signifieth the soul; after the manner of sacraments, it is called the soul." Our argument therefore, out of the words of the institution, standeth thus:

If it be true, that Christ called bread his body, and wine his blood: then must it be true also, that the things, which he honoured with those names, cannot be really his body and blood, but figuratively and sacramentally.

But the former is true; therefore also the latter. The first proposition hath been proved by the undoubted principles of right reason, and the clear confession of the adverse part the second by the circumstances of the text of the evangelists, by the exposition of St. Paul, and by the received grounds of the Romanists themselves. The conclusion therefore resteth firm: and so we have made it clear, that the words of the institution do not only not uphold, but directly also overthrow, the whole frame of that which the Church of Rome teacheth, touching the corporal presence of Christ under the forms of bread and wine.

If I should now lay down here all the sentences of the fathers, which teach that that which Christ called his body is bread in substance, and the body of the Lord in signification and sacramental relation; I should never make an end. Justin Martyr, in his apology to Antoninus the emperor, telleth us, that the bread and the wine, even that "sanctified" food wherewith our blood and flesh by conversion are nourished, is that which we are taught to be the flesh and blood of Jesus incarnate." Irenæus in his fourth book against heresies saith, that our Lord, "taking bread of that condition which is usual among us, confessed it to be his body: and the cup likewise containing

* Εὐχαριστηθεῖσαν τροφὴν, ἐξ ἧς αἷμα καὶ σάρκες κατὰ μεταβολὴν τρέφονται ἡμῶν, ἐκείνου τοῦ σαρκοποιηθέντος Ιησοῦ καὶ σάρκα καὶ αἷμα ἐδιdáxonμev elvai. Just. apolog. 1. pag. 83.

7 Quomodo autem juste Dominus, si alterius patris existit, hujus conditionis, quæ est secundum nos, accipiens panem, suum corpus esse confitebatur; et temperamentum calicis suum sanguinem confirmavit Iren. pag. 270.

a Calicem, qui est ex ea creatura quæ est secundum nos, suum sanguinem confessus est. Id. pag. 249.

that creature which is usual among us, his blood." And in his fifth book he addeth: "that" cup, which is a creature, he confirmed to be his blood which was shed, whereby he increaseth our blood; and that bread which is of the creature, to be his body, whereby he increaseth our bodies. Therefore, when the mixed cup and the broken bread doth receive the word of God, it is made the eucharist of the blood and body of Christ, whereby the substance of our flesh is increased and doth consist." Our Lord, saith Clemens Alexandrinus, "did bless wine, when he said, Take, drink, this is my blood, the blood of the vine." Tertullian: "Christ taking bread, and distributing it to his disciples, made it his body, saying, This is my body, that is, the figure of my body." Origen: "That meat which is sanctified by the word of God, and by prayer, as touching the material part thereof, goeth into the belly, and is voided into the draught: but as touching the prayer which is added, according to the portion of faith it is made profitable; enlightening the mind, and making it to behold that which is profitable. Neither is it the matter of bread, but the word spoken over it, which profiteth him that doth not unworthily eat thereof. And these things I speak of the typical and symbolical body," saith Origen. In the dialogues against the Marcionites, collected for the most part out of the writings of Maximus,

b Eum calicem qui est creatura, suum sanguinem qui effusus est, ex quo auget nostrum sanguinem ; et eum panem qui est a creatura, suum corpus confirmavit, ex quo nostra auget corpora. Quando ergo et mixtus calix et fractus panis percipit verbum Dei, fit eucharistia sanguinis et corporis Christi, ex quibus augetur et consistit carnis nostræ substantia. Id. pag. 294.

• Εὐλόγησεν γε τὸν οἶνον, εἰπῶν, λάβετε, πίετε· τοῦτό μου ἐστὶ τὸ aiμa, aiμa τñç ȧμπiλov. Clem. Alex. pædag. lib. 2. cap. 2. pag. 186.

d Acceptum panem, et distributum discipulis, corpus suum illum fecit, Hoc est corpus meum dicendo ; id est, figura corporis mei. Tertull. advers. Marcion. lib. 4. cap. 40.

e Ille cibus, qui sanctificatur per verbum Dei perque obsecrationem, juxta id quod habet materiale, in ventrem abit, et in secessum ejicitur: cæterum juxta precationem quæ illi accessit proportione fidei fit utilis, efficiens ut perspicax fiat animus, spectans ad id quod utile est. Nec materia panis, sed super illum dictus sermo est, qui prodest non indigne Domino comedenti illum. Et hæc quidem de typico symbolicoque corpore. Origen. in Matt. tom. xi. op. tom. 3. pag.

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 "flour 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 αἵματος, 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.

h 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.

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. Euseb. 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 θεσμοὺς τnç kaivñs dia¤ýêηg #аpɛiληpórɛç. Id. lib. 1. demonst. cap. ult.

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

9 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. Ægypt. homil. 27. In typo sanguinis sui non obtulit aquam, sed vinum. Hieronym. lib. 2. advers. Jovinian.

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 "admitted' 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.

" 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 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 iviopvoάons 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. 744.