who lived in the time of the emperors Commodus and Severus, Origen, who is made the chief speaker therein, is brought in thus disputing against the heretics: "If Christ, as these men say, were without body and blood, of what kind of flesh, or of what body, or of what kind of blood did he give the bread and the cup to be images of, when he commanded his disciples by them to make a commemoration of him?" St. Cyprian also noteth, thats it was wine, even the fruit of the vine, which the Lord said was his blood: and that "flour1 alone or water alone, cannot be the body of our Lord, unless both be united and coupled together, and kneaded into the lump of one bread." And again: that "the Lord calleth bread his body, which is made up by the uniting of many corns: and wine his blood, which is pressed out of many clusters of grapes, and gathered into one liquor." Which I find also word for word in a manner transcribed in the commentaries upon the Gospels, attributed unto Theophilus bishop of Antioch; whereby it appeareth, that in those elder times the words of the institution were no otherwise conceived, than as if Christ had plainly said, This bread is my body, and This wine is my blood: which is the main thing that we strive for with our adversaries; and for which the words themselves are plain enough: the substance whereof we find thus laid down in the harmony of

* Εἰ δ ̓ ὡς οὗτοι φασὶν, ἄσαρκος καὶ ἄναιμος ἦν, ποίας σαρκὸς, ἢ τινὸς σώματος, ἢ ποίου αἴματος, εἰκόνας διδοὺς ἀρτόν τε καὶ ποτήριον, ἐνετέλ λετο τοῖς μαθηταῖς διὰ τούτων τὴν ἀνάμνησιν αὐτοῦ ποιεῖσθαι; Orig. Dial. De rect. fid. sect. 4. op. tom. 1. pag. 853.

Qua in parte invenimus calicem mixtum fuisse quem Dominus obtulit, et vinum fuisse quod sanguinem suum dixit. Cypr. epist. 63. pag. 106.

Nec corpus Domini potest esse farina sola, aut aqua sola; nisi utrumque adunatum fuerit et copulatum, et panis unius compage solidatum. Id. ibid. pag. 108.

i Nam quando Dominus corpus suum panem vocat, de multorum granorum adunatione congestum, populum nostrum, quem portabat, indicat adunatum : et quando sanguinem suum vinum appellat, de botris atque acinis plurimis expressum atque in unum coactum, gregem item nostrum significat, commixtione adunatæ multitudinis copulatum. Id. epist. 76. pag. 153.

k Theoph. Antioch. in evang. lib. 1. pag. 152. tom. 2. biblioth. patr. edit. Colon.

the Gospels gathered, as some say, by Tatianus, as others, by Ammonius, within the second or the third age of Christ. "Having taken the bread, then afterward the cup of wine, and testified it to be his body and blood, he commanded them to eat and drink thereof; forasmuch as it was the memorial of his future passion and death."

To the fathers of the first three hundred years we will now adjoin the testimonies of those that flourished in the ages following. The first whereof shall be Eusebius: who saith that our Saviour "delivered to his disciples the symbols of his divine dispensation, commanding them to make the image of his own body; and appointing" them to use bread for the symbol of his body:" and that we still "celebrate, upon the Lord's table, the memory of his sacrifice, by the symbols of his body and blood, according to the ordinances of the New Testament." Acacius, who succeeded him in his bishoprick, saith that "the bread and wine sanctifieth them that feed upon that matter:" acknowledging thereby, that the material part of those outward elements do still remain. "In the Church," saith Macarius, "is offered bread and wine, the type of his flesh and blood and they, which are partakers of the visible bread, do spiritually eat the flesh of the Lord." Christ, saith S. Hierome", "did not offer water, but wine, for the type of his blood." St. Augustine bringeth in our Saviour

1 Mox accepto pane, deinde vini calice, corpus esse suum ac sanguinem testatus, manducare illos jussit et bibere; quod ea sit futuræ calamitatis suæ mortisque memoria. Ammon, harmon, evang. tom. 3. biblioth. patr. pag. 28.

- Τὰ σύμβολα τῆς ἐνθέου οἰκονομίας τοῖς αὐτοῦ παρεδίδου μαθηταῖς, τὴν εἰκόνα τοῦ ἰδίου σώματος ποιεῖσθαι παρακελευόμενος. Εuseb. lib. 8. demonst. evang. in fine, cap. 1.

· ἄρτῳ δὲ χρῆσθαι συμβόλῳ τοῦ ἰδίου σώματος παρεδίδου. Id. ibid.

• Τούτου δῆτα τοῦ θύματος τὴν μνήμην ἐπὶ τραπέζης ἐκτελεῖν, διὰ συμβόλων τοῦ τε σώματος αὐτοῦ καὶ τοῦ σωτηρίου αἵματος, κατὰ θεσμούς τῆς καινῆς διαθήκης παρειληφότες. Id. lib. 1. demonst. cap. ult.

P Panis vinumque ex hac materia vescentes sanctificat. Acac. in Gen. 2. Græc. caten. in Pentateuch. Zephyro interp.

4 Ἐν τῇ ἐκκλησίᾳ προσφέρεται ἄρτος καὶ οἶνος, ἀντίτυπον τῆς σάρκος αὐτοῦ καὶ τοῦ αἵματος. καὶ οἱ μεταλαμβάνοντες ἐκ τοῦ φαινομένου ἄρτου, πνευματικῶς τὴν σάρκα τοῦ Κυρίου ἐσθίουσι. Macar. Egypt. homil. 27. In typo sanguinis sui non obtulit aquam, sed vinum. Hicronym. lib. 2. advers. Jovinian.

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thus speaking of this matter. "You shall not eat this body which you see, nor drink that blood which they shall shed that will crucify me. I have commended a certain sacrament unto you: that being spiritually understood will quicken you." The same father in another place writeth, that Christ "admittedt Judas to that banquet, wherein he commended and delivered unto his disciples the figure of his body and blood:" but, as he elsewhere addeth, "they" did eat that bread which was the Lord himself; he the bread of the Lord against the Lord." Lastly: "The Lord," saith he "did not doubt to say, This is my body; when he gave the sign of his body."

So the author of the homily upon the 22d Psalm, among the works of Chrysostom: "This table he hath prepared for his servants and hand-maids in their sight: that he might every day, for a similitude of the body and blood of Christ, shew unto us in a sacrament bread and wine after the order of Melchisedec." And St. Chrysostom himself, in his epistle written to Cæsarius, against the heresy of Apollinarius: "As before the bread be sanctified, we call it bread; but when God's grace hath sanctified it

Non hoc corpus quod videtis manducaturi estis, et bibituri illum sanguinem, quem fusuri sunt qui me crucifigent. Sacramentum aliquod vobis commendavi: spiritualiter intellectum vivificabit vos. Augustin. in Psal. 98. op. tom. 4. pag. 1066.

Adhibuit ad convivium, in quo corporis et sanguinis sui figuram discipulis commendavit et tradidit. Id. in Psal. 3. op. tom. 4. pag. 7.

u Illi manducabant panem Dominum : ille panem Domini contra Dominum. Id. in evang. Johan. tract. 59. op. tom. 3. pag. 663.

w Non enim Dominus dubitavit dicere, Hoc est corpus meum; cum signum daret corporis sui. Augustin. contr. Adimant. cap. 12. op. tom. 8. pag. 124. × Istam mensam præparavit servis et ancillis in conspectu eorum, ut quotidie, in similitudinem corporis et sanguinis Christi, panem et vinum secundum ordinem Melchisedec nobis ostenderet in sacramento. In Psal. 22. Chrysost.

y Sicut enim antequam sanctificetur panis, panem nominamus; divina illum sanctificante gratia, mediante sacerdote, liberatus est quidem ab appellatione panis, dignus autem habitus est Dominici corporis appellatione, etiamsi natura pa nis in ipso permansit: et non duo corpora, sed unum Filii corpus prædicatur ; sic et hic, divina inundante corporis natura (vel potius, divina natura in corpore insidente: Græce enim ¿vidpvoάons hic legitur, in MS. bibliothecæ Florentina exemplari, unde ista transtulit Petrus martyr), unum Filium, unam Personam, utraque hæc fecerunt. Chrysost. ad Cæsarium monachum. op. tom. 3. pag.

by the means of the priest, it is delivered from the name of bread, and is reputed worthy the name of the Lord's body, although the nature of the bread remain still in it'; and it is not called two bodies, but one body of God's Son: so likewise here, the Divine nature residing in the body of Christ, these two make one Son, and one Person." In the selfsame manner also do Theodoret, Gelasius, and Ephræmius proceed against the Eutychian heretics. Theodoret, for his part, layeth down these grounds; that our Saviour," in the delivery of the mysteries, called bread his body, and that which was mixed (in the cup) his blood." That "he changed the names, and gave to the body the name of the symbol or sign, and to the symbol the name of the body." That he "honoured the visible symbols with the name of his body and blood; not changing the nature, but adding grace to nature." And that "this most holy food is a symbol and type of those things whose names it beareth, to wit, of the body and blood of Christ." Gelasius writeth thus: "Thed sacraments which we receive, of the body and blood of Christ, are a divine thing, by means whereof we are made partakers of the divine nature: and yet the substance or nature of bread and wine doth not cease to be. And

1 Ἐν δὲ γε τῶν μυστηρίων παραδόσει, σῶμα τον ἄρτον ἐκάλεσε, καὶ alμa тò кρãμа. Theod. dialog. 1. "Aтρεжтоs, op. tom. 4. pag. 17.

3 ̔Ο δὲ γε σωτὴρ ὁ ἡμέτερος ἐνήλλαξε τὰ ὀνόματα· καὶ τῷ μὲν σώματι τὸ τοῦ συμβόλου τέθεικεν ὄνομα, τῷ δὲ συμβόλῳ τὸ τοῦ σώματος. Ib.

* Τὰ ὁρώμενα σύμβολα τῇ τοῦ σώματος καὶ αἵματος προσηγορίᾳ τετίμηκεν, οὐ τὴν φύσιν μεταβαλὼν, ἀλλὰ τὴν χάριν τῇ φύσει προστεθεικώς. Ibid.

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Ibid.

σύμβολόν τε καὶ τύπον ἐκείνων, ὧν καὶ τὰς προσηγορίας ἐδέξαντο.

d Certa sacramenta quæ sumimus, corporis et sanguinis Christi, divina res est, propter quod, et per eadem, divinæ efficimur consortes naturæ et tamen esse non desinit substantia, vel natura panis et vini. Et certe imago et similitudo corporis et sanguinis Christi in actione mysteriorum celebrantur. Satis ergo nobis evidenter ostenditur, hoc nobis in ipso Christo Domino sentiendum, quod in ejus imagine profitemur, celebramus, et sumus: ut, sicut in hanc, scilicet in divinam transeant, Sancto Spiritu perficiente, substantiam, permanentes tamen in suæ proprietate naturæ ; sic illud ipsum mysterium principale, cujus nobis efficientiam virtutemque veraciter repræsentant, &c. Gelas. de duab. natur. in Christo, contra Eutychen.

indeed the image and the similitude of the body and blood of Christ are celebrated in the action of the mysteries. It appeareth therefore evidently enough unto us, that we are to hold the same opinion of the Lord Christ himself, which we profess, celebrate, and are, in his image; that, as (those sacraments), by the operation of the Holy Spirit, pass into this, that is, into the divine substance, and yet remain in the propriety of their own nature: so that principal mystery itself, whose force and virtue they truly represent," should be conceived to be: namely, to consist of two natures, divine and human; the one not abolishing the truth of the other. Lastly, Ephræmius the patriarch of Antioch, having spoken of the distinction of these two natures in Christ, and said, that "no man having understanding could say, that there was the same nature of that which could be handled, and of that which could not be handled, of that which was visible, and of that which was invisible;" addeth, "and even thus, the body of Christ. which is received by the faithful (the sacrament he meaneth) doth neither depart from his sensible substance, and yet remaineth undivided from intelligible grace: and baptism, being wholly made spiritual, and remaining one, doth both retain the property of his sensible substance (of water, I mean), and yet loseth not that which it is made."

Thus have we produced evidences of all sorts, for confirmation of the doctrine by us professed touching the blessed sacrament: which cannot but give sufficient satisfaction to all, that with any indifferency will take the matter into their consideration. But the men, with whom we have to deal, are so far fallen out with the truth, that neither sense nor reason, neither authority of Scriptures or of fathers, can persuade them to be friends again with it:

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• ̓Αλλ ̓ οὐδεὶς ἂν εἰπεῖν δύναται νοῦν ἔχων, ὡς ἡ αὐτὴ φύσις ψηλαφητοῦ καὶ ἀψηλαφήτου, καὶ ὁρατοῦ καὶ ἀοράτου, οὕτως καὶ τὸ παρὰ τῶν πιστῶν λαμβανόμενον σῶμα χριστοῦ, καὶ τῆς αἰσθητῆς οὐσιας οὐκ εξίσταται (Schottus the Jesuit translateth this, et sensibilis essentiæ non cognoscitur : which is a strange interpretation, if you mark it), καὶ τῆς νοητῆς ἀδιαίρετον μένει χάριτος: καὶ τὸ βάπτισμα δὲ πνευματικὸν ὅλον γενόμενον, καὶ ἓν ὑπάρχον, καὶ τὸ ἴδιον τῆς αἰσθητῆς οὐσίας, τοῦ ὕδατος λέγω, διασώζει, καὶ ὃ γέγονεν οὐκ ἀπώλεσεν.

Photii bibliotheca, cod. 229.

Ephræmius de sacris Antiochiæ legib. lib. 1. in