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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34613	The history of popish transubstantiation to which is premised and opposed the catholic doctrin of Holy Scripture, the antient fathers and the reformed churches about the sacred elements, and presence of Christ in the blessed sacrament of the Eucharist / written in Latine by John, late Lord Bishop of Durham, and allowed by him to be published a little before his death at the earnest request of his friends.	Cosin, John, 1594-1672.; Beaulieu, Luke, 1644 or 5-1723.; Durel, John, 1625-1683.	1679 (1679)	Wing C6359A; ESTC R24782	82,162	188

the Bread in the Sacrament If the nature of man is not substantially altered by the new Birth no more is the bread by Consecration Man becomes by Baptism not what Nature made him but what Grace new-makes him Ibid. de init myst cap. 9. and the Bread becomes by Consecration not what it was by Nature but what the Blessing consecrates it to be For Nature made only a meer man and made only common bread but Regeneration of a meer man makes a holy man in whom Christ dwells spiritually And likewise the Consecration of common bread makes Mystick and Sacramental bread Yet this change doth not destroy Nature but to Nature adds Grace As is yet more plainly exprest by that holy Father in the fore-cited place Perhaps thou wilt say saith he this my bread is common bread De Sacr. l. 4. c. 4. it is bread indeed before the blessing of the Sacrament but when it is consecrated it becomes the Body of Christ This we are therefore to declare how can that which is bread be also the body of Christ By Consecration And Consecration is made by the words of our Lord that the venerable Sacrament may be perfected You see how efficacious is the word of Christ If there be then so great a power in the word of Christ to make the Bread and Wine to be what they were not how much greater is that power which still preserves them to be what they were and yet makes them to be what they were not Therefore that I may answer thee it was not the Body of Christ before the Consecration but now after the Consecration it is the Body of Christ he said the word and it was done thou thy self wert before but wert an old Creature after thou hast been consecrated in Baptism thou art become a new creature By these words St. Ambrose teacheth how we are to understand that the Bread is the Body of Christ to wit by such a change that the Bread and Wine do not cease to be what they were as to their substance for then they should not be what they were and yet by the Blessing become what before they were not For so they are said to remain as indeed they do what they were by nature that yet they are changed by grace that is they become assured Sacraments of the Body and Bloud of Christ and by that means certain pledges of our Justification and Redemption What is there can refute more expresly the dream of Transubstantiation 18. St. Chrysostome doth also clearly discard and reject this carnal Transubstantiation and eating of Christs Body St. Chrys A. D. 390. without eating the bread Hom. 45. in St. Joh. Sacraments saith he ought not to be contemplated and considered carnally but with the eyes of our souls that is spiritually for such is the nature of mysteries where observe the opposition betwixt carnally and spiritually which admits of no plea or reply again As in Baptism the spiritual power of Regeneration is given to the material water so also the immaterial gift of the Body and Bloud of Christ is not received by any sensible corporal action but by the spiritual discernment of our faith and of our hearts and minds Which is no more than this that sensible things are called by the name of those spiritual things which they seal and signifie But he speaks more plainly in his Epistle to Casarius where he teacheth that in this Mystery there is not in the bread a substantial but a Sacramental change according to the which the outward Elements take the name of what they represent and are changed in such a sort that they still retain their former natural substance In Ep. ad Caefar contra haeres Apol. The bread saith he is made worthy to be honoured with the name of the Flesh of Christ by the consecration of the Priest yet the Flesh retains the proprieties of its incorruptible nature as the bread doth its natural substance Before the bread be sanctified we call it bread but when it is consecrated by the divine grace it deserves to be called the Lords Body though the substance of the bread still remains When Bellarmine could not answer this testimony of that Great Doctor he thought it enough to deny that this Epistle is St. Chrysostoms a L. de Euch. 2. c 24. but both he and b In appar Chrys Possevin do vainly contend that it is not extant among the works of Chrysostom For besides that at Florence c Steph. Gard. Ep. Wi●t cont Pet Mart. Lib. ● de Euchar. and else where it was to be found among them it is cited in the Collections against the Severians which are in the version of Turrianus the Jesuit in the fourth Tome of Antiq. lectionum of Henry Canisius and in the end of the book of Joh. Damascenus against the Acephali I bring another Testimony out of the imperfect work on St. Matthew written either by St. Chrysostome or some other ancient Author a Book in this at least very Orthodox and not corrupted by the Arrians In these sanctified vessels saith he the true body of Christ is not contained but the Mystery of his Body 19. Which also hath been said by St. Austin above a thousand times S. Austin A.D. 400. but out of so many almost numberless places I shall chuse only three which are as the sum of all the rest In Psal 93. You are not to eat this Body which you see nor drink this Bloud which my Crucifiers shall shed I have left you a Sacrament which spiritually understood will vivifie you Thus St. Austin rehearsing the words of Christ again Epist 23. ad Bonif. If Sacraments had not some resemblance with those things whereof they are Sacraments they could not be Sacraments at all From this resemblance they often take the names of what they represent Therefore as the Sacrament of Christs body is in some sort his body so the Sacrament of Faith is faith also To the same sense is what he writes against Maximinus the Arrian We mind in the Sacraments Cont. Max. l. 3. c. 22. not what they are but what they shew for they are signs which are one thing and signifie another And in another place speaking of the Bread and Wine De Doctr. Christ cap. 7. Let no man look to what they are but to what they signifie for our Lord was pleased to say this is my Body when he gave the sign of his body This passage of St. Austin is so clear that it admits of no evasion nor no denial For if the Sacraments are one thing and signifie another then they are not so changed into what they signifie as that after that change they should be no more what they were The water is changed in baptism as the Bread and Wine in the Lords Supper but all that is changed is not presently abolished or Transubstantiated For as the water remains entire in Baptism so

de Scrip Eccles verbo Pasch Sirm. in vita Pasc Praef. Editione Parisiensi whom Bellarmine and Sirmondus esteemed so highly that they were not ashamed to say that he was the first that had writ to the purpose concerning the Eucharist and that he had so explained the meaning of the Church that he had shewn and opened the way to all them who treated of that subject after him Yet in that whole Book of Paschasius there is nothing that favours the Transubstantiation of the Bread or its destruction or removal Indeed he asserts the truth of the Body and Bloud of Christs being in the Eucharist which Protestants deny not he denies that the Consecrated Bread is a bare figure a representation void of truth which Protestants assert not But he hath many things repugnant to Transubstantiation which as I have said the Church of Rome it self had not yet quite found out I shall mention a few of them Christ saith he left us this Sacrament a visible figure and character of his Body and Bloud that by them our Spirit might the better embrace spiritual and invisible things and be more fully fed by Faith Again We must receive our spiritual Sacraments with the mouth of the Soul and the taste of Faith Item Whilst therein we savour nothing carnal but we being spiritual and understanding the whole spiritually we remain in Christ And a little after The flesh and bloud of Christ are received spiritually And again To savour according to the flesh is death and yet to receive spiritually the true Flesh of Christ is life eternal Lastly The Flesh and bloud of Christ are not received carnally but spiritually In these he teacheth that the Mystery of the Lords Supper is not and ought not to be understood carnally but spiritually and that this dream of corporal and oral Transubstantiation was unknown to the Ancient Church As for what hath been added to this Book by the craft without doubt of some superstitious forgerer as Erasmus complains that it too frequently happens to the Writing of the Ancients it is Fabulous as the visible appearing of the Body of Christ in the form of an Infant with fingers of raw flesh such stuff is unworthy to be Fathered on Paschasius who profest that he delivered no other Doctrin concerning the Sacrament than that which he had learned out of the Ancient Fathers and not from idle and uncertain stories of Miracles 30. Now it may be requisite to produce the testimony of those Writers before mentioned to have written in this Century Amal. An. 810. In all that I write saith Amalarius I am swayed by the Judgment of holy men and pious Fathers yet I say what I think my self Praef. In libr de Eccl. ●ffic Those things that are done in the Celebration of Divine Service are done in the Sacrament of the Passion of our Lord as he himself commanded Therefore the Priest offering the Bread with the Wine and Water in the Sacrament doth it in the stead of Christ and the Bread Wine and Water in the Sacrament represent the Flesh and Bloud of Christ For Sacraments are somewhat to resemble those things whereof they are Sacraments Therefore let the Priest be like unto Christ as the Bread and Liquors are like the Body and Bloud of Christ Such is in some manner the immolation of the Priest on the Altar as was that of Christ on the Cross Again The Sacrament of the Body of Christ is in some manner the Body of Christ For Sacraments should not be Sacraments if in some things they had not the likeness of that whereof they are Sacraments Now by reason of this mutual likeness they oftentimes are called by what they represent Lastly Sacraments have the vertue to bring us to those things whereof they are Sacramenis These things writ Amalarius according to the Expressions of St. Austin and the Doctrine of the purest Church 31. Rabanus Maurus Raban A.D. 825. Trithem de Script Ecel Rabanus Maur. de Inst Cler. l. 1. c. 31. a great Doctor of this Age Who could hardly be matcht either in Italy or in Germany publisht this his open Confession Our blessed Saviour would have the Sacrament of his Body and Bloud to be received by the mouth of the Faithful and to become their nourishment that by the visible body the effects of the invisible might be known For as the material Food feeds the body outwardly and makes it to grow so the Word of God doth inwardly nourish and strengthen the soul Also He would have the Sacramental Elements to be made of the fruits of the earth that as he who is God invisible appeared visible in our Flesh and mortal to save us mortals so he might by a thing visible fitly represent to us a thing invisible Some receive the Sacred Sign at the Lords Table to their Salvation and some to their Ruine but the thing signified is life to every man and death to none whoever receives it is united as a member to Christ the head in the Kingdom of Heaven for the Sacrament is one thing and the efficacy of it another For the Sacrament is received with the mouth but the grace thereof feeds the inward man And as the first is turned into our substance when we eat it and drink it so are we made the Body of Christ when we live piously and obediently Therefore the Faithful do well and truly receive the body of Christ if they neglect not to be his members and they are made the Body of Christ if they will live of his Spirit All these agree not in the least with the new Doctrine of Rome and as little with that opinion they attribute to Paschasius G. Malm. A. ●00 and Tho. Wall A. 1400. and therefore he is rejected as erroneous by some Romish Authors who writ four and six hundred years after him But they should have considered that they condemned not only Rabanus but together with him all the Doctors of the Primitive Church 32. Johannes Erigena our Country-man Joh. Erig A. 860. whom King Alfred took to be his and his Childrens Tutor and to credit the new founded University of Oxford while he lived in France where he was in great esteem with Charles the Bald wrote a That Book was afterwards condemned under Leo IX two hundred years after by the maintainers of Transubstantiation a Book concerning the Body and Bloud of our Lord to the same purpose as Rabanus and back'd it with clear Testimonies of Scripture and of the Holy Fathers But entring himself into the Monastery of Malmsbury as he was interpreting the Book of Dyonisius about the heavenly Hierarchy which he translated into Latine and withal censuring the newly-hatcht Doctrine of the Carnal Presence of Christ in the Eucharist he was stabb'd b Anton. tit c. 2. §. 3. Vincent l 24 c 42. alit with Pen knives by some unworthy Schollars of his set on by certain Monks though not long

from Antiquity may read Hospinianus his History of the Sacrament Lib. 2. 4. A Sect. 1. usque ad 13. and Antonius de Dominis in his Fifth Book of the Christian Commonwealth Chap. 6. and in his detection of the errors of Suarez Chap. 2. Answer to single testimony of Fathers Dial. 3. ex Ep. 5. Ignat 11. That place of Ignatius cited by Theodoret out of the Epistle to the Smyrnenses where now it is not to be found and objected by some of the Romish Faith That the Hereticks Simoniani and Menandriani would have no Eucharistical Oblations because they denied the Sacrament to be the flesh of our Saviour Jesus Christ makes nothing for Transubstantiation as Bellarmine himself confesseth De Euch. l. 1. c. 1.8.3 For saith he those Hereticks did not oppose the Sacrament of the Eucharist so much as the mystery of the Incarnation and therefore as Ignatius shews in that place they would deny that the Eucharist is the flesh of Christ that is Dial. 2. as Theodoret interprets it that the divine Mysteries of Bread and Wine should be the signs of a real Body of Christ truly existing because they would not own that Christ had taken flesh And so lest they should be forced to acknowledge the reality of the flesh of Christ they would wholly reject the Signs and Sacraments of it for the signs of the body being given the true body is given also because the substance and the type infer one another and a Phantasm or Illusion is not capable of a sign or representation 12. The words out of Justin Martyr Apol. 2. ad Ant imp whereby they would prove Transubstantiation do strongly disprove it For saith he as by the word of God our Saviour was incarnate so by the Prayers of Gods word the Eucharist is made whereby our bodies are nourished the Body and Bloud of Christ Now when Christ took humane flesh none could say without Heresie that he was Transubstantiated 13. Neither is that against the Protestants which is brought out of St. Cyprian Serm. de Coen Dom. though it be none of his of the bread changed not in appearance but in nature For he whoever it was took not the word nature in a strict sense or else he was contrary to Theodoret Gelasius and others above-mentioned who expresly deny that the bread should be thus changed But at large as nature is taken for use qualities and condition For by the infinite power of the Word the nature of the bread is so changed that what was before a bare Element becomes now a divine Sacrament but without any Transubstantiation as appears by what follows in the same period of the Humane and Divine Natures of Christ where the Manhood is not substantially changed into the Godhead except we will follow Eutyches the Heretick Bell l. 2. de Euch. c. 13. Cyril Hieros Catec my ●●g 4 14. The words of Cyril as the Roman Doctors say are so clear for them that they admit of no evasion For saith he he that changed once the water into Wine is he not worthy to be believed that he changed the Wine into Bloud Therefore let us with all certainty receive the Body and Bloud of Christ for his Body under the appearance of the Bread and his Bloud under the appearance of the Wine are given to thee Sensu jam saepius dicto Indeed Protestants do freely grant and firmly believe that the Wine as hath often been said is changed into the Bloud of Christ but every change is not a Transubstantiation neither doth Cyril say that this change is like that of the water for then it would also appear to our senses but that he who changed the Water sensibly can also change the Wine Sacramentally will not be doubted by any As for what he calls the Appearances of Bread and Wine he doth not thereby exclude but rather include their substance and mean the Bread and Wine it self For so he intimates by what there follows Do not look on them as bare Bread and Wine as much as to say it is bread indeed but yet not bare bread but something besides But that this conversion of the Water into Wine makes nothing for Transubstantiation may be thus made to appear That Gods Omnipotency can change one substance into another none will deny and we see it done by Christ in the Town of Cana of Galilee when he changed the Water into Wine and it was a true and proper Transubstantiation But the Papists in the Lords Supper tell us of quite another change which if well considered cannot so much as be understood For the substance of the Bread is not changed into another that had no being but as they say the bread is changed into that body of Christ which really existed and had a being these many hundred years ever since the Incarnation Whereas that very Wine which Christ made of the Water was not in being before the change which he wrought Now it is easie for any to understand that he who created all things out of nothing can well make a new Wine of Water or any other thing but it is more than absurd that the body of Christ or any other substance already in being perfect and complete should be made a fresh of another substance when it really subsisted before Which they well understood who devised an adduction or bringing of the Body of Christ into the place of the Bread and that is as much as to deny Transubstantiation except it can be said that a man is Transubstantiated into another as often as he comes into his place which no man in his right wits can fancy Lib. ● de San. c. 4. de init Myst c. 9. 15. St. Ambrose said also that the nature is changed and indeed it is so for other is the nature of the Element and other that of the Sacrament neither do Protestants deny that the Element is changed by the blessing so that the bread being made sacred is no more that which nature formed but that which the Blessing consecrated and by consecrating changed Mean while St. Ambrose in that place doth not make the words or Blessing of Christ to have any other operation than to make that which was still to be and yet to be changed therefore the bread is not made the body of Christ by Transubstantiation but by a Sacramental change He adds That Sacrament which thou receivest is made by the word of Christ and if the word of Elias had so much power as to bring down fire from heaven shall not the words of Christ be efficacious enough to change the properties of the Elements Thou hast read of the Creation of all things that he said the word and it was done and shall not that word of Christ which made all out of nothing change that which is already into that which it was not Thou thy self wert but wert the old man but being baptized thou art now

Cup are blessed by Gods Word they become the Eucharist of the Body and Bloud of Christ and from them our bodied receive nourishment and increase Now that our flesh is fed and encreased by the natural body of Christ cannot be said without great impiety by themselves that hold Transubstantiation For naturally nothing nourisheth our bodies but what is made flesh and bloud by the last digestion which it would be blasphemous to say of the incorruptible body of Christ Yet the sacred Elements which in some mannner are and are said to be the body and bloud of Christ yield nourishment and encrease to our bodies by their earthly nature in such sort that by vertue also of the heavenly and spiritual food which the faithful receive by means of the material our bodies are fitted for a blessed Resurrection to immortal glory 9. Tertullia Tertul. A.D. 200. who flourished about the two hundredth year after Christ when as yet he was Catholick and acted by a pious zeal wrote against Marcion the Heretick who amongst his other impious opinions taught that Christ had not taken of the Virgin Mary the very nature and substance of a humane body but only the outward forms and appearances out of which Fountain the Romish Transubstantiators seem to have drawn their Doctrine of accidents abstracted from their subject hanging in the air that is subsisting on nothing Contra Marciona l. 4. c. 40. Tertullian disputing against this wicked Heresie draws an Argument from the Sacrament of the Eucharist to prove that Christ had not a Phantastick and imaginary but a true and natural body thus The figure of the Body of Christ proves it to be natural for there can be no figure of a Ghost or a Phantasm But saith he Christ having taken the Bread and given it to his Disciples made it his Body by saying This is my Body that is the figure of my Body Now it could not have been a figure except the body were real for a meer appearance an imaginary Phantasm is not capable of a figure Each part of this Argument is true and contains a necessary Conclusion For 1. The bread must remain bread otherwise Marcion would have returned the Argument against Tertullian saying as the Transubstantiators It was not bread but meerly the accidents of bread which seemed to be bread 2. The Body of Christ is proved to be true by the figure of it which is said to be bread For the bread is fit to represent that divine Body because of its nourishing vertue which in the bread is earthly but in the body is heavenly Lastly The realty of the Body is proved by that of its figure and so if you deny the substance of the bread as the Papists do you thereby destroy the truth and realty of the Body of Christ in the Sacrament 10. Origen also about the same time with Tertullian Origen A D. 220. Dial. 3. de Hom. Christo contra Marcion speaks much after the same manner If Christ saith he as these men the Marcionites falsly hold had neither Flesh nor Bloud of what manner of Flesh of what Body of what Bloud did he give the Signs and Images when he gave the Bread and Wine If they be the signs and representations of the Body and Bloud of Christ though they prove the truth of his Body and Bloud yet they being signs cannot be what they fignisie and they not being what they represent the groundless contrivance of Transubstantiation is overthrown Also upon Leviticus he doth expresly oppose it thus Homil. 7. in Lev. Acknowledge ye that they are figures and therefore spiritual not carnal examine and understand what is said otherwise if you receive as things carnal they will hurt but not nourish you For in the Gospel there is the Letter which kills him that understands not spiritually what is said for if you understand this saying according to the Letter Except yon eat my Flesh and drink my Bloud the Letter will kill you Therefore as much as these words belong to the eating and drinking of Christs Body and Bloud they are to be understood mystically and spiritually Mat. 15. Again writing on St. Matthew he doth manifestly put a difference betwixt the true and immortal and the Typick and Mystical Body of Christ For the Sacrament consisteth of both That food saith he which is sanctified by the Word of God and Prayer Origen is unjustly numbred by reason of these words among the Hereticks called Stercoranistae as far as it is material descends into the belly and is cast out into the draught this he saith of the Typick which is the figure of the true Body God forbid we should have any such thoughts of the true and heavenly Body of Christ as they must that understand his natural body by what Origen calls his material and Sacramental body which no man in his wits can understand of meer accidents 11. St. Cyprian Bishop of Carthage S. Cyprian A. D. 250. a glorious Martyr of Christ wrote a famous Epistle to Coecilius concerning the sacred Chalice in the Lords Supper whereof this is the sum L. 2. Ep. 3. sive 63. Edit Pamel Let that Cup which is offered to the people in commemoration of Christ be mixt with Wine against the opinion of the Aquarii who were for water only for it cannot represent the Bloud of Christ when there is no Wine in the Cup because the Bloud of Christ is exprest by the Wine as the Faithful are understood by the water But the Patrons of Transubstantiation have neither Wine nor Water in the Chalice they offer and yet without them especially the Wine appointed by our blessed Saviour and whereof Cyprian chiefly speaks the Bloud of Christ is not so much as Sacramentally present So far was the Primitive Church from any thing of believing a corporal presence of the Bloud the Wine being reduced to nothing that is to a meer accident without a substance for then they must have said that the Water was changed into the People as well as the Wine into the Bloud But there is no need that I should bring many testimonies of that Father when all his Writings do plainly declare that the true substance of the Bread and Wine is given in the Eucharist that that spiritual and quickning food which the Faithful get from the Body and Bloud of Christ and the mutual Union of the whole People joyned into one body may answer their Type the Sacrament which represents them 12. Those words of the Council of Nice are well known Con. Nice A. D. 325. whereby the Faithful are called from the consideration of the outward visible Elements of Bread and Wine to attend the inward and spiritual act of the mind whereby Christ is seen and apprehended In actis ibid. a Gel. Cyciz conscript Let not our thoughts dwell low on that Bread and that Cup which are set before us but lifting up our minds by faith let us

do the Bread and Wine in the Eucharist 20. St. Prosper St. Prosp A.D. 430. Orthodox in all things who lived almost in the time of Austin teacheth That the Eucharist consisleth of two things the visible appearance of the Elements and the invisible Flesh and Bloud of our Saviour Christ Sent. Pros dist 2. de cors cap. hoc est that is the Sacrament and the grace of the Sacrament as the person of Christ is both God and Man Who but the infamous Heretick Eutyches would say that Christ as God was substantially changed into man or as man into God 21. Upon this subject B. Theodoret 7. nothing can be more clear than this of Theodor. whence we learn what the Primitive Church believes in this matter Our Saviour Dial. 1. in the Institution of the Eucharist changed the names of things giving to his body the name of its Sacrament and to the Sacrament the name of his Body Now this was done for this reason as he saith Ibid. that they that are partakers of the Divine Mysteries might not mind the nature of what they see but by the change of names might believe that change which is wrought by Grace For he that called what by nature is his body Wheat and Bread he also honoured the Elements and Signs with the names of his Body and Bloud not changing what is natural but adding Grace to it He therefore teacheth that such an alteration is wrought in the Elements that still their nature and substance continues as he explains more plainly afterwards For when the Heretick that stands for Eutichius had said As the Sacrament of the Lords Body and Bloud are one thing before the Prayer of the Priest Dial. 2. and afterwards being changed become another so also the Body of our Lord after his ascention is changed into the divine substance and nature according to the Tenet of the Transubstantiator this Eutychian Argument is irrefragable but Catholick Antiquity answers it thus Thou are entangled in the nets of thine own knitting for the Elements or Mystick signs depart not from their nature after Consecration but remain in their former substance form and kind and can be seen and toucht as much as before and yet withal we understand also what they become now they are changed Compare therefore the Copy with the Original and thou shalt see their likeness For a figure must answer to the truth That body hath the same form and fills the same space as before and in a word is the same substance but after its resurrection it is become immortal c. All this and much more is taught by Theodoret who assisted at the universal Councils of Ephesus and Chalcedon It is an idle exception which is made by some in the Church of Rome as though by the nature and substance of the Elements which are said to remain L. 2. de Euch. c. 27 Theodoret had understood the nature and substance of the accidents as Cardinal Bellarmine is pleased to speak most absurdly but the whole context doth strongly refute this gloss for Theodoret joyns together nature substance form and figure and indeed what Answer could they have given to the Eutychian Argument if the substance of the bread being annihilated after the Consecration the accidents only remain Or did Christ say concerning the accidents of the Bread and Wine these accidents are or this accident is my body But though we have not that liberty yet the Inventors of Transubstantiation may when they please make a Creator of a Creature substances of accidents accidents of substances and any thing out of any thing But sure they are too immodest and uncharitable who to elude the authority of so famous and so worthy a Father as Theodoret alledge that he was accused of some errours in the Council of Ephesus though he repented afterwards as they themselves are forced to confess Fain would they if they could get out at this door when they cannot deny that he affirmed that the Elements remain in their natural substance as he wrote in the Dialogues which he composed against the Eutychian Hereticks with the applause and approbation of the Catholick Church And indeed the evidence of this truth hath compelled some of our Adversaries to yield that Theodoret is of our side For in the Epistle before the Dialogues of Theodoret in the Roman Edition set forth by Stephen Nicolinus the Popes Printer in the year 1547 it is plainly set down Praef. in Dial. Theod That in what concern'd Transubstantiation his opinion was not very sound but that he was to be excused because the Church of Rome had made no decree about it 22. With Theodoret we may joyn Gelasius St. Gelas A. 470 or 490. plus minus who whether he were Bishop of Rome or no as Bellarmine confesseth was of the same age and opinion as he and therefore a witness ancient and credible enough He wrote against Eutyches and Nestorius concerning the two natures in Christ in this manner Doubtless the Sacrament of the Body and Bloud of Christ which we receive De duabus in Christo natur in Biblioth partum Tom. 4. is a very divine thing whereby we are made partakers of the divine nature and yet it doth not cease to be Bread and Wine by substance and nature And indeed the image and resemblance of the Body and Bloud of Christ is celebrated in this mysterious action By this therefore we see manifestly enough that we must believe that to be in Christ which we believe to be in his Sacrament that as by the perfecting vertue of the Holy Ghost it becomes a divine substance and yet remains in the propriety of its nature so this great Mystery the Incarnation of whose power and efficacy this is a lively image doth demonstrate that there is one intire and true Christ consisting of two natures which yet properly remain unchanged It doth plainly appear out of these words that the change wrought in the Sacrament is not substantial for first the sanctified Elements are so made the Body and Bloud of Christ that still they continue to be by nature Bread and Wine Secondly The Bread and Wine retain their natural properties as also the two natures in Christ Lastly The Elements are said to become a divine substance because while we receive them we are made partakers of the Divine Nature by the Body and Bloud of Christ which are given to us These things being so their blindness is to be deplored who see not that they bring again into the Church of Rome the same Error which Antiquity piously and learnedly condemned in the Eutychians And as for their thread-bare objection to this Bell loco Citat Baron A.D. 496. nota Marg. ad verba Gelasii in B. B. Patrum That by the substance of Bread and wine the true substance it self is not to be understood but only the nature and essence of the accidents it is a very strange and very