of Jesus Christ Mr. Arnaud pretends that by this Mystery or Sacrament we must understand the Body it self in substance his reasons are First That 't is the Body of Jesus Christ which is represented by the types in the Old Testament Now this Sacrament is according to the Author of the Book in question that which was represented by these ancient figures Secondly That 't is the Body of Jesus Christ which is the truth opposed to Images Now according to this Author this Sacrament is not the image of it but the truth in opposition to the image Thirdly That the reason why he will not have it to be an image is that our Saviour did not say This is the image of my Body but this is my Body Fourthly That 't is of the Eucharist we must understand what he says That our Saviour did not offer for us an image but himself BUT 't is no hard matter to answer these objections The Sacrament of the Eucharist may be considered in two respects either in opposition to the thing it self of which 't is the Sacrament or in conjunction with this same thing In the first respect 't is a sign or a figure of the Body and Blood of Jesus Christ Charlemain himself calls it so in one of his Epistles to Alcuinus as we have already seen and Bede gives it several times this title But in the second respect Charlemain denies we ought to give it the name of image or figure because he would distinguish it from the legal figures which were only bare representations and shadows which did communicate the Body or reality of that which they represented whereas our Eucharist communicates the Body and Blood it self of Jesus Christ sacrificed for us on the Cross and represented by the ancient figures He would have us call it then the Mystery or Sacrament of this Body and the reason which he alledges for it is that 't is not a bare representation of a thing to come as were those of the ancient Law 't is the Mystery of the Death of Jesus Christ of a Death I say that was really consummated and moreover 't is not a bare representation of this Death but a Mystery which communicates it to us This is the sence of the Author of the Book of Images from whence it does not follow that the Eucharist is the Body of Jesus Christ in substance as Mr. Arnaud would hence conclude For for to consider the Sacrament in conjunction with the thing of which it is the Sacrament 't is not necessary that the thing be locally and substantially therein contained It is sufficient that it be really and truly communicated therein to us in a mystical and moral manner Now 't is certain that this communication is made therein to the Faithful and altho the manner of it be spiritual and mystical yet is it real and true This is sufficient for a man to say as the Author of that Book does That the mystery of the Body and Blood of our Lord is called now not an image but the truth not a shadow but a body not a figure of things to come but the thing represented by the figures Because that in effect we receive therein the body and truth of the legal shadows For this reason a man may say that this mystery is the truth in opposition to the images of the ancient Testament because that in effect God gives us actually in it that which the Law contained only in types This is sufficient whereon to ground this remark That our Saviour did not say this is the image of my Body but this is my Body that is given for you Because that in instituting this Sacrament he never design'd to communicate to us only a prefiguration but his Body In fine this is sufficient for a man to say with reason and good sense and with respect too to the Eucharist That our Saviour did not offer for us an image but himself in sacrifice because that which he offer'd once for us to God his Father on the Cross he offers and gives it us in the Eucharist In a word Mr. Arnaud's perpetual error is in imagining that our Saviour Christ and his Body and Blood cannot be communicated to us unless we receive corporeally in our hands and mouths the proper substance of them I say this is a mistake exceedingly distant from the Doctrine of the Fathers who tell us we receive Jesus Christ himself eat his Body and drink his Blood in the word of the Gospel in Baptism as well as in the Eucharist CHAP. X. An Examination of the Consequences which Mr. Arnaud draws from the pretended Consent of all the Christian Churches in the Doctrines of Transubstantiation and the Real Presence Reflections on the 1. 2. 3. and 4. Consequences WE may justly lay aside Mr. Arnaud's tenth Book seeing it consists only of Consequences which he draws from the consent of all Churches in the Doctrines of the Real Presence and Transubstantiation by supposing he has proved this consent since the 7th Century to this present For having overthrown as we have done his Principle we need not much trouble our selves about its consequences Yet that we may not neglect any thing I shall make some Reflections on the principal things contained in this Book and that as briefly as I am able The first Consequence THE first Consequence bears That the consent of all Churches in the Book 10. ch 1. Faith of the Real Presence explains and determines the sense of our Saviours words To establish this Proposition he says that the Ministers endeavour to stretch these words This is my Body to their sense by an infinite number of metaphysical Arguments which have only obscure and abstracted principles That they use long discourses to expound separately each word as the term this the word is and the word Body That by this means that which yields no trouble when a man follows simply the course of nature and common sense becomes obscure and unintelligible That supposing in like manner a man should philosophise on these words Lazarus come forth it 's no hard matter for a man to entangle himself with 'em for this Lazarus will be neither the Soul nor the Body separately nor the Soul and Body together but a mere nothing Now a mere nothing cannot come out of the Grave That our Saviour did not speak to be only understood by Philosophers and Metaphysicians seeing he intended his Religion should be followed by an infinite number of simple people women and children persons ignorant of humane learning That we must then judg of the sense of these words by the general and common impression which all these persons receiv'd without so many reflections That to find this simple and natural impression we must consult the sense wherein they have been effectually taken for the space of a thousand years by all Christians in the world which never had any part in our Disputes That our Saviours intention was rather
to express by these words the sense in which they have been effectually taken by all Christians in the world which was not unknown to him than that in which they have been understood in these latter days by a few Berengarian Calvinistical Philosophers That he has right to suppose as a thing certain that since the 7th Century all Christians throughout the whole earth have held the Doctrine of the Real Presence and Transubstantiation and that this consent of all people for a thousand years is sufficient to shew what the simple impression is and consequently the real sense of Christs words This is the summary of his first Chapter The first Reflection THE design of this whole discourse tends to cast men into horrible confusions I grant our Saviour intended not to speak so as to be understood only by Philosophers but on the contrary that his Religion should be embraced by infinite numbers of ignorant people women and children and persons uncapable of deep reasoning But if the sense of these words must be sought in the consent of all Churches these women and children and ignorant people will be hard put to it to find it How few persons are there capable of themselves to make this inquisition for which they must have skill in Languages read two hundred Volumes or more attentively examine 'em distinguish the times places and occasions consider the circumstances of passages and drift of Authors compare the various interpretations and do in a word a thousand things necessary to prevent their taking one thing for another And as for those that shall take this task upon 'em under the guidance of another how many cheats are they to beware of How shall they be certain that they shall have no false Authors imposed upon 'em for true ones forged Writings attributed to Authors or false Passages corrupt Translations and false Explications to give them another sense than the natural one that they shall not be imposed on by captious Arguings or frivolous Answers yet well coloured that they shall not be tired with fruitless discourses to wear out their patience and attention and by this means make 'em fall into the Net All this has been hitherto done and I do not find such as be guilty of this do amend whatsoever complaints have been made I grant one may find the true sense of our Saviour's words in the consent of all Churches But is it not a more short sure and easie way to seek it by considering the words themselves by comparing them with other Sacramental Expressions by the nature of the Ordinance which our Saviour instituted by the circumstances that accompanied it the design he proposed in it by his ordinary ways of expressing himself by the other words he added by the sense wherein according to all probability his Disciples understood him by the explanations which S. Paul gives of it and in short by the genius and universal Spirit of the Christian Religion Whether a man makes this inquisition by himself or under the direction of another 't is certain that the way which we offer is far less troublesome and dangerous easier and better accommodated to the capacity of the common people than that of the consent of all Churches Mr. Arnaud supposes this consent from the 7th Century to this present because he believes he has proved it But were this supposition as certain and true in the main as 't is false and imaginary it can reside no where but in the imagination of those that have read his Book And how many are there in the rank of the simple people that never read it Of those amongst 'em that have read it how few have been capable to understand and Judg of it Are they able to discern whether his citations be true or no whether his Passages be faithfully translated his Arguments conclusive his Attestations allowable and whether he has not concealed several things which ought to be known on this subject for a man to be throughly informed in it After all reason requires 'em to suspend their judgments till such time as they have seen my Answer And supposing my Answer does not satisfie 'em how know they but that my weakness or ignorance has prejudiced the Cause I defend In the mean time what will become of the Faith of these simple persons if they will make it depend on the consent of all Churches touching the sense of our Saviours words Mr. Arnaud under pretence of searching short ways throws men into such labyrinths out of which 't is impossible to get out Second Reflection I grant that the true sense of our Saviours words must be the simple and natural one We dispute touching this simple and natural sense Mr. Arnaud will needs have it to be that of Transubstantiation and the Real Presence we affirm 't is the Sacramental or figurative one Supposing we could not on either side find out this simple and natural impression which these words do of themselves make in the minds of men by reason of our Dispute and that we must go search it amongst those that be free from these prejudices it is not reasonable we should stop at those that lived since the 7th Century till now to the prejudice of the first six ages We must on the contrary begin from the six first Tradition said one not long since In the Remarks on the request of M. D' Ambrun 9th Remark whose word ought to be regarded must begin from the Apostles and pass on till this present by an uninterrupted succession The first then that are to be consulted for the finding this simple impression must be the Apostles that heard immediately these words from our Lords own mouth We must search the History of the Gospel to see whether there be any thing that discovers they took 'em in the sense of Transubstantiation whether they have been surpriz'd by any astonishment or ravished with admiration or troubled with some doubt whether 't is likely they were imbued with principles on which this sense is established as that a body should be in several places at once and accidents subsist without their substance c. And whether they were not on the contrary imbued with some maxims very opposite to this sense as for instance that to drink Blood was a crime strictly forbidden by Moses's Law that the signs were called after the name of the things which they signifi'd and whether it appears from any of their words or actions that they adored the Eucharist And 't is here I think we ought to begin and afterwards come to S. Paul and examine whether in what he has said on this subject or any others there be any thing that shews he believed Transubstantiation We must afterwards discuss age after age what the Fathers of the six first Centuries have written on it consult the Commentaries which they have expresly made on these words and in short endeavour by an attentive meditation throughly to discover their
irreverence shewing them how grievously they erred in that they testifi'd a greater respect to the Saints who are the servants and friends of our Saviour than to himself who is their Lord and Master These Papa's gave me no other answer but that there was no command which enjoyned this respect and adoration This answer is Heretical as I shall hereafter manifest for John Oecolampadus that arch Heretick of our time the ring-leader of the Sacrament aries asserted that our Saviour was not contain'd in the Sacrament of the Eucharist has likewise written and publickly taught that we ought in no wise to adore the Eucharist with an Adoration of Latria terming all them Idolaters that did so Wherefore let Catholicks judge whether this does not well agree with the Opinion of the Greeks IT will be thought perhaps this Author speaks only of some particular Persons and not of the Greek Church in general but such Persons may be soon satisfi'd when they read what follows towards the end of his Relation Behold most Holy Father say's he all the Heresies of the Modern Greeks which I have laid open and confuted as well as I could I say the Heresies of the Greeks not only of the Inhabitants of Corfou but of all the Eastern Greeks to the end the others may not magnifie themselves for they have all the same belief the same will and obstinacy to maintain every where the same things And here I think is another good Witness being likewise an Archbishop and a Person that wanted neither Wit nor Learning who dwelt among the Greeks He affirms precisely as well as the rest that the Greeks do not adore the Sacrament He proceeds farther and lays this to their charge as a crime and aggravates it by comparing it with the respect they shew the Images he relates their Reasons there being no command enjoyning this Adoration He condemns this Opinion as Heretical and likens it unto that of the chief of Hereticks he farther tells us that this is not only the opinion of some particular Persons but of all the Eastern Greeks and in short he remarks the irreverences which are directly opposite to all kinds of Adoration What can be more expressive and what can Mr. Arnaud reply to this Will he call again here to his assistance Allatius who disputes against Caucus and would have it believed that this Archbishop has falsely charged the Greeks But besides that it cannot be shewed by what interest Caucus should be moved to form such an accusation contrary to the respect he owed the Pope and that his testimony is found conformable to that of several others it is certain that Allatius himself is of all men the most passionate and least sincere frequently denying and affirming things according to his own Capricio or rather Interest and that which likewise is most considerable is that Allatius who meddles with other Articles dared not touch in particular on this so that his silence is a confirmation of what I say THE Jesuit that wrote the Relation touching St. Erinis affirms almost Relation of the I sle of St. Frinis cap. 12. pag. 142. the same thing as Caucus A great abuse say's he has crept in amongst the Greeks For when the Priest comes from the lesser Altar to the Offertory to pass on to the great one all the People there present adore the Bread which is not yet consecrated and shew a greater devotion during this action than in or after the time of Consecration for in the time of the Consecration they put out the Torches which they lighted for the Offertory And in another place We see Cap. 20. by what has been said in the foregoing Chapters how greatly the Greeks are to blame for the little respect they yield to this adorable Sacrament seeing that having consecrated on Holy Thursday a great quantity of Particles they keep them all the year in a little wooden box inclosed in a bag and hanged on a nail over the Altar or behind an Image without a light or any other mark of veneration When they enter into the Church to say their Prayers you may see 'em make a profound bow before the Images of our Lord or Virgin Mary or some other Saint but you will never see them prostrate themselves before this adorable Sacrament We have often reprehended them for this fault and some have promised to amend it others are really sensible of the unseemliness of this their carriage but being loath to appear singular in their Devotions they choose rather to follow the Customs of an ignorant People than to render themselves up to reason So great force has ill examples over weak minds Some time since the Lady Margareta D'argenta a Person both devout and eloquent told me that being in company with some Greeks she sharply rebuked them upon this occasion you Greeks really show your selves said she in matters of Religion to be void of sence not knowing to whom you owe your respects nor to whom to direct your Prayers On one hand you acknowledge that Jesus Christ who is God and Man our Creator and Redeemer is really in the Sacrament with all the Treasures of his Graces and on the other we can see you show him not any reverence answerable to the respect of his Majesty I have been several times in your Churches and having sought the only object of my affection and the God of my heart I found you keep him close shut in a wooden box hanging up in a little bag on a nail covered with dust and cobwebs A Saviour in a pitiful box an Infinite Majesty in the dust an Almighty God in a bag hanged on a nail He is not thus treated amongst us you may see him receive an other kind of usage shewing him far greater respect than this Our Priests keep him in a silver Pyx he rests in a Tabernacle gilded without and within covered with Sattin and to shew that we believe he is the Light which light'neth our Understandings and enflameth our Affections we have Lamps always burning day and night before him When we come into our Churches we set not our selves upon considering the several Pictures and other Ornaments for our affections do immediately lead us to the place where we believe our Treasure is Whereas you keep your selves standing like the Pharisees and we fall on our knees with the Publican THAT which the Jesuit makes this woman speak concerning the Greeks believing the real Presence is forged by him without any grounds in the sence wherein he takes it that is to say as a Substantial Presence for 't is certain the Greeks do not thus understand it But whatsoever he otherwise tells us is matter of fact which he has seen himself and concerning the truth of which we have no reason to doubt Now these Facts are such that we cannot but judge them inconsistent with the belief of adoring the Sacrament of the Eucharist with such a Supreme Adoration as is due to the Son of
that these People hold so monstrous an Opinion whence comes it that both Ancient and Modern Authors make no mention of it never examined the Consequences of such a Conversion have vehemently argued against the conversion of the Humane Nature into the Divine to shew that 't is impossible and not mentioned a word of this conversion of Bread into the Divinity How happens it the Emissaries never discovered to the World so important a secret never disputed against them on this point nor the Popes ever made them abjure such an absurd Opinion in the reunions made between these People and the Church of Rome Whence comes it the Greeks who have bin mixtwith them since so many ages never reproached 'um with this kind of Transubstantiation about which there may be great Volumes written Mr. Arnaud who is so ready at arguing from the silence of all these People Authors Travellers Emissaries Popes Greeks c. ought to inform us of the reason why not one of 'um has mentioned a word of this pretended change of Bread into the nature of the Divinity ALL this I think should oblige Mr. Arnaud to suspend a while his judgment touching Mr. Picquet's Letter which say's that all the Levantine Christians who are Hereticks and consequently such as have entred into a Confederacy against the Roman Church yet hold as an Article of Faith the real Presence of Jesus Christ and Transubstantiation of the Bread and Wine into the Body and Blood of our Lord. He ought at least to desire him The Contents of this Letter are thus elated by Mr. Arnaud in his 12 Book to consult what they mean in saying there is but one Nature in Jesus Christ and that the Divine one and yet the Substance of Bread to be really changed into the Substance of Christ's Body BUT this ought to oblige him likewise not to draw so lightly his Consequences from several Passages of the Liturgies which are attributed to these People wherein the Eucharist is called the Body and Blood of Jesus Christ and said to be truely this Body and this Blood For besides that these Expressions import not Transubstantiation as I have often proved and shall farther prove in what follows 't is to be considered that we have no certainty that these pieces are real or faithfully Translated seeing that in those few Passages which Mr. Arnaud produces there may be observed a Remarkable difference The Liturgy which is in the Biblictheca Patrum under the Title of Canon generalis Aethiopum mentions that the People say after the Priest has Consecrated Amen Amen Amen credimus confidimus laudamus te Deus noster hoc verè Corpus tuum est We believe it We trust in thee and praise thee O Lord our God this is really thy Body but Athanasius Kircher otherwise relates these words Amen Amen Amen credimus confidimus laudamus te Mr. Arnaud Lib. 5. C. 13. p. 518. O Domine Deus noster hoc est in veritate credimus caro tua We believe thee we trust in thee we praise thee O our God this we believe is thy Flesh in truth In one place the People are made to say they believe that 't is truely the Body of Jesus Christ and here that they believe 't is the Body of Jesus Christ in truth Now there is a difference between these two Propositions for in one the Adverb truely refers to the Body and in th' other to the Faith of the People This alteration is not so inconsiderable but that we may see by this Example that those who have given us this Liturgy which is in the Bibliotheca Patrum have not scrupled to accommodate their Translation as much as in them lay to the sence of the Roman Church and to wrest for this effect the Terms of the Original I never say'd this whole Piece was absolutely fictitious as Mr. Arnaud wou'd make the World believe But only that that passage which speaks of the Elevation of the Host is Answer to the Perp. part 2. C. 8. Lib 5. C. 13. p. 516. a mere Forgery and this we have proved by the Testimony of Alvarez and Zaga Zabo one of which positively denies the Ethiopians elevate the Sacrament and th' other declares they do not expose it 'T is to no purpose for Mr. Arnaud to endeavour to justify this alteration in saying perhaps there be different Ceremonies in Ethiopia that they elevate the Sacrament in some places and not in others that they elevate it in a manner so little Remarkable that it has given Occasion to Alvarez and Zaga Zabo in comparing it with the elevation of the Roman Church to say they elevated it not at all that is they do not elevate it so high as to make it be seen as is usual amongst the Latins 'T is plainly seen these are mere Subterfuges and vain Conjectures Had Alvarez and Zaga thus meant they would have so explain'd themselves and distinguished the Places or the manner of the Elevation whereas they speak absolutely Mr. Arnand do's not know more than these two Authors and were he to correct or expound them he ought at least to offer something that might justify his Correction or Exposition We may confirm the Testimony of Alvarez and Zaga Zabo by that of Montconies a Traveller into those parts who describing the Mass of the Copticks who as every Body knows are of the same Religion and observe the same Ceremonies as the Abyssins say's expresly that they use no Elevation IT is then certain that this Liturgy such as it is in the Bibliotheca Patrum is an altered Piece and therefore 't is inserted in it without any mention whence 't was taken or who Translated it as I already observed in my answer to the Perpetuity Yet forasmuch as the Almighty taketh the crafty in their own Nets there are several things left untouch'd which do not well agree with the Doctrine of Transubstantiation such as for Instance is this Prayer which the Priest makes after the Consecration commemorating say's he thy Death and Resurrection we offer thee this Bread and Missa sive Canon univers Aethiop Bibl. patr tom 6. Cup and give thee thanks inasmuch as that by this Sacrifice thou hast made us worthy to appear in thy Presence and exercise this office of Priesthood before thee Wee most earnestly beseech thee O Lord to send thy Holy Spirit on this Bread and Cup which are the Body and Blood of Jesus Christ our Lord and Saviour for ever Did they understand the Bread and Wine were the Body and Blood of the Son of God in proper Substance would they say to him himself that they offer to him the Bread and Cup in Commemoration of his Death and Resurrection and would it not likewise be impious to desire him to send on this Bread and Cup his Holy Spirit 'T is not to Jesus Christ himself that the Latins do offer his Body and Blood those that believe the Roman reality do not