given together with the Water And a litle after Being says he about to descend into the Water do not attend to the simpleness of the Water And yet for all this he never intended to deny it to be true Water Gelasius Cyzic (o) Diatypos c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not to consider our Baptism with sensitive but with Intellectual Eyes Or as S. Austin says (p) Serm. 2. in Append. Sermon 40. à Sirmondo Editor Non debetis aquas illas oculis aestimare sed mente You ought not to make an Estimate of those Waters with your Eyes but with your Mind Thus also S. Ambrose (q) De his qui initiantur c. 3. Quod vidisti aquas utique sed non solas Levitas illic ministrantes summum Sacerdotem interrogantem consecrantem Primo omnium docuit te Apostolus non ea contemplanda nobis quae videntur sed quae non videntur c. Non ergo solis corporis tui oculis credas Magis videtur quod non videtur quia istud temporale illud aeternum aspicitur quod oculis non comprehenditur animo autem mente cernitur speaking of Baptism As to what thou hast seen to wit the Waters and not those alone but Levites there ministring and the Bishop asking Questions and Consecrating First of all the Apostle has taught thee That we are not to look upon the things that are seen but on the things that are not seen c. Do not therefore only believe thy bodily Eyes That is rather seen which is not seen because that is Temporal this is Eternal which is not comprehended by our Eyes but is seen by our Mind and Understanding S. Chrysostom (r) In Joan. Hom. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking also of Baptism thus breaks out Let us believe God's Affirmation for this is more faithful than our Sight for our Sight often is deceived that is impossible to fall to the Ground It is so frequent an Expression of S. Chrysostome That God's Word is more to be credited than our Eyes that he applies it not only to the Sacraments but even to the Case of Alms giving For thus he says (s) Hom. 89. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us be so affected when we give Alms to the Poor as if we gave them to Christ himself For his Words are more sure than our Sight Therefore when thou seest a poor Man remember the Words whereby Christ signified that he himself is fed For tho' what is seen is not Christ yet under this shape he receives thy Alms and asks it Ans 3. The Fathers in the matter of Signs and Sacraments therefore call upon us not to listen to our Senses and credit them because in such Cases they would have us to consider things beyond and above their information such as relate to their Use and Efficacy these being spiritual things signified by what is visible wherein they place the Mystery and which Sense can neither discover nor judge of S. Austin has a Rule (t) De Doctr. Christ l. 2. c. 1. De signis disserens hoc dico ne quis in eis attendat quod sunt sed potius quod signa sunt id est quod significant Signum est enim res praeter speciem quam ingerit sensibus aliud aliquid ex se faciens in cogitationem venire in this Case I say this treating of Signs in which none ought to attend to what they are but rather that they are Signs that is that they signifie For a Sign is a thing which besides what appears affecting the Senses do's of it self make somewhat else to come into our thoughts So also Origen (u) In Joan. tom 18. ad finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 describes a Sign to be a Note of another thing besides that which the Sense gives testimony to But none has so fully declared this Matter and answered the former Objection as S. Chrysostome in the place forecited whose Words deserve to be set down at large (x) In 1 Cor. Hom. 7. Edit Savil. Tom. 3. p. 280. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where treating of Baptism the Eucharist and other Mysteries after he has told us as we heard before what a Mystery is viz. When we do not meerly believe what we see but see one thing and believe another he goes on thus I and an Infidel are diversly affected with them I hear that Christ was crucified I presently admire his Benignity He hears the same and he counts it Infirmity I hear that he was made a Servant and I admire his Care He when he hears the same counts it Infamy And so he goes on with his Death and Resurrection and the different Judgment is made of them and proceeds to speak of the Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Infidel hearing of the Laver of Baptism esteems it simply Water but I do not look meerly upon what I see but regard the cleansing of the Soul by the Spirit He thinks that my Body only is washed but I believe that my Soul is made clean and holy I reckon the Burial Resurrection Sanctification Righteousness Redemption Adoption of Sons the Inheritance the Kingdom of Heaven the Supply of the Spirit For I do not judge of the things that appear by my Sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the Eyes of my Mind I hear of the Body of Christ I understand what is said one way an Infidel another Which he further illustrates admirably thus As Children looking upon Books know not the Power of Letters understand not what they look upon nay even to a grown Man that is unlearned it will be the same when a Man of Skill will find out much hidden Virtue Lives and Histories contained therein And if one of no skill receive a Letter he will judge it only to be Paper and Ink but he that has Skill hears an absent Person speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and discourses with him and speaks what he pleases to him again by his Letters Just thus it is in a Mystery Unbelievers hearing seem not to hear but the Believers being taught Skill by the Spirit perceive the Power of the hidden things This Discourse of S. Chrysostome's explains a Place of S. Cyril of Jerusalem (y) Catech. 4. Mystag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and teaches us how to understand it where speaking of the Eucharist he says Do not consider it as bare Bread and Wine for it is the Body and Blood of Christ according to our Lord's Affirmation And altho Sense suggests this to thee let Faith confirm thee Do not judge of the Matter by thy Taste but by Faith be undoubtedly persuaded that thou art honoured with the Body and Blood of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And afterwards Being fully persuaded that the visible Bread is not Bread tho' the Taste perceive it such but the Body of Christ and the visible Wine is
Spurious Dionysius speaking of the Bread and Wine which he calls Holy Gifts says They are Symbols of things above that are more true So again (h) In Cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere he says The things of the Old Law were a shadow those of the New Testament were an Image but the state of the World to come is the Truth Theodoret (i) In 1 Cor. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After his coming there will be no more need of Symbols or Signs when the Body it self appears I refer the Reader to the Testimonies produced before Chap. 10. Position 2. out of S. Austin Sedulius Primasius Bede c. I will conclude this Chapter with a passage or two out of the Prayers after the Sacrament in the Old Liturgy used in Bertram's time (k) V. Bertram de corp sang Christi prope finem p. 112. Edit ult Lat. Engl. We who have now received the Pledge of Eternal Life most humbly beseech thee to grant (l) Ut quod in imagine contingimus Sacramenti manifesta participatione sumamus That we may be manifestly made partakers of that which we here receive in the Image of the Sacrament And thus afterwards (m) Ibid. p. 114. Perficiant in nobis quaesumus Domine tua Sacramenta quod continent ut quae nunc specie gerimus rerum veritate capiamus in another Prayer Let thy Sacraments work in us ' O Lord we beseech thee those things which they contain that we may really be partakers of those things which now we celebrate in a Figure Bertram Comments upon these Prayers in such passages as these Whence it appears says he that this Body and Blood of Christ are the Pledge and Image of something to come which is now only represented but shall hereafter be plainly exhibited therefore it is one thing which is now celebrated and another which shall hereafter be manifested And afterwards p. 115. The Prayer says that these things are celebrated in a Figure not in Truth that is by way of similitude or representation not the manifestation of the thing it self Now the Figure and the Truth are very different things Therefore the Body and Blood of Christ which is celebrated in the Church differs from the Body and Blood of Christ which is glorified since the Resurrection c. We see how vast a difference there is between the mystery of Christs Body and Blood which the faithful now receive in the Church P. 117. and that Body which was born of the Virgin Mary which suffered rose again ascended into Heaven and sitteth at the right hand of the Father For this Body which we celebrate in our way to happiness must be spiritually received for Faith believes somewhat that it sees not and it spiritually feeds the Soul makes glad the heart and confers Eternal Life and Incorruption if we attend not to that which feeds the Body which is chew'd with our teeth and ground in pieces but to that which is spiritually received by Faith. But now that Body in which Christ suffered and rose again was his own proper Body which he assumed of the Virgin which might be seen and felt after his Refurrection c. It is very observable and a great confirmation of what has been said in this Chapter That the Ancient Christians of S. Thomas inhabiting the Mountains of Malabar in the East Indies agree with the Ancient Church in denying our Saviours Corporal Presence in the Sacrament of the Eucharist as appears from their Publick Offices and other Books mentioned in a Synod which was celebrated amongst them by Dom Aleixo de Menezes Archbishop of Goa in the Year 1599. In the fourteenth Decree of the third Action of the said Synod in which most of their Church Offices and other Books are Condemned for containing Doctrines contrary to the Roman Faith there is particular notice taken of their contradicting the Roman Faith in the point of Transubstantiation 1. The Book of Timothy the Patriarch is condemned for asserting through three Chapters that the true Body of Christ our Lord is not in the Sacrament of the Altar but only the Figure of his Body 2. The Book of Homilies is condemned which teacheth that the H. Eucharist is only the Image of Christ as the Image of a Man is distinguished from a real Man and that the Body of Christ is not there but in Heaven 3. The Book of the Exposition of the Gospels is condemn'd which teacheth that the Eucharist is only the Image of the Body of Christ and that his Body is in Heaven at the right Hand of the Father and not upon Earth 4. Their Breviary which they call Iludre and Gaza is condemn'd which teaches that the most H. Sacrament of the Eucharist is not the true Body of Christ Lastly The Office of the Burial of Priests is condemn'd where it is said that the most H. Sacrament of the Altar is no more but the virtue of Christ and not his true Body and Blood. This Synod was Printed in the University of Conimbra with the Licences of the Inquisition and Ordinary in the Year 1606. and is in the Possession of a Learned Person who gave me this account out of it CHAP. XII The Twelfth Difference The Fathers assert That Christ's Body is not eaten corporally and carnally but only spiritually But the Church of Rome teaches a Corporal Eating a Descent of Christ's Natural Body into ours and understands the Eating of Christ's Body literally and carnally IF the Church of Rome declares its own Faith when it imposes the Profession of it upon another and makes one abjure the contrary under pain of Anathema then I am sure it was once with a witness for the eating of Christ's Body in the most literal and proper Sense when An. Dom. 1059. Pope Nicholas II. and the General Council of Lateran prescribed a Profession of it to Berengarius made him swear it and anathematize the contrary as it is set down by Lanfrank (n) De Eucharist Sacram. adv Berengar which because the Nubes Testium tho' it has set down two other Forms durst not give us I will therefore here transcribe out of him I Berengarius Ego Berengarius indignus Diaconus Ecclesiae S. Mauritii Andegavensis cognoscens veram Catholicam Apostolicam Fidem anathematizo omnem Haeresin praecipue eam de quâ hactenus infamatus sum quae astruere conatur panem vinum quae in altari ponuntur post consecrationem solummodo Sacramentum non verum corpus sanguinem Dom. nostri Jesu Christi esse nec posse sensualiter nisi in solo Sacramento manibus Sacerdotum tractari vel frangi aut fidelium dentibus atteri Consentio autem S. Romanae Ecclesiae Apostolicae sedi ore corde profiteor de Sacramentis Dominicae mensae eam fidem tenere quam Dominus Venerabilis Papa Nicholaus haee S. Synodus authoritate Evangelica Apostolica tenendam
Expressions in favour of Transubstantiation no not when the Word Nature or Substance is exprest in the Change. Tertullian (u) De Resur Carn c. 55. Si transfigurationem conversionem in transiâ—um substantiae cujusque defendis ergo Saul in alium virum conversus de corpore suo excessit c. has dashed this out of countenance when he says to Marcion If thou defendest a Transfiguration and Conversion as far as the passing of the Substance of a thing into another then Saul who was turned into another Man went out of his Body c. Again It 's possible to be changed says he Ibid. Ita in resurrectionis eventum mutari converti reformari licebit cum salute substantiae to be converted and reformed into what shall happen at the Resurrection and yet the Substance be preserved But this will more fully appear by the Axioms the Fathers lay down and by the Instances they give Their Axioms are such as these Cyril of Alexandr (x) Thesaur Assert 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a thing to be made do's not always signifie a change of Nature Cyril of Jerus (y) Catech. Mystag 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever the Holy Spirit touches that is always sanctified and changed S. Jerome (z) In cap. 43. Ezekiel Per ignem Spiritus sancti omnia quae cogitamus loquimur ac facimus in spiritualem substantiam convertuntur By the Fire of the Holy Spirit all that we think speak and act are changed into a Spiritual Substance If these Sayings be strictly scann'd they will amount to no more than a producing new Vertues and Qualities which were not before Their Instances also shew the same 1. Of Miraculous Changes in Nature S. Ambrose (a) In Hexem l. 3. c. 2. Discant naturam posse converti quando petra aquas fluxit ferrum aquae supernatavit Let them learn that Nature may be converted when the Rock flowed out Waters and Iron swam above Water Again (b) Lib. de iis qui initiant c. 9. Nonne claret naturam vel maritimorum fluctuum vel fluvialis cursus esse mutatam Misit Moyses lignum in aquam amaritudinem suam aquarum natura deposuit Mifit etiam Elisaeus lignum in aquam ferrum natavit utique hoc praeter naturam factum esse cognoscimus speaking of Changes in the Red Sea and Jordan when the Waters stood on an heap Is it not clear says he that the Nature of the Sea-waves and the Rivers Current was changed Moses threw Wood into the Water and the Nature of the Waters lost its Bitterness Elisha also threw Wood into the Water and Iron swam and this we know was done besides Nature Epiphanius (c) Haeres 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says The Hand of Moses was changed into Snow S. Chrysostome (d) In Psal 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the Babylonian Furnace says The Elements forgetting their proper Nature were changed to become profitable to them and the very Beasts were no longer Beasts nor the Furnace a Furnace 2. Of the Change by the Fall. S. Austin says (e) In Psal 68. Conc. 1. Per iniquitatem homo lapsus est à substantâ in qua factus est By Sin Man fell from the Substance in which he was made 3. Of the Change by Regeneration Gr. Nyssen (f) In Cantic Hom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says That by the Discipline of Christ Men are changed into a Nature that is more Divine And again (g) In Cantic Hom. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having divested themselves of Flesh and Blood and being changed into a Spiritual Nature Macarius (h) Hom. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Our Souls must be altered and changed from their present Condition into another Condition and into a Divine Nature Cyril of Alexandria (i) De S. Trin. Dial. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks of Regeneration as that which transmutes and changes us into the Son of God. 4. Of the Change in the Incarnation of Christ and the Resurrection Gr. Nyssen (k) Contr. Eunom l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Christ whom he calls our First-fruits says That by his mixing with God he is changed into a Divine Nature And again (l) Ibid. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he uses this Phrase of Christ's Flesh That this is also changed into the Deity Chrysologus (m) Serm. 45 Deus in hominem convertitur of the Incarnation God is changed into Man. The Author under the Name of Eusebius Emissenus (n) Hom. de Pasch 3. Quid est Virga in Serpentem Deus in hominem commutatus asks What is the Rod turned into a Serpent He answers God changed into Man. Tertullian (o) Demutati in atomo crimus in Angelicam substantiam Contr. Marc. l. 3. c. ult speaking of the Resurrection We shall be changed in a moment into an Angelical Substance S. Hilary's (p) In Psal 138. Demutatio terrenorum corporum in spiritualem aethereamque naturam Phrase of it is A Change of Earthly Bodies into a Spiritual and Ethereal Nature Macarius (q) Hom. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the Saints They are all changed into a Divine Nature Chrysologus (r) Serm. 45. Veniat veniat ut carnem reparet animam innovet ipsam naturam in coelestem commutet substantiam speaking of Christ Let him come let him come to repair our Flesh make our Souls new change our Nature into a Celestial Substance Cyril of Alexand. says (s) Orat. in Resurr Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the Resurrection there will be another kind of Life and a Change of our very Nature S. Austin (t) Serm. 12. de 40. à Sirmond Edit Caro mortalis convertitur in corpus Angeli Ille qui potens fuit mutare aquam in vinum potens est mutare foenum in aurum de carne facere Angelum Si de sordibus fecit hominem de homine non faciet Angelum says Our mertal Fesh is converted into the Body of an Angel. He that could change Water into Wine is able to change Hay so he calls our Bodies that are Grass into Gold and of Flesh make an Angel. If he made of Filth a Man can he not make of Man an Angel And elsewhere (u) Cont. Adimant c. 12. Cùm induerit incorruptionem immortalitatem jam non caro sanguis erit sed in corpus coeleste mutabitur speaking of our Bodies When it shall put on Incorruption and Immortality now it will be no longer Flesh and Blood but be changed into a celestial Body Cassian (x) De Incarn l. 3. c. 3. Natura carnis in spiritualem est translata substantiam speaking of Christ's Flesh after the Resurrection The Nature of his Flesh is changed into a spiritual Substance 5. Of the Change in Baptism S.
more plain than the words of the next Prayer I mentioned That what we have taken with our Mouth may of a Temporal Gift be made an Eternal Remedy Did ever any one call Christ a Temporal Gift in distinction from an Eternal Remedy Is it not certain that the Oblata the things offered are the Temporal Gift which by our due receiving them become eternally beneficial to us The last Prayer also which begs That the Body and Blood of Christ may cleave to their Bowels or Entrals cannot be interpreted of his proper and natural Body since as the Romanists confess this Body can neither touch us nor be touched by us as it exists in the Sacrament much less can cleave or stick to our Bodies But the representative Body of Christ may and he that made this Petition first seems to tell us his own Sense tho' no very wise one that he would not have this Holy Food to pass through him as other Meats did and which many of the Ancients thought this also did but might remain and be consumed as S. Chrysostom's phrase is with the Substance of his Body Thus I think I have demonstrated sufficiently the first thing I asserted at the beginning of this Chapter That the old Prayers in the Canon of the Mass concerning the Sacrament agree not with the present Faith of the Roman Church I proceed now to shew the other thing That their New Prayers and Devotions to the Sacrament have no countenance from the Ancient Church I told the Reader before of their New Festival which the Missal calls the Feast and Solemnity of the Body of Christ They have suited all things answerably to it New Prayers New Hymns and their allowed Books of Devotion have an Office of the Blessed Sacrament for one day of the Week and a New Litany c. Which I shall give now some account of and tho' all of them are not direct Prayers to it yet they are such strains concerning it and in such a new Stile as has no old Example Missal Rom. in Solemn corporis Christi Oratio Deus qui nobis sub Sacramento mirabili passionis tuae memoriamreliquisti tribue quaesumus ita nos corporis sanguinis tui sacra Mysteria venerari ut redemptionis tuae fructum in nobis jugiter sentiamus Qui vivis c. Thus translated in the Manual of Godly Prayers O God which under the Admirable Sacrament hast left unto us the Memory of thy Passion grant we beseech thee that we may so worship the Sacred Mysteries of thy Body and Blood that continually we may feel in us the fruit of thy Redemption Who livest c. I believe the Ancient Church never thus prayed that by the worship of the Sacred Mysteries they might feel the Fruit of Christ's Redemption but that they might so receive the Sacred Mysteries c. for they laid the stress upon worthy receiving as this Church do's upon worshipping In an Office of the Venerable Sacrament printed at Colen 1591. they are still more particular Ibid. p. 72. ad completor Deus qui gloriosum corporis sanguinis tui mysterium nobiscum manere voluisti praesta quaesumus ita nos corporalem praesentiam tuam venerari in terris ut ejus visione gaudere mereamur in coelis Ibid. p. 44. ad primam Deus qui in passionis tuae memoriam panem vinum in corpus sanguinem tuum mirabiliter transmurasti concede propitius ut qui in venerabili Sacramento tuam praesentiam corporalem credimus ad contemplandam speciem tuae celsitudinis perducamur Qui vivis c. O God who wouldst have the glorious Mystery of thy Body and Blood to remain with us grant we pray thee that we may so worship thy corporal Presence on Earth that we may be worthy to enjoy the Vision of it in Heaven Who livest c. Qui vivis c. Again thus O God who in memory of thy Passion didst wonderfully change Bread and Wine into thy Body and Blood mercifully grant that we who believe thy Corporal Presence in the Venerable Sacrament may be brought to the beholding of the appearance of thy Highness Who livest c. Rithmus S. Thomae ad Sacram Eucharistiam Or a Rithm of Tho. Aquinas to the Holy Eucharist In Missal Rom. ad finem Orat. post Missum Adoro te devotè latens Deitas Quae sub his figuris vere latitas Tibi se cor meum totum subjicit Quia te contemplans totum deficit Visus tactus gustus in te fallitur Sed auditu solo tutò creditur Credo quicquid dixit Dei Filius Nil hoc verbo veritatis verius In cruce latebat sole Deitas At hic latet simul humanitas Ambo tamen credens atque confitens Peto quod petivit Latro penitens Plagas sicur Thomas non intueor Deum tamen meum te confiteor Fac me tibi semper magis credere In te spem habere te diligere O Memoriale Mortis Domini Panis vivus vitam praestans homini Praesta meae menti de te vivere Et te illi semper dulcè sapere c. I devoutly adore thee O latent Deity Who under these Figures truly liest hid My Heart submits it self wholly to thee For when it contemplates thee it wholly fails me Sight tast and touch is deceived in thee Hearing alone a Man may fasely trust Whatsoe'er the Son of God said I believe Nothing is truer than this Word of Truth The Deity only on the Cross was hid Here the Humanity also is conceal'd But both believing and confessâ—ng both I ask what the Repenting Thief desir'd I do not see as Thomas did thy Wounds Yet I acknowledg thee to be my God. O make me still more to believe in thee On thee to place my Hope and thee to love O thou Memorial of my dying Lord Thou living Bread and giving Life to Men Grant that my Soul on thee may ever live And thou to it mayst always sweetly tast c. Another Sequence of Tho. Aquinas which begins Lauda Sion Salvatorem In Missal Rom. in sesto Corp. Christi Docti Sacris institutis Panem vinum in salutis Consecramus hostiam Dogma datur Christianis Quod in carnem transit panis Et vinum in sanguinem Quod non capis quod non vides Animosa firmat fides Praeter rerum ordinem Sub diversis speciebus Signis tantum non rebus Latent res eximiae Caro cibus sanguis potus Manet tamen Christus totus Sub utrâque specie A sumente non concisus Non confractus non divisus Integer accipitur Sumit unus sumunt mille Quantum isti tantum ille Nec sumptus consumitur Sumunt boni sumunt mali Sorte tamen inequali Vitae vel interitus Mors est malis vita bonis Vide paris sumptionis Quà m sit dispar exitus Fracto demum Sacramento Ne vacilles sed memento Tantum esse sub fragmento Quantum toto tegitur Nulla