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A34613	The history of popish transubstantiation to which is premised and opposed the catholic doctrin of Holy Scripture, the antient fathers and the reformed churches about the sacred elements, and presence of Christ in the blessed sacrament of the Eucharist / written in Latine by 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.	Cosin, John, 1594-1672.; Beaulieu, Luke, 1644 or 5-1723.; Durel, John, 1625-1683.	1679 (1679)	Wing C6359A; ESTC R24782	82,162	188

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 VlII 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 Card. Bar. Tom. 10. Annal. an 897. §. 4. Gilb. Genebr Chron. sub init seculi 10. 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 Fulbert Bishop of Chartres An. 1010. 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 Ep. ad Adeod inter alia ejus opera impressa Paris An. 1608. 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 than 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 Bereng Archdeacon of Anger 's An. 1030. 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 Guliel Malms de gestis Regum Anglorum lib. 3. 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 sill 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 A. Thevet Vit illust Vir. l. 3. c. 62. Pap. Mass Annal. Franc. l. 3● 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 Garet de verâ praesent in Epist nuncup Clas 5. A. 1●40 John Garetius of Lovain b Alan de Euch. l. 1● c. 21. 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 Extant apud Lan. fr. deverit corp Dom. in Euch. 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

us hear therefore what he taught and writ when he was in England in his Books de Repub. 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 Error 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 The Augustan Confession of Germ Churches 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 Collat. S. Germ. 1561. 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 The Saxon Confession 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 Art 15. 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 Hil. Trin. l. 8. as St. Hillary saith These things taken and received make us to be in Christ and Christ to be in us The Confession of Wittemb 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 In the Preface That the Bread and Wine in the Sacrament are only signs of the absent Body and Bloud of Christ Confess Bobem 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 ought from the heart to believe and to profess by words Art 13. 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 Consensus Polonicus 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 Near the begining 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 Confessio Theol. Argent Basil 13. Luther was once of opinion that the Divines of Basil and

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 Ibid. de init myst cap. 9. 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 De Sacr. l. 4. c. 4. 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 before 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 St. Chrys A. D. 390. without eating the bread Hom. 45. in St. Joh. 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 Casarius 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 In Ep. ad Caefar contra haeres Apol. 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 L. de Euch. 2. c 24. but both he and b In appar Chrys Possevin do vainly contend that it is not extant among the works of Chrysostom For besides that at Florence c Steph. Gard. Ep. Wi●t cont Pet Mart. Lib. ● de Euchar. 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 S. Austin A.D. 400. but out of so many almost numberless places I shall chuse only three which are as the sum of all the rest In Psal 93. 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 vivifie you Thus St. Austin rehearsing the words of Christ again Epist 23. ad Bonif. 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 Cont. Max. l. 3. c. 22. 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 De Doctr. Christ cap. 7. 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

after he was by some b Malms de gestis Rig. Angl. l. 2. Wal. Stra. 86● De rebus Eccl. c. 16. others numbred among Holy Martyrs 33. Walafridus 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 Bertram Priest and Abbot A. 860. 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 Lib. de corp Sang Dom part 1. Ibid. Part. 2. 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 Index lib. prob in fine Concil Trid. Author Papae editus in Lit. B. 35. All this the Fathers of Trent and the Romish Inquisitors could not brook 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 Index expur Belg. jussu author Phil 2. Hisp Reg. atque Albani ducis concilio concinn p. 54. v. Bert. 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 appearances that is the accidents of the Bread and Wine Though they confess that then Bertram knew nothing of those accidents subsisting without a substance and many other things which this latter age hath added out of the Scriptures with 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 in their Index expurgat Index expur Hisp D. Gasp Quirogae Card Inquis gener in fine Let the whole Epistle 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 Arnob. l 3 to intercept publick Records and fear the Testimony of the Truth For as for that which Sixtus Senensis and Possevin affirm Sixt. Sen. praef in Bibl. Sanc. Possev Prol. in Appa Sa● 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 Herig Ab. A. D. 9●0 collected by Herigerus Abbas Lobiensis we have also an ancient Easter Homily in Saxon English Hom. Pasc Angl. Sax. A. D. 990. impressa Lond MS. in publ Cant. Acad. Bib. 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 Homil. Sacerd Synod impr Lond. cum Homil. Paschali 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 consecrated 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 Authors left out in the foregoing Chapter 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 Constit Ap. l. 6. c. 23. 29. Clemens 4Romanus commended by the Papists themselves and those of b Epist ad Philadel St. Ignatius Bishop of Antioch and Martyr are much against Transubstantiation In the Second likewise c Ad Aulol l. 2. St. Theophilus fourth Bishop of Antioch after Ignatius d Athenag legat pro Christ Athenagoras and e In Diat●es Tatianus Scholars to Justin Martyr In the Third f De Stro l. 1. de paedag l. 2. Clemens Alexandrinus Tutor to Origen and g In Octavio Minutius Felix a Christian Orator In the Fourth h De Dem. Evan. l. 1. c. 10. l. 8. c. 2. Eusebius Bishop of Cesarea i Juv. de Hist Evang l. 4. Juvencus a Spanish Priest k Mac. Hom. 37. Macarius Egyptius l In Mat. de Syn. St. Hilary Bishop of Poictiers m Contra Parm. l. 3. Optatus Bishop of Milevis n Hom. de Corp. Chr. Eusebius Emissenus o Orat. fun Gorg. Gregorius Nazianzenus p In Joh. l. 4. c. 14. Cyrillus Alexandrinus q In Ancorato Epiphanius Salaminensis r Contra Jovin in Jer. 31. in Mat. 26. St. Hierom ſ Epist Pasch 2. Theophilus Alexandrinus and t Gaud. in Exod 2. Gaudentius Bishop of Brixia In the Fifth u In Epist St Paul Sedulius a Scotch Priest x De Dogm Eccl. c. 25. Gennadius Massiliensis and y Homil. ● in Epiph. Faustus Bishop of Regium In the Sixth z De fide cap 16. Epist ad Ferrand Fulgentius Africanus a Com. in Mark 14. Victor Antiochenus b In Epist ad Cor. Primasius Bishop and c In Gen. ●9 Procopius Gazeus In the Seventh d In Levit. 1.6 Hesychius Priest in Jerusalem and e In Hierarch Dion Maximus Abbot of Constantinople In the Eighth f De fide Orthod Johannes Damascenus In the Ninth g De Cherub c. 6. Nicephorus the Patriarch and h In vita S. Remig. Hincmarus Archbishop of Rhemes Lastly in the Tenth i Epist ad Adeodat Fulbert Bishop of Chartres And to compleat all to these single Fathers we may add whole Councils of them as that of k An. 314. Can. 2. Ancyra of l A. codem Can. 13. Neocesarea and besides the first of m In Act. l. 2. Can. 30. Nice which I have mentioned that of n A. 364. Can. 25. Laodicea of o A. 397. Can. 24. Carthage of p A. 541. Can. 4. Orleans the fourth of q A. 633. Can. 17. Toledo that of r A. 675. Can. 2. Bracara the sixteenth of ſ A. 693. Can. 6. Toledo and that of t A. 691. Can. 32. 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