manner of Trades and places of trust the quite contrary hath been practis'd the Courts of Judicature wherein was an equal number of Counsellors and Judges of both Religions for hearing and determining differences have been suppress'd and quite alter'd Attorneys Apothecaries Chirurgeons and generally all other mechanick and handycraft Trades not permittedto gain or eat their bread in quiet But which is most doleful of all to consider the Ministers of the Gospel are forbidden to preach the word of God many of them slain imprisoned and banished their Churches pull'd down to the ground and their flock dispers'd over the face of the Earth into England Sweden Italy Denmark Germany c. as Sheep having no Shepherd just as it happened unto their Predecessors the Albigenses and Waldenses for the same cause above Five hundred Years ago and the few that remain in the Land of their Nativity waiting for the time that their King and Sovereign like an other Cyrus or Charlemain his Royal and Religious Ancestor will give and proclaim deliverance unto the dispersed Tribes from their cruel Bondage and from so great a Famine of the Word for at present they many times see their young Infants yield up their innocent Souls in carrying them unto places far distant to receive the Seal of the Covenant of Baptism others yielding up their Spirits without the Benefit or Help of their Spiritual Guide's consolation at the hour of Death besides many other great Miseries which they daily suffer in Body Soul and Estate So that the Parisian Maacssre was a kindness being compared with the present usage which the Protestants of France do receive by the diligence of Romish Emissaries and from their own unkind Countrymen for that gave them a speedy deliverance from all miseries whereas they are now as it were held on the Rack and made suffer a thousand Deaths before they are freed from the Burden of one miserable Life When our Neighbours and Brethrens Houses are burning and all in a Flame for the same common Faith and Reformation all Christians that have any sense of Religion and Piety have great reason to unite their Prayers unto the God of Heaven That he would be pleased to avert his just Judgments from falling upon us for our great Impieties and preserve our Church and Nation from the sad calamities which have ruined so many Christian Families in France c. and which threaten the like usage unto the rest of the Reformed World I own it is the singular Blessing of God and by the Liberality of the great Encourager of Virtue and Learning his Grace the Lord Primate and Chancellor of Ireland that I am happy this day in addressing my self unto you almost in the Words of S. Paul unto Felix the Roman Governour in adventuring to speak the more freely in this matter because you have been for many years a Righteous Judge unto this Nation living so that Envy it self dares not whisper the least Corruption or sign of fear or favour to Friends or Enemies and are perfectly sensible of the verity of these things which I have only hinted at to avoid Prolixity lest I may be thought to write a Book of Martyrs rather than an Epistle Dedicatory Our Gentry and Gallants formerly were wont in great numbers to flock and resort unto Montpellier Montauban Bergerac c. where they freely exchanged their English Gold for the Nourishment and Recreations they there found both for Body and Soul But now it may too truly be said of those places in particular and of other whole Provinces in general That the Ark of God their Glory is departed from them and they as the Asiatick Churches are over-spread with thick and dark Clouds of Profaneness Atheism Ignorance and Superstition so that those who travel that way may justly fear it will be to their damage both in Body and Soul What was the pleasant and beautiful Jerusalem when the Christians were sent out of it unto Pella and other places And what is France but an Aceldama now that the Protestants are expell'd contrary to the proceedings of the wise and valiant Dealings of Lewis the Twelfth who before he would ruine his Subjects for Religion sent Commissaries and not Dragoons into the several parts of his Dominions to be justly informed of the truth of matters who upon the Report made unto him by his Commissaries swore a great Oath in presence of his Officers and Counsellors of State That the Protestants were the best Subjects he had in his Kingdom and thenceforward commanded that they should not be molested in Body or Estate And it is well known that the present King has much better knowledge and experience of his Protestant Subjects Loyalty than that great Prince had occasion to know so that it is hoped the sinister Councils of a Plotting Jesuitical Faction will not always prevail to the Ruine of so many faithful good Subjects and of so flourishing a Kingdom I have presumed here to present unto you an Epitome of the chiefest revolutions which have occurred upon this tremendous Article of Christian Religion in the Eastern and Western Churches from the Apostles days unto the last Age wherein the truth of the chiefest matters negotiated by Emperors Kings Councils Popes Prelates and the eminentest Doctors of the Church in the several Centuries are retrieved and recited with as great integrity and moderation aspossible can be I have endeavoured to accommodate my self unto the Author's sense and terms as near as I could and if any passage seems to vary from the Doctrine of the Church of England which I do not observe through the whole Book I hope to find a favourable Censure being only a Translator and not the Author If the Work be duely weighed it will not stand in need of much recommendation for the buying and reading of it such generous WINE needs no Bush all is Loyal and Orthodox here it recommends it self unto all sorts of Persons that desire to see the weightiest matters of Religion interwoven with the pleasant light and truth of the purest History of all Ages whereby Faith as well as Mens Reason is improved and confirmed to the eternal silencing of that common question of the Gentlemen of the Roman Persuasion unto Protestants in asking Where their Religion was before Luther and Calvin Here are Depths where Elephants may swim the learned and curious may find sweetness and satisfaction also the weakest Lamb the pious and devout Soul may wade without fear and go away plung'd and pleas'd in pleasure and delight And how could I better expose this Sacred Treasure of Ecclesiastical Antiquity unto publick view than by recommending my weak endeavours herein unto your favourable acceptance and Patronage having received the first design of coming to light near the famous Mansion of your worthy Progenitors where for several years I spent some of the pleasantest days of all my life wherein I freely confess as God's Glory and the good of his Church was chiefly designed by me
in the main so also I thought fit to express my Gratitude unto the great Family of the Windhams in particular a Family known to be truly Noble and Great in the number of its flourishing Branches as well as in Riches Honour and approved Loyalty unto their King and Country the true happiness and lasting prosperity whereof shall ever be sincerely wished and desired by Honoured Sir Your most obedient humble Servant Jos Walker THE Author's Preface Translated from the FRENCH THE Controversies about Religion being a kind of War or if you will a sort of Law-Suit wherein both Parties plead their Cause with some heat it seems to me very difficult to write and not let fall some words that may favour the interest of that side for which we are concerned because the flesh corrupts the acts of the Understanding and the old Man never fails to vitiate the purity of the thoughts of the new I do not here speak of those angry Writers who in all their Works do shew an unlimited passion for the Cause which they defend and meditate nothing but disparaging their Adversaries to make their own Party triumph by the Calumnies which they cast upon the others I speak of mild and peaceable Spirits who write with moderation who nevertheless do it not alwaies so successfully but they let drop some things which all do not approve of because their ever remains frailty in man and the innocency of the second Adam hath not a compleat victory over the first What I say is particularly verified in examining the Tradition of the Church upon the Articles of our Faith for both the Roman Catholicks and the Protestants pretending that it is favourable to their Cause each alledge out of the holy Fathers to establish their Belief and Religion This consideration makes me think that the surest way and most edifying means for Christians would be plainly to produce what hath been from time to time received and believed in the Church upon the points in Controversie and Historically without dispute to represent the sentiments of our Ancestors upon all the Articles which are to be examined This is what I have indeavoured to do upon the matter of the Eucharist which is and will be alwaies if God prevent it not by his grace a stone of stumbling and a means which the Devil will never fail to use to keep up amongst Christians that unhappy strife wherewith they are so pleased but which ought to draw tears of blood from those good Souls that are sensibly touched for the glory of God and that without ceasing by their prayers desire that he will give unto all the grace to keep the unity of the spirit in the bond of peace The better to succeed in my design and to represent the Sacrament at large I have divided my Work into three Parts In the first I examine the outward Form of Celebration I prove that Bread and Wine have alwaies been the matter of the Sacrament amongst Christians I hint at the mixture of Water with the Wine in the holy Cup and I endeavour to discover the Original as well as the Mysterie which the ancient Doctors of the Church since S. Cyprian have sought for in this mixture I mention sundry Sects of Hereticks whereof some have changed the matter of the Sacrament others have corrupted the Celebration and lastly others have quite rejected it not suffering that it should be celebrated at all I omit not what S. Ignatius said of certain Hereticks who condemned the celebration nor the Heresie of one called Tanchelin who also denied it but through another Principle I make some mention of the Slanders which the Jews and others cast upon Christians by reason of the Sacrament And I treat of the difference betwixt the Greek and Latin Churches about the using of levened and unlevened Bread Then I consider whence the Bread and Wine of the Sacrament was taken what was the fashion of the Bread with the innovations and changes which have thereupon hapned From thence I proceed to the consideration of the place of Consecration of the matter of the Chalices and Patins that is to say the Vessels which were used in this holy action this consideration is followed with an inquiry of the Language wherein Consecration was made and wherein all the Service was generally performed and from this Inquiry I proceed to the Examination of Ceremonies and of the Form of Consecration I mean the words of Consecration to know whether the antient Church did consecrate by Prayers Blessings and giving of Thanks or by these words This is my Body as is now the practice of the Latin Church Then I treat of the Oblation or the Form of the Sacrifice and I shew the Reasons and Motives which obliged the holy Fathers to give to the Eucharist the name of Oblation and Sacrifice I annex unto the consideration of the Oblation that of the Elevation and of the Fraction and I shew at what time the Latins began to lift up the Host to warn the people to adore it moreover I examine the Distribution and Communion and in the first place the Time the Place and the Posture of the Communicant the Persons who distributed those who communicated with the words of the one and the other and then of the Thing distributed treating at large the Question of the Communion under both kinds I also shew that for several Ages Communicants received the Eucharist with their hand that they were permitted to carry it unto their Houses and to carry it along with them in their Journeys and Travels and that the ancient Christians were so little scrupulous in this matter that sometimes they sent the Sacrament unto the Sick by Lay persons Men Women Acolytes and young Boys and not only so but they made Plaisters of it they buried it with the Dead In some Churches they burnt the remainder of the Sacrament and in others they caused it to be eaten by little Infants Sometimes they took consecrated Wine and mixed it with Ink then they dipt their Pen in these mixt Liquors the more to confirm the Acts they intended to sign In the Second Part I describe the History of the Doctrine of the Holy Fathers upon this weighty Article beginning with the reflections they have made upon the words of Institution and upon the interpretation they have given of these words This is my Body and after these Reflections I represent a great number of Testimonies wherein they call the Eucharist Bread and Wine in the very act of communicating they affirm it is Bread which is broken that it is Corn Wheat the fruit of the Vine Fruits of the Earth and like terms They positively say That it is Bread and Wine Bread wherewith our Bodies are nourished the matter whereof passeth through the natural accidents of our common Food Bread which is consumed in the celebration of the Sacrament They affirm that the Bread and the Cup which we receive at the Lord's Table are things
inanimate that the substance of Bread and Wine remain after Consecration and because one is found amongst them that much varies from this language I represent unto the Reader what some have said to reconcile this Authour with others who have expressed themselves otherwise than he hath done Then re-assuming the thred of my History I make appear that these same Doctors have believed that participating of the Eucharist broke the fast and that they have spoken of what is received in the Communion as of a thing whereof one received a little a morsel a piece a small portion And having seen what they believed and what they said of the things which we receive in the Eucharist I inquire what they taught of the Use the Office and Imploy of the sacred Symbols And they tell us that the Eucharist is the Sacrament the Sign the Figure the Type the Antitype the Symbol the Image the Similitude and the resemblance of the Body and Blood of Jesus Christ And the better to instruct us in the nature and force of these expressions they will have us make these two observations First that when they speak of the Eucharist as of a Sign a Figure an Image it is in opposition to the reality which they consider as absent The other is that they constantly hold that the Image and the Figure cannot be that whereof they are the Image and Figure And indeed not to leave their Doctrine exposed unto the stroaks of Calumny they declare that if the Eucharist be a Figure and an Image it is not a bare Figure nor an Image without operation but a Figure an Image and a Sacrament replenished with all the vertue and all the efficacy of the Body and Blood of our blessed Saviour clothed if it may be so said with the Majesty of his person and accompanied in the lawful Celebration with all the fruits and with all the benefits of his death and Sufferings But because the same Fathers who affirm that the Eucharist is Bread and Wine and who say that it is the Sign the Symbol the Figure and the Sacrament of the Body and Blood of our Saviour do say also That it is his Body and his Blood that it passeth and is turned into his Body and Blood I have not omitted to report the explications which they give us thereupon and to shew which of those sorts of expressions they have limited for by this means it is easie to comprehend their words and intentions Having ended the Examination of their Doctrine I have applied my self unto the search and inquiry of its consequence to know if they believed the eating of the Flesh of Jesus Christ with the mouth of the body the eating of the same Flesh by the wicked as well as by the righteous and the presence of the Lord upon Earth as to his Humanity and how they understood the following Maxims whether a Body can be in several places at the same time whether it can subsist invisibly after the manner of a Spirit without occupying any space whether what hath been done long since can still be done every day whether the Cause can be later than the Effect whether that which containeth ought not to be greater than that which is contained whether Accidents can exist without their Subject whether the Senses may be deceived in the report they make of sensible Objects when there is no defect in the Organ or in the medium or situation of the Object whether a Body ought to be visible and palpable and whether it ought to have its parts so distinguished the one from the other that each part ought to answer the respective part of place whether there may be penetration of dimensions whether one may dwell in himself whether a Body may be all intirely in one of its parts and whether whatsoever is seen and touched and falls under sense be a Body And to the end nothing be wanting to establish the Doctrine of the Fathers in the point of the Eucharist I add unto direct proofs a great many indirect proofs taken from their words and actions whence are drawn several inductions which contribute very much to shew what were their sentiments of this Article of our Faith Then I represent the Alterations and changes happened in the ancient expressions and Doctrine the contests of the Ninth Age whereunto if I mistake not I have given much light by certain considerations which shew as clear as the light which of the two Opinions had the better that of Paschasius or that of his Adversaries The History of the Tenth Age shall be represented in such a manner I hope as will not be displeasing unto the candid Reader seeing it will inform him that in that Age which I consider neither as an Age of Darkness nor of Light but participating of both wherein things passed otherwise than hath been hitherto believed I treat exactly of what passed in the Eleventh Century in regard of Berengarius and his Followers in regard of the Albigenses and Waldenses in the Twelfth and Thirteenth Centuries of Wicklif and the Lollards in England in the Fourteenth Age of the Taborites in Bohemia in the Fifteenth and until the separation of the Protestants with some Observations which I make from Age to Age upon the Greek Church And in the last Part wherein I treat of the Worship I examine the preparations which precede the Celebration I inquire the time wherein Christians began to introduce in the exercise of their Religion the use of Incense and Candles especially at the Celebration of the Sacrament Unto this practice I add that of the sign of the Cross and also of material Crosses the consideration of holy Vestments and of those particularly appointed for this holy Ceremony not forgetting that of Flowers which were used in form of Coronets or otherwise in honour of the Eucharist I make one Chapter of the dispositions requisite for a Communicant in respect of God and of Jesus Christ and another of those which he ought to have in regard of the Sacrament which ingageth me to speak something of Auricular Confession and to inquire whether the Holy Fathers have requir'd it as a disposition absolutely necessary unto a lawful Communion And I conclude the whole Work with the question of the Adoration of the Sacrament which I treat of with some care and exactness to the end the Reader might see what hath been the Belief and practice of the ancient Church on so important a point as this is and when the first Decrees were made for worshipping the Host I know very well there can be nothing of testimony be it never so clear but the subtilty of men will find means to elude and this is it which hath rendred and will render the disputes of Religion immortal many of those who handle them seeking more their own than Gods glory and examining the passages of the Ancients with the prejudices they have been before prepossess'd with Thence it is that beholding them
to take notice that if in this History I have spoken of the Country of the Abassins as of the Kingdom of Prester John it was to accomnodate my self with the vulgar Opinion without making exact inquiry what it is and without troubling my self at this time to reconcile Historians and Travellers that have written diversly of it THE TABLE OF CHAPTERS PART I. Containing the outward form of Celebration CHAP. I. WHerein is treated of the Matter of the Sacrament Page 1 CHAP. II. Wherein is mention made of divers sorts of Hereticks as far only as may suffice to clear the Point in Question p. 7 CHAP. III. Progress of Considerations of the Matter of the Sacrament wherein is examined what is said by S. Ignatius of certain Hereticks that rejected the Sacrament the Heresie of one Tanchelin who also rejected it but by another principle the reproaches of Jews and other Enemies and the difference betwixt the Greek and Latin Churches about leavened and unleavened Bread p. 22 CHAP. IV. Wherein is shewed whence the Bread and Wine of the Sacrament was had and what was the form of the Bread with the innovations and changes which thereupon succeeded p. 30. CHAP. V. Of the Consecration of the Bread and Wine of the Sacrament and first of the place where they were Consecrated and of the Matter of Chalices and Patins p. 39 CHAP. VI. Of the Language wherein Consecration and generally of all the Service p. 54 CHAP. VII Of the Ceremonies and form of Consecration p. 65 CHAP. VIII Of the Oblation or form of the Sacrifice p. 81 CHAP. IX Of the Elevation and breaking the Bread p. 101 CHAP. X. Of the Distribution and of the Communion and first of the Time the Place and Posture of Communicants p. 110 CHAP. XI Of him that distributes the Sacrament and of him that communicates with the words both of the one and the other p. 121 CHAP. XII Of the thing Distributed and Received p. 131 CHAP. XIII The Eucharist received with the Hand p. 150 CHAP. XIV Of the liberty of carrying the Eucharist home after having taken it in the Church and of carrying it in Journeys and Voyages p. 160 CHAP. XV. The Eucharist sâ—nt unto the absent and the Sick unto whom it was sometimes sent by Lay-persons Men Women Children c. p. 164 CHAP. XVI Divers Vses and divers Customs touching the Eucharist p. 169 PART II. Containing the Doctrine of the Holy Fathers CHAP. I. REflections made by the Holy Fathers upon the Institution of the Sacrament p. 187 CHAP. II. What the â—â—thers believed of the things we receive in the Sacrament and whâ—â— they said of them p. 199 CHAP. III. Of the use and office of the Bread and Wine of the Sacrament p. 213 CHAP. IV. Consequences of the Doctrine of the Holy Fathers p. 231 CHAP. V. Continuation of the Consequences of the Doctrine of the Holy Fathers p. 246 CHAP. VI. Other proofs of the Doctrine of the Holy Fathers with the Inferences drawn by Protestants from them p. 265 CHAP. VII Continuation of the Proofs of the Doctrine of the Holy Fathers and of the Inductions of Protestants p. 277 CHAP. VIII Proofs of the Doctrine of the Holy Fathers drawn by Protestants from some practices of the Ancient Church p. 291 CHAP. IX Other Proofs drawn from the silence of Pagans and of certain things objected against them by the Holy Fathers p. 298 CHAP. X. The last Proof drawn from what passed in regard of Hereticks either of their silence or of the Fathers dispute against them p. 308 CHAP. XI Of the change made in the Expressions or the History of the Seventh Century p. 361 CHAP. XII Wherein is Examined what ensued in the Eighth Century p. 365 CHAP. XIII Containing the History of the Ninth Century p. 385 CHAP. XIV Continuation of the Ninth Century wherein is treated of the Dignities and Promotions of Heribold p. 4â—5 CHAP. XV. Continuation of the History of the Ninth Century wherein is examined the silence of Pope Nicholas the First and Adrian the Second with two Observations touching the Greek Church p. 430 CHAP. XVI Of the State of the Tenth Century p. 439 CHAP. XVII Of what passed in the Eleventh Century p. 450 CHAP. XVIII Continuation of the History of the Eucharist or the state of the Twelfth and Thirteenth Centuries p. 465 CHAP. XIX The History of the Fourteenth and Fifteenth Centuries p. 497 PART III. Wherein is treated of the worshipping the Sacrament CHAP. I. OF the Preparations which go before the Celebration p. 521 CHAP. II. Of Dispositions necessary for the Communion and first of the Motions of the believing Soul in regard of God and of Jesus Christ p. 541 CHAP. III. Of the motions and dispositions of the Receiver in regard of the Sacrament p. 548 CHAP. IV. Wherein the Question of Adoration is examined p. 556 THE HISTORY OF THE EUCHARIST VINCENTIUS Lerinensis hath left us for a Maxim above M C. years ago Vincent In common That great heed must be taken to retain in the Catholick Church what hath been believed every where always and by all This Maxim appears so just and reasonable that Christians should make no difficulty to submit unto it however divided they be otherwise in matters of Religion and although the Author was not wholly without blame seeing there are some which think that he fought under the Ensigns of the demy Pelagians that he was very opposite unto St. Austins Doctrine touching Predestination and that it was against him that St. Prosper did write in answering the Objections which go under the name of Vincentius Nevertheless I do not judge that any fault is to be found in his Maxim nor that any difficulty ought to be made in receiving it seeing that St. Austin himself whose name and memory shall ever be in veneration amongst good Men hath written something to the same purpose before Vincentius Lerinensis Aug. l. 4. de bapt c. 24. t. 7. It is very justly supposed saith he that what the Catholick Church believes and hath not been instituted by Councils but hath been always believed is derived only from Apostolical Authority Vndertaking then to treat Historically of the Eucharist and by Gods assistante to shew what hath been believed in all Ages in the Church touching this so important point of our Salvation there is a necessity that we should look back unto Jesus Christ the Author of this august Sacrament and the true beginning of the Antiquity we are to inquire into for as the blessed Martyr St. Cyprian said If Jesus Christ only ought to be heard Cyprian Ep. 63. ad Caecil we should not regard what some before us have thought fit to be done but what Jesus Christ who is before all hath first done for we ought not to follow the customs of Men but the truth of God To know what he hath said and done in the institution of this Mystery the Evangelists and St. Paul must be consulted who tell us
stirred up this cruel Emperour who by the first Edict he made to be published against Christians the 19. year of his Reign commanded to be demolished and destroyed to the ground their Oratories and Churches which continued untill Constantine imbraced the Christian Religion For then the Church breathing quietly under a Prince which cherisht her and gratify'd her in all that could be desired Christians were seen striving who could surpass each other in building magnificent and beautiful Churches and Temples which were so many illustrious Monuments of the Rest and Plenty which they enjoyed under the first Christian Emperour Having considered the Places wherein Christians assembled themselves but by relation unto the Celebration of the Sacrament I have not amply treated the Question of Temples or Churches and I have so done the rather because an occasion of examining it more at large may in some short time offer it self I only say that it was in the IV. Century that they began to be consecrated but after a manner intirely different from that at this time used amongst the Latins and that it was about the same time prohibitions were made of celebrating the Sacrament only in consecrated places This general consideration of the place where Christians assembled and where they celebrated their Sacrament may give us some light to design the particular place where the Consecration was made whilest they assembled in private houses there is no question to be made but that they placed in some convenient place in the Chamber a Table whereupon they did consecrate the Bread and Wine of the Eucharist and where they distributed the holy Communion unto Believers the example of Jesus Christ served them instead of a Law for he celebrated his Eucharist in the same place where he had eaten the paschal Lamb there he consecrated and distributed it neither the Evangelists nor S. Paul having said any thing that may make us think otherwise Moreover the Roman Catholicks and the Protestants confess that the Corinthians did celebrate the Eucharist in the same place where they made their Love-feasts and if there be any contests I do not say betwixt Communion and Communion but betwixt particular Doctors in each of both Communions it is not in regard of the place but in respect of the time to wit whether the Sacrament was celebrated before the Agapae or afterwards which doth not relate to the Subject we now treat of seeing then that the Corinthians made their Feasts of Charity and made altogether these Feasts upon Tables or at least on things that served to that purpose methinks it cannot be at all questioned but that they did celebrate and also consecrate their Eucharist upon the same Table seeing they did celebrate it in the same place and at the same time where they did eat together S. Justin Martyr in the Account of this Sacrament which he hath left us hath not mentioned the place where this Consecration was made but to consider the innocency of those times and the manner of consecrating the Symbols which he represents unto us one cannot but conclude but that it was upon a Table that they consecrated them after that the people had presented them unto the Passover as he saith the word Supper used by S. Paul directed them unto this use and practice as well as the example of Jesus Christ Origen l. 20. c. 2. For as S. Isidore of Sevill saith It is called a Supper from the Communion of those which eat Chrysost t. 5. homil 21. whereunto also doth amount what S. Chrysostom observed before him That the Apostle calleth the Supper of the Lord that of which all that are invited do participate in common and with love For those expressions do import a Holy and Divine repast common unto all the faithful and which requires a Table to take it and to eat of it altogether when therefore Christians had places destinated for the exercise of their holy Religion it is evident there was a certain place where this Eucharistical Table was placed there to consecrate this august Sacrament and there to distribute it unto all the faithful Communicants And when under Constantine the Great the Temples of Christians began to be Stately and Magnificent there was a particular place called the Sanctuary where the mystical Table was set whereupon Consecration was made In Minutius Felix the Infidel demands Min. Fel. in Octav. Wherefore Christians have no Altars and the Christian answers thus whereby he confesseth they have none Do you think that we hide what we do adore because we have no Temples nor Altars Orig. contr Cels l. 8. p 389. ult Edit The Philosopher Celsus gives them the same reproach in Origen saying that they would not erect Altars Which Origen doth not gainsay but saith only That every one of them hath his Soul and thought for an Altar from whence do ascend truely and intelligibly the perfumes of a sweet smell that is prayers from a pure conscience Christians nevertheless did not omit to celebrate and participate of the Sacrament it must needs follow then that it was upon a Table Nevertheless it is certain there is nothing more frequent in the writings of the Fathers than the name of Altar to design the place of Consecration and of celebrating the Eucharist yet I judge that the first place of Antiquity where the Altar is mentioned is if my memory fail me not in the Book of Prayer made by Tertullian Tertul. de Orat. c. ult Your Station saith he will be more solemn if you stand-upright at the Altar of God Since which time the Antient Doctors have frequently used that manner of Speech and as they frequently spake of the Altar so they commonly spake of the Table and I verily believe whosoever would collect the expressions of Table and Altar which are to be found in the writings of the Antients to denote the place where the Consecration of the Eucharist was made might compose a compleat Volume of them so that there being nothing more frequent in the Monuments of Ecclesiastical Antiquity than the terms of Altar and of Table to signify one and the same thing it were to tire the Readers patience to alledge proofs of so evident a truth and which is owned by all for I do not find that the Protestants deny unto the Roman Catholicks that the Fathers have often called the holy Table an Altar and in truth they cannot without renouncing all sincerity and modesty neither do I find that the Roman Catholicks do deny unto the Protestants but that the same Fathers do often make mention of the Eucharistical Table the Divine Table the Holy Table and the Mystical Table neither can they without a manifest contradiction against an infinite number of passages of Antiquity that are scarcely to be numbred in the writings of S. Chrysostom and S. Austin and if any desire to satisfie their curiosity thereupon they may consult of the former Oration 19. and 20. to the
said by Arnobius in the beginning of the Fourth Century this Christian Orator having related at the end of his Sixth Book that the Pagans were wont to make grievous reproaches against the Christians and to call them Atheists because they did not sacrifice He thus begins his Seventh Book What then will some say Arnob. contr gent. lib. 7. init think you that no Sacrifice at all ought to be made There ought indeed none to be made saith he to the end to give you the opinion of your Varro and not ours only Lactantius his Contemporary and of the same profession Lactant. instit l. 6. c. 25. having undertaken to treat of a Sacrifice therein considers two things The Gift and the Sacrifice it self And he saith That the one and the other ought to be incorporeal that is Spiritual to be offered unto God that the integrity of the soul is the Oblation that the Praise and Hymn is the Sacrifice That if God is invisible he must then be served with invisible things He approves the Maxime of Trismegistus That the Benediction only is the Sacrifice of the true God And thence he concludes That the highest manner of serving God is the praise offered unto him by the mouth of a just man And elsewhere he saith That he will shew what is the orue Sacrifice of God and the truest manner of serving him And see here how he doth it He saith first That God doth not require of us either Sacrifices or perfumes or other the like presents that for incorporeal that is Spiritual Natures there must be an incorporeal Sacrifice that is to say Spiritual And afterwards What is it then Id. Epitemâ— c. 2. saith he that God requires of man but the service of the understanding which is pure and holy for as for the things done with the Fingers or that are without the man they are not a true Sacrifice the true Sacrifice is what proceeds out of the heart and not what is taken out of the Coffer â— it is what 's offered not with the hand but with the heart it is the agreeable Sacrifice which the soul offers of it self In fine he concludes that righteousness is the only thing which God requires of us and that it is therein the service and Sacrifice consists which God desires Cyril Alex. l. 10. contr Julian t. 6 p. 343. It will not be unnecessary to join unto these Witnesses S. Cyril Bishop of Alexandria who refutes the Writing published against the Christians by Julian the Apostate about seventy years before in which Writing this foul Deserter of the Truth taxed them amongst other things that they approached not unto the Sacrifices and Oblations of the Altars and that they did not sacrifice yet this wicked wretch was not ignorant of what was practised in the Worship and Service of the Church and therefore this reproach must needs have some shew of truth otherwise he had exposed himself unto the scorn and contempt of all the World And S. Cyril answering in order unto all that this Apostate had spewed out against the Religion of Jesus Christ would not have failed to have cried O the Impostor if the Christians of his time that is of the Fifth Century had truly sacrificed and if they had amongst them real Sacrifices Let us then see and without prejudice exactly examine what S. Cyril replyed unto this Wretch's reproach Ibid. p. 344. B. He freely confesseth that Christians do not sacrifice any more Because the types and figures having given place unto the truth we are commanded to consecrate unto God Almighty a pure and spiritual service Ibid. p. 345. B. Vnto fire which formerly came down from Heaven upon the Sacrifices and which we have not now he opposeth the Holy Ghost Ibid. C. which proceeding from the Father by the Son comes and illuminates the Church Vnto Oxen Sheep Pidgeons Doves unto the Fruits Meal and Oyl of the Israelites be opposeth our spiritual and reasonable Oblations And explaining unto us wherein they consist and their nature and quality We offer unto God saith he an Odour of a sweet savour all manner of vertue or truth Faith Hope Charity Justice Temperance Obedience Humility a continual Praise and Thanksgiving of the Lord and his works and all the other vertues for this Sacrifice purely Spiritual agrees well with God whose Nature is purely simple and immaterial the life and actions of a truly good man are the perfumes of a reasonable service And having alledged some passages of the holy Scriptures to confirm this Doctrine He concludes as he began Ibid. p. 346. C. We sacrifice unto God saith he Spiritual things and instead of material fire we are filled with the Holy Ghost From this same Fountain proceeds another Doctrine of these first Conducters of the Christian Churches which consists in instructing Believers and teaching them what had succeeded unto the Sacrifices of the Law I do not find after an exact scrutiny that they alledge or insist upon the Sacrament but they are contented to oppose unto the Mosaical Sacrifices either the Spiritutal Sacrifices which we offer unto God under the Gospel or the truly propitiatory Sacrifice of the Cross or both of them together In regard of the former the Author of the Apostolical Constitutions Const Apost l. 2. c. 25. said That unto the Sacrifices of the Law succeeded prayers vows and giving of thanks and that the First fruits Tythes and portions and gifts of those times are now changed into the Oblations which the Bishops offer unto God through Jesus Christ who died for all He means the Oblations of Bread and Wine which Believers made and generally all things presented by them unto God in behalf of the Christian people Thence it is that he saith also elsewhere Id. l. 6. c. 23. That instead of Sacrifices which were made by shedding of blood Jesus Christ hath given to us a reasonable Sacrifice Mystical and unbloody which is celebrated in remembrance of his death by the Symbols of his Body and Blood In which words indeed he makes mention of the Eucharist but as of a Mystical and Spiritual Sacrifice and in the same sense which he said That our Sacrifices at present are prayers and giving of thanks Origen in all his Homilies upon Leviticus doth very exactly after his manner seek for all the mystical significations of the ancient Sacrifices but I do not find that he doth once speak of a propitiatory Sacrifice offered every day unto God by Christians Origen Hom. 2. in Levit. In the second Homily he mentions at large the means which we have under the Gospel besides that of holy Baptism to obtain the remission of our sins Ib. Hom. 5. but amongst all those means I do not find the Sacrifice of the Eucharist In the fifth he shews how the Ministers of the Gospel do make propitiation for the sins of the people but he only alledges for that the instructions and
have always the Sacrament ready to Communicate Sick Folks be they old or young that they may not dye without Communicating Gautier Bishop of Orleans prescribes the same unto his Priests in his Capitularies of the year 869. And Riculfe Bishop of Soissons unto his in the year 889. proving the necessity of Communicating Infants which he will have to be given presently after Baptism by the same words whereby S. Austin proves it The Book of Divine Offices called the Roman Order was written as some think at the end of the Eighth Century or the beginning of the Ninth and as others think in the Eleventh In that Book this Decree is to be seen Ord. Rom. t. 10. Bibl. Pat. p. 84. Care is to be taken that young Children receive no Food after they are Baptized and that they should not give them Suck without great necessity untill they have participated of the Body of Christ Greg. lib. Sac. p. 73. Nevertheless in S. Gregory's time it was not forbidden to give them Suck but at the end of the Eleventh and beginning of the Twelfth Centuries this pity was shewed unto these poor Infants and for the difficulty there was in making them swallow Bread they were communicated with the blessed Wine only Pasch 2. Ep. 32. t. 7. conc patr 1. p. 530. So it was enjoined by Pope Paschal the Second who succeeded unto Vrban the Second Anno 1099. according to Cardinal Bellarmin's computation and this custom continued after his death as Hugh of S. Victor testifies who lived in the Twelfth Century in his Ecclesiastical Books of Ceremonies Sacraments Offices and Observations L. 1. c. 20. t. 10. Bibl. Pat. p. 1376. Vnto Children new born saith he must be administred with the Priest's Finger the Sacrament in the species of blood because such in that state do naturally suck And he saith It must be so done according to the first Institution of the Church he laments the Ignorance of Priests who saith he retaining the form and not the thing give unto them Wine instead of Blood which he wished might be abolished if it could be done without offending the ignorant Nevertheless this practice of giving a little Wine unto young Children after Baptism continued a long time in divers parts of the Western Church Lindan Panop l. 4. c. 25. as appears by the words of Hugh of S. Victor and some have observed that not much above one hundred years ago the same thing was used and practised in the Church of Dordrecht in Holland Apud Arcad. de concord l. 3. c. 40. before it embraced the Protestant Reformed Religion In fine Simon of Thessalonica Cabasilas Jeremy Patriarch of Constantinople and Gabriel of Philadelphia also defend this necessity of Communicating not only of persons of discretion but also of young Children This Tradition thus established there only rests to finish this Chapter to speak something touching the words of the Distributer and of the Communicant When the Lord gave unto the Disciples the Sacrament of Bread he said This is my Body and in giving them the Symbole of Wine This is my Blood or this Cup is the New Testament in my Blood but we do not find that the Apostles said any thing In Justin Martyr's time Apolog. 2. the Distributer nor the Communicant said nothing but the Deacons gave unto the Believers Bread and Wine which had been consecrated Serom. l. 1. p. 271. and it may be collected from Clement of Alexandria that it was so practised at the end of the Second Century Some time after it was said unto the Communicants in giving them the Sacrament the Body of Christ the Blood of Christ and the Receivers answered Amen as may be read in the Apostolical Constitutions S. Ambrose S. Cyril of Jerusalem S. Austin and elsewhere but it must also be observed that they said unto them Ye are the Body of Christ and that unto these words they answered Amen as they had answered in receiving the Sacrament as is restified by S. Austin in his Sermon unto the new Baptized in S. Fulgentius In the days of Gregory the First and after they said in distributing the Eucharist The Body of our Lord Jesus Christ keep ye unto Life everlasting The Blood of our Lord Jesus Christ redeem ye unto Life everlasting But I do not find that Believers answered so punctually Amen Such Liberty the Church hath used in this circumstance of distributing the Sacrament Amongst the Greeks they say unto the Communicant In Euchol p. 83. Servant of God you do Communicate of the holy Body and precious Blood of our Lord and Saviour Jesus Christ in remission of Sins and unto Life everlasting But 't is time to consider the things which were given unto Believers when they did participate of the Sacrament and it is wherein we will employ the following Chapter CHAP. XII Of the things distributed and received WHat was distributed unto Believers in Communicating were the things which had been Blessed and Consecrated to be made the Sacraments of the Body and Blood of our Lord. I will not now examine the change which Consecration may thereunto bring this not being the place to treat of the Doctrine of the holy Fathers which shall appear in the second part of this Treatise it will suffice here to enquire if Christians have always participated of both Symboles and if they have ever been permitted to Communicate under both kinds as is spoken or under one kind only As for the Symbole of Bread it is an undoubted truth that it hath always been given to Believers in all Christian Communions in the whole world and there hath never been any contest on this subject at least in what regards the thing it self I mean the matter of fact not to speak of the difference touching the quality of the Bread which ought to be used in this Mystery The greatest difficulty then is to know the practice of the Church in the species of Wine we are indispensably forced to treat of the Communion under both kinds and to lay before the Readers eyes the practice of Christians with the changes and innovations which have therein happened Jesus Christ who distributed the Bread unto his Apostles gave unto them also the Cup and expresly commanded them all to drink of it as S. Matthew hath written S. Mark hath said that they all drank of it The Christians immediately following the Apostles practised the very same but because it would make a whole Volume to collect the passages of the Ancients to prove the certainty of this matter and besides both Roman Catholicks as well as Protestants confess That Jesus Christ did institute this Sacrament under both kinds That the Apostles taught so and that it was so practised by the primitive Church for a long time as I think it may suffice to prove this Tradition from age to age by some of the clearest passages and to follow it until its abolishing at the Council of
distribution of both Symbols separately in the latter Ages they came to administer the Bread in the Consecrated Wine so from the distributing the Eucharist steeped by little and little insensibly in some Churches of the West they gave the Communicants only the consecrated Bread a custom which in process of time introduced it self almost into all the Western Churches until that it was established in the year 1415. upon Saturday the 15. of June by this Decree of the Council of Constance Sess 13. t. 7. Concil part 2. p. 1042. This present holy general Council of Constance lawfully Assembled by the Holy Ghost declares discerns and defines that although Jesus Christ after Supper instituted and administred unto his Disciples this venerable Sacrament under both kinds of Bread and Wine yet nevertheless the commendable authority of holy Canons and the approved custom of the Church hath observed and doth observe that this Sacrament ought not to be celebrated after Supper nor to be received of Believers but fasting except in case of sickness or some other necessity allowed or admitted by Law or by the Church and in like manner that although in the Primitive Church Believers received the Sacrament under both kinds yet nevertheless to avoid certain perils inconveniencies and scandals this custom was fitly introduced that those who officiated should receive under both kinds and the Laity under the species of Bread only withall that they should firmly believe and nothing doubt that the intire Body of Christ and the Blood are truly contained as well under the species of Bread as under the species of Wine Therefore such a custom being reasonably introduced both by the Church and by the holy Fathers and that it was a long while observed it ought to pass for a Law which is not allowed to be rejected nor changed by every bodies fancy without the Authority of the Church Therefore they are to be judged erroneous that think it to be Sacrilegious or unjust to observe this custom or this Law and those who obstinately affirm the contrary of what is above said ought to be banished as Hereticks and severely punished by the Diocesans of the places or their Officials or by the Inquisitors of the Heretical evil in the Kingdoms or Provinces where by hazard or on purpose they have attempted or presumed any thing against this Decree according to the lawful Ordinances and Canons which have been seasonably made against Hereticks and their abettors against the Catholick Faith But notwithstanding the severity of this Decree Cassander hath left us upon Record in his Treatise of the Communion under both kinds formerly cited That it is read that Pope Martin the Fifth p. 1037 after the Council of Constance did practise in the solemn Office of Easter the Precept and Formulary of the Roman Order in giving the Communion unto the people under both kinds The same in the same place relates as from Thomas Waldensis That after the Synod of Constance the Pope of Rome did not forbear giving the Communion after the use of Rome that is to say under both kinds unto the Deacons the Ministers of the Altar and unto other persons eminent in Piety and Worth as also unto Rectors of places and considerable Monasteries his Brethren and unto others he thought worthy of so great a Gift He saith moreover That Cardinal Cusa in his Letter written unto the Clergy and learned Men of Bohemia Anno 1452. some years after the Council of Basle declares That until very near his time the Pope at the Feast of Easter suffered the Laity unto whom he had with his own hands given the Body of the Lord to receive the Blood from the hands of the Deacons And that Nicholas of Palerma who assisted at the Council of Basle saith That the opinion of Doctors is That it would not be ill done that the Communicant should also receive the Blood This Council of Basle whereat this Archbishop was present granted unto the Bohemians the Communion under both kinds provided that in all other things they should conform unto the Church of Rome and that they would instruct them to believe that Jesus Christ was contained wholly under the one and the other species All those who are any thing read in the History of those times know that those of Bohemia who differed nothing from the Church of Rome but only in the matter of the Communion under both kinds were called for that reason Calixtins different from the true Taborites but so 't is as it appears by a Letter from George Pogiebrac King of Bohemia that these Calixtins did not quietly enjoy this Grant for in this Letter which was written in the year 1468. and for which we are obliged unto Dom Luke d'Achery T. 4. Spicileg p. 413 414 415. a Benedictine Monk this Prince declares himself plainly to be a Calixtin That he was bred up in this manner of Communicating under both kinds That his Father Mother and Grand-mother had so practised That the Council of Basle had granted Liberty of it unto his Subjects not by way of permission as the Church sometimes tolerates Sins but to the end it should be allowed by the Authority of our Lord Jesus Christ and of our holy Mother the Church his Spouse That in all other things he agrees with the Church of Rome so that it appears by this apologetical Letter which he writes unto Matthias King of Hungary his Son-in-Law that he only desired liberty of Communicating under both kinds as he had been taught by his Father and Grandfather and I doubt not but a part of this Apology will in convenient time and place give sufficient ground for making a clear and certain Judgement of the Belief of the ancient Taborites upon the point of the Eucharist But after all these changes happened at sundry times the Council of Trent in the 21. Session being the Fifth under Pope Pius IV. Anno 1562. the 16. of July after having spoken of the Authority which the Church hath alwaies had in the dispensation of Sacraments to change in time and place what she thought fit the substance still remaining intire it adds Sess 21. c. 2. 3. de doctr That therefore the Holy Mother the Church being sensible of this wholsom Authority in the administration of Sacraments although that at the beginning of Christian Religion the use of both kinds was frequent nevertheless in process of time this custom being changed it was introduced for wise and solid reasons to approve this custom of communicating under one kind and hath commanded it to pass into a Law which shall not be allowed to be alter'd or laid aside at pleasure without the Authority of the same Church And in the following Chapter which is the Third of Doctrine It declares moreover That though our Redeemer as it is said in his last Supper instituted this Sacrament under both kinds and gave it unto his Apostles Yet it must be confessed that Jesus Christ intirely and
as they have contrived against them amongst so many Calumnies wherewith they have endeavoured to slander them they have never attacqued them about the Mystery of the Sacrament The Emperor Julian scoffed at the Mystery of Baptism but as for the Sacrament of the Eucharist we do not find that either him or any other hath ever given it the least Onset Their Admiration is the greater when they consider that the Doctrine of the real Presence hath been exposed unto very sharp Reproaches of the wise Men of the World for Cardinal du Perron relates Du Perr de l' Eucharast l. 3 c. 29. p. 973. La Boulay le Goux in his Travels part 1. c. 10 p. 21. upon the Credit of Sarga a Jesuit that the Philosopher Averroes a Mahometan by Religion said That he found no Sect worse or more foolish than that of Christians who eat and tear the God which they adore And Mr. Boulay le Goux doth testifie in his Travels That Mahometan Soldiers in a Contest they had with his Servants amongst other Reproaches which they used they called them Wicked Unbelievers Eaters of their God I will not here insist upon the Treatise of Joseph Albon a Spanish Jew called Ikkarim wherein he represents all the Inconveniencies which arise from the Doctrine of the substantial Conversion and which as he conceiveth doth contradict the Lights of Reason and the Testimony of the Senses but I will only say that the Protestants draw this Consequence That if the ancient Christians had been of that Belief the Jews and the Gentiles would not have failed in all likelihood to have reproached them of it and to have made it the Subject of their Scorn for they cannot think that Celsus had less Wit than Averroes nor that the ancient Enemies of Christianity were less inquisitive nor less concerned than the Turks are now who commonly live in Ignorance The Roman Empire was never more refined by Arts and Sciences than when the Christian Religion began to be established so that Christians had for their Enemies and Persecutors Men full of Wit Knowledg and of Understanding and which had spent a great part of their time in Search of Learning nevertheless we do not find that they have contested with them upon the Subject of the Eucharist nor that ever they made them the Reproaches that Averroes and the Turks have made and do still make unto those of the Latin Church It is the Observation which the late Mr. Rigaut made Rigalt not ad Tertul. l. 2. ad Uxor c. 5. when he said That amongst so many Villanies and Injuries wherewith they charged the Christians even in accusing them of Impiety under pretext they had no Altars and that they sacrificed not And amongst so many Apostates which fell away from their Religion there was not one found that accused them of eating the Flesh and drinking the Blood of their God And to say the Truth say the Protestants there is great Reason to wonder at this Silence if it be supposed that the ancient Christians believed and did what is done and believed by the Latin Church in the point of the Sacrament We know that the Romans and Greeks despised the Religion of the Egyptians which was indeed full of Idolatry Javenal Satyr 15. and which one of their best Poets made a Mock of in one of his Satyrs Neither are we ignorant of these Words of the best of their Orators Cicero l. 3. de Nat. Deor. Do you think there is any Man such a Fool as to believe that what he eats is God They cannot then conceive that those People were of such Thoughts and that they should have been silent towards Christians if they had indeed believed that they did eat the Flesh it self of their God and Saviour What likelihood is there they would have spared them upon it after having flouted them with most of their Mysteries and after having made them the Subject of their Raileries and Pastimes Certainly when they compare this constant and continued Silence with the Reproach made against the Latins they can see no other Cause of this different Proceeding but the Difference of Belief For if the primitive Christians had believed with the Latin Church that what they receive at the Lord's Table was truly and really their God the Gentiles would not have failed to have made them the same Reproaches which the Infidels make against the Latins Seeing then they have not been exposed unto the like Reproaches one cannot chuse as they think but conclude in all likelihood that they had not the same Belief yet it must be granted there iâ— to be seen in the Writings of the Ancients one Testimony from whence it may seem to be collected that the Gentiles believed that Christians did really eat the Flesh of Jesus Christ It is Oecumenius that hath preserv'd it under the Name of St. Irenaeus and of the first Martrys of Lyons Oecumen Comment in 1 Pet. c. 2. he thus represents it unto us The Greeks having taken the Servants of Christian Catechumenies and torturing them to discover some Secrets touching the Christians These Servants having nothing to say to the liking of those which tormented them except what they had heard their Masters say That the Divine Communion is the Flesh and Blood of Jesus Christ they also thinking it was really Flesh and Blood said so unto those which examined them which they took as if the thing had been indeed done by Christians and they signified so much unto the other Greeks and constrained Sanctus and Blandina the Martyrs by violence of Torments to confess it but Blandina answered them boldly and to the Purpose with these Words How can it be that those who abstain from Meats which are allowed them should endure such things It is said that whoever will but take the pains to compare this Relation of Oecumenius with the ample and exact Relation of what passed in the Tryals of the Martyrs of Lyons and Vienna which is conserved till our Time in Eusebius his Ecclesiastical History and with what the Fathers 7 or 800 hundred Years elder than him have taught us to wit That the Gentiles have not at all made these Reproaches against Christians upon the Subject of the Sacrament would therein finde so many and great Differences that he would verily conclude that Oecumenius in all likelihood relying too much upon his Memory hath reported an Occasion of this Reproach quite otherwise than it is to be seen in the Acts inserted by Eusebius in his History and particular Circumstances which are not there to be found some whereof are also contrary unto those which are therein at this present but that none should have Cause to complain as if it were intended to discredit a Testimony which may give light unto the History which we write it must be received as it is without inquiring any farther if it agrees or not agrees with the Acts before spoken of To this Effect it
have insisted already had found something amiss in the Service of the Church of Lyons which so offended Agobard that he wrote a Book on purpose against the four Books of Amalarius touching Ecclesiastical things And he writes it with so high a resentment that Father Chifflet could have wished he had wrote with more moderation And that he had dipt his pen Ep. ad Baluzium Agobardo praefixa after the example of his Predecessors in the Blood of Jesus Christ the Lamb without spot truly meek and humble in Spirit It is then very probable that in the humour Agobard was against Amalarius he suffer'd nothing to pass unreproved except what he thought not fit to be censured and which he approved of himself And indeed by reading his Book it will plainly appear with what exactness he examines all that dropt from the Pen of his Adversary Now 't is most certain he censured not any of the passages which we alledged for proving that Amalarius was contrary to the Opinion of Paschas can it be believed this Man so full of anger and revenge and who wrote not his Book but to censure those of Amalarius and yet touched not any of the testimonies whereof we speak if the belief of Amalarius had not been the belief of the Church or if Agobard had not been of the same Opinion he was on the subject of the Eucharist how could it possible be but that he would have censur'd what Amalarius said How could he have slipt so fair an occasion to have discredited his Adversary as a Man that prevaricated from the belief of the Church upon one of the Capital Articles of our Religion but further he alledges these words of Amalarius which we before cited The Bread set upon the Altar represents the Body of our Saviour spread upon the Cross the Wine and Water in the Cup do shew the Sacraments which did flow from the side of our Saviour upon the Cross Agobard advers Annal. cap. 21. p. 119. but he doth not there apply one word of censure What can be inferr'd from this conduct but that they were both agreed upon this point Now if from the consideration of his silence we proceed to that of his words it is said we shall be confirmed in the belief of what hath been said for he testifies Ibid. c. 13. p. 115. That as there is but one Altar of the Church so also there is one bread of the Body of Jesus Christ and one sole Cup of his Blood He distinguisheth the Bread from the Body of Jesus Christ and the Cup from his Blood as he distinguisheth the Altar from the Church where it is Moreover he declares Ibid. That the Church consecrating by these words he speaks of all the words of Institution according to the Tradition of the Apostles the Mystery of the Body and Blood of our Lord he saith expresly that our Saviour said unto his Disciples Take and Eat you all of this Words which the Deacon Florus borrowed of him with those that follow as we observed not long ago to prove that what our Saviour commanded his Disciples to take and eat was Bread This is what was said of Agobard We have already mentioned in the 7th Chapter of this second Part an Assembly of Bishops of the Diocesses of Roan and of Rhemis at Cressy which furnished us with a Declaration of their belief but because they wrote in this same Century the History whereof we examine it is just that we should here insert their testimony David Blundel in his Exposition of the Eucharist said in Chap. 18. That he separated not from Ratramn and John surnamed Erigenius the greatest part of the Bishops assembled at Cressy anno 858. with out signifying the place where they had given marks of their belief therefore some have thought he had read it in some Manuscripts Nevertheless it is certain that he had a regard unto what we have alledged and unto what we will produce a second time yet in referring the Reader unto the 7th Chapter to ponder the occasion and the words which be these Concil Carisiac t. 3. Concil Gall. p. 129. Extr. It would be an abominable thing if the hand which makes by prayer and the sign of the Cross Bread and Wine mingled with Water the Sacrament of the Body and Blood of Jesus Christ that it should after promotion unto Episcopacy meddle in any secular Oath whatever it did before Ordination The Chronicle of Mouson which is in one of the Tomes of the Collection of Dom Luke d'Achery makes mention of one Arnulph and represents him unto us as a Martyr He died as near as can be judged about the end of the IX Century And as he was at the point of death he said unto those that were present Favour me by your compassionate piety and help Chron. Mosomens t. 7. Spicil pag. 627. that I may receive from the hands of the Priests the Eucharist of the Communion of our Saviour He desires to receive the Sacrament of the Eucharist which truly communicates unto the faithful and penitent Soul Jesus Christ our Lord which he plainly distinguisheth from his Sacrament as the thing whereof we communicate from the Instrument by means whereby we do thereof participate He did not then believe with Paschas that the Eucharist was the real Flesh of Jesus Christ It is the Inference that many do make In the last Chapter of the first part we treated of the Custom of mingling the consecrated Wine with Ink and at the end of the 8th Chapter of the Second Part we shew'd the Inferences which is said are lawfully made from it But because of the Examples of this practice which we have alledged there is one of the Year 844. we will make no difficulty of joyning this Testimony unto the former yet it shall be only in the nature of a Historian which relates what passed at Tholouse betwixt King Charles the Bald and Bernard Count of Barcelonia whom this Prince had sent for under pretence of being reconciled unto him but indeed with design to kill him See here what the Historian saith Odo Ariâ—ertus inedit in notis Baluz ad Agobard pag. 129. The Peace having been concluded and interchangeably signed by the King and the Count with the Blood of the Eucharist Count Bernard came from Barcelonia unto Tholouse and cast himself at the King's feet in the Monastery of St. Saturnine near Tholouse The King taking him with the left hand as it were to lift him up he stabb'd his Dagger into his side with the other hand and cruelly murthered him not without being blamed for having violated Faith and Religion nor without suspition of Parricide because it was generally thought Charles was Son to Bernard also he resembled him very much about the mouth Nature publishing thereby the Mothers Adultery After so cruel a death the King descending from his Throne reeking in blood kicking the body with his foot said thus
Age And doth moreover observe that most of the English Prelates connived at what they taught so that being besides favoured by several persons of Quality they made open profession of their Faith so far as they affixed publickly upon the Doors of St. Paul's Church in London certain Theses which were no ways favourable to the Doctrine of the Latin Church nor to its Clergy At the same time there were several Waldensis at the Straits of the Alps which divide France and Italy as we are informed by 1 Contr. Vald. fol. 2. Claud de Cecill Arch-Bishop of Turin and of a Bull of Clement the Seventh granted at Avignion against them in the Year 2 His Bull is in the Chamber of Accounts at Grenoble 1380. and put in Execution by one Francis Borelli Inquisitor of the Order of preaching Friars who persecuted them cruelly for several years and put many of them to death I know not whether the University of Paris intended not to speak of the same Waldensis in the Letter which it directed unto Charles the Sixth in the Year 1394. 3 Tom. 6. Spicil p. 97. complaining amongst other things That the Hereticks which have already began to appear finding none to punish them do make great progress and not only scatter abroad ther pernitious Heresies publickly but also in private The XV. Century proved more fatal unto the Waldensis and Lollards in England for from the first year the Persecution was begun against them in pursuance of an Act of Parliament which gave power to put them to death if they recanted not their Religion as 4 In Hypodig Neustr ad an 1401. in Henrico IV. Walsingham doth testifie But notwithstanding all this they lost not their courage nor abandoned the Doctrine they had until then professed On the contrary the 5 In Henr. IV. same Historian observes that the year following they proposed several Thesis's but privately for fear of the punishment which had been appointed Theses which were nothing favourable unto the Doctrine of the Roman Church which renewed the Persecution against them during which several of them were burnt alive which this Friar saith was done in the Years 1410 1414 1417. even insulting after a most unchristian manner at the death of these people as did also Thomas Waldensis who speaking unto King Henry the Fifth doth mightily commend the continual punishments which was inflicted upon them In Prolog t. 2. doct 11. ad initium prologi saying That Prince proceeded according to the Command of Jesus Christ who nevertheless requires not Consciences to be forced but persuaded and whose Gospel is made up of love and of mildness But whilst these things were acting in England there was in Bohemia infinite numbers of people that made open profession of the same Doctrine for which the Lollards were persecuted in Great Britain for besides the Waldensis which had retired themselves thither a great while before by reason of the Persecution stirred up against them in Picardy as Dubravius Bishop of Olmuz informed us in the precedent Chapter At the beginning of this Century there was made in that Country a considerable Separation from the Roman Church according to the Testimony of the same Dubravius and of Eneas Silvius in their Histories of Bohemia 'T is true this Separation was not alike in all for some only desired the Restitution of the Cup unto the people being of accord in all other points with the Latins and those for this reason were called Calixtins but as for the others they disowned the same Doctrine of the Communion of the Latins which the Waldensis and Wickliffites had opposed and did still oppose and because as some alledge these latter joyned themselves unto the Waldensis which had been setled a long time in this Kingdom and used to assemble themselves in the Mountain of Tabor they were called Taborites as Dubravius hath observed But let us hear what this Prelate intends to say touching this Separation when having spoken of the Jubilee celebrated at Prague in the Year 1400. he adds Unto this time the Christian Religion Lib. 23. hist Bohem. which had been once received by the Bohemians with all the Ceremonies of the Apostolick See had continued stedfast in Bohemia in its purity but after that time it began to faulter and decline as soon as John Hus which in the Language of the Country signifies a Goose began to make a noise amongst the Swans and by his sound to conquer the sweetness of their singing by the assistance of a Faction which made it self considerable In fine the progress was so great that he writes That the Taborites so ordered matters Ibid. l. 24. that in the City of Prague there rested no sign of the ancient Catholick Religion Also the Friar Walsingham testifies that the Emperor Sigismond returned from Constance into his own Territories after the Council had elected Pope Martin the Fifth In Henr. IV. To employ all his strength to ruin the Enemies of Religion and the Heresie of the Lollards which were mightily increased in the Kingdom of Bohemia by the lukewarmness and support of his elder Brother Dubravius proceedeth farther for after the Coronation of Sigismond at Prague Ubi supra l. 26 he proposeth the Tenets of the Taborites but after a manner that is not exactly conformable unto their Confession of Faith by which nevertheless their Belief ought to be judged because it is in those publick Acts that for the most part is declared what is believed in matters of Religion And treating of Moravia upon the Year 1421. he observes that Country was not then infected with the Heresie of the Taborites but in that same year they began there to establish themselves Renewing saith he the ancient Error of the Picards that is to say of the Waldensis to wit that none ought to kneel unto the Sacrament of the Altar because the Body of Jesus Christ is not there having ascended up into Heaven both in Body and Soul and that there remains only the Bread and Wine I know very well that the Bishop of Olmuz chargeth them in the same place of teaching that the Bread and Wine of the Eucharist is such Bread and Wine as each particular amongst the people may take with their own hands that the hand of the Priest is no more worthy then that of a private Lay person And to vomit saith he other Blasphemies against the real Body of Jesus Christ But because the quite contrary doth appear by their Confession of Faith I know not whether it would be reasonable to admit of this Accusation coming from the Pen and hand of an Enemy Eneas Sylvius Cap. 35. who was afterwards Pope Pius the Second speaks of those people at large in his History of Bohemia he relates several things of them agreeing with the Doctrine of the Protestants but he also mentions other things which the Protestants do not approve the which in all probability were unjustly
exterminated like so many Witches and Sodomites whereby they were necessitated to desire the protection of this Prince who the better to be informed of the truth of matters Carolus Molilinae in Monarch Franc. sent thither one of his Masters of Requests called Fumee and a Doctor of Sorbon a Jacobin called Parvy who was his Confessor They visited the Parishes and Temples of those people where they found neither Images nor Ornaments for the celebrating of Masses nor any marks of the Ceremonies of the Church of Rome and having strictly examined and informed themselves of the crimes charged upon these Albigensis they found not as much as the least appearance thereof On the contrary it was clearly made evident unto them that those of Merindol and others which made profession of the same Faith were strict observers of the Lord's Day that Infants were baptized by them according to the practice of the primitive Church and that they were well instructed in the Law of God and in the Apostles Creed The King having received the Report of Fumee and Parvy affirmed with an Oath Ibid. That these Waldensis were the best and honestest people of his Kingdom All this hindred not their Enemies from undertaking again to accuse them of several Crimes in the Reign of Francis the First unto whom they presented a Confession of their Faith in the Year 1544. to justifie their Innocency Therein they explain themselves upon the Article of the Sacrament just as the Protestants do at this present But it is time to pass from Provens into Piedmont Claude de Cecil Advers error sectam Valdens fol. 1 2 7 8 9 10 20 61. Arch-Bishop of Turin hath already informed us that the Waldensis had setled themselves in the passage of the Alps within his Diocess upwards of two hundred years before he wrote against them and he wrote above a hundred years ago that they had continued there until his time preaching publickly and defending their Doctrine in Disputes against their Adversaries This Prelate acknowledgeth that in writing against them he undertakes a difficult task seeing that Popes and Princes have employed all means imaginable against them without ever being able to make them renounce the Profession and Belief which they embraced He grants that the covetousness of the Clergy and their ill conduct was the occasion of those people's separation He reckons up most of the Articles of their Belief which are found to agree with those which are received and professed by Protestants Ibid. fol. 55 56 'T is true he doth not speak positively of the Sacrament it may be because he will not stand to examine what the most knowing amongst them said of this Article seeing they are things so high and mysterious that the greatest Divines are scarce able to understand and much less to teach them blaming moreover those of the Latin Church who writing against these Waldensis troubled themselves in vain about the difficulties which attended the subject of the Sacrament As for their life and manners this same Prelate renders them this testimony Ibid. fol. 9. Excepting only saith he what they teach against our Belief and our Religion they lead a purer and more innocent life than other Christians do Ibid fol. 4. And speaking of the holy Scriptures he saith That they believe only what is contained in the Old and New Testament Ibid. fol. 10. Therefore he declares That he will cite nothing against them but what is contained in the holy Canon which themselves saith he do allow of But besides the testimony of this Bishop Apud Thuan. hist lib. 6. Monsieur de Thoul mentions some others which are no less favourable unto them In the first place That a person of Quality in Provens in Francis the First his time mentions them as people which were very constant in serving God and of paying the King and Lords in whose Territories they lived the Tribute and Sums due not failing in the Obedience due unto them Ibid. Secondly he alledges that of William du Bellay Lord of Laugay who in the relation he made of them unto Francis the First according to the Order which he had to that purpose These Waldensis which saith he had been in Provens about three hundred years he could not charge them with any thing but some points touching Religion and which was common with them and the Protestants as not kneeling unto Images of not offering them Candles nor any thing else not praying for the Dead and of celebrating Divine Service different from the Church of Rome and in the vulgar Tongue and some other points of this nature Which is the reason that Cardinal Sadolet unto whom they sent their Confession of Faith agreeing with that of the Protestants Apud Thuan. hist l. 6. declared freely That the other things laid to their charge beside the Heads contained in that Book were nothing but things forged to render them odious and meer fooleries And Monsieur de Thoul himself Ibid. who mentions some of the things which they believed of the same which Protestants do acknowledgeth That they had been charged with other things concerning Marriage the Resurrection of the Dead the state of Souls departed From these Waldensis are lineally descended from Father to Son those which in the Alps whether in France or in the Territories of the Duke of Savoy at Cabriers and at Merrindoll in Provens make profession of the Protestant Religion of whom we have no thoughts of speaking nor of extending any farther this History because that Luther began to appear in Germany Zuinglius in Switzerland in the Year 1517. Farrel at Geneva Anno 1535. and afterwards several others in other places which have all opposed the Tenet of Transubstantiation although they agreed not all about the Article of the Eucharist So that I should here conclude the History of the Doctrine and of the Alterations which have thereupon ensued were I not obliged to speak somewhat of other Churches besides that of the West There is in the Library of the holy Fathers a Liturgy of the remainder of the ancient Christians in the Mountains of the Kingdom of Mallabar in the East-Indies Missa Christian apud Indos t. 6. Bibl. Pat. p. 142. where they speak after this manner Our Lord Jesus Christ in the night in which he was betrayed took the holy Bread into his holy hands listed up his eyes unto Heaven and gave it unto his Disciples saying Take eat ye all of this Bread this my Body The Church of Ethiopia expresseth the Sacramental words in such a manner that they make a metaphorical and figurative proposition as the Roman Catholicks and Protestants do confess for she saith 1 Literae Aetheop Jesuit Alphon. ann 1626. edit Roman an 1628. This Bread is my Body As for the Armenians if we believe Guy of Perpignan and Thomas Waldensis they do deny Transubstantiation 2 Uterque apud Vald. t. 2. c. 30. They teach
Alexandria to visit the Patriarch Miletus his Country-man unto whom he succeeded after his decease having received a thousand marks of his kindness and friendship during his life time of the vigorous resistance which he made by order of this same Miletus in the Year 1592. and the following years against the Latins who used all their endeavours to take off the Russians and Moscovites from the Communion of the Greek Church of his Voyages into Germany where he visited several of the Protestant Universities into Holland where he became acquainted with Grotius and Cornelius Haga Into England from wence he returned unto Alexandria unto his Patriarch Miletus who dying had his dear Cyril for Successor I should also mention the Voyage which he made unto Constantinople whilst he was Patriarch of Alexandria the good success which he had there of meeting his friend Cornelius Haga Ambassador from the States General of the United Provinces the design then in hand of making him Patriarch the difficulties which interposed therein and his Return unto Alexandria from whence he was again called in the Year 1621. to be installed in this Dignity unto the general satisfaction of the Greek Church The great persecutions and troubles which the Latins stirred up against him and how notwithstanding all their Artifices and endeavours he preserved his Dignity of Patriarch of Constantinople although with some difficulty by reason of the malice of his Enemies from the Year 1621. unto the Year 1638. at which time they got some opportunity to strangle him and several other notable circumstances wherewith his life was attended But because in this place I consider him only as a Patriarch of the Greek Church which spake of the Eucharist in the Confession of Faith which he composed and communicated unto a Synodal Assembly convocated at Constantinople in the Year 1629. although several years before he had made several acquainted with it and had also left a Copy of it with the Bishop of Leopolis from whence it was sent to Rome I shall content my self only in observing that this Confession of Faith found different Receptions The Protestants rejoyced in as much as it is exactly agreeable unto their belief The Armenians finding it contrary unto them in the point of Predestination and of Free Will rejected it as being forged by the Protestants and there were some amongst the Latins which did so too But at last all the World was disabused and every body was constrained to own that it was truly made by the Patriarch And how can it be questioned after being refuted by Caryophylus and two Councils where it is said it was condemned the one under Cyril of Beroe who by the violent death of the other Cyril became the peaceable Possor of the Patriarchship and who in the Year 1639. assembled a Synod at Constantinople wherein he caused the Confession now spoke of to be condemned And the other under Parthenius who having driven out Cyril of Beroe in the Year 1641. had it also condemned in 1642. As to the Refutation of Caryophylus it cannot reasonably be thought to contain the Opinions of the Greek Church because that although he was a Greek by Nation yet he was a Latin by Religion Programmate poster having been bred up at Rome from his Infancy as Nihusius doth confess And as for the two Councils if they be received to be Councils of the whole Greek Church for legitimate Councils where all things were done in due form in a word for true Councils it must be granted that the Doctrine of Cyril of Lucar the same with that of the Protestants had not time to be setled amongst the Greeks but the Protestants do not yield at the sight of these two Councils which they suppose to be only forged by the Latins In fine There was lately communicated unto me a Treatise of a learned Man of this Communion which proves by many strong Arguments and Reasons that these two Councils were only fained by the Latins which I intend not to determine but I shall only say that there is one thing in this History which much surpriseth me which is that Parthenius under whom the latter of these Councils was to have been assembled in the Year 1642. was driven out by another Parthenius unto whom Leo Allatius a Greek Latinized and Library-keeper of the Vatican gives this testimony De perpet consens Eccl. Orient Occident l. 3. c. 11. of having been Disciple to Cyril of Lucar and a great favourer of the Calvinists from whence they fail not to infer that the Doctrine of Cyril was not extinguished with his person as neither do they spare to say that if the Greek Church did believe the Doctrine of Transubstantiation there would signs of it appear in the Decrees of their Councils as well as in those of the Latin Church in their Liturgies Catechisms and in the publick and authentical pieces touching their Religion which yet they pretend is not to be seen They add also that the Greeks believe that the Communion breaks the Fast that the Eucharist is digested and goes into the draft with other common meats as hath been shewed in the 17th Chapter They observe that they receive the Sacrament standing that they do not bow unto it when it is carried unto 〈◊〉 folks that they have not dedicated unto it any particular Holy day nor Processions that they do not expose it in publick neither in their rejoycings nor in their sorrows that they have not composed any particular Office and Prayers to celebrate its praises and in a word that they do nothing of all which the Latins do to express the Adoration which they give unto it Therefore Arcudius a Latinized Priest of the Isle of Corfu all in a passion demands of Gabriel of Philadelphia wherefore the the Consecration of the Gifts being ended That the Priest doth not bow his head nor adore nor prostrate himself nor give any shew of honour Wherefore is it that he doth not light Candle nor sing any Songs nor Hymns unto the Sacrament making unto it neither reverences nor bowing of the head nor of the knee not honouring it by bowing down unto the ground and not so much as saying unto it Lord remember me in thy Kingdom Besides I think that the Greeks in general are at this time so ignorant that they are not very capable of giving an account of their Faith touching the holy Sacrament So that if I mistake not it would be no difficult matter for persons any thing ingenious whether Protestants or Roman Catholicks to make them to embrace and believe either of the two Opinions But it is now time to treat of the Worship which is to be the Subject of the latter part of this History THE HISTORY OF THE EUCHARIST Part III. Wherein is Treated of the Worship of it AFter having seen and considered the manner how the Ancient Christians did Celebrate their Eucharist and what they said and believed of this August Sacrament with
relates in his History to demand of him Thuan. Hist l. 28. That the Holy Day of the Body of Jesus Christ which had been newly invented might be abolished because it was the occasion of many Scandals and that it was no way necessary for said she this Mystery was instituted for a spiritual Worship and Adoration and not for Pomp and Pageantry And George Cassander in his Consultation addressed unto the Emperors Cassand Consult de circumgest Euchar Ferdinand the First and Maximilian the Second The practice saith he of carrying publickly the Bread of the Sacrament in publick pomp and often to expose it unto the sight of all the World seemeth to have been introduced and received not very long ago contrary unto the practice and intentions of the Ancients for they had this Mystery in so great veneration that they suffered none so much as to see or receive it but the Faithful whom they esteemed to be Members of Jesus Christ and such as were worthy to partake of so great a Mystery therefore before Consecration the Catechumeny the Possessed the Penitents and in a word all those which were not fit to receive were by the voice of the Deacon commanded to withdraw and were turned out by the care of the Door-keepers This practice therefore of thus carrying this Bread ought to be abolished without any prejudice unto the Church on the contrary it would receive great advantage thereby provided the thing were prudently done seeing it is but a late thing and that without this Procession the honour of the Sacrament is nothing lessened and may still at this time be discontinued seeing for the most part this Ceremony seems rather for Pageantry and Shew than for the peoples Devotion By reason whereof continues he Albert Crantz a man of very great Judgment doth commend in his Metropolis Nicholas de Cusa Legat in Germany to have taken away the abuse which was committed in too often carrying about the Sacrament of the Eucharist in Procession upon Holy Days and commanded that it should not be carried out in publick but betwixt the Octave of the Feast dedicated unto the Sacrament And Albert adds a memorable reason for it Because saith he the Heavenly Master instituted this Sacrament for Use and not for Ostentation And as for the Feast it self it is certain it was instituted by Urban not to carry the Sacrament in Procession but to make the Assembly the greater and to the end Men should so well prepare themselves by works of Piety that they might on that day participate of this precious Sacrament and receive it with respect for it is what the words of the Decree do import and if the Institution were duly kept I think there would be nothing absurd in it The silence of the Gentiles and the ancient Disputes of Christians against them and of theirs against the Christians doth very much contribute unto the Illustration of the question which we examine We have seen in the 9th Chapter of the second part that the Pagans as well as Hereticks had a particular knowledge of all that was believed and practised in the Church and that there was scarce one of our Mysteries but they opposed and upon which they made not some opposition against Christians But they never disputed against them upon the point of the Eucharist even not then it self when the holy Fathers reproached them of adoring things which might be stolen away and which must be kept under Lock and Key things which sometimes was given in pawn From whence several do infer That the Adoration of the Sacrament was not practised amongst these Christians there being no probability that the Gentiles would have spared them upon the Adoration of the Sacrament which is subject unto all these inconveniences wherewith they charged their false Divinities They farther observe In octav Orat. pro contra Graec. That when Minutius Foelix and Tatian called it an impious and ridiculous thing to adore what one sanctified the former said unto them You adore the Ox with the Egyptians and you eat him afterwards And that Theodoret wrote Minut. Foel Ibid. Quaest in Genes 9.55 That it is the greatest folly in the World to adore that which one eats They observe I say that these Pagans would not have been without a reply had the Church at that time given unto the Sacrament the Soveraign Worship of Religion seeing it had been very easie for them to have retorted back these shameful reproaches upon this Object of their Adoration and to say unto them that they had not justice to condemn them for that which they eat seeing that Christians did the very same thing And because they never reply'd this unto the Church it is concluded That the Church did not adore the Sacrament And what doth the more confirm these People in this Opinion is That the Heathens of these times do not fail to reproach the Latins That they do eat the God which they Worship as hath been represented in the 9th Chapter of the second Part above recited St. Austin establisheth this Maxim Serm. 12. de Divers That the God which the Christians Worship cannot be shewed with pointing the Finger Do not dispute with me I beseech you saith he and do not importune me in asking me What is the God that I adore for it is not an Idol towards which I may point my Finger and tell you That is the God which I adore Neither is it a Planet nor a Star nor the Sun nor the Moon that I may stretch out my hand towards Heaven and shew you That is the God which I adore He also applies this Maxim particularly unto Jesus Christ Incarnate Serm. 74. de Divers Serm. 120. de Divers Whilest saith he we are in this Body we are absent from the Lord and if it were called in question or denied and that we were asked Where is your God we are not able to shew him Jesus Christ is always with his Father as to the presence of his Glory and of his Divinity As to his bodily presence he is now above the Heavens at the right hand of his Father but he is in all Christians by a presence of Faith It is in this sense that St. Cyril of Jerusalem said Catech. 14. He is now absent in regard of his Flesh but he is present in the midst of us in Spirit The Protestants hence do draw this induction that these Maxims are inconsistent with the Adoration of the Sacrament and that they cannot reasonably be established by persons which make the Eucharist an Object of Divine Adoration because it cannot be denied but that the Sacrament is a visible Object which is apprehended by our senses and by consequence an Object which can be shewed with the Finger and of which it may be said See there the God which I adore They also pretend that the Holy Fathers Disputes against the Ebionites and the Docetes two Sects of Hereticks the former of
which said That Jesus Christ was but a meer Man The others That he had only a shadow of a Body They pretend I say that the silence of the Fathers upon the subject of the Adoration of the Sacraments in disputing against these Hereticks is an evident proof that it was not adored in the Ancient Church because if it had been adored they would have urged this Adoration both against the one and the other because one adores not the Body of a common Man nor an imaginary Body and which hath nothing of a true Body but a deceitful appearance It is also what is farther inferred by some amongst them from the silence of the same Fathers in their Disputes against the Aquarians which celebrated the Eucharist with Water only saying They could not dispence themselves from alledging this act of Adoration to represent unto them that the Consecration not being to be performed with Water only they would be guilty of the crime of Idolatry to adore common Water as if it had been the Blood of Jesus Christ whatever intention they might have had otherwise They say the same of the Canon made by the third Council of Braga Anno 675. against those which Consecrated Milk instead of Wine in the Holy Cup the Fathers satisfying themselves in saying that the Institution of our Lord admitted not to celebrate with Milk nevertheless say the Protestants if the Church had practised the Adoration of the Eucharist had not that been the fit time to have spoken of it and to have shewed That those which did celebrate the Sacrament with Milk caused the Church to be guilty of Idolatry because the People adoring the Cup could not in effect adore any thing but Milk How comes it to pass say they again that this publick Service of Religion this Adoration of the Sacrament was never alledged to overthrow Nestorias who said in speaking of the Humane Nature of Jesus Christ That he could not adore him which had been an Infant of two Months old and which had sucked the Breasts As for the Greek Church I cannot tell how after all that hath been said at the end of the XII Chapter of the Second Part it can be thought the Greeks adore the Sacrament It is true that all things which we therein observed do not well agree as many say with this act of Adoration no more than the reproach made by Arcudius a Greek Latinised against the Greeks whereof we made mention in the same place when he saith That they give but little or no honour unto the Sacrament As for Cabasilas Archbishop of Thessalonica who wrote in the XIV Century he saith only That believers willing to shew their Devotion and their Faith adore bless and celebrate as God that is to say in the Act of communicating Jesus Christ who is understood in his gifts Nevertheless certain words of Gabriel Archbishop of Philadelphia are cited who was a Prelate at Venice about 45 years ago the which do formally lay down the Adoration we treat of But the Protestants answer thereunto that besides that the Greeks do several things which as hath been shewed agree not with this Adoration There never hath been in the Greek Church any Decree made for the adoring of the Eucharist neither doth there appear any in their publick Books of Religion They say moreover That there is no certainty that the words cited under the name of Gabriel of Philadelphia are his because the Greek hath never been cited And that if it were true that they had been spoke by this Prelate it were not to be thought strange that a Greek living amongst the Latins should be prevailed upon by the ordinary practice of those which adore the Sacrament with the Worship of Latry but that his example and testimony conclude nothing touching the body of the Greek Church In fine Anthony Cancus a Patrician of Venice Archbishop of Corfou answering unto Pope Gregory the XIII which had commanded him particularly to inform him of the differences betwixt the Greek and Latin Church observes expresly in his History of the Heresies of the Modern Greeks the Manuscript whereof is to be seen in the Kings Library that there is no Christian Communion which renders less reverence less honour nor less Worship unto the Sacrament of the Eucharist than the Greeks do He also adds that having taxed them with the little respect they give unto the Sacrament that they answered him That there was no command which required this Adoration From whence he takes occasion to compare them unto Oecolampadius who plainly taught that the Sacrament should not be adored with the Worship of Latry Let the Reader judge of this dispute for it is not my business to decide it Therefore from the consideration of the Greek Church I pass unto that of Ethiopia or the Abyssins in the which according to the testimony of Francis Alvarez a Priest of Portugal and an Eye-witness In his Voyage into Fthiopia cap. 11. all the People as well Men as Women go unto the Communion with their hands lift up and open and during the whole Office and all the time of the Communion every one is standing Damian a Goes p. 507. the which is confirmed by Zaga Zabo an Abyssin who in the Explication of their Faith translated by Damian Goes observes that in saying their Mass they do not shew the Sacrament of the Eucharist as he saw that it was usually practised amongst the Latins The which doth shew how little credit is to be given unto a Liturgy of the Abyssins which is put into Latin in the Library of the Holy Fathers without mentioning from whence it was taken or who it is that translated it and in the which there is mention made both of the Elevation and Adoration of the Sacrament the which is directly contrary unto the Deposition of these two infallible Witnesses whose testimonies we just now received and the one of which to wit Alvarez expresly observes that the Abyssins do not lift up the Sacrament in the Celebration of their Eucharist which is the cause as the other saith that the Sacrament is not shewed unto the People as it is amongst the Latins And in the West it self there hath always been People which have celebrated the Sacrament without adoring or lifting it up as we have shewed at large in the first Part of this Historical Treatise because before the Introduction of the Elevation or Adoration of it in the Latin Church Berengarius with his followers were grown very eminent who were immediately followed by the Albigensis and Waldensis which spread themselves in France Italy England in Bohemia and elsewhere and all those celebrated the Eucharist without lifting up or adoring the Sacrament which practice was followed by the Taborites of Bohemia at the beginning of the XV. Century and the which is also practised by Protestants which are in very great numbers in all parts of Europe In fine to conclude this Chapter and at the same
consecrated Id. 42 The Eucharist celebrated but once a day in each Church which is also still observed amongst the Greeks Muscovites and Abyssins Id. 49 The matter of the Vessels employed in this Ceremony considered Id. 50 The Celebration and generally all the Divine Service was said in a Language understood by the People A. Ch. 6. 55 Consecration was made by Prayers Blessing and giving of Thanks A. Ch. 7. 65 The time and place of Celebration and of the Communion A. Ch. 10. 110 The Communion was received standing Id. 116 The Greeks and Abyssins do communicate standing Id. 118 The Communion standing Id. ibid. There have been always in the West that did and do communicate so Id. ibid. Certain Customs practised in the ancient Church in the act of communicating Id. ibid. The Communion under both kinds practised in all Christian Churches and also in the Latin Church for above 1000 years A. Ch. 12. 131 The Introduction of the Communion with the steeped Eucharist Id. 135 The Communion under one Kind established at Constans Anno 1415. and confirmed at Trent Anno 1562. Id. 143 144 All Christians except those of the Roman Church communicate under both Kinds Idem 146 The Remainders of the Sacrament burnt in some Churches and eaten by little Children in others A. Ch. 16. 170 Preparations requisite for him that celebrates C. Ch. 1. 521 The Original Use of the Sign of the Cross and of Material Crosses in the Worship of Religion Id. 538 Preparations required of the Receiver in respect of God and Jesus Christ C. Ch. 2. 542 Auricular Confession before receiving the Sacrament was not practised for above eight hundred years C. Ch. 3. 549 D. WHat Doctrines should be retained in the Church A. p. 1 Corruption of Doctrine is commonly the Consequence of the Corruption of Manners A. Ch. 2. 7 The Doctrine of the Council of Constantinople in the Year 754. touching the Sacrament B. Ch. 12. 365 The Doctrine of the second Council of Nice although it censures the Expressions of that of Constantinople yet it condemns not its Doctrine Id. 375 E. BRead and Wine have ever been the Matter of the Eucharist A. Ch. 1. p. 2 Wherefore Jesus Christ chose Bread and Wine and wherein the Ancients placed the resemblance they have unto his Body and Blood Id. 3 The mixing of Water with the Wine and its mystical signification Id. 4 Other mystical Significations in the composition of the Bread Id. 5 The Dispute touching Levened or Unlevened Bread A. Ch. 3. 28 Whence the Bread of the Eucharist came the Form of it with the Changes which happened unto it and at what time A. Ch. 4. 30 c. Who they were that distributed the Sacrament and what they said A. Ch. 11. 121 c. Who they were that had Right to communicate and their Words Id. 123 Women sometimes distributed the Sacrament in Italy and France Id. ibid. The Sacrament never celebrated without Communicants Id. 126 The Eucharist received by the hand of the Communicants A. Ch. 13. 150 This Custom ever practised in the West Id. 154 Communicant permitted to carry the Eucharist home and along with them in Voyages A. Ch. 14. 160 The Eucharist sent unto the Absent and the Sick and by whom A. Ch. 15. 164. Plaisters made of the Eucharist A. Ch. 16. 169 The Eucharist interred with the Dead Id. ibid. The Wine of the Eucharist mingled with Ink. Id. 171 172 The Greeks mix it with warm Water at the Instant of Communicating Id. 172 The Eucharist called Bread and Wine by the Fathers in the act of Communicating B. Ch. 2. 199 The Fathers affirm it is Bread and Wine Bread which is broken Corn Wheat the Fruit of the Vine c. Bread and Wine wherewith our Bodies are nourished Bread the matter whereof passeth the same fate of our common Food Bread which is consumed in the Distribution of the Sacrament things Inanimate Idem 200 201 c. They testifie that the Bread and Wine lose not their substance by Consecration Id. 206 The Participation of the Eucharist breaks the Fast Id. 210 The Eucharist is a Subject whereof one receives a little a bit a piece a morsel Id. 211 The Eucharist is the Sacrament the Sign Figure Type Antitype Symbol Image the Similitude and Resemblance of the Body of Jesus Christ by opposition of the Truth absent B. Ch. 3. 213 The Eucharist is not barely the Sacrament the Sign c. but a Sacrament in the lawful use of it accompanied with all the vertue and efficacy of this divine Body and this precious Blood Id. 220 When the Fathers say 't is Bread and Wine they never mince their words Id. 221 When they say it is the Body and Blood of Jesus Christ they use several Modifications unto their Expressions Id. 223 Alterations happened to the ancient Expressions by whom and how B. Ch. 11. 361 When the use of Incense was introduced in the Celebration of the Eucharist C. Ch. 1. 523 The Proof and Trial the Communicant should make of himself before Receiving C. Ch. 3. 542 This Proof comprehends all the Dispositions of the believing Soul in regard of the Sacrament Id. ibid. F. HIm which maketh a thing is before that which is made B. Ch. 5. p. 250 Institution of the Feast of the Sacrament by Urban the Fourth Anno 1264 C. Ch. 4. 579 This Feast for the Novelty of it was not received at first but by the Church of Idem 580 When the Feast of the Procession of the Eucharist was instituted Id. ibid. Several desired that this Feast might be abolished Id. 582 G. AT what time they began to keep the Sacrament for the Sick A. Ch. 15. 165 William of Malmesbury is deceived in speaking of the Conversion of Berengarius B. Ch. 17. 460 H. NO body can dwell in himself B. Ch. 5. 262 History of the VII Century B. Ch. 11. 361 The state of the VIII Century B. Ch. 12. 365 History of the IX Century B. Ch. 13. 385 Continuation of the History of the IX Century B. Ch. 14. 425 The Dignities and Creation of Herribold Bishop of Auxerr Id. ibid. Continuation of the History of the IX Century B. Ch. 15. 430 c. History of the X. Century which was an Age neither of Light nor Darkness but made up of both B. Ch. 16. 439 History of the XI Century B. Ch. 17. 450 History of the XII and XIII Centuries B. Ch. 18. 465 History of the XIV and XV. Centuries B. Ch. 19. 497 I. WE should hold by what was done by Jesus Christ at first A. Ch. 1. p. 1 The Image and Figure cannot be the same thing whereof they are the Image and Figure B. Ch. 3. 218 Jesus Christ is absent from us as to his Humanity and present only by his Divinity B. Ch. 4. 233 The Ancients have only acknowledged two Comings of Jesus Christ Id. 240 The spiritual Presence of Jesus Christ is common with him and the Father Id. ibid. Jesus