expound it, "a holy" and "ad true image of his natural flesh."

These assertions of theirs are to be found in the third tome of the sixth action of the second council of Nice, assembled not long after for the reestablishing of images in the Church, where a pratchant deacon, called Epiphanius, to cross that which those former bishops had delivered, confidently avoucheth, that none of the apostles nor of the fathers did ever call the sacrament an image of the body of Christ. He confesseth indeed, that some of the fathers, as Eustathius expounding the Proverbs of Solomon, and St. Basil in his Liturgy, do call the bread and wine avrírva, correspondent types or figures, before they were consecrated: "but after the consecration," saith he," they are called, and are, and believed to be the body and blood of Christ properly." Where the pope's own followers, who of late published the acts of the general councils at Rome, were so far ashamed of the ignorance of this blind Bayard, that they correct his boldness with this marginal note. "The holy gifts are oftentimes found to be called antitypes, or figures correspondent, after they be consecrated: as by Gregory Nazianzen, in the funeral oration upon his sister, and in his apology; by Cyril of Jerusalem in his fifth Cateches. Mystagogic. and by others." And we have already heard, how the author of the dialogues against the Marcionites, and after him Eusebius and Gelasius, expressly call the sacrament an image of Christ's body: howsoever this peremptory clerk denieth that ever any did so. By all which it may easily

ε τὸ θέσει, ἤτοι ἡ εἰκὼν αὐτοῦ ἁγία.

4 ταῖς τῆς εὐχαριστίας ἄρτον, ὡς ἀψευδῆ εἰκόνα τῆς φυσικῆς σαρκὸς, &c. So a little after it is called ἡθεοπαράδοτος εἰκὼν τῆς σαρκὸς αὐτοῦ, and ἀψευδὴς εἰκὼν τῆς ἐνσάρκου οἰκονομίας χριστοῦ.

Concil. gener. tom. 3. pag. 599, 600. edit. Rom.

4 πρὸ τοῦ ἁγιασθῆναι ἐκλήθη ἀντίτυπα, μετὰ δὲ τὸν ἁγιασμὸν σῶμα κυρίως καὶ αἷμα χριστοῦ λέγονται, καὶ εἰσὶ, καὶ πιστεύονται. pag. 601.

Ibid.

5 ̓Αντίτυπα μετὰ τὸ ἁγιασθῆναι πολλάκις εὕρηται καλούμενα τὰ ἅγια δῶρα· οἷον παρὰ Γρηγορ. τῷ θεολ. ἐν τῷ εἰς τὴν ἀδελφὴν ἐπιτ. καὶ ἐν τῷ ἀπολογ. παρὰ Κυρίλλῳ Ιεροσολ. κατηχ. μυστ. ε καὶ ἄλλοις. Ib. in mar

appear, that not the oppugners, but the defenders of images, were the men who first went about herein to alter the language used by their forefathers.

Now as, in the days of Gregory the third, this matter was set afoot by Damascene in the east; so about a hundred years after, in the papacy of Gregory the fourth, the same began to be propounded in the west, by means of one Amalarius; who was bishop, not, as he is commonly taken to be, of Triers, but of Metz first, and afterwards of Lyons. This man, writing doubtfully of this point, otherwhiles followeth the doctrine of St. Augustine, thath sacraments were oftentimes called by the names of the things themselves; and so the sacrament of Christ's body, was secundum quendam modum, after a certain manner, the body of Christ: otherwhiles maketh it a part of his belief," that the simple nature of the bread and wine mixed is turned into a reasonable nature, to wit, of the body and blood of Christ." But what should become of this body, after the eating thereof, was a matter that went beyond his little wit: and therefore said he," when the body of Christ is taken with a good intention, it is not for me to dispute, whether it be invisibly taken up into heaven, or kept in our body until the day of our burial, or exhaled into the air, or whether it go out of the body with the blood (at the opening of a vein), or be sent out by the mouth; our Lord saying that every thing, which entereth into the mouth, goeth into the belly, and is sent forth into the draught." For this and another like foolery, de triformi' et tripartito corpore Christi, of the three parts or kinds of

Amalar. de ecclesiastic. offic. lib. 1. cap. 24.

Hic credimus naturam simplicem panis et vini mixti verti in naturam rationabilem, scilicet corporis et sanguinis Christi. Id. lib. 3. cap. 24.

* Ita vero sumptum corpus Domini bona intentione, non est mihi disputandum utrum invisibiliter assumatur in cœlum, aut reservetur in corpore nostro usque in diem sepulturæ, aut exhaletur in auras, aut exeat de corpore cum sanguine aut per os emittatur; dicente Domino, Omne quod intrat in os in ventrem vadit, et in secessum emittitur. Idem in epistola ad Guitardum, MS. in biblioth. colleg. S. Benedict. Cantabrig. cod. 55.

Id. de ecclesiast. offic. lib. 3. cap. 35.

VOL. III.

G

Christ's body, which seem to be those ineptiæ de tripartito Christi corpore, that Paschasius in the end of his epistle entreateth Frudegardus not to follow, he was censured in a synod held at Carisiacum: wherein it was declared by the bishops of France, that "the" bread and wine are spiritually made the body of Christ; which being a meat of the mind, and not of the belly, is not corrupted, but remaineth unto everlasting life."

These dotages of Amalarius did not only give occasion to that question propounded by Heribaldus to Rabanus, whereof we have spoken heretofore, but also to that other of far greater consequence: Whether that, which was externally delivered and received in the sacrament, were the very same body which was born of the virgin Mary, and suffered upon the cross, and rose again from the grave. Paschasius Radbertus, a deacon of those times, but somewhat of a better and more modest temper than the Greek deacon shewed himself to be of, held that it was the very same; and to that purpose wrote his book to Placidus, Of the body and blood of our Lord: wherein, saith a Jesuit," he was the first that did so explicate the true sense of the catholic Church (his own Roman he meaneth), that he opened the way to those many others, who wrote afterwards of the same argument." Rabanus, on the other side, in his answer to Heribaldus, and in a former writing directed to abbot Egilo, maintained the contrary doctrine: as hath before been noted. Then one Frudegardus, reading the third book of St. Augustine, De doctrina Christiana, and finding there that the eating of the flesh, and drinking of the blood of Christ, was a figurative manner of speech, began somewhat to doubt of the

m Florus in actis synod. Carisiac. MS. apud N. Ranchinum, in senatu Tolosano regium consiliarium. Vid. Phil. Morn. de miss. lib. 4. cap. 8.

n Panis, et vinum, efficitur spiritualiter corpus Christi, &c. Mentis ergo est cibus iste, non ventris: nec corrumpitur, sed permanet in vitam æternam. Ibid, Supra. pag. 23.

P Genuinum ecclesiæ catholicæ sensum ita primus explicuit, ut viam cæteris aperuerit, qui de eodem argumento multi postea scripsere. Jac. Sirmond. in vita Radberti. Hic auctor primus fuit, qui serio et copiose scripsit de veritate corporis et sanguinis Domini in eucharistia. Bellarm. de script. ecclesiast.

truth of that, which formerly he had read in that foresaid treatise of Paschasius: which moved Paschasius to write again of the same argument, as of a question wherein he confesseth many were then doubtful. But neither by his first, nor by his second writing, was he able to take these doubts out of men's minds: and therefore Carolus Calvus the emperor, being desirous to compose these differences, and to have unity settled among his subjects, required Ratrannus, a learned man of that time, who lived in the monastery of Corbey, whereof Paschasius had been abbat, to deliver his judgment touching these points: "Whether" the body and blood of Christ, which in the Church is received by the mouth of the faithful, be celebrated in a mystery, or in the truth; and whether it be the same body which was born of Mary, which did suffer, was dead and buried, and which, rising again and ascending into heaven, sitteth at the right hand of the Father?" Whereunto he returneth this answer: that "the bread and the wine are the body and blood of Christ figuratively;" that "for" the substance of the creatures, that which they were before consecration, the same are they also afterward;" that they" are called the Lord's body and the Lord's blood, because they take the name of that thing, of which they are a sacrament;" and that "there is a great difference

a Quæris enim de re ex qua multi dubitant. And again: Quamvis multi ex hoc dubitent, quomodo ille integer manet, et hoc corpus Christi et sanguis esse possit. Paschas. epist. ad Frudegard.

Quod in Ecclesia ore fidelium sumitur corpus et sanguis Christi, quærit vestræ magnitudinis excellentia, in mysterio fiat, an in veritate, &c. et utrum ipsum corpus sit, quod de Maria natum est, et passum, mortuum et sepultum ; quodque resurgens et cœlos ascendens, ad dextram Patris consideat? Ratrann. sive Bertram. in lib. de corp. et sang. Dom. edit. Colon. ann. 1551. pag. 180. • Panis ille, vinumque, figurate Christi corpus et sanguis existit. Ibid. pag. 183.

Nam, secundum creaturarum substantiam, quod fuerunt ante consecrationem, hoc et postea consistunt. Ib. pag. 205.

" Dominicum corpus et sanguis Dominicus appellantur; quoniam ejus sumunt appellationem, cujus existunt sacramentum. Ib. pag. 200.

Videmus itaque multa differentia separari mysterum sanguinis et corporis Christi, quod nunc a fidelibus sumitur in Ecclesia, et illud quod natum est de Maria virgine; quod passum, quod sepultum, quod resurrexit, quod cœlos ascendit, quod ad dextram Patris sedet. Ibid. Pag. 222.

betwixt the mystery of the blood and body of Christ, which is taken now by the faithful in the Church, and that which was born of the virgin Mary; which suffered, which was buried, which rose again, which sitteth at the right hand of the Father." All which he proveth at large, both by testimonies of the holy Scriptures, and by the sayings of the ancient fathers. Whereupon Turrian the Jesuit is driven, for pure need, to shift off the matter with this silly interrogation: "To cite Bertram (so Ratrannus is more usually named) what is it else, but to say, that the heresy of Calvin is not new?" As if these things were alleged by us for any other end, than to shew that this way, which they call heresy, is not new; but hath been trodden in long since, by such as in their times were accounted good and catholic teachers in the Church. That since they have been esteemed otherwise, is an argument of the alteration of the times, and of the conversion of the state of things: which is the matter that now we are inquiring of, and which our adversaries, in an evil hour to them, do so earnestly press us to dis

cover.

The emperor Charles, unto whom this answer of Ratrannus was directed, had then in his court a famous countryman of ours, called Johannes Scotus: who wrote a book of the same argument, and to the same effect, that the other had done. This man, for his extraordinary learning, was in England, where he lived in great account with king Alfred, surnamed John the Wise: and had very lately a room in the martyrology of the Church of Rome, though now he be ejected thence. We find him indeed censured by the Church of Lyons, and others in that time, for certain opinions which he delivered touching God's foreknowledge and predestination before the

w Animadvertat, clarissime princeps, sapientia vestra, quod positis sanctarum scripturarum testimoniis, et sanctorum patrum dictis evidentissime monstratum est; quod panis qui corpus Christi, et calix qui sanguis Christi appellatur, figura sit, quia mysterium: et quod non parva differentia sit inter corpus quod per mysterium existit, et corpus quod passum est, et sepultum, et resurrexit. Ibid. pag. 228.

* Cæterum, Bertramum citare, quid aliud est, quam dicere, hæresim Calvini non esse novam? Fr. Turrian. de eucharist. contra Volanum, lib. 1. cap. 22. y Martyrolog. Rom. IV. Id. Novemb. edit, Antverp. ann. 1586.