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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36764	A treatise, written by an author of the communion of the Church of Rome, touching transubstantiation wherein is made appear, that according to the principles of that church, this doctrine cannot be an article of faith.; Traitté d'un autheur de la communion romaine touchant la transsubstantiation. English	Dufour de Longuerue, Louis, 1652-1733.; Wake, William, 1657-1737.	1688 (1688)	Wing D2456; ESTC R229806	68,872	84

of Popes Num. 406. speaks in these Terms Innocent the Third forged or at least established it as a general Article of Faith and as necessary to be believed by all as that of the holy Trinity the Transubstantiation of the Bread and Wine into the true Body and true Blood of Jesus Christ Tenthly Jo● Yriba●ne John Yribarne a Spanish Divine in the 4th Sent. Dist 11. q. 3. Disp 42. S. 1. saith That in the Primitive Church it was matter of Faith that the Body of Jesus Christ was contain'd under the Species of Bread and Wine but that 't was not any matter of Faith to hold that the substance of Bread was changed into the Flesh of Jesus Christ and that it subsisted no longer after Consecration Eleventhly De Marca Monsieur de Marca Archbishop of Paris in his Posthumous Dissertations saith in his French Treatise of the Sacrament of the Eucharist That until S. Chrysostom's time it was believed the Bread was the Body of Jesus Christ by a marvelous change that comes on the Bread but that it becomes united to the incarnate Word and to his Natural Body the Bread not changing its Nature and yet not going into the Draught which is a kind of pious consideration which he added against Origen PART II. AS for the Second Point That the Ancients indeed did not believe Transubstantiation which is to see if there is effectively to be found in the Writings of the Ancients sufficient Authorities to believe that the Ancients did not believe Transubstantiation Before I alledge their Authorities two Reflections may be made First that our own Authors do observe Obs 1 that Transubstantiation is not expresly mention'd nor taught in the Scriptures The Papists confess that it is not expresly in Scripture So * Scotus Scotus cited by Bellarmine of the Eucharist Lib. 3. cap. 23. saith It doth not plainly follow from the words of Jesus Christ This is my Body that the Bread is transubstantiated † Ockham Lib. 4. q. 34. Ockham saith of Transubstantiation that it cannot be proved by natural Reason nor by Authority of the Bible but only by the Authority of the Ancients * Alfonsus de Castro Vocubulo Indulgentiae Alfonsus de Castro disapproves what Ockham says that it can be proved by the Authority of the Ancients for he saith that it was not to be found no more than Indulgences were in the Writings of the Ancients Gabriel † Biel. Lect. 40. in Can. Mis Biel speaking of Transubstantiation saith That it is not expresly taught in the Holy Scriptures Cardinal * CAJETAN in 3 p. 8. Th 9.75 Art. 7. Cajetan does not find the words of Jesus Christ This is my Body clear neither for the Real Presence nor for Transubstantiation without the determination of the Church be joyned to them The second Reflection Obs 2 is that Transubstantiation comprehending a great many Difficulties quite contrary to natural Reason None of the Pagans objected to the ancient Christians the difficulties of it Not Trypho none of the Jews nor Pagan Philosophers disputing against the ancient Christians ever dream'd of making any Objections against it in their Disputations Trypho the Jew charges us with things monstrous incredible and strangely invented as what we teach of Jesus Christ's being before Aaron and Abraham that he took on him our Nature that he was born of a Virgin that God should be born be made Man that we should adore a Man that we should put our trust in him and that we should invoke another God besides the Creator all this appears in S. Justin Martyr in his Dialogue against Trypho The Pagans reproach us for saying God has a Son that this Son should appear in humane shape and they stile it the Follies of the Christian Discipline that God should be born and that he should be born of a Virgin and be a God of Flesh crucified and buried The last Judgment the pains of eternal Fire the Joys of Heaven the Resurrection of the Dead All this appears by Clement of Alexandria Stromat l. 6. by Tertullian his Apologet. ch 21.47 in his Treatise of the Flesh of Christ chap. 4. and 5. And in his Treatise of the Testimony of the Soul chap. 4. By S. Justine in his second Apology and Arnobius in his second Book Celsus Nor Celsus in * L. 1. 2. contr Cels Origen scoffs at the Incarnation as of a thing unworthy of God. In the Sixth Book he laughs that we should believe God should be born of a Virgin. In the Third and Eighth Book he saith of Christians That they honour with a Religious Worship even above all Religion a Man that was a Prisoner and that suffered Death He even thereby pleads for the plurality of his Gods as if Christians were not satisfi'd in worshipping one God under colour that they adored Jesus Christ If Christians saith he in the Eighth Book worshipped but one God they might have some colour to despise others But they pay infinite Honours to him that has but very lately appear'd and yet they don't think they displease God when they serve and honour his Minister Julian the Apostate oppos'd the Mystery of the Incarnation Nor Julian the Divinity of Jesus Christ the Salvation he purchas'd for us by the price of his Blood he reproaches us with the glorious Title of Mother of God which we give to the Blessed Virgin he contests the Mystery of the Trinity of Persons and Vnity of Essence accusing us of contradicting Moses who said There is but one God. He reproaches us for Baptism See saith he what Paul saith to them that they are sanctified and cleansed by Water as if Water could penetrate to the Soul to wash and purifie it Baptism can't so much as cleanse a Leper nor a Scurf it cannot heal a Cancer nor the Gout He aggravates what we read that God visits the Iniquity of the Fathers upon the Children thereby to endeavour to attack the Doctrine of Original Sin. He boldly questions what God saith in the Book of Numbers touching Phineas that thrust his Javelin through the Body of an Israelite that committed Folly with a Midianitish Woman which turn'd away God's Anger from the Children of Israel and hinder'd him from consuming them Let us suppose saith he that there had been to the Number of one Thousand that had attempted to have transgressed the Law of God ought six hundred Thousand to have been destroy'd for the sake of one Thousand it seems to me to have been much juster to have saved one ill Man with so many good ones than to involve so many good Men in the ruine of one bad one There 's scarce any of our Mysteries that have not been censur'd by the Jews or Pagans yet 't is very strange that not one should accuse us of admitting in the Eucharist accidents without substance whiteness without any thing that 's white roundness without any thing round weight

extra de summa Trinit fide Cathol C. firmiter Oredimus de Celebratione Missarum cap. cum Marta Albertus Magnus expounds the Eucharist by Transubstantiation but he saith salvo Meliori judicio which shews that he did not believe it as of Faith. Durandus of St. Porcien taught that the substance of Bread Remain'd but that the form was chang'd Durand in the 4. Sent. dist 10. q. 13. saith In 4. dist 11. Q. 3. That in his time there were Catholick Doctors which taught the Bread remain'd in the Eucharist and did prove it by the Confession which Berenger was forc'd to make affirming this opinion was not condemn'd Cornelius Bishop of Bitonte declared against Transubstantiation in the Council of Trent Canus Locor Theol. l. 12. c. 13. Dominicus Bannes taught Disp 49. Sect. 4. Disp 9. Sect. 8. that the Existence of Bread doth remain that so the Accidents of Bread and Wine may remain by this Existence At least Suarez and Mairat attribute this oppinion to him To all which if we add the Doctors that we have mention'd in our first Part that could not speak of Transubstantiation but as of a New Doctrine and which could not be proved by the Scriptures without intimating that they were not at all satisfied with it we shall see it plainly appears that we cannot apply to the Doctrine of Transubstantiation the Rule of Vincentius Lirrinensis which is offer'd to us by the Bishops of France The CONCLUSION WHerefore the Bishops are humbly desired That they would not continue to exercise so much rigor and severity against the Protestants of France who having yielded farther than they well could with a safe Conscience to obey the Kings Orders yet cannot in any wise resolve to make any profession of the Doctrine of Transubstantiation it appearing that they oppose it only for Conscience sake and as being contrary to the very Rule offered to them by the Bishops themselves If St. Austin could say Epist 162. That those ought not to be esteemed Hereticks that with an honest mind maintained the Errors of their Ancestors and are ready to relinquish them when they are better inform'd of the Truth how much greater Reason is there to bear with People who do shew by the very confession of Romish Catholick Doctors That the Doctrine of Transubstantiation is a new invention and by consequence that it ought not to be imposed as an Article of Faith by the very Rule laid down by the Bishops of France No reasonable person can find any question in matter of Religion whereto this Rule of St. Austin's can be more justly applied For if it he not observ'd in this controversy of Transubstantiation there will never be any thing found that it may be used in If then such Persons are not Hereticks for seeking the Truth and that they think 't is their duty to seek it that they are of the judgment of Catholick Doctors and that they observe the Rule prescribed by the Bishops it is no way safe to persecute them to that degree of violence to make them believe that which is contrary to the Rule which is laid down and therefore what is said by St. Austin on Psalm 54. should seriously be consider'd Plerumque cum tibi videris Odisse inimicum fratrum odisti nescis FINIS ADDENDA THese words in their place are also to be added The Gloss on the Canon hoc est in the 2. dist of the Consecrat The heavenly Sacrament which truly represents the flesh of Jesus Christ is called the Body of Christ but improperly and nevertheless it is so called after its manner not according to the truth of the thing but by a significant Mystery so that the meaning is 't is called the Body of Jesus Christ that is to say that the Body is thereby signified And also the Text of the Canon taken out of St. Austin De consec 2. c. 48. Sicut Caelestis panis qui Christi caro est suo modo vocatur Corpus Christi cum re vera sit Sacramentum Corporis Christi illius videlicet quod visibile palpabile mortale c. Books lately Printed for Richard Chiswell A Dissertation concerning the Government of the Ancient Church more particularly of the Encroachments of the Bishops of Rome upon other Sees By WILLIAM CAVE D. D. Octavo An Answer to Mr. Serjeant's Sure Footing in Christianity concerning the Rule of Faith With some other Discourses By WILLIAM FALKNER D. D. 4 to A Vindication of the Ordinations of the Church of England in Answer to a Paper written by one of the Church of Rome to prove the Nullity of our Orders By GILBERT BVRNET D. D. Octavo An Abridgment of the History of the Reformation of the Church of England By G. BVRNET D. D. Octavo The APOLOGY of the Church of England and an Epistle to one Signior Scipio a Venetian Gentleman concerning the Council of Trent Written 〈…〉 in Latin by the Right Reverend Father in God. JOHN JEWEL Lord 〈…〉 of Salisbury Made English by a Person of Quality To which is added The Life of the said Bishop Collected and written by the same Hand Octa●● The Life of WILLIAM BEDEL D. D. Bishop of Kilmore in Ireland Together with Certain letters which passed betwixt him and James Waddes●●●● 〈◊〉 a late Pensioner of the Holy Inquisition of Sevil in Matter of Religion concerning the General Motives to the Roman Obedience Octavo● The Decree made at ROME the 2d of March 1679. condemning some Opinions of the Jesuits and other Casuists Quarto A Discourse concerning the Necessity of Reformation with respect to the Errors and Corruptions of the Church of Rome Quarto First and Second Parts A Discourse concerning the Celebration of Divine Service in an Unknown Tongue Quarto A Papist not Misrepresented by Protestants Being a Reply to the Reflections upon the Answer to A Papist Misrepresented and Represented Quarto An Exposition of the Doctrine of the Church of England in the several Articles proposed by the late Bishop of CONDOM in his Exposition of the Doctrine of the Catholick Church Quarto A Defence of the Exposition of the Doctrine of the Church of England against the Exceptions of Monsieur de Meaux late Bishop of Condom and his Vindicator Quarto A CATECHISM explaining the Doctrines and Practices of the Church of Rome With an Answer thereunto By a Protestant of the Church of England 8vo A Papist Represented and not Misrepresented being an Answer to the First Second Fifth and Sixth Sheets of the Second Part of the Papist Misrepresented and Represented and for a further Vindication of the CATECHISM truly representing the Doctrines and Practices of the Church of Rome Quarto The Lay-Christian's Obligation to read the Holy Scriptures Quarto The Plain Man's Reply to the Catholick Missionaries 24 o. An Answer to THREE PAPERS lately printed concerning the Authority of the Catholick Church in Matters of Faith and the Reformation of the Church of England Quarto A Vindication of the Answer to THREE PAPERS concerning the Unity and Authority of the Catholick Church and the Reformation of the Church of England Quarto

his Body and the Cup his Blood these things my Brethren are called Sacraments because one thing is seen in them and another thing is understood by them what is seen hath a Corporeal Substance what is understood hath a Spiritual Fruit. If then you desire to understand what the Body of Jesus Christ is hearken to the Apostle which saith You are the Body of Christ and his Members If then you are the Body of Jesus Christ and his Members it is the Mystery of what you are which is upon the Holy Table it is the Mystery of the Lord which you receive in saying Amen you answer and subscribe to what you are All you that are united in Charity you make but one Body of Jesus Christ of which you are the Members which is what is signified by the Bread compos'd of several Grains and by the Wine which is made of sundry Grapes For as Bread to be made a visible Species of Bread is made of sundry Grains collected together in one and the Wine c. St. Austin saith St. Austin That the Bread is the Body of Christ which cannot be but improporly and figuratively as hath been shewed above for by Confession of Roman Catholick Doctors every Proposition that saith of the Bread That it is the Body must needs be typical and figurative He saith what is seen is Bread as our Eyes declare to us now what our Eyes report to us is true Bread as when one says What you see is true Gold and Silver or Marble and 't is what your Eyes testifie that is to say That one sees true Gold and true Marble and that one makes use of their Eyes to confirm it In the same sense he saith That Jesus Christ although in Heaven yet the Bread is the Body and the Wine the Blood because they are the Sacraments of it He saith What one sees hath a bodily species now in this Passage by bodily species he means the very Substance and not the Accidents For he saith afterwards speaking of Bread in general as Bread to be a visible species of Bread must be made of several Grains reduced into one lump now by the species of Bread it is plain St. Austin there means true Bread and a true Substance He saith What you see is Bread and a Cup now by Cup he doth not mean the appearance of a Cup he means a true Cup. He saith this Bread is the Mystery of the Lord. Which is nothing else but that 't is the Figure of the Lord as when he saith This Bread is the Mystery of Believers Mysterium vestrum in Mensa Domini accipitis That is to say That the Bread and Wine are the Figure of Jesus Christ as they are the Mystical Body of Jesus Christ To conclude St. Austin saith The Faith of the New-baptized was to be strengthened it was therefore here the proper place for him to have said That the Bread was no more Bread that the Wine was no longer Wine but that there remained only the Accidents of the one and the other The same Holy Father answering Bishop Boniface Ep. 23. ad Bonif. who desired to know how it might be said of an Infant newly Baptis'd he hath Faith he Believes who is incapable of believing and of whom no assurance can be given what he will be afterwards he saith That as every Sunday and Easter Day is called Easter and the Resurrection although the Lords Easter and Resurrection are things hapened several Ages past so it may be said An Infant hath Faith because he hath the Sacrament of Faith. For saith he if the Sacraments had not some resemblance with the things whereof they are Sacraments they would be no Sacraments as therefore in some sort the Sacrament of the Body of Jesus Christ is the Body of Jesus Christ and the Sacrament of his Blood is the Blood of Christ so also the Sacrament of Faith is Faith now to believe is nothing else but to have Faith. He saith The Eucharist is called Flesh and Blood because it is both the one and the other in some sort now according to St. Gregory Nyssen De Opif. l. 1. c. 15. Quod non per omnia est id quod esse dicitur illud abusive appe●lationem illam habet What is not truly that by the name by which it is called is but figuratively or improperly that by the name whereof it is called Now that the Bread and Wine which are the Sacraments of the Body and Blood of Jesus Christ are his Body and Blood in some sort secundum quendam modum it follows The Bread and Wine are not properly the Flesh and Blood and by consequence are not Transubstantiated Moreover St. Austin doth explain the Manner according to which the Eucharist is the Body and Blood of Christ and he shews it by reason that generally the signs are called by the name of the things they signifie not that they are the things they signifie but because they are the signs and that they have some resemblance to them The same Father upon the third Psalm admires the Patience of Jesus Christ that bore the Treachery of Judas to the end although he was not ignorant of his Thoughts and admitted him to the Banquet at which saith St. Austin Jesus Christ recommended and gave to his Disciples the Figure or Type of his Flesh and Blood Cum adhibuit ad convivium in quo Corporis Sanguinis sui Figuram Discipulis commendavit tradidit St. Austin Now the Figure is not the Truth but the Imitation of the Verity saith Gaudentius in Exod. Tractatu 2. Moreover St. Austin cannot find in the Scriptures that Jesus Christ in instituting the Sacrament gave to his Disciples the Figure of his Body and Blood but in these words Take Eat This is my Body This is my Blood he must then understand these words of the Institution in a figurative sense And according to the same Doctor a * De Princip Dialect l. 5. Signum est quod seipsum sensibus praeter se aliquid animo ostendit Sign is that which shews it self to the Senses and besides that shews something else to the Mind It must then follow That the Sign is a thing which remains to shew it self The same Father disputing against Adimantus the Manichean Chap. 12. and against the Adversary of the Law and the Prophets in the Second Book Cap. 6. who said The Blood is the Soul as is said Deuteronom 12. and by consequence that Men killed the Soul when they shed Blood. S. Austin replies That this Precept in Deuteronomy That Blood must not be eat because 't is the Soul is a Precept that must he understood as many other things contained in the Scriptures which are to be taken in Types and Figures Illud praeceptum positum esse dicimus sicut alia multa pene omnia Scripturarum illarum Sacramenta signis figuris plena sunt And concludes towards the end

any regard to the nature of the things that are seen but that they should believe by the change of Names the change that is made by Grace For having called his Body Wheat and Bread and having called himself a Vine he honours the visible Symboles with the name of his Body and Blood not in changing their Nature but in adding Grace to their Nature He could not more fully express that he did not hold Transubstantiation Arnobius junior Arnobius the younger who wrote in the year 431. upon the 4th Psalm saith Accipimus frumentum c. Quod nunc habeat intra se Ecclesia videamus c. speaking of the Sacrament We have received Wheat in the Body Wine in the Blood and Oil in the Chrism On the 22d Psalm and on the 51st and 54th Psalms Let us see what the Church keepeth She hath a Table from which she gives Bread to Believers she hath Oil wherewith she refresheth the Head in libertatem conscientiae praesumenti c. On Psalm 103. We receive Bread because it strengthens the Body Accipimus panem quod confirmat c. we receive Wine because it rejoyces the Heart and having received double comfort in the Heart our Faces are made shine by the Oil of Chrism Exurgens a Mortuis c. To conclude on Psalm 104. he saith these words speaking of the Lord That the Lord in the Eucharist gives us the species of Bread and Wine as he doth the species of Oil in Baptism which cannot be understood of appearances and Accidents as the terms of species of Oil cannot be taken for the Accidents and appearances of Oil. Moreover he observes we receive in the Eucharist Bread and Wine as we receive Oil in the Holy Chrism Now in the Holy Chrism it is true Oil that we receive Arnobius then could not reason so if he believed Transubstantiation The Author of the Books of the Promises and Predictions of God Prosper attributed to St. Prosper by Cassiodorus and which were written about the year 450 under the Empire of Valentinian the 3d relates a History of a young unchast Girl that was possessed with the Devil who in Communicating had received a little morsel of the Lords Body which the Priest had moistned it was half an hour before she could swallow it down till such time as the Priest touched her throat with the Chalice then she cried out instantly that she was healed After which Prayers being made for her she received a portion of the Sacrifice and was restor'd to her former health These terms of some portion of the Sacrifice and of a little part of the moistned Body of the Lord by the Priest cannot be understood of the true Body of Jesus Christ of necessity then the Bread by this Author must be called by the name of the Body of Jesus Christ and by consequence he believed it remained in the Sacrament after Consecration Hesychius one of the Priests of the Church of Jerusalem Hesychius in the year 480 saith in the second Book on Leviticus ch 8. This Mystery speaking of the Eucharist is at once Bread and Flesh Illud Mysterium simul panis caro In this same place he saith it was the custom of the Church of Jerusalem in his time to burn what remained after the Communion Procopius of Gaza Procopius Gazaeus who in all likelihood wrote in the end of the fifth Century expounding these words of Genesis where Jacob saith of Juda His eyes be red with wine and his teeth white with milk c. applying them to our Blessed Saviour in the Mystery of the Sacrament saith that 't is a metaphor taken from those that having drank are the merrier for it c. and saith that the holy Scritures would denote the gladness which the Lord left to his Disciples in giving them the Mystical Wine by the words of Institution Take drink ye all of this These words saith he do shew that Jesus Christ doth with mercy look on all those that believe in him because 't is the nature of wine to make every one merry And upon these words his teeth are white as milk milk saith he doth denote to us the whiteness and purity of the mystical nourishment for Jesus Christ gave to his Disciples the Image of his true Body not desiring any of the bloody sacrifices of the Law he would by the white teeth signifie to us the purity of the food wherewith we are nourished for according to holy David Sacrifice and burnt-offerings thou wouldest not but a Body hast thou prepared me When Procopius speaketh of the Mystical Wine that rejoyced the Disciples it being the nature of Wine to make merry this Mystical Wine is not the Blood of Jesus Christ for 't is not the nature of Blood to rejoyce It must therefore be meant that Procopius said by the Wine which Jesus Christ distributed to his Disciples was to be understood true Wine Procopius and by the whiteness of the Mystical food he meant the whiteness of the Bread which is both food and Image which cannot be understood of the true Body of Jesus Christ is neither the Image of himself nor bodily food nor of the accidents which cannot nourish the Body because nourishment proceedeth from matter The same Procopius in his Commentary on Esay expounding these words of the Prophet Chap. 3. The Lord of Hosts will take away from Judah and Jerusalem the staff of Bread and Water saith that in the first place these words of the Prophet may be understood of Jesus Christ and of his Flesh and Blood. The Bread being to be understood of him of whom David saith He gave them bread from Heaven and the waters of those of which Jesus Christ said to the Samaritan Whosoever drinketh of this water it shall be a fountain flewing unto everlasting Life Then he adds There is another bread which giveth life to the world which was taken from the Jews and another water which is that of Baptism Now by this other bread which was taken from the Jews he means that of the Eucharist and whereas he distinguishes it from the bread which is the Lord as he distinguisheth the water of Baptism from that which was given to the Samaritan it follows that the Bread of the Eucharist is something that is distinguisht from Jesus Christ himself the Bread of Heaven Gelasius Bishop of Rome P. Gelasius in the year 492 wrote a Treatise of the two Natures against Nestorius and Eutyches and he excludes Transubstantiation when he saith that the substance or nature of Bread and Wine doth still remain This Work is assuredly of Pope Gelasius as is confessed by Cardinal Du Perron because first Fulgentius cites four passages of this Treatise as being writ by Pope Gelasius Resp 1. ad 2 Interrog Ferr. And Pope John the Second in Epist ad Amaenum also cites some passages of this Work as being writ by Gelasius and though he doth not give