             
             Tract
             .
             16.
             
          
           
             Tom.
             16.
             disp
             .
             3.
             in
             Ep.
             9.
             
             Petri
             .
          
           
             Instr
             .
             Sacerd
             .
             l.
             ●
             .
             c.
             2●
             .
          
           
             Lib.
             3.
             
             ●●
             Euchar.
             cap.
             11.
             
          
           
             Grets
             .
             def
             Beliar.
             l.
             2.
             c
             ●
             .
             Syl.
             Prior.
             sub
             initio
             .
          
        
         
           Notes for div A34612-e5160
           
             *
             See
             ch
             .
             1.
             art
             .
             6.
             c.
             3
             art
             .
             4.
             c.
             4.
             art
             .
             5
             ,
             
               and
               this
            
             ch
             .
             art
             .
             5.
             
          
           
             Scot.
             in
             4.
             
             Sent
             d.
             11.
             q.
             3.
             
          
           
             Durand
             .
             ut
             suprae
             .
          
           
             Biel
             in
             Can.
             missae
             sect
             .
             40.
             
             Occam
             .
             Cent
             l.
             ●
             .
             q.
             6.
             &
             in
             4.
             
             Sent
             d.
             11.
             q.
             6.
             
             Cam.
             in
             4.
             d
             11.
             q.
             6.
             
             L
             contra
             Luth
             de
             Capt
             Babil
             .
             c.
             1.
             
          
           
             Cajetan
             in
             Tho.
             p
             3.
             q.
             75.
             art
             .
             1
             
          
           
             Ibid.
             q.
             45.
             art
             .
             14.
             
          
           
             Bell.
             de
             Euch.
             l.
             3.
             c.
             23.
             
          
           
             Just
             .
             Mart.
             An.
             Dom.
             144.
             
          
           
             Apol.
             2.
             ad
             Anton.
             〈…〉
             one
             〈…〉
             .
          
           
             St.
             Iren.
             A.
             D.
             160.
             
          
           
             Lib.
             4.
             
             Cont.
             Haeres
             .
             c.
             34.
             
          
           
             Lib
             5.
             c.
             12.
             
          
           
             Ibid.
             
          
           
             Tertul.
             A.
             D.
             200.
             
          
           
             Contra
             Marcion
             l
             4.
             c.
             40.
             
          
           
             Origen
             .
             A
             D.
             2●0
             .
             Dial.
             3.
             de
             Hom.
             Christo
             contra
             Marcion
             .
          
           
             Homil.
             7.
             in
             Lev.
             
          
           
             Mat.
             15.
             
          
           
             Origen
             is
             unjustly
             numbred
             by
             reason
             of
             these
             words
             among
             the
             Hereticks
             called
             Stercoranistae
             .
          
           
             S.
             Cyprian
             A.
             D.
             250.
             
          
           
             L.
             2.
             
             Ep.
             3.
             sive
             63.
             
             Edit
             .
             Pamel
             .
          
           
             Con.
             Nice
             .
             A.
             D.
             325.
             
          
           
             In
             actis
             ibid.
             a
             Gel.
             Cyciz
             .
             conscript
             .
          
           
             St.
             Athan.
             A.
             D.
             330.
             
          
           
             In
             illud
             Evangelii
             3
             Quicunque
             dixerit
             verbum
             ,
             &c.
             &
             in
             c.
             6.
             
             St.
             Joh.
             qui
             mandus
             cat
             caernem
             means
             ,
             &c.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             De
             Euch.
             〈…〉
             .
             ar
             .
             ●0
             .
          
           
             St.
             Cyril
             of
             Hier.
             A
             D.
             550.
             
          
           
             Chatech
             .
             myst
             .
             3.
             
          
           
             Chatech
             .
             Myst
             .
             4.
             
             Thy
             bodily
             Palate
             
               (
               saith
               he
            
             )
             tasteth
             one
             thing
             there
             ,
             and
             thy
             faith
             another
             .
          
           
             St.
             Basil
             .
             A.
             D.
             360.
             
          
           
             Lib.
             de
             Spir.
             Sanc.
             
          
           
             Lib
             de
             Bapt.
             St
             Greg
             Nyss
             A.
             D.
             370.
             
          
           
             Orat.
             de
             S.
             Baptis
             .
          
           
             St
             Ambr.
             A
             D.
             380.
             
          
           
             Lib
             de
             Sacram
             .
             4.
             cap.
             4.
             
          
           
             Ibid.
             de
             init
             .
             myst
             .
             cap.
             9.
             
          
           
             De
             Sacr.
             l.
             4.
             c.
             4.
             
          
           
             St
             Chrys
             .
             A.
             D.
             390.
             
          
           
             Hom.
             15.
             in
             St.
             Joh.
             
          
           
             Ibid.
             
          
           
             In
             Ep.
             ad
             
               Caesar
               ▪
            
             contra
             haeres
             .
             Apol.
             
          
           
             a
             L.
             de
             Euch.
             2.
             c
             22.
             
          
           
             b
             In
             appar
             Chrys
             .
          
           
             c
             Steph.
             Gard.
             Ep.
             Wi●t
             cont
             Pet
             M●rt
             .
             lib.
             ●
             .
             de
             Euchar.
             
          
           
             S.
             Austin
             .
             A.
             D.
             ●00
             .
          
           
             In
             Psal
             .
             93.
             
          
           
             Epist
             .
             23.
             ad
             Bonif.
             
          
           
             Cont
             Max.
             l.
             3.
             c.
             22.
             
          
           
             De
             Doctr.
             Christ
             .
             cap.
             7.
             
          
           
             St.
             Prosp
             .
             A.
             D.
             430.
             
          
           
             Sent.
             Pros
             .
             dist
             .
             2.
             de
             cors
             :
             cap.
             hoc
             est
             .
          
           
             B.
             Theodoret
             7.
             
          
           
             Dial.
             1.
             
          
           
             Ibid.
             
          
           
             Dial.
             2.
             
          
           
             L
             2.
             de
             Euch.
             c.
             27
             
          
           
             Praes
             .
             in
             Dial.
             Theod
             .
          
           
             St
             Gelas
             .
             A.
             470
             ,
             or
             490.
             plus
             minus
             .
          
           
             De
             duabus
             in
             Christo
             natur
             ,
             in
             Biblioth
             .
             patrum
             .
             Tom.
             4.
             
          
           
             Bell
             loco
             Citat
             Baron
             .
             A.
             D.
             96.
             nota
             Marg.
             ad
             verba
             Gelasii
             in
             B.
             B.
             Patrum
             .
          
           
             In
             Colloq
             .
             Ratisb
             .
             A.
             1541.
             
          
           
             St
             Cyril
             of
             Alex.
             The
             Council
             of
             Calc
             .
             Circa
             .
             An.
             ●50
             .
             Inter
             Ep.
             Cyr.
             in
             Con.
             Eph.
             Con.
             Chal.
             Art.
             5.
             
          
           
             Ephrem
             .
             Ant.
             540.
             
          
           
             Phot.
             in
             Bibl.
             n.
             229.
             
          
           
             Ibid.
             
          
           
             Facund
             .
             Episc
             .
             A.
             D.
             550.
             
          
           
             Lib
             9.
             c.
             5.
             
          
           
             Isid
             .
             Hisp
             .
             A.
             D
             630.
             
          
           
             Lib
             1.
             de
             Off.
             Eccl.
             cap.
             18.
             
          
           
             Ven
             Bede
             A.
             D.
             720.
             
          
           
             Serm.
             de
             Epiph.
             
          
           
             Com.
             in
             Luk.
             22.
             
          
           
             Com.
             in
             Psal
             .
             3.
             
          
           
             Car.
             Mag.
             A.
             D.
             778.
             
          
           
             Ep.
             ad
             Alcu
             .
             de
             ratione
             Sept.
             
          
           
             Pasch
             .
             A.
             D.
             818.
             
          
           
             Lib.
             de
             corp
             .
             &
             sang
             Christi
             .
          
           
             Fell
             de
             Scrip
             Eccles
             .
             verbo
             Pasch
             .
             Siem
             .
             in
             vita
             Paesc
             .
             Praef.
             Editione
             Pa
             risiensi
             .
          
           
             Amal.
             An.
             320.
             
          
           
             Praef.
             in
             libr
             de
             Eccl.
             ●ffi●
             .
          
           
             Raban
             .
             A.
             D.
             825.
             
             Trithem
             .
             de
             Script
             .
             Eccl.
             Rabanus
             Maur.
             de
             Inst
             .
             Cler.
             l.
             1.
             c.
             31.
             
          
           
             G.
             Malm.
             A.
             200.
             and
             Tho.
             Wall.
             A.
             1400.
             
          
           
             Job
             .
             Erig
             .
             A.
             860.
             
          
           
             a
             That
             Book
             was
             afterwards
             condemned
             under
             Leo
             IX
             .
             two
             hundred
             years
             after
             by
             the
             maintainers
             of
             Transubstantiation
             .
          
           
             b
             Anton.
             tit
             c.
             2.
             
             §
             3.
             
             Vincent
             .
             l
             24
             c
             4●
             .
             &
             aln
             .
          
           
             c
             Maims
             .
             de
             gestis
             Reg.
             angl
             .
             l
             2.
             
             Wal
             Stra.
             ●●●
             ▪
             De
             rebus
             〈◊〉
             ●
             .
             ●●
             .
          
           
             Bertram
             Priest
             and
             Abbot
             ,
             A.
             860.
             
          
           
             Lib.
             de
             corp
             .
             &
             Sang
             Dom
             part
             .
             1.
             
             Ibid.
             Part.
             2.
             
          
           
             Index
             lib.
             prob
             .
             in
             sine
             Concil
             Trid.
             Author
             .
             Pape
             editus
             in
             Lit.
             B.
             
          
           
             Index
             expur
             .
             B●lg
             .
             jussu
             &
             author
             .
             Phil
             2.
             
             Hisp
             .
             Reg.
             atque
             Albani
             ducis
             concilio
             concinn
             .
             p.
             54.
             v.
             Bert.
             
          
           
             Index
             expur
             .
             Hisp
             .
             D.
             Gasp
             .
             Quirogae
             ,
             Card
             &
             Inquis
             .
             gener
             .
             in
             fine
             .
          
           
             Arnob.
             l
             3.
             
          
           
             Sixt.
             Sen.
             praef
             .
             in
             Bibl.
             Sanc.
             Possev
             .
             Prol.
             in
             Appa
             .
             Sac.
             
          
           
             Herig
             .
             Ab.
             A.
             D.
             9●0
             .
          
           
             Hom.
             Pasc
             .
             Angl.
             Sax.
             A.
             D.
             990.
             impressae
             Lond
             &
             MS.
             in
             publ
             .
             Cant.
             Acad.
             Bib.
             
          
           
             Homil.
             Sacerd
             Synod
             .
             impr
             .
             Lond.
             cum
             Homil.
             Paschali
             .
          
        
         
           Notes for div A34612-e10420
           
             Authors
             left
             out
             in
             the
             foregoing
             Chapter
             .
          
           
             a
             Constit
             .
             Ap
             l
             6.
             c.
             23.
             
             &
             29.
             
          
           
             b
             Epist
             ad
             Philadel
             .
          
           
             c
             Ad
             An●●●
             .
             l.
             2.
             
          
           
             d
             Athenag
             legat
             .
             pro
             Christ
             .
          
           
             e
             In
             Diaties
             .
          
           
             f
             De
             Stro
             l.
             1.
             &
             de
             padag
             .
             l.
             2.
             
          
           
             g
             In
             Octavio
             
          
           
             h
             De
             Dem.
             Evan.
             l
             1.
             c.
             10.
             &
             l.
             8.
             c.
             2.
             
          
           
             i
             Juv.
             de
             Hist
             .
             Evang
             .
             l.
             4.
             
          
           
             k
             Mac.
             Hom.
             37.
             
          
           
             l
             In
             Mat.
             &
             de
             Syn.
             
          
           
             m
             Contra
             Parm
             l.
             3.
             
          
           
             n
             Hom
             de
             Corp.
             Chr.
             
          
           
             o
             Orat.
             fun
             .
             Gorg.
             
          
           
             p
             In
             Joh.
             l.
             4.
             c.
             1●
             .
          
           
             q
             In
             Ancorato
             
          
           
             r
             1
             Contra
             Jovin
             .
             &
             in
             Jer.
             31.
             &
             in
             Mat.
             26.
             
          
           
             s
             Epist
             .
             Pasch
             .
             2
             
          
           
             t
             Gaud.
             in
             Exod
             2.
             
          
           
             u
             In
             Epist
             .
             St
             Paul.
             
          
           
             x
             De
             Dogm
             .
             Eccl.
             c.
             25.
             
          
           
             y
             Homil.
             2.
             in
             Epith
             
          
           
             z
             De
             fide
             cap
             16.
             
             &
             Epist
             .
             ad
             Ferrand
             .
          
           
             a
             Com.
             in
             Ma●k
             ●
             .
          
           
             b
             In
             Epist
             .
             ad
             Cor.
             
          
           
             c
             In
             Gen.
             9
             
          
           
             d
             In
             Levit.
             1.
             6.
             
          
           
             e
             In
             Hierareh
             Dion
             .
          
           
             f
             De
             fide
             Orthod
             .
          
           
             g
             De
             Cherub
             c.
             6.
             
          
           
             h
             In
             vita
             S.
             Remig.
             
          
           
             i
             Epist
             .
             ad
             Adeodat
             .
          
           
             k
             An.
             314.
             
             Can.
             2.
             
          
           
             l
             A.
             eodem
             .
             Can.
             13.
             
          
           
             m
             In
             Act.
             l
             2.
             
             Can.
             30.
             
          
           
             n
             A.
             364.
             
             Can.
             25.
             
          
           
             o
             A.
             397.
             
             Can.
             24.
             
          
           
             p
             A
             541.
             
             Can.
             4.
             
          
           
             q
             A.
             633.
             
             Can.
             17.
             
          
           
             r
             A.
             675.
             
             Can.
             2.
             
          
           
             s
             A.
             693.
             
             Can.
             6.
             
          
           
             t
             A.
             691.
             
             Can.
             32.
             
          
           
             Hesych
             .
             l
             2.
             in
             Levit.
             cap.
             8.
             
             A.
             D.
             600.
             
          
           
             Concil
             .
             Angl.
             Sp●lm
             .
             tredicimus
             inter
             eos
             qui
             Bedaetitulum
             praeferunt
             ,
             A
             D.
             7●0
             .
             &
             sub
             Edgaro
             Rege
             38.
             
             Ibid
             A.
             D.
             97●
             .
          
           
             Conc.
             Arelat
             .
             3.
             
             Ci
             tal
             .
             à
             Gratiano
             de
             Conseor
             .
             dist
             .
             ●
             .
             A.
             D.
             640.
             
          
           
             a
             Alex.
             Ales
             .
             lib.
             4.
             q.
             45.
             m.
             1.
             art
             .
             2.
             &
             q.
             53.
             m.
             3.
             
             Thom.
             in
             3.
             q.
             80.
             art
             .
             3.
             &
             in
             4.
             d
             ,
             9.
             q.
             2.
             
          
           
             b
             Greg.
             XI
             .
             in
             director
             .
             Inquis
             .
             p.
             1.
             n.
             15.
             &
             p
             ●
             .
             q.
             10.
             
          
           
             c
             Vasq
             disp
             .
             I
             95.
             in
             3.
             c
             5.
             
          
           
             d
             Answer
             to
             the
             Allegations
             out
             of
             
               Iren.
               Orig.
               Cyril
               Hier.
               Gre.
               Naz.
            
             St.
             Hier.
             St.
             Austia
             and
             others
             .
          
           
             e
             De
             Consecr
             dist
             2.
             c
             sicut
             .
          
           
             
               An
               Answer
               to
               the
               proofs
               out
               of
               St.
            
             Hier.
             Ep.
             ad
             Heliod
             .
             2.
             &
             ad
             Evag.
             ●●
             .
             &
             ●●
             ▪
             Ambr.
             de
             iis
             qui
             init
             c.
             9.
             &c.
             
          
           
             Ep.
             85.
             ad
             Evag.
             
          
           
             St.
             Chrys-Hom
             .
             83.
             in
             St.
             Mat.
             
          
           
             An
             Answer
             to
             what
             is
             cited
             out
             of
             St.
             
               Cyp.
               Ambrose
            
             ,
             both
             the
             
               Cyrills
               .
               Chrys
               .
               Gre.
               Nyss
               .
               &
               aliorum
               .
            
          
           
             a
             Joh.
             3.
             3.
             1
             
             Pet.
             1.
             3.
             1
             
             Cor.
             4.
             15.
             
             Rom.
             12.
             3.
             
             Eph.
             4.
             22
             
             Gal.
             6.
             15.
             
          
           
             a
             Iren.
             l.
             5.
             c.
             10.
             
          
           
             b
             Clem.
             Alex.
             l.
             4.
             
             Strom.
             
          
           
             c
             Orig.
             Serm.
             2.
             in
             diversos
             .
          
           
             d
             Cyril
             .
             Hier.
             Catech
             .
             18.
             
          
           
             e
             Basil
             .
             exhort
             .
             ad
             Bapt.
             &
             S.
             Chrys
             .
             hom
             .
             5.
             de
             Poenit.
             
          
           
             f
             Greg.
             Naz.
             Orat
             40.
             
          
           
             g
             Greg.
             Nyss
             .
             lib
             2.
             contra
             Eunom
             .
             Hom.
             1.
             de
             Resur
             .
             Ep
             ad
             Eustath
             .
             Latin.
             &
             Ambros
             .
          
           
             h
             Cyril
             .
             Alexand.
             Epist
             .
             Pas●h
             6
             ,
             7.
             
             &
             14.
             
          
           
             i
             ●
             .
             Chrysost
             .
             Hom
             23.
             in
             Act.
             Apost
             .
             Idem
             Hom.
             33.
             in
             1
             Cor.
             
          
           
             k
             Theod.
             Dial.
             2.
             
             Theoph.
             in
             Joh
             6.
             
             &
             Oecum
             in
             Pet.
             1.
             &
             alii
             .
          
           
             a
             Iren.
             l.
             5.
             c.
             10.
             
          
           
             b
             Clem.
             Alex.
             l.
             4.
             
             Strom.
             
          
           
             c
             Orig.
             Serm.
             2.
             in
             diversos
             .
          
           
             d
             Cyril
             .
             Hier.
             Catech
             .
             18.
             
          
           
             e
             Basil
             .
             exhort
             .
             ad
             Bapt.
             &
             S.
             Chrys
             .
             hom
             .
             5.
             de
             Poenit.
             
          
           
             f
             Greg.
             Naz.
             Orat
             40.
             
          
           
             g
             Greg.
             Nyss
             .
             lib
             2.
             contra
             Eunom
             .
             Hom.
             1.
             de
             Resur
             .
             Ep
             ad
             Eustath
             .
             Latin.
             &
             Ambros
             .
          
           
             h
             Cyril
             .
             Alexand.
             Epist
             .
             Pas●h
             6
             ,
             7.
             
             &
             14.
             
          
           
             i
             ●
             .
             Chrysost
             .
             Hom
             23.
             in
             Act.
             Apost
             .
             Idem
             Hom.
             33.
             in
             1
             Cor.
             
          
           
             k
             Theod.
             Dial.
             2.
             
             Theoph.
             in
             Joh
             6.
             
             &
             Oecum
             in
             Pet.
             1.
             &
             alii
             .
          
           
             l
             St.
             Austin
             .
             l.
             4.
             contra
             Crescon
             .
             cap.
             54.
             
             St.
             Ambr.
             de
             Myst
             .
             c.
             9.
             &
             de
             Sacr.
             l.
             4.
             c.
             4.
             
             Faust
             .
             Reg.
             sive
             Eus
             .
             Emiss
             .
             de
             Pas●h
             55.
             
             Facund
             .
             l
             9.
             c.
             ult
             .
          
           
             m
             Contra
             Marc
             l.
             3.
             c.
             9.
             24.
             
             &
             .
             26.
             
          
           
             De
             Carne
             Christi
             .
             cap
             3.
             
          
           
             Superius
             citati
             .
          
           
             Answer
             to
             the
             Testimonies
             of
             S
             
               Chry.
               Cyril
               .
               Alex.
            
             and
             others
             .
          
           
             Serm
             de
             Coen
             .
             Dom.
             
          
           
             a
             Hom.
             in
             Encoen
             .
          
           
             b
             Hom.
             82.
             in
             Mat.
             
          
           
             c
             Lib.
             de
             Sacerd.
             3.
             
          
           
             d
             Hom.
             51
             &
             83.
             in
             Mat.
             
          
           
             e
             Hom.
             24.
             1
             
             Cor.
             
          
           
             f
             Hom.
             4.
             in
             Jo●
             .
             &
             83.
             in
             Mat.
             
          
           
             Tract
             .
             21.
             in
             Joh.
             Epist
             .
             23.
             
          
           
             Lib.
             2.
             
             &
             4.
             
             A
             Sect.
             1.
             usque
             ad
             13.
             
          
           
             Answer
             to
             single
             testimony
             of
             Fathers
             .
             
               Dial.
               3.
               ex
               Ep.
               5.
               
               Ignat
               .
            
          
           
             De
             Euch.
             l.
             1.
             c.
             1.
             8.
             3.
             
          
           
             Dial.
             2.
             
          
           
             Apol.
             2.
             ad
             Ant
             imp
             .
          
           
             Serm.
             de
             Coen
             .
             Dom.
             
          
           
             Bell
             l.
             2.
             de
             Euch.
             c.
             13.
             
             Cyril
             .
             Hieros
             Catec
             .
             mystig
             4
             
          
           
             Sensu
             jam
             saepius
             dicto
             .
          
           
             Lib.
             ●
             .
             de
             San●c
             .
             4.
             &
             de
             init
             ,
             Myst
             .
             c.
             9.
             
          
           
             Bell
             loco
             ●itato
             .
          
           
             Lib.
             2.
             de
             Euch.
             c.
             9.
             
          
           
             The
             rest
             of
             the
             Fathers
             .
          
           
             De
             Consecr
             .
             dist
             .
             2
             c.
             hoc
             est
             .
          
           
             a
             Card.
             Bellar
             de
             Euch
             l.
             3
             c.
             20.
             3.
             v.
             
          
           
             b
             Extra
             de
             Trin.
             &
             side
             Cathol
             .
             c.
             1
             
          
           
             c
             Sess
             .
             13.
             ca.
             4.
             
          
           
             d
             Lib.
             8.
             contr
             .
             Haereses
             Indulg
             .
          
           
             e
             Discurs
             .
             modest
             .
             de
             Jesuit
             .
             p.
             13.
             
             &
             Wa●s
             .
             Quodl
             .
             l.
             2.
             art
             .
             4.
             
          
        
         
           Notes for div A34612-e13570
           
             Card.
             Bar.
             Tom.
             ●o
             .
             Annal.
             an
             .
             897.
             
             §
             4.
             
             Gilb.
             Genebr
             .
             Chron.
             sub
             init
             .
             seculi
             10.
             
          
           
             Fulbert
             Bishop
             of
             Chartres
             .
             An.
             1010.
             
          
           
             Ep.
             ad
             Adeod
             .
             inter
             alia
             ejus
             opera
             impressa
             Paris
             .
             An.
             1608.
             
          
           
             Bereng
             .
             Archdeacon
             of
             Anger
             's
             .
             An.
             1030.
             
          
           
             Guliel
             .
             Malms
             .
             de
             gestis
             .
             Regum
             Anglorum
             lib.
             3.
             
          
           
             A.
             Thevet
             .
             Vit
             illust
             .
             Vir.
             l.
             3.
             
             ●
             .
             62.
             
             Pap.
             Mass
             .
             Annal.
             Franc.
             l.
             3.
             
          
           
             a
             Garet
             .
             de
             ver
             â
             praesent
             .
             in
             Epist
             .
             nuncup
             .
             &
             Clas
             .
             5.
             
             A.
             1040.
             
          
           
             b
             Alan
             .
             de
             Euch.
             l.
             1.
             c.
             21.
             
          
           
             Extent
             apud
             Lan.
             fr●deverit
             .
             corp
             .
             Dom.
             in
             Euch.
             
          
           
             a
             Chron.
             à
             Miraeo
             editum
             .
          
           
             b
             In
             Contin
             Bedae
             .
          
           
             c
             In
             bist
             .
             majori
             ad
             An
             1037.
             
          
           
             d
             Ad
             eundum
             annum
             .
          
           
             Baron
             .
             ad
             An.
             35.
             
             S.
             1.
             6.
             
          
           
             e
             A.
             ●050
             .
             Conc.
             Ver.
             sub
             Leone
             Papa
             9
             
          
           
             f
             Lanfr
             .
             in
             libro
             citato
             .
          
           
             g
             But
             it
             was
             about
             200
             years
             after
             the
             death
             of
             this
             most
             innocent
             man.
             
          
           
             h
             Adelm
             .
             in
             Ep.
             ad
             Bereng
             .
          
           
             i
             
               These
               of
            
             Ren.
             Ang
             Leon
             ,
             Dole
             &
             Maclo
             .
             &c.
             
          
           
             A.
             1055.
             
             Conc.
             Turon
             .
             sub
             Vict.
             Papa
             II.
             
          
           
             An
             1058.
             
             Con.
             Rom.
             sub
             Nicol.
             Papa
             II.
             
          
           
             An.
             1059.
             
          
           
             k
             De
             Regn.
             Ital
             l.
             9.
             
             An.
             1059.
             
          
           
             l
             In
             Chro.
             Cassin
             .
             l.
             3.
             c.
             33.
             
          
           
             m
             Baron
             .
             ad
             A
             1059
             §
             18.
             
          
           
             n
             Habetur
             apud
             Gratian
             .
             de
             Conse●r
             .
             dist
             .
             2.
             cap.
             42.
             
          
           
             o
             Pap.
             Mass
             .
             Annal
             .
             Franc.
             l.
             3.
             
          
           
             a
             Sub
             libri
             quem
             cont
             .
             Bereng
             .
             scripsit
             initium
             .
          
           
             b
             Lib
             2.
             
          
           
             c
             15.
             c
             Ubi
             supra
             .
          
           
             d
             In
             C.
             ego
             Bereng
             .
             de
             Consecrat
             .
             dist
             .
             2.
             
          
           
             e
             In
             C.
             utrum
             sub
             figura
             .
             72.
             
          
           
             f
             In
             4.
             dist
             .
             9.
             prin
             .
             1.
             q.
             1.
             
          
           
             Concil
             .
             Rom
             sub
             Hila.
             Papa
             ●
             .
             1079.
             
          
           
             g
             Excus
             .
             cum
             Lanfran
             .
             libro
             ,
             &
             apud
             Binium
             .
          
           
             h
             Engilb
             .
             Arch●ep
             .
             Trevir
             .
             apud
             Goldast
             .
             Imp.
             Tom.
             1.
             
          
           
             i
             Bertold
             .
             Const
             .
             Chron
             An.
             1079.
             
          
           
             k
             Benno
             Card
             in
             vita
             Hild.
             
          
           
             l
             Haebetur
             ista
             formula
             apud
             Tho
             Waldens
             .
             Tom.
             c.
             42.
             &
             in
             Regest
             .
             Greg
             7.
             
          
           
             m
             Brix
             .
             Syn.
             Episc
             .
             apud
             Abb.
             Usperg
             in
             Chron.
             ad
             An
             1080.
             
          
           
             n
             Addit
             formula
             prescripta
             in
             proprictate
             naturae
             .
          
           
             o
             De
             Gest
             .
             Angl.
             l.
             3.
             c.
             58.
             
             Et
             post
             eum
             ab
             aliis
             .
             Vide
             B●ll
             .
             Chronol
             .
             An.
             1079.
             
          
           
             p
             Pogm
             .
             Comment
             .
             31.
             ad
             2.
             part
             .
             direct
             .
             inquisit
             .
          
           
             q
             Bertol.
             Const
             .
             qui
             tempore
             Brengar
             .
             vixit
             ad
             An.
             1033.
             
          
           
             r
             Vincent
             .
             in
             Spec.
             l.
             26.
             c.
             40.
             
             Baron
             .
             ad
             An.
             1088.
             
             S.
             15
             ,
             &c.
             
          
           
             s
             Chron.
             Cassin
             .
             l.
             3.
             c.
             33.
             
             St.
             Bern.
             An.
             1120.
             
          
           
             Se●●●
             .
             de
             Coena
             Dom.
             Joh.
             6.
             56
             ,
             63.
             
          
           
             Serm.
             de
             Purif
             .
             B.
             Maria.
             
          
           
             Serm.
             de
             S.
             Mart.
             
          
           
             Lib.
             3.
             de
             Sacerd.
             
          
           
             Rupert
             .
             Abb.
             An.
             1125.
             
          
           
             a
             In
             Exod.
             l
             2
             c.
             0.
             
          
           
             b
             Ex
             quâ
             Consequabatur
             ,
             Panem
             esse
             Corpus
             Christi
             ,
             sed
             Corpus
             non
             humanum
             neque
             carneum
             ,
             sed
             Panaceum
             .
          
           
             Pet.
             Lombard
             An.
             1140.
             
             Sens.
             l.
             4.
             
          
           
             Dist
             .
             10.
             
          
           
             Dist
             .
             11.
             
          
           
             Otho
             Frisingensis
             .
             An.
             1145.
             
          
           
             c
             Christ
             .
             Agric.
             in
             Antipist
             .
             p.
             13.
             
             An.
             1180.
             
          
           
             d
             Ep.
             140.
             
          
           
             e
             De
             Sacr.
             Altaris
             in
             B.
             B.
             Patrum
             .
          
           
             f
             Bell.
             &
             Possev
             de
             Script
             .
             Eccl.
             
          
           
             g
             Chap.
             5.
             
             Art.
             50.
             
          
           
             An.
             1215.
             
             Innocen
             .
             3.
             
             Papa
             .
          
           
             The
             Lateran
             Council
             .
          
           
             Innocen
             3.
             
             Serm.
             2.
             
          
           
             h
             Idem
             Serm.
             3.
             
          
           
             i
             Job
             .
             3.
             29
             
          
           
             k
             Addit
             ,
             multae
             filiae
             congregaverunt
             divitias
             ,
             hac
             autem
             sola
             supergressa
             est
             universas
             .
          
           
             l
             Epist
             .
             ad
             Imper.
             Constant
             .
             Extrà
             de
             Majorit
             .
             &
             Obedientia
             .
             c.
             6.
             
          
           
             m
             Extr●
             .
             de
             Transubst
             .
          
           
             n
             In
             hist
             .
             Johan
             .
             Regis
             Angliae
             .
          
           
             o
             Mat.
             Paris
             in
             hist
             .
             minori
             .
             &
             Platin.
             in
             vita
             Innocent
             .
             3.
             
          
           
             p
             Verba
             Mat.
             Par.
             in
             Hist
             .
             Mai.
             ad
             An.
             1215.
             
          
           
             Extr.
             de
             fide
             &
             sum
             .
             Trin.
             c
             firmiter
             credimus
             .
          
           
             q
             Ibid.
             
          
           
             r
             Ibid.
             
          
           
             Transubstantiation
             and
             the
             Court
             of
             Rome
             rejected
             by
             many
             .
          
           
             s
             Gers
             de
             Concil
             gener
             .
          
           
             t
             Thom.
             Walsing
             .
             in
             hypod
             .
             neustr
             .
             ad
             An.
             1218.
             
          
           
             u
             Discip
             .
             de
             Temp.
             Serm.
             ●●
             .
          
           
             x
             Car
             Ecllarm
             .
             Apol.
             q
             132.
             
          
           
             y
             For
             so
             it
             was
             decreed
             by
             Innocent
             3
             
          
           
             z
             Meaning
             those
             that
             deny
             Transubstantiation
             .
          
           
             Alex.
             Alens
             .
             l.
             4.
             q.
             53.
             m.
             4.
             
             ●
             .
             1.
             
          
           
             Idem
             q.
             45.
             m.
             1.
             a.
             2.
             
          
           
             a
             Ibid
             4.
             53.
             m.
             3.
             
          
           
             b
             Tho.
             Aq.
             Sum.
             p.
             3.
             q.
             80.
             c.
             3.
             
          
           
             c
             Alg●r
             .
             l.
             2.
             
             ●
             .
             1.
             
          
           
             d
             Thom.
             in
             4.
             dist
             .
             9.
             q.
             〈…〉
             ▪
             Bruli●
             in
             4.
             ●ist
             .
             13.
             q.
             5.
             
          
           
             e
             G
             eg
             .
             Papa
             XI
             .
          
           
             f
             Soto
             in
             4
             dist
             .
             12.
             q.
             ●
             .
             ●
             .
             3.
             
             Vasq
             in
             3.
             disp
             .
             195.
             c.
             5.
             
             Direct
             .
             Inquis
             p
             ●
             .
             n.
             ●5
             .
             &
             p.
             2.
             q.
             1●
             .
          
           
             g
             Eccl.
             7.
             
             2●
             .
          
           
             h
             Leuncl
             .
             de
             rebus
             Turc
             .
             n.
             116.
             
          
           
             i
             In
             4.
             q
             3.
             
             An.
             1350.
             
          
           
             k
             3.
             q
             75.
             a.
             6.
             
          
           
             l
             Th.
             Argent
             in
             4.
             d.
             11.
             q.
             1.
             art
             .
             2.
             
          
           
             m
             Scot.
             in
             4.
             dist
             .
             11.
             q.
             3.
             
          
           
             n
             Bacon
             in
             4.
             dist
             .
             8.
             q.
             1.
             a.
             1.
             
          
           
             o
             Ut
             supra
             Art.
             24.
             
          
           
             p
             A.
             1371.
             
          
           
             The
             Council
             of
             Constance
             .
             An.
             1415.
             
          
           
             Card.
             Cameracensis
             An.
             1420.
             
          
           
             a
             In
             4.
             q
             6.
             a.
             2.
             
          
           
             The
             Council
             of
             Florence
             ,
             An.
             1439.
             
          
           
             Instructio
             ad
             Armen
             .
          
           
             b
             In
             4.
             dist
             .
             11.
             q.
             1.
             art
             .
             2.
             
          
           
             c
             De
             Euch.
             l.
             4.
             c.
             13.
             
          
           
             d
             Part.
             2.
             c.
             4.
             num
             .
             18.
             
          
           
             e
             In
             the
             History
             of
             the
             Canon
             of
             Scripture
             ,
             p.
             158.
             
          
           
             f
             C
             de
             Cap.
             Font.
             ac
             necess
             .
             cor
             .
             Schol.
             The.
             p.
             51
             ,
             53
             ,
             &
             56.
             
          
           
             g
             Ex
             Act.
             Conc.
             Flor.
             
          
           
             h
             Job
             .
             Lasic
             .
             de
             Relig
             .
             Armeniorum
             .
          
           
             i
             Concil
             .
             Trident.
             Sess
             .
             13.
             
          
           
             k
             Bulla
             Pii
             4.
             de
             prosess
             .
             fidei
             .