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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 bishopric, saith that "57 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 58 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 St "Jerome, "did not offer water, but wine, for the type of his blood." St Augustine bringeth in our Saviour thus speaking of this matter: "60 You shall not eat this body which you see, nor drink that blood which they shall shed that will crucify I have commended a certain Sacrament unto you, that being spiritually understood will quicken you." The same Father in another place writeth, that 61 Christ admitted Judas to "that banquet wherein he commended and delivered unto his disciples the figure of his body and blood;" but, as he

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καὶ οἶνος, ἀντίτυπον τῆς σαρκὸς αὐτοῦ καὶ τοῦ αἵματος· καὶ οἱ μεταλαμβάνοντες ἐκ τοῦ φαινομένου ἄρτου πνευματικῶς τὴν σάρκα τοῦ Κυρίου ἐσθίουσι. Macar. Ægypt. Homil. XXVII.

59 In typo sanguinis sui non obtulit aquam, sed vinum. Hieronym. lib. ii. advers. Jovinian.

60 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. xcviii.

61 Adhibuit ad convivium, in quo corporis et sanguinis sui figuram discipulis commendavit et tradidit. Id. in Psal. iii.

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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, "63 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 handmaids 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 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

Illi manducabant panem Dominum : ille panem Domini contra Dominum. Id. in Evang. Johan. Tract. LIX.

€3 Non enim Dominus dubitavit dicere, Hoc est corpus meum, cum signum daret corporis sui. Aug. contr. Adimant. cap. 12.

4 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. xxii. Chrysost. Tom. I.

5 Sicut enim, antequam sanctificetur panis, panem nominamus; divina illum sanctificante gratia, mediante sacerdote, liberatus est quidem ab appellatione panis, dignus autem habitus est Dominici corpo

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ris appellatione, etiamsi natura panis 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 vidpvodons hic legitur in MS. Bibliothecæ Florentine exemplari, unde ista transtulit Petrus Martyr) unum filium, unam personam, utraque hæc fecerunt. Chrysost. ad Cæsarium monachum.

66 Ἐν δὲ γε τῶν μυστηρίων παραδόσει σῶμα τὸν ἄρτον ἐκάλεσε, καὶ αἷμα τὸ κράμα. Theod. Dialog. I. Ἄτρεπτος, fol. 8. edit. Rom. ann. 1547.

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

sign," and to the symbol the name of the body:" that he 68 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: 70The 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 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,

68 Τὰ ὁρώμενα σύμβολα τῇ τοῦ σώματ τος καὶ αἵματος προσηγορίᾳ τετίμηκεν, οὐ τὴν φύσιν μεταβαλῶν, ἀλλὰ τὴν χάριν τῇ φύσει προστεθεικώς. Ibid.

60 Σύμβολόν τε καὶ τύπον ἐκείνων, ὧν καὶ τὰς προσηγορίας ἐδέξαντο. Ibid.

70 Certa sacramenta quæ sumimus corporis et sanguinis Christi, divina res est, propter quod et per eadem divinæ effici

mur 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.

71 Ἀλλ ̓ 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 ουσίας 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 ὑπάρ χον, καὶ τὸ ἴδιον τῆς αἰσθητῆς οὐσίας, τοῦ ὕδατος λέγω, διασώζει, καὶ ὃ γέγονεν οὐκ aleσev. Ephræmius de Sacris Antiochiæ Legib. lib. i. in Photii Bibliotheca, Cod. 229.

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 its sensible substance, and yet remaineth undivided from intelligible grace; and baptism, being wholly made spiritual, and remaining one, doth both retain the property of its 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; unless we shew unto them in what Pope's days the contrary falsehood was first devised. If nothing else will give them content, we must put them in mind, that about the time wherein Soter was Bishop of Rome, there lived a cozening companion, called Marcus, whose qualities are thus set out by an ancient Christian, who was famous in those days, though now his name be unknown unto us:

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Είδωλοποιὲ Μάρκε, καὶ τερατοσκόπε,

Αστρολογικῆς ἔμπειρε καὶ μαγικῆς τέχνης,
Δι ̓ ὧν κρατύνεις τῆς πλάνης τὰ διδάγματα,
Σημεῖα δεικνὺς τοῖς ὑπὸ σοῦ πλανωμένοις,
Αποστατικῆς δυνάμεως ἐγχειρήματα,
Ἃ σοὶ χορηγεῖ σὸς πατὴρ Σατᾶν ἀεὶ
Δι' ἀγγελικῆς δυνάμεως Ἀζαζὴλ ποιειν,
*Εχων σὲ πρόδρομον ἀντιθέου πανουργίας.

Where, first, he chargeth him to have been an idolmaker; then he objecteth unto him his skill in astrology and magic, by means whereof, and by the assistance of Satan, he laboured with a shew of miracles to win credit unto his false doctrines amongst his seduced disciples; and

72 Vet. auctor citatus ab Irenæo, lib. i. cap. 12.

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lastly, he concludeth that his father the devil had employed him as a forerunner of his antithean craft, or his antichristian deceivableness of unrighteousness, if you will have it in the Apostle's language. For he was indeed the devil's forerunner, both for the idolatries and sorceries which afterward were brought into the East, and for those Romish fornications and enchantments wherewith the whole West was corrupted by that man of sin, whose coming was foretold to be after the working of Satan, with all power, and signs, and lying wonders. And that we may keep ourselves within the compass of that particular which now we have in hand, we find in Irenæus that this arch-heretic made special use of his juggling feats to breed a persuasion in the minds of those whom he had perverted, that in the cup of his pretended Eucharist he really delivered them blood to drink. For "feigning himself to consecrate the cups filled with wine, and extending the words of invocation to a great length, he made them to appear of a purple and red colour, to the end it might be thought that the grace which is above all things did distil the blood thereof into that cup by his invocation." And even according to this precedent we find it fell out afterwards, that the principal and most powerful means whereby the like gross conceit of the guttural eating and drinking of the body and blood of Christ was at the first fastened upon the multitude, and in process of time more deeply rooted in them, were such delusions and feigned apparitions as these; which yet that great schoolman himself, Alexander of Hales, confesseth to happen sometimes, either by "the procurement of man," or by "the operation of the devil." Paschasius Radbertus, who was one of the first setters forward of this doctrine in the West, spendeth a large chapter upon this point, wherein he telleth us, that Christ in the Sacrament did shew him

73 Apoc. ix. 20, 21.

74 Apoc. xviii. 3, 23. 75 2 Thess. ii. 9.

76 Ποτήρια οἴνῳ κεκραμένα προσποίουμενος εὐχαριστεῖν, καὶ ἐπὶ πλέον ἐκτείνων τὸν λόγον τῆς ἐπικλήσεως, πορφύρεα καὶ ἐρυθρὰ ἀναφαίνεσθαι ποῖει· ὡς δοκεῖν τὴν ἀπὸ τῶν ὑπὲρ τὰ ὅλα χάριν τὸ αἷμα τὸ ἑαυτῆς στάζειν ἐν τῷ ἐκείνῳ ποτηρίῳ διὰ TŪS ÉTIKAŃσEWs avrov. Iren. lib. i. cap. 9.

77 Humana procuratione, vel forte diabolica operatione. Alex. Halens. Summ. Theolog. Part. iv. Quæst. XI. Memb. 2. Art. 4. Sect. 3.

78 Nemo qui sanctorum vitas et exempla legerit, potest ignorare, quod sæpe hæc mystica corporis et sanguinis sacramenta, aut propter dubios, aut certe propter ardentius amantes Christum, visibili specie in agni forma, aut in carnis et sanguinis

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