toxvv^'* 
 
 „. ot *« ®hfo%»a| «,. . 
 
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 PRINCETON, N. J. 
 
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 Shelf. 
 
 BV 825 .H377 ^^^■■■ 
 Harrison, John, 1815-1883 
 An answer to Dr. Pusey's 
 challenge respecting the 
 
AN A.mwm TO m pusey's challenge. 
 
Itaque sermonem constituens vivificatorem, quia spiritus et vita sermo, 
 eundem etiaiii carnem suam dixit ; quia et sermo caro erat factus, proinde in 
 causam vit;\3 appeteiidus, et devorandus auditu, et ruminandus intellectu, et 
 fide digereudus. Tertullian lO 6. 
 
 8t€ ifidxovra irpbs dWrjXovs oi 'lovSalot Xeyovres' irQs dvvaTai rjfjup oCtoj Sovuai 
 rrju ffdpKa (payetv ; aTro5eiKvv/u,€v '6tl ovk &v toctovtov d,v6rjT0i. rjcrav ot aKoiiovres, lis 
 inroXa/x^dvei.v 6Vt TT/DO/caXetrat 6 \eyuv toi)s aKpoards els rb TrpotrcXdeiv Kal e/j.(payeiv 
 tG)v aapKuv avrov. Origen 1 1 3. 
 
 Si prgeceptiva locutio est, aut flagitium aut facinus vetans, aut utilitatem 
 aut beneficentiam jubens, non est figurata. Si autem flagitium aut facinus 
 videtur jubere, aut utilitatem aut beneficentiam vetare, figurata est. 'Nisi 
 ' manducaveritis,' inquit, 'carnem Filii hominis et sanguineni biberitis, non 
 ' habebitis \atam in vobis ; ' facinus vel flagitium videtur jubere. Figura est 
 ergo, precipiens passioni Domini esse communicandum, et suaviter atque 
 utiliter recondendum, in memoria, quod pro nobis caro ejus crucifixa et vul- 
 nerata sit. Augustine 21 13. 
 
iX ANSWER TO DR PUSEY'S CHALLENGE 
 
 RESPECTrNr, THK 
 
 DOCTRINE OF THE REAL PRESENCE, 
 
 IN WHICH THE DOCTRINES OF THE LORD'S SUPPER, 
 
 AS HELD BY HIM, ROMAN AND GREEK CATHOLICS, RITUALISTS, 
 
 AND HIGH ANGLO-CATHOLICS, 
 
 ARE EXAMINED AND SHOWN TO BE CONTRARY TO 
 
 THE HOLY SCRIPTURES, 
 
 AND TO TIIR 
 
 TEACHING OF THE FATHERS OF THE FIRST EIGHT CENTURIES, 
 
 WITH THE TESTIMONY OF AN AMPLE CATENA PATRUM 
 
 OF THE SAME PERIOD. 
 
 / BY 
 
 JOHN HARRISON, D.D., Edin., 
 
 VICAR OF FENWICK, NEAR DONCASTER, 
 
 lUTHOR OF ' WHOSE ARE THE FATHERS? ' "AN ANTIDOTE TO THE TEA(inN(i 
 
 OF rKRTAIN ANGLO-CATHOI.IIS, &C.,' ' ON THE PRIMITIVE 
 
 MODE OF MAKING BISHOPS,' (tC. 
 
 In Two Volumes. 
 VOL 11. 
 
 LONDON: LONGMANS, GKEEN, ANL> CO. 
 1871. 
 
EDINBURGH : 
 rUINTED BT TUKNBULL AND Sl'KAKS. 
 
CONTENTS OF VOL. II. 
 
 Pa 
 
 The Testimony concerning the Doctrine of the Lord's Supper as collected 
 from the Writings of the leading Early Fathers, some Christian 
 Authors of a later date, and the chief Reformers, ... 1 
 
 LEADING EARLY FATHERS. 
 
 Clement of Rome, 1 1-5. Hermas, 2. Ignatius, 3 1-6. Polycarp, 4. 
 Barnabas, 5 1-6. The Epistle to Diognetus, 6 1-3. Justin Martyr, 
 7 1-4. Irenfeus, 8 1-8. Clement of Alexandria, 9 1-9. TertuUian, 
 lO 1-17. Origen, 11 1-52. Cyprian, 12 1-9. Lactantius, 13 1-2. 
 Eusebius of Cajsarea, 14 1-7. Cyril of Jerusalem, 16 1-15. Basil, 
 16 1-9. Ambrose, 17 1-17. Jerome, 18 1-65. Gaudentius of 
 Brescia, 19 1-16. Ruffinus, 20 1-10. Augustine, 21 1-139. Chry- 
 sostom, 22 1-39. Theodoret, 23 1-51, .... 1-219 
 
 CHRISTIAN AUTHORS OP A LATER DATE. 
 
 Bede, 24 1-36. Bertram, 25 1-.65 Rabanus Maurus, 26 1-33. ^Ifric, 
 
 27 1-18. ....... 219-262 
 
 Special Extracts from the Fathers made by Dr Pusey in defence of the 
 Doctrine of the Real Presence of Christ's Body and Blood in the 
 consecrated elements, and given in his Two Sermons. One on ' The 
 ' Presence of Christ in the Eucharist,' published in the year 1853 ; 
 and the other entitled, ' This is my Body, ' published this year 
 (1871), 28 1-76. ...... 263-267 
 
 THE CHIEF REFORMERS. 
 
 Zwingle, 29 1-35. Calvin, 301-35. Cranmer, 31 1-9. Jewel, 32 1-11, 267-305 
 The Doctrine of the Real Presence in the Consecrated Elements as first 
 promulgated by Paschasius, with this and other Alien Doctrines in 
 connection with the Lord's Supper as maintained and held by Ro- 
 manists and Romanizers as stated in the Writings of Dr Wiseman, 
 Dr Pusey, Archdeacon Denison, Rev. W. J. E. Bennett, Bishop 
 Hamilton, and the Rev. 0. Shipley, .... 306 
 
 Paschasius, 33 1-30. Dr Wiseman, 34 1-33. Dr Pusey, 35 1-74. 
 Archdeacon Denison, 36 1-6. Rev. W. J. E. Bennett, 37 1-8. 
 Bishop Hamilton, 38 1-22. Rev. Orby Shipley, 39 1-18, . 306-355 
 
 INDEXES. 
 Of Matters Discussed, and of Texts of Scripture, . . .357-386 
 
INDEX OF FATHERS AND LATIN AUTHORS, 
 
 WITH THE EDITION'S OF THEIR WRITINGS, FROM WHICH THE EXTKACTS IN THIS 
 WORK HAVE BEEN MADE. 
 
 Alchwini Opera, ed. Lut.Par.l617.|fol. 
 Amalarius. JSee Bib. Mag. Vet. Patr. 
 
 torn 9. 
 Ambrosii Meiliol. Opera, ed. Paris, 
 
 1632. 5 vols. fol. 
 A(|uinatis Commentaria in Omnes D. 
 
 Pauli Apos. Epistolas, ed. Ant. 
 
 16-20. fol. 
 Athanasii Opera, ed. Paris, 1627. 2 
 
 vols. fol. 
 Augustini Opera, ed. Paris, 1586, ten 
 
 vols. fol. 
 Barnabas. See Patr. Apost. Opera. 
 Barradii Opera, ed. Mogunt. 1601- 
 
 1627. 5 vols. fol. 
 BasiliiOpera, ed. Paris, 1638. 3vols. fol. 
 BedieOpera,ed. Colon. 1688. 8 vols. fol. 
 Bellarmini Opera Omnia, ed. Colon. 
 
 1620. 7 vols. fol. 
 Berenger. See Bib. Mag. Vet. Patr. 
 
 torn. 11. 
 Bernardi Opera, ed. Ven. 1596. 2 
 
 vols. 4to. 
 Bertrami de Corpore at Sanguine 
 
 Domini, ed. Gen. 1541. 12mo. 
 Bibliotbeca Magna Veterum Patrum, 
 
 ed. Colon. 1618. 15 vols. fol. 
 Chrysostomi Opera, ed. Lut. Par. 
 
 1614. 10 vols. fol. 
 Clementis Alex. Opera, ed. Colon. 
 
 1688, fol. 
 Clemens Romanus. See Patrnm Apos- 
 
 tolicorum Opera. 
 Cornelii a Lapide Commentaria, ed. 
 
 Lugd. 1732. 11 vols. fol. 
 Corpus Juris Canonici, ed. Liigd. 
 
 1671. 3 vols. fol. 
 Cotelerii Patrum Apostolicorum Op- 
 era, ed. Ant. 1698. 2 vols. fol. 
 Critici Sacri, ed. Amst. 1698. 9 vols. fol. 
 Cypriani Opera, ed. Brem. 1690. 2 
 
 vols. fol. 
 Cyrilli (Alex. ) Glaphyrain Pentateuch- 
 
 um Moysis,ed. Ant. 1618, fol. et in 
 
 xii. Pr()])lietas, ed. Ingold,1607, fol. 
 Cj-rilli Hieros. Opera Omnia, ed. 
 
 Oxon, 1703. fol. 
 Dathii Lat. Ver. Vet. Test. 5 vols. 8vo. 
 Diognctus. See Patrum Apostolico- 
 rum ( )pura. 
 Durandi Rationale Divi. Oftici. ed. 
 
 J.iug(l. 1568, 12mo. 
 Eusebii Demons, ed. Colon. 1688, fol. 
 Tulgentius. Sec Bib. Mag. Vet. 
 
 Patr. torn. 6. 
 Caudentius. See Bib. Mag. Vet. 
 
 Patr. tom. 4. 
 CJelasius. See Bib. Mag. Vet. Patr. 
 
 tom. 5, pars. iii. 
 
 Gregorii Magn. Opera, ed. Paris, 1586. 
 
 2 vols. fol. 
 Gregorii Nazanz. Opera, ed. Paris, 
 
 1630. 2 vols. fol. 
 Hernue Pastor. <S'ee Patr. Apost. Opera. 
 Hieronymi Opera, ed. Basil, 1553. 9 
 
 vols. fol. 
 Hilarii Diac. Inter Op. Ambrosii. 
 Ignatius. See Patr. Apost. Opera. 
 Iren;ei Opera, ed. Gene v. 1570, fol. 
 Justini Mart. Opera, ed. Commel. 
 
 1593, fol. 
 Kuinoel. Comment, in Libros Novi Tes- 
 
 tamenti Histor.,ed. Lips. 4 vols. 8vo. 
 Lactantii Opera, ed. Spark. Oxon, 
 
 1684, 8vo. 
 Lanfrancus. See Bib. Mag. Vet. 
 
 Patr. tom. 11. 
 Leo Magnus. See Bib. Mag. Vet. 
 
 Patr. tom. 5. 
 LjTa. (Nicol. de) Biblia Sacra, &c., ed. 
 
 Ant. 1617. 6 vols. fol. 
 Mercerus. See Critici Sacri. 
 fficumenii Commentaria in acta Apost. 
 
 in omnes Pauli Epist. et in Epist. 
 
 Catho. Omnes, ed. Lut. Par. 1630. 
 
 2 vols. fol. 
 Oleaster. See Critici Sacri. 
 Origenis Opera Omnia, ed. Bero, 1831. 
 
 25 vols. 12mo. 
 Paschasius. See Bib. Mag. Vet. Patr. 
 
 tom. 9, pars. i. 
 Patrum Apostolicorum Opera, ed. 
 
 Hefell. Tubiu. 1839. 8vo. 
 Primacius. See Bib. jNIag. Vet. Patr. 
 
 tom. 5. 
 Polycarp. See Patr. Apost. Opera. 
 Rabani Mauri Opera, ed. Colon. 1626. 
 
 6 vols. fol. 
 Remigius. See Bib. Mag. Vet. Patr. 
 
 tom. 9. 
 Rosenmulleri Scholia in Vetus et 
 
 No\^im Testainentum, ed. Lips. 
 
 1788. 20 vols. 8vo. 
 Ruffini Opera, ed. Paris, 1580. 2 
 
 vols. fol. 
 Sedulius. See Bib. Mag. Vet. Patr. 
 
 tom. 5. 
 TertuUianiOijera, ed. Franck. 1597, fol. 
 Theodoreti Ojiera, ed. Scliiilz. Halfe. 
 
 1769-1774. 5 vols. 8vo. 
 Theophylacti Commentari in Quat. 
 
 Evang. ed. Lut. Par. 1635, fol. In 
 
 I'auli Epist. Commentarii, ed. Lond. 
 
 1636, fol. 
 Tostati Abulensia Opera, ed. Colon. 
 
 1613. 27 vols. fol. 
 Vatablor. See Critici Sacri. 
 Zuinglii Opera, ed. Tigur. I.'i44. 4 
 
 vols. fol. 
 
AN ANSWER TO 
 
 DR PUSEY'S CHALLENGE 
 
 RESPECTING THE 
 
 DOCTEINE OF THE EEAL PEESENCE, &c. 
 
 THE TESTIMONY CONCERNING THE DOCTRINE OF THE LORD'S SUPPER 
 AS COLLECTED FROM THE WRITINGS OF THE LEADING EARLY 
 FATHERS, SOME CHRISTIAN AUTHORS OF A LATER DATE, AND THE 
 CHIEF REFORMERS. 
 
 Clement, Presbyter or Bishop at Rome. 
 Flourished about A.D. 65. 
 Ad. Corinth. 1 Epistola, cap. vii. pp. 83, 34. 
 
 1. Let us look steadfastly to the blood of Christ, and see is 15. 
 how precious that blood is to God, which, having been shed 
 
 for our salvation, has set the grace of repentance before the 
 whole world. 
 
 Ibid., cap. xii. pp. 36, 37. 
 
 2. Moreover, they gave Rahab a sign to this effect, that 13 i^. 
 she should hang forth from her house a scarlet thread. And 
 
 thus they made it manifest that redemption should flow 
 through the blood of the Lord to all them that believe and 
 hope in God. 
 
 Ibid., cap. XXXV., xxxvi., pp. 52, 53. 
 
 3. 'The sacrifice of praise will glorify me, and a way is 12155. 
 
13 14. 
 
 2 CLEMENT. 1 §§ 4, 5. 
 
 13 15. 'there by which I will shew him the salvation of God/ (Ps. 1. 
 23.) This is the way, beloved, in which we find our Saviour, 
 even Jesus Christ, the High Priest of all our offerings, the 
 defender and helper of our infirmity. By Him we look up to 
 the heights of heaven. By Him we behold, as in a glass, His 
 immaculate and most excellent visage. By Him are the eyes 
 of our hearts opened. By Him our foolish and darkened 
 understanding blossoms up anew towards His marvellous light. 
 By him the Lord has willed that we should taste of immortal 
 knowledge. 
 
 Ibid., cap. xl., xli., pp. 55, 56. 
 
 121.').'). 4. These things therefore being manifest to us, and since 
 wo look into the depths of the divine knowledge, it behoves 
 us to do all things in [their proper] order, which the Lord has 
 commanded us to perform at stated times. He has enjoined 
 offerings [to be presented] and service to be performed [to 
 Him], and that not thoughtlessly or irregularly, but at the 
 appointed times and hours. Where and by whom He desires 
 these things to be done, He Himself has fixed by His own 
 supreme will, in order that all things being piously done 
 according to His good pleasure, may be acceptable unto Him. 
 Those, therefore, who present their offerings at the appointed 
 times, are accepted and blessed ; for inasmuch as they follow 
 the Laws of the Lord, they sin not. 
 
 5. For his own peculiar services are assigned to the high priest 
 and their own proper place is prescribed to the priests, and their 
 own special ministrations devolve on the Levites. The layman is 
 bound by the laws that pertain to laymen. Let every one of 
 you, brethren, give thanks to God in his own order, living in all 
 good conscience, with becoming gravity, and not going beyond 
 the rule of the ministry prescribed to him. Not in every place, 
 brethren, are the daily sacrifices offered, or the peace-offerings, or 
 the sin-offerings, and the trespass-offerings, but in Jerusalem 
 
 13 14. only. And even there they are not offered in any place, but 
 only at the altar before the temple, that which is offered being 
 first carefully examined by the high priest, and the ministers 
 already mentioned. Those, therefore, who do anything beyond 
 that which is agreeable to His will, are punished with death. 
 
 14. 
 
2 § 1. 3 §§ 1-4. HEEMAS— IGNATIUS. 3 
 
 2 
 
 Hermas : 
 Flourished about A.D. 70. 
 Pastor, Lib. iii. Simil ix. The great mysteries in the building 
 of the militant and triwm'phant Church, cap. 14, pp. 222, 223. 
 
 * Listen,' he said, ' the name of the Son of God is great, and 13 16. 
 ' cannot be contained, and supports the whole world. If, then, 
 ' the whole creation is supported by the Son of God what 
 ' think ye of those who are called by Him, and bear the name 
 ' of the Son of God, and walk in His commandments ? Do 
 ' you see what kind of persons He supports ? Those who bear 
 ' His name with their whole heart. He Himself, accordingly, 
 'became a foundation to them, and supports them with joy, 
 ' because they are not ashamed to bear His name.' 
 
 3. 
 
 Ignatius : 
 
 Flourished about A.D. 101. 
 The Epistle of Ignatius to the Ephesians, cap. v. p. 79. 
 
 1. Let no man deceive himself: if any one be not within ii 3i. 
 the altar, he is deprived of the Bread of God. 
 
 12 12. 
 
 Ibid., cap. XX. p. 85. 
 
 2. ^Breaking one bread, which is the medicine of immor- 
 tality, the antidote that ive should not die but live in Jesus 
 Christ for ever."^ — p. 318. 
 
 Epistle to the Trallians, cap. viii. p. 95. 
 
 3. Wherefore, clothing yourselves with meekness, be ye 7 52.^ 
 renewed in faith, that is the flesh of the Lord, and in love, that 
 is tlie blood of Jesus Christ. 
 
 11 31. 
 
 The Epistle to the Romans, cap. vii. p. 101. 
 
 4. I desire the Bread of God, the heavenly Bread, the Bread 7 52 
 of life, which is the flesh of Jesus Christ, the Son of God, who 
 became afterwards of the seed of David and Abraham ; and I 
 
 11 31. 
 
4 POLYCARP— BARNABAS. 3 §§ 5, 6. 4 § 1. 5 § 1. 
 
 desire tlie drink of God, namely, His blood, which is incor- 
 ruptible love and eternal life. 
 
 The Epistle to the Philadelphians, cap. iv., p. 103. 
 13 L>o, 5. ^Haste ye then to partake o/] Take ye heed, then to 
 have but \_One Eucharist. For there is one Flesh of oar 
 Lord Jesus Christ and one Cup for the uniting^ to show forth 
 the unity ^of His blood; one altar"^; p. 317, as tlicre is one 
 bishop. 
 
 The Epistle to the Smyrna^ans, cap. vii., p. 110, 
 13 20. G. [They [the Docetm, ivho denied that our Lord had a true 
 body] abstain from Eucharist and prayer, because they confess 
 not iltat the Eucharist is the Flesh of our Saviour Jesus 
 Chrid, which svfered for our sins, which the Father in His 
 mercy raised again. They, then, vjho speak against the gifts, 
 perish ivhile disputing ; good had it been for them to love It, 
 that they might rise again.~\ — p. 3 17. 
 
 4. 
 
 POLYCARP. 
 
 Flourished a.d. 108. 
 
 The Epistle to the Philippians, cap. viii., p. 116. 
 
 13 17. 1. Let us tlien continually persevere in our hope, and the 
 earnest of our righteousness, which is Jesus Christ, ' who bore 
 our sins in His own body on the tree,' ' who did no sin, 
 neither was guile found in His mouth,' but endured all things 
 for us, that we might live in Him. 
 
 6. 
 
 Barnabas. 
 
 Epistle, cap. ii., pp. 2, 3. 
 
 12 156. 1. For He hath revealed to us by all the prophets that He 
 needs neither sacrifices, nor burnt-offerings, nor oblations, 
 saying thus, ' What is the multitude of your sacrifices unto 
 ' me? saith the Lord. I am full of burnt offerings and desire 
 ' not the fat of lambs, and the blood of bulls and goats, not 
 
5 §§ 2-4. BARNABAS. 5 
 
 ' when you come to appear before me : for who hath required 
 ' these things at your hands ? Tread no more ray courts, not 
 ' though you bring with you fine flour. Incense is a vain 
 * abomination unto me, and your new moons and Sabbaths I 
 ' cannot endure.' He has therefore abolished these things, 
 that the new law of our Lord Jesus Christ, which is without 
 tlie yoke of necessity, might have a human oblation. And 
 again He says to them, ' Did I command your fathers, when 
 ' they went out from the land of Egypt, to offer unto me 
 ' burnt-offerings and sacrifices ? But this rather I com- 
 ' manded them, Let no one of you cherish any evil in his heart 
 ' against his neighbour, and love not an oath of falsehood.' 
 (Jer. vii. 22; Zech. viii. 17). 
 
 2. We ought, therefore, being possessed of understanding, 12 156 
 to perceive the gracious intention of our Father ; for He ^^ 
 speaks to us, desirous that we, not going astray like them, 
 should ask how w^e may approach Him. To us, then. He 
 declares, ' a sacrifice [pleasing] to God is a broken spirit ; a 
 ' smell of sweet savour to the Lord is a heart that glorifieth 
 ' Him that made it.' We ought therefore, brethren, carefully 
 to enquire concerning our salvation, lest the wicked one, 
 having made his entrance by deceit, should hurl us forth 
 from our [true] life. 
 
 Ibid., cap. v., pp. 6, 7. 
 8. The new covenant, founded on the sufferings of Christ, >3 ^8. 
 tends to our salvation, but to the Jews destruction. For to 
 this end the Lord endured to deliver up His flesh to corrup- 
 tion, that we might be sanctified through the remission of 
 sins, which is effected by His blood of sprinkling. For it is 
 written concerning Him, partly with reference to Israel, and 
 partly to us ; and [the Scripture] saith thus : ' He was 
 ' wounded for our transgressions, and bruised for our iniquities ; 
 ' with His stripes we are healed,' &c. 
 
 Ibid., cap. xiv. p. 21. 
 
 4. The Lord hath given us the testament which Moses re- 13 18. 
 ceived and broke. Moses then received it, but they proved 
 themselves unworthy. Learn now how lue have received it. 
 
6 BARNABAS. 5 §§ 5, 6. 
 
 Moses as a servant, received it ; but the Lord himself, having 
 sufifered in our behalf, hath given it to us, that we should be the 
 people of inheritance. But He was manifested in order that 
 they might be perfected in their iniquities, and that we, 
 being constituted heirs through Him, might receive the 
 testament of the Lord Jesus, who was prepared for this end, 
 that by His personal manifestation, redeeming our hearts 
 (which were already wasted by death, and given over to 
 the iniquity of error) from darkness, He might by His word 
 enter into a covenant with us. 
 
 Ibid., cap. xvi., xvii., pp. 24, 25. 
 
 13 18. 5. The spiritual temple of God. I find therefore, that a 
 temple does exist. Learn, then, how it shall be built in 
 the name of the Lord. Before we believed in God, the 
 habitation of our heart was corrupt and weak, as being indeed 
 like a temple made with hands. For it was full of idolatiy, 
 and was a habitation of demons, through our doing such 
 things as were opposed to [the will of] God. But it shall be 
 built observe ye, in the name of the Lord, in order that the 
 temple of the Lord may be built in glory. How ? Learn [as 
 follows]. Having received the forgiveness of sins, and placed 
 our trust in the name of the Lord, Ave have become new crea- 
 tures, formed again from the beginning. Wherefore in our 
 habitation God truly dwells in us. How ? His word of faith ; 
 His calling of promise ; the wisdom of the statutes ; the com- 
 mands of the doctrine ; He Himself prophesying in us ; He 
 Himself dwelling in us ; opening to us, who were enslaved by 
 death, the doors of the temple, that is, the mouth; and by giv- 
 ing us repentance introduced us into the incorruptible temple. 
 He then who wishes to be saved, looks not to man, but to 
 Him who dwelleth in Him, and speaketh in Him, amazed at 
 never having either heard Him utter such words with His 
 mouth, nor Himself having ever desired to hear them. This 
 is the spiritual temple built for the Lord. 
 
 13 18. Gh. 17. 6. Conclusion of the first part of the epistle. 
 As far as was possible, and could be done with perspicuity, I 
 cherish the hope that, according to my desire, I have omitted 
 uone of those things at present, which bear upon your salvation. 
 
6 §§ 1-3. DIOGNETUS. 7 
 
 6. 
 
 The Epistle to Diognetus. 
 cap. i., 12-5. 
 
 1. Since I see thee, most excellent Diognetus, exceedingl}'- 13 19. 
 desirous to learn the mode of worshipping God prevalent 
 among the Christians, and enquiring very carefully and 
 earnestly concerning them, what God they trust in, and what 
 form of religion they observe I cordially welcome 
 
 this thy desire, and I implore God, who enables us both to 
 speak and to hear, to grant to me so to speak, that, above 
 all, I may hear you have been edified. 
 
 Ibid., cap. vii. p. 130. 
 
 2. For as I said, this was no mere earthly invention which 13 19. 
 was delivered to them, nor is it a mere human system 
 
 of opinion, which they judge it right to preserve so carefully, 
 nor has a dispensation of mere human mysteries been com- 
 mitted to them, but truly God Himself, who is almighty, 
 the Creator of all things, and invisible, has sent from heaven, 
 and placed among men [Him who is] the Truth, and the 
 holy and incomprehensible Word, and has firmly established 
 Him in their hearts. 
 
 Ibid., cap. ix. pp. 132, 133. 
 
 3. He Himself took on Him the burden of our iniquities, 13 19. 
 He gave His own Son as a ransom for us, the Holy One for 
 transgressors, the blameless one for the wicked, the righteous 
 
 One for the unrighteous, the incorruptible One for the cor- 
 ruptible, the immortal One for them that are mortal. For 
 what other thing was capable of covering our sins than His 
 righteousness ? By what other one was it possible that we, 
 the wicked and ungodly, could be justified, than by the only 
 Son of God ? sweet exchange ! unsearchable operation ! 
 O benefits surpassing all expectation ! That the wickedness 
 of many should be hid in a single righteous One, and that 
 the righteousness of One should justify many transgressors ! 
 Having therefore convinced us in the former time that our 
 nature was unable to attain to life, and having now revealed 
 
8 JUSTIN THE MAETYR. 7 §§ 1, 2. 
 
 the Saviour who is able to save even those things which 
 it was [formerly], impossible to save, by both these facts He 
 desired to lead us to trust in His kindness, to esteem Him 
 our Nourisher, Father, Teacher, Counsellor, Healer, our 
 Wisdom, Light, Honour, Glory, Power and Life, so that we 
 should not be anxious concerninij clothing and food. 
 
 Justin the Martyr : 
 
 Flourished about a.d. 140. 
 
 Pro Chrisiianis Apologia 2, pp. GG, G7. 
 
 9 23. 1. ^Having ceased from the prayers, we greet one another 
 with a kiss ; then bread and a cup of luater and wine are 
 brought to him who presideth over the brethren ; and he, re- 
 
 12 G3. ceiving them, sendeth up praise and glory to the Father of all, 
 
 through the name of the Son and the Holy Spirit, and maketh 
 
 at much length an Eucharidic prayei^, returns thanks at 
 
 length \_for having had these things vouchsafed to him. When 
 
 "■• he hath ended the prayer and thanksgiving, the whole people 
 
 12 84. present join in ivith one voiceT^, express their assent, \_saying 
 Amen, (but Amen is in the Hebretu 'so be it.') He ivho pre- 
 
 12 84. sideih having made this prayer, and cdl the people having 
 assented, those called among us deacons give to each of those 
 
 12 12 P^'^sent to partake of the bread and wine and water, over vjhich 
 
 63. thanksgiving has been made, and carry it to those not present. 
 
 9 23. 2. This food is amongst us called Eucharist for we 
 
 12 12. do not receive it as common bread or as common dHnk, but 
 in what way Jesus Christ our Saviour, being through the 
 Word of God incarnate, had both flesh and blood for our 
 salvation, so also have we been taught that the food, over 
 
 12 63. which thanksgiving has been made by the prayer of the word 
 
 12 12. which is from Him, (from which food our blood and Jlesh 
 
 13 -21. are by transmutation nourished), is the flesh and blood of 
 
 Him, the Incarnate Jesus. For the Apostles, in their records 
 which are called the Gospels, have delivered that Jesus so 
 commanded them, tliat He, having taken bread and given 
 thanJcs, said, 'Do this in remembrance of me. This is m.y 
 ' body ; ' and likew'ose, having taken the cup and given thanks, 
 
7 §§ 3, 4. JUSTIN THE MARTYR. 
 
 He said, ' This is my blood,' and gave it to them alone. 
 Which also wicked devils imitating, delivered to be observed 
 in the mysteries of Mithra. For that bread and a cup of 
 water are placed in the rites of the initiated with certain 
 words subjoined, ye either know or can learn .... Then 
 when the reader has closed, he tvho presides admonishes and 
 exhorts in a sermon to the imitation of these noble deeds. 
 Then we all rise together, and send up prayers ; and as we 
 said before, when %ue have done prayer, bread is brought, and 
 wine and. ivater ; and he ivho presides utters prayers and 
 thanksgivings, according to the best of his power, and the 
 people join in vjith one voice~\, and the people assent, \sa.ying 
 Amen."] pp. 318-320. 
 
 12 84. 
 
 Dialog, cum Trypho, c. 70, p. 231. 
 
 Isaiah xxxiii. 13-20 3. Bread shall be given to 
 
 him, and his water shall be sure Now it is evident 6 28, 
 
 that in this prophecy allusion is made to the bread which our 12 84. 
 
 Christ gave us to do, in remembrance (von/v hg avarj^vriGtv) of 6 14. 
 
 His being made flesh in behalf of those who believe in Him, 
 
 for whom also He suffered ; and to the cup which He gave 
 
 us to do in remembrance of His own blood, with giving of 6 14. 
 
 thanks. 
 
 Ibid., cc. 116, 117., pp. 269, 270. 
 4. Even so we (alluding to Zech. iii. 1-4), who through 12157 
 the name of Jesus have believed as one man in God the 
 Maker of all, have been stripped, through the name of His 
 first-begotten Son, of the filthy garments, i.e. of our sins ; 
 and being vehemently inflamed by the word of His calling, we 
 are the true, high-priestly race of God, as even God Himself 
 bears witness, saying that in every place among the Gentiles 
 sacrifices are jDresented to Him well-pleasing and pure. (Mai. 
 i. 11.) Now God receives sacrifices from no one, except ^^^gg' 
 through His priests. Therefore God anticipating all the 
 sacrifices which we do through His name, and which Jesus 
 the Christ enjoined us to do, i.e. in the Thanksgiving of the 6 14- 
 bread and of the cup, and which are done by Christians in all 
 places throughout the world, bears witness that they are well- 
 
 12 84. 
 
12 12. 
 
 10 IREN^US. 7 § 5. 8 §§ 1, 2. 
 
 12 84, pleasing to Him 5. You assert that God .... is 
 
 136, pleased with the prayers of the individuals of that nation then 
 dispersed, and calls their prayers sacrifices. Now that prayers 
 and giving of thanks, when offered by worthy men, are the 
 only iierfect and icell-pleasing sacrifices to God, I also admit. 
 
 6 14. For such alone Christians have undertaken to do ('!roicTv), and 
 in the remembrance made by their food, both solid and liquid, 
 in which the suffering of the Son of God which He endured 
 is brought to remembrance. 
 
 8. 
 
 iRENiEUS. 
 
 Flourished about a.d. 1G7. 
 
 Adver. Hcer. lib. iv. cap. 32, 34, pp. 261-263, 264. 
 
 1. [_But counselling also His disciples to offer to God first- 
 fruits from His creatures, n^t as though He needed ought, 
 hut that they might not he unfruitful nor ungrateful, He 
 took that which of His creation is hread, and gave thanks, 
 saying, ' This is my hody.' And likewise the cup, which is 
 that of our creation, He confessed to he His blood, and taught 
 that it is the neiu oblation of the Neiu Testament, of luhlch 
 
 12137. among the twelve prophets Malachi thus presignified : 'I 
 ' have no pleasure in you, saith the Lord of Hosts, neither 
 ' luill I receive an offering at your hands. For from the 
 ' rising of the sun unto the going doivn thereof, my name 
 ' shall he great among the heathen, and in every place incense 
 ' shall he offered unto my name, and a pure offering ; for 
 ' my name shall he great among the heathen, saith the Lord 
 ' of Hosts' (Mali. 10, 11.) Most clearly signifying by these 
 ivords that the former people indeed shall cease to offer to 
 God ; hut in every place sacrifice shall he offered to Him, 
 and that pure ; and His name shall he glorified among the 
 heathen.'] — Pp. 322, 323. 
 
 2. Since, therefore, the name of the Son belongs to the 
 Father, and since in the Omnipotent God the church makes 
 offerings through Jesus Christ, (jjer Jcsum Christum.) He 
 
 12 12. 
 
8 §§ 3-5. lEEN^US. 11 
 
 says well on both these grounds, and ' in every place incense 12137, 
 ' is offered to my name, and a pure sacrifice.' Now John, in ^^^• 
 the Apocalypse, declares that the ' incense is the prayers of 
 ' the saints.' (Rev. v. 8.) 
 
 3. Sacrifices, therefore, do not sanctify a man, for God 12159. 
 stands in no need of sacrifice ; but it is the conscience of the 
 offerer that sanctifies the sacrifice when it is pure, and thus 
 
 moves God to accept the offering as from a friend 
 
 Inasmuch, then, as the Church offers with single-mindedness, 
 
 her gift is justly reckoned a pure sacrifice with God, as Paul 
 also says to the Philippians, ' I am full, having received from 
 ' Epaphroditus the things which were sent from you, an odour 
 * of a sweet smell, a sacrifice acceptable, well-pleasing to God.' 
 (Phil. iv. 18.) For it behoves us to make an oblation to 
 God, and in all things to be found grateful to God our Maker, 
 in a pure mind, and in faith without hypocrisy, in well-grounded 
 hope, in fervent love offering the first-fruits of His own created 
 things. [This oblation the Church alone offers pure to the 
 Creator, offering it to Him with thanksgiving from His 
 creation. But the Jews do not offer ; for their hands are 
 full of blood ; for they have not received the word, which is 
 offered to God^ p. 321, (vei'bum, per quod offertur Deo.) 
 The Word by which it (the oblation) is offered to God. (See 
 the foregoing section.) 
 
 4. [_But how shall they know certainly that that breads over 12 12. 
 which thanks are given, is the body of their Lord, and that 12 64. 
 the cup is the cup of His blood, if they do not acknotvledge 
 Him as the Son of the Creator of the world, i.e.. His Word, 
 through which wood yields fruit, and fountains flow, and the 
 earth yieldeth first the blade, then the ear, then the full corn 
 
 in the ear^ — Pp. 322. 
 
 5. Now we make offering to Him, not as though He stood 
 in need of it, but rendering thanks for His gifts, and thus 
 sanctifying what has been created. For even as God does 
 not need our possessions, so do we need to offer something to 
 God ; as Solomon says : ' He that hath pity upon the poor, 
 ' lendeth unto the Lord.' (Prov. xix. 17.) For God, who 
 stands in need of nothino^, takes our crood works to Himself for 
 this purjDose, that He may grant us a recompense of His own 
 
12 IREXyEUS. 8 §§ 6, 7. 
 
 good things, as our Lord says : ' Come ye blessed of my 
 ' Father, receive the kingdom prepared for yon. For I "was 
 ' an liungert'd, and ye gave me to eat ; 1 was thirsty, and ye 
 ' gave me (h'iiik : I was a stranger, and ye took me in : naked, 
 ' and ye clothed me : sick, and ye visited me ; in prison, and 
 ' ye came to me.' (Matt. xxv. 34, &c.) As, therefore, He 
 docs not stand in need of these services, yet does desire that 
 we should render them for our own benefit, lest we be un- 
 fruitful ; so did the Word give to the people that very pre- 
 cept as to the making of oblations, although He stood in no 
 13 159 need of them, that they might learn to serve God : thus is it, 
 therefore, also His will that we, too, should offer a gift at the 
 altar, frequently and without intermission. Tlte altar, then, 
 is ill heaven, (for towards that place are our prayers and obla- 
 tions directed) ; the temple likeivise is there, us John says in 
 the Apocalypse. (Rev. xi. 19.) 
 
 Ibid., lib. v., cap. 33. 
 
 C. After He had given thanks Avhile holding the cup, and 
 had drunk of it, and given it to the disciples, said to them : 
 ' Drink ye all of h : this is my blood of the New Testament, 
 ' which shall be shed for many for remission of sins. But I 
 ' say unto you, I will not drink henceforth of the fruit of this 
 ' vine, until that day when I will drink it new with you in 
 ' my Father's kingdom.' Thus, then, He will Himself renew 
 the inheritance of the earth, and will re-organize the mystery 
 of the glory of His sons ; as David says, ' He who hath 
 
 12 25. ' renewed the face of the earth.' ^He promised to drink of 
 the fruit of the vi,ne with His disciples, shoiving forth hoik 
 the inheritance of the earth, in luhich the new fruit of the vine 
 is drunk and the resurrection of His disciples 'in the flesh. 
 For the new flesh ivhich rises is the same as that which re- 
 ceiveth the neiu cup. For not above, in the 2'>lcLC<i above the 
 heavens, can He be understood as drinking the fruit of the 
 vine ivith His disciples ; nor again, cire they vjithout Jlesh 
 who drink it; for the drink which is received from the vine 
 belongs to the Jlesh not to the spirit."^ — p. 136. 
 
 12 30. 7. The predicted blessing (Gen. xxvii. 27, &c.) therefore, 
 belongs unquestionably to the times of the kingdom, when the 
 
8 § 8. IEEN^.US. 13 
 
 righteous shall bear rule upon their rising from the dead ; 
 when also the creation, having been renovated and set free, 
 shall fructify ; with an abundance of all kinds of food, from 
 the dew of heaven, and from tlie fertility of the earth ; as the 
 presbyters who saw John, the disciple of the Lord, related that 
 they had heard from him how the Lord used to teach in regard 
 to these times and say: The days will come, in which vines shall 
 grow, each having ten thousand branches, and in each branch 
 ten thousand twigs, and in each true twig ten thousand shoots, 
 and in each one of the shoots ten thousand clusters, and on every 
 one of the clusters ten thousand grapes, and every grape when 
 pressed will give five and twenty metretes of wine. And when 
 any one of the saints shall lay hold of a cluster, another shall 
 cry out, 'I am a better cluster, take me; bless the Lord through 
 ' me.' In like manner the Lord declared that a grain of wheat 
 would produce ten thousand ears, and that every ear should have 
 ten thousand grains, and every grain would yield ten pounds 
 of clear, pure, fine flour ; and that all other fruit-bearing trees, 12 30. 
 and seeds and grass, would produce in similar proportions. 
 
 Pfaff. Fragm. Irencei. p.p., 26, 27. 
 
 8. The Lord instituted a new oblation in the new covenant 
 according to Malachi the prophet. For, ' from the rising of 
 ' the sun even to the setting, my name has been glorified 
 ' among the Gentiles, and in every place incense is offered to 
 my name, and a pure sacrifice; as John also declares in the 12137, 
 Apocalypse.' The incense is the prayers of the saints. Then ^"^^^ 
 again, Paul exhorts us ' to present our bodies a living sacrifice, 
 * holy, acceptable unto God which is our reasonable service,' and 
 again, ' let ns offer the sacrifice of praise, that is, the fruit of 
 the lips.' \_Wherefore the oblations are not according to the 
 law, the handiuriting whereof the Lord having blotted out 
 took aioay, but according to the Spirit. For we must 
 worship God in spirit and in truth. Wherefore also the 
 oblation of the Eucharist is not fleshly but spiritual, and 
 thereby clean. For we offer unto God the bread and the cup 
 of blessing, givi7ig thanks unto Him, that He has commanded 
 the earth to send forth these fruits for our nourisliment, and 
 afterivards, having duly performed the oblation, we call 
 
14 CLEMENT OF ALEXANDRIA. 9 § 1. 
 
 forth the Holy SpiHt that He would make the sacHJlce, and 
 this bread the body of Christ, and the cuj^ the blood of Christ;! 
 
 12 79. i^Q invoke the Holy Spirit, that He may exhibit this sacrifice 
 both the bread the body of Christ, and the cup the blood of 
 
 lo 49. Christ, ^that they luho receive these antitypes may obtain 
 forgiveness of sins and eternal life,'^ p. 9G. Those persons, 
 then, who perform these oblations in remembrance of the 
 Lord, do not fall in with Jewish views, but, performing the 
 service after a spiritual manner, they shall be called sous of 
 wisdom. 
 
 9. 
 
 Clement of Alexandria. 
 
 Flourished about a.d. 193. 
 
 Pedag. lib. i., cap. vi. pp. 94, 98, 99, 100, 102, 103, lOG. 
 
 13 25. 1. Now the Lord Himself has most clearly revealed the 
 equality of salvation, when He said : ' For this is the will 
 ' of my Father, that every one that seeth the Son, and 
 * believeth ou him, should have everlasting life ; and I will 
 'raise him up in the last day,' (John vi. 40), as far as 
 possible in this world, which is what he means by the last 
 day, and which is preserved till the time that it shall end, 
 we believe that we are made perfect. Wherefore He says, 
 ' He, that believeth on the Son hath everlasting life.' (John 
 iii. 36.) If, then, those who have believed have life, Avhat 
 remains beyond the possession of eternal life ? Nothing is 
 wanting to faith, as it is perfect and complete in itself .... 
 As nurses nourish new born children on milk, so do I also 
 by the Word, the milk of Christ, instilling into you spiritual 
 nutriment. Thus, then, the milk which is perfect, is perfect 
 nourishment, and brings to that consummation which cannot 
 cease. Wherefore also the same milk and honey were 
 promised in the rest. Rightly, therefore, the Lord again 
 promises milk to the righteous, that the Word may be clearly 
 shown to be both, ' the Alpha and'Omega, beginning and end ; ' 
 
 the Word being figuratively represented as milk 
 
 ' Wherefore also I have given you milk to drink,' he says, 
 meaning, I have instilled into vou the knowledge which, 
 
9 § 2, 3. CLEMENT OF ALEXANDPJA. 15 
 
 from instruction, nourishes up to life eternal. But the 
 exjDression, ' I have given you to drink/ is the symbol of 
 perfect appropriation. For those who are full grown are said 
 to drink, babes to suck. ' For my blood,' says the Lord, ' is 
 ' drink indeed.' In saying, therefore, ' I have given you 
 milk to drink, has he not indicated the knowledge of the 
 truth, the perfect gladness in the Word, who is the milk ? 
 .... And if we who preside over the churches are shep- 
 herds after the image of the good Shepherd, and you the 
 sheep, are we not to regard the Lord as preserving consistency 
 in the use of figurative speech, when He speaks also of the 
 milk of the flock ? And to this meaning we may secondly 
 accommodate the expression, ' I have given you milk to 
 drink, and not given you meat for ye are not yet able ; 
 regarding the meat, not as something different from the 
 milk, but the same in substance. For the very same Word 13 25, 
 is fluid and mild as milk, or solid and compact as meat. And 
 entertaining this view, we may regard the proclamation of 
 the gospel, which is universally diffused, as milk ; and as 
 meat, faith, which from instruction is compacted into a founda- 7 53, 
 tion, which, being more substantial than hearing, is likened to 
 meat, and assimilates to the soul itself nourishment of this 
 kind. 2. Elsewhere the Lord, in the Gospel according to John, 7 53. 
 brought this out by symbols, (avf/^jSoXm) when He said : 'Eat 13 25. 
 ' ye my flesh, and drink my blood,' (John vi. 54) ; describing iiio4, 
 distinctly by metaphor the drinkable propeities of faith and 
 the promise, by means of which the Church, like a human 
 being consisting of many members, is refreshed and grows, is 
 welded together and compacted of both, — of faith, which is 
 the body, and of hope, which is the soul ; as also the 
 Lord of flesh and blood. For in reality the blood of faith is 
 hope, in which faith is held as by a vital principle. 
 
 3. [07ie is the Father of all ; One, also the Word of all ; 13 25. 
 aiid the Holy Sj^irit, One and the same everyivhere. And 
 one only virgin mother is formed. I would call her, 
 Church. This mother alone had not milk, because she 
 alone never became a wor)ian ; but she is at once a virgin 
 and a mother ; undefiled as a virgin ; full of love, as cc 
 miother ; and calling her children, to her, she nurses 
 
16 CLEMENT OF ALEXANDRIA. 9 § 4. 
 
 them with holy milk ; the Infant Word. Therefore she had 
 not m,ilk ; because this her own beautiful Child was milk, the 
 Body of Christ, nourishing for the Word that new pror/eny, 
 with ivhoni the Lord Himself travailed vjith bodily pang, 
 whom the Lord Himself siuaddled with precious blood. holy 
 birth ! holy swaddling bands ! The Word is all to the 
 infant, Father and Mother, Inntructor and nouriaher. Eat 
 ye. He sailh, ' my flesh, and drink my blood.' This food 
 from Himself the Lord provideth for us, and offereth flesh 
 and poureth out blood, and nothing is xvantitig to the 
 children s growth. marvellous mystery I He bids us put 
 off from us the old corruption of the flesh, as aho the old 
 food and partaking of another new nourishment, that of 
 13 25. Christ, receiving Him as far as possible to lay Him up in 
 ourselves and place the Saviour in our breast thac we may 
 connect the passions of our flesh."^ — pp. 328, 329. 
 
 4. But YOU are not inclined to understand it thus, but 
 
 13 2 J. '' 
 
 perchance more generally. Hear it also in the folJowiug 
 11104 '^v^y- "^'^^ flesh figuratively represents (^dXXriyo^if) to us the 
 Holy Spirit ; for the flesh was created by Him. The blood 
 points out to us the Word, for as rich blood the Word 
 has been infused into life ; and the union of both is the 
 Lord, the food of the babes — the Lord who is Spirit and 
 Word. The food that is, the Lord Jesus — that is, the 
 Word of God, the Spirit made flesh, the heavenly flesh 
 sanctified. The nutriment is the milk of the Father, 
 by which alone we infants are nourished. The Word 
 Himself, then, the beloved One, and our nourisher, hath 
 shed His own blood for us, to save humanity ; and by 
 Him, we, believing on God, flee to the Word, ' the care- 
 ' soothing breast ' of the Father, and He alone, as is befitting, 
 supplies us children with the milk of love, and those only 
 are truly blessed who suck this breast. Wlierefore also 
 Peter says : * Laying therefore aside all malice, and all gnile, 
 ' and hypocrisy, and envy, and evil speaking, as new born 
 * babes, desire the milk of the Word, that ye may grow 
 ' by it to salvation ; if ye have tasted that the Lord is 
 
 ' Christ,' [gracious] And we have shown a little above, 
 
 that on pregnancy blood passes into milk by a change which 
 
9 §5. CLEMENT OF ALEX ANDEIA. 17 
 
 does not affect its substance If, then, the digestion 13 05. 
 
 of the food results in the production of blood, and the blood 
 becomes milk, then blood is a preparation for milk, as blood 
 is for a human being, and the grape for the vine. With 
 milk, then, the Lord's nutriment, we are nursed directly we 
 are born ; and as soon as we are regenerated, we are 
 honoured by receiving the good news of the hope of rest, 
 .... Further, the Word declares Himself to be the bread 
 of heaven. ' For Moses,' He says, ' gave you not that bread 
 ' from heaven, but my Father giveth you the true bread 
 ' from heaven. For the bread of God is He that cometh 
 ' down from heaven and giveth life to the world. And the 
 ' bread which I will give is my flesh, which I will give for the 
 ' life of the world.' (John vi. 32, 33, 51). Here is to be noted 
 the mystery of the bread, inasmuch as He speaks of it as 12 34, 
 
 flesh But since He said, ' and the bread which I will ■*^- 
 
 ' give is my flesh,' and since flesh is moistened with blood, 
 and blood is figuratively termed wine, &c. 12 34. 
 
 5. Thus in many ways the Word is figuratively represented 7 53. 
 {aKkriyopihai) as meat, and flesh, and food, and bread, and 12 34. 
 blood, and milk. The Lord is all these, to give enjoyment ^^ -^^ 
 to us who have believed on Him. Let no one then think 12 34, 
 it strange, when we say that the Lord's blood is figuratively ^^■ 
 represented as milk. For is it not figuratively represented 11104. 
 as wine ? Who washes, it is said. His garment in wine, J? ^^7' 
 
 His robe in the blood of the grape. (Gen. xlix. 11) 
 
 Wherefore the Holy Spirit in the Apostle, using the voice 
 of the Lord, says mystically, ' I have given you milk to 
 ' drink.' For if we have been regenerated into Christ, He 
 who has regenerated us, nourishes us with His own milk, 
 the Word ; for it is proper that what has procreated should 
 forthwith supply nourishment to that which has been 
 procreated. And as the regeneration was conformably 
 spiritual, so also was the nutriment of man spiritual. In 
 all respects, therefore, and in all things, we are brought into 
 union with Christ, into relationship through His blood, 
 by which we are redeemed ; and into sympathy, in conse- 
 quence of the nourishment which flows from the Word ; 
 and into immortality, through His guidance The 11 104. 
 
 B 
 
18 CLEMENT OE ALEXANDRIA. 9 § 0, 7. 
 
 same blood and in ilk of the Lord is therefore the symbol 
 (ffu/x/SoXoc) of the Lord's passion and teaching. Wherefore 
 each of us babes is permitted to make our boast in the Lord, 
 while we proclaim : 
 
 'Yet of a noble sire and noble blood I boast mc sprung.' 
 
 Ibid., lib, ii. cap. 2, pp. 151, loG. 
 
 12 25. C. ^Tivofold is the blood of the Lord. The one is His 
 natural blood, by which we have been redeemed from destruc- 
 tion ; the other spiritual, i.e. whereiuith ive are anointed, and 
 this is to drink the blood of Jesus, to jMrtake of the imraortality 
 of the Lord. But the virtue of the Word is the Spirit, as 
 blood is of flesh. Analogously, then, the ivine is mingled 
 with the water, and the Spirit with the man. The one, the 
 mingled drink, feasleth unto faith ; the other, the Spirit, 
 leadeth to immortality. And the mingling of both, again, 
 of the draught and the Word, is called Eucharist, an admir- 
 able and beautiful grace, whereof they who partake according 
 to faith are sanctified both as to body and soul, the will of 
 the Father mingling together mystically the Divine mixture, 
 man, tvith the Spirit and the Word. For truly is the Spirit 
 united ivith the sold, which is borne along by it, and the flesh 
 iviththe Word, for which the Word became flesh, (jjp. 14C, 147.) 
 
 lo 49. TJte mystic symbol then of the holy blood, the Scripture hath 
 called wine."^ p. 97- 
 
 12 32. 7. \_Hoiu tJiink ye that our Lord drank, when for us He 
 became man f^ as shamelessly as we ? Was it not with 
 
 12 34, decorum and propriety? Was it not deliberately? ^Forknoio 
 luell He too pxirtook of wine ; for He too was man. And He 
 blessed the wine, saying, ' Take ye, drink, this is my blood,' 
 — blood of the grajye.'^ vine ^He allegorically sjx'aks of the 
 Word tvho * was sJied for many for the remission of sins,' the 
 holy fount of joy. "^ And that he who drinks ought to observe 
 moderation, He clearly showed by what He taught at feasts. 
 
 12 64, For He did not teach affected by wine. [_Btit that what 
 ivas blessed was wine, He showed again, saying to the 
 di.'iciples, ' I will not drink of the fruit of this vine, &c.' 
 But that what was drunk by the Lord ivas wine, He Himself 
 
9 §§ 8, 9. 10 §§ 1, 2. TEETULLIAK 19 
 
 says of Himself, upbraiding the Jews with hardness of heart7\ 
 pp. 136, 137. 
 
 Strom, lib. i, cap. i. pp. 271, 272. 
 
 8. Both must therefore test themselves : the one, if he is 
 qualified to speak and leave behind him written records ; the 
 other, if he is in a right state to hear and read ; as also some 12 84. 
 in the dispensation {hiani(j.av7ii) of the Eucharist, according to 
 custom, enjoin that each one of the people individually should 
 
 take his jxirt .... But the husbandry is twofold, — the one 
 un-written, and the other written, and in whatever way the 
 Lord's labourer sows the good wheat, and grows and reaps the 
 ears, he shall appear a tridy divine husbandman. ' Labour,' 
 says the Lord, ' not for the meat which perisheth, but for that 
 which endureth to everlasting life.' And nutriment is received 1 x 31. 
 both by bread and by words. 
 
 Ibid., cap. X., p. 292. 
 
 9. Wherefore the Saviour, taking the bread, first spake and 12 12, 
 blessed. Then breaking the bread, He presented it, that we 
 might eat it, according to reason, and that knowing the 
 Scriptures, we might walk obediently. 
 
 10. 
 
 Tertulltan. 
 nourished about a.d. 193, 
 Adver. Jud., cap. x., j). 103. 
 
 1. ' Come let us put wood on his bread.' (Jer. xi. 19, Sep. 
 
 ver.) Therefore wood is put upon His body. ^For so Christ * * 45. 
 
 revealed, calling bread His body, of %vhose Body afore the 
 
 Prophet spake figuratively, asbread."^ p. 97. Panem corpus 
 
 suum apjpellans, cujus retro corpus in pane prophetes Jigu- 12 34. 
 
 ravit. Calling His Body bread, whose Body the pro^jhet 10 31. 
 
 before figured in bread. 11 4.'i, 
 
 *= 513. 
 
 De Oratione, cap. vi., p. 121. 
 
 2. But how choicely hath divine wisdom drawn Tip the 
 order of the prayer, that after heavenly things, that is, after 
 
11 5G. 
 
 20 TERTULLIAN". 10 §§ 3, 4. 
 
 the ' Name ' of God, the ' Will ' of God, and the ' Kingdom ' 
 of God, it should give to the petition a place for earthly wants 
 likewise ! For the Lord also declared, ' Seek ye first the 
 * kingdom, and then these things shall be added unto you.' 
 Although ^we 'may rather understand s}nr{tually ' Give 
 ' us this day our daily bread.' For Christ is our bread, 
 because Christ is life, and bread is life. 'I am,' saith He, 
 ' the bread of life,' and a little above, ' The bread is the Word 
 lo 31, ' of the living God, vjhich cometh doum from heaven.' Then 
 12 «i7«wi, because in the bread is understood'^ censetur ^His 
 
 10 31. body: ' This is my body.' Wherefore in j^raying for 'daily 
 
 11 56. ' bread,' we pray to be perjjetually in Christ, and undivided 
 
 from His body^ p. 332. 
 
 De Bap., cap. xvii., p. 225. 
 
 12 85. 3. To conclude my little work, it remaineth that I give an 
 
 admonition also concerning the right rule of giving and re- 
 ceiving Baptism. The right of giving it indeed hath the chief 
 priest, which is the bishop ; then the presbyters and deacons, 
 yet not without the authority of the bishops, for the honour of 
 the Church, which being preserved, peace is preserved. Other- 
 wise laymen have also the right, for that Avhich is equally 
 received may equally be given ; unless the name disciples 
 denote at once bishops or presbyters or deacons. The word 
 of God ought not to be hidden from any : wherefore also 
 Baj)tism, which is equally derived from God, may be admini- 
 stered by all. But how much more incumbent on laymen is 
 the duty of reverence and modesty ! Seeing that these things 
 belong to those of higher estate, let them not take upon them- 
 selves the office of the bishop set apart for the bishops. 
 Emulation is the mother of divisions. A most holy apostle 
 hath said that ' all things are lawful, but all things are not 
 expedient.' 
 
 De Aoiima, cap. xvii., p. 271. 
 4. VWe may not call in qvestion those senses, lest their 
 truth slioidd be questioned- in Christ Himself , lest it should be 
 said, perchance, that He saiv untruly Satan cast down 
 from heaven; or heard untridy, the voice of the Father 
 bearing ivitness of Him; or ivas deceived ivhen He touched 
 
10 §§ 5-7. TEETULLIAK 21 
 
 Peters mother-in-law ; or perceived, as other than it was, 
 
 the hreath of the ointment ivhich he accepted for His burial ; 
 
 or afterivards the taste of the lulne, ivhich He consecrated to lo 49. 
 
 be a memorial of His blood. For so Marcion too preferred 
 
 to believe Him a phantom, disdaining in Hirii the truth of 
 
 the whole body^ pp. 80, 81 
 
 5. Notice the testimony of John ; ' That which we have 
 ' seen,' he says, ' that which we have heard, have seen with 
 ' our eyes, and have touched with our hands of the Word of life,' 
 (1 John i. 1.) Therefore the testimony is false if nature 
 cheats the senses of the eyes and of the ears, and of the 
 hands. 
 
 De Resur. Gar., cap. xxxvii., p. 332. 
 
 6. So also He said that the flesh profiteth nothing, the 7 54. 
 sense must be guided from the occasion of the discourse. For 13 gy 
 because they thought His saying hard and intolerable, as if 
 
 He had determined His flesh to be eaten by them, that He 
 might dispose the state of salvation in the Spirit, He set 
 forward, ' It is the Spirit that giveth life ;' and then subjoins, 
 'the flesh profiteth nothing.' (John vi. G3.) There follows 
 also what he would have us understand by ' Spirit.' ' The 
 
 * words that I speak unto you they are spirit and they 
 ' are life.' As also above, ' He that heareth my words and 
 
 * believeth on Him that sent me, hath everlasting life, and 
 
 * shall not come unto judgment, but hath passed from death 
 'to life.' (John v. 24.) Appointing, therefore, the Word to be 
 the vivifier, because the Word is spirit and life. He calleth 
 
 the same 'likewise His own flesh,' for since 'the Word was 11 31 
 made flesh,' it was thence to be sought for the purpose of 
 life, and was to be devoured in the hearing, and was to be 
 ruminated upon in the intellect, and was to be digested by 
 faith. Hence He had shortly before pronounced His to 
 be also heavenly bread. 
 
 Adver. Mar., lib. i., cap. xiv., p. 356. 
 
 7. Even this handiwork of our God will be pleasing to you, 
 inasmuch as your own lord, that better God, loved it so well, 
 and for your sake was at the pains of descending from the 
 
 56. 
 
22 TERTULLIAK 10 §§ 8-11. 
 
 third heaven to these poverty-stricken elements, (paupertina 
 clementa,) and for the same reason Avas actually crucified in 
 this sorry apartment of the Creator. 
 12 40, 8. \_1I(' hath not, until now, rejected either the ivater of the 
 "^^ Creator, ichcrcivlth he cleanses His own ; nor the oil ivhere- 
 ivith He anoints His O'lvn ; nor the union of honey and milk 
 ivith which He nourishes His infants ; nor bread wherewith 
 He raaJceth present His own very body, even in His own sacra- 
 ments needincf to be a mendicant to the Creator7\ pp. 81, 82. 
 Nee panem, quo ipsum corpus suum reprcesentat etiam in 
 
 10 49. sacramentis propriis egens mendicitatibus creatoris. Nor 
 
 11 50. bread, Avhcrewith He represents His own very body, even in 
 
 12 12, His own sacraments needing the beggarly [elements] of the 
 Creator. 
 
 34. 
 
 H>id., cap. xxiii., p. 3G2. 
 
 9. None I should think more shameless than he who is 
 baptized to his god in water which belongs to another, .... 
 
 12 G4. offers his thanksgivings to his god over bread which belongs 
 to another. 
 
 Ibid. lib. iii., cap. xix., p. 396. 
 
 10. 'Come let us put wood on his bread.' (Jer. xi. 19.) 
 That is on His body, ^For so God revealed in your Gospel too 
 {Luke) calling bread His body, that hence too thou mayest at 
 
 11 56. once understand that He gave the bread to be a figure of His 
 body, of tvhich body the prophet aforetime spake figuratively 
 as bread^ Panem corpus suum appellans corporis 
 
 10 31, sui figuram pani dedif^f^e cujus retro corpus in imnem Pro- 
 ^^' p/icfes figuravif. Calling His body bread. . . . that He 
 
 11 45. gave the figure of His body to bread, whose body the Prophet 
 
 12 12, aforetime figured into bread, ^fhe Lord Himself being about 
 •^^- to explain this mystery"^ sacramentum, sacrament [[afterwards] 
 
 p. 97. 
 
 Ibid., lib. iv., cap. xl., pp. 448, 449. 
 
 11. In like manner does He know the very time it 
 behoved Him to suffer, since the law prefigures His passion. 
 Accordingly, of all the festal days of the Jews He chose the 
 
10 §§12-14. TERTULLIAK 23 
 
 Passover. For Moses had declared concerning this sacrament, 
 ' It is the Lord's Passover.' (Pascha est Domini.) How ■* 26. 
 earnestly, therefore, does He manifest the bent of His soul : 
 ' With desire I have desired to eat this Passover with you 
 'before I suffer,' (Luke xxii. 15.) What a destroyer of the 
 law was this, who actually longed to keep its passover ! could 
 it be that he was fond of Jewish lamb ? But was it not 
 because He had to be ' led like a lamb to the slaughter ; and 
 ' because, as a sheep before her shearers is dumb, so was He 
 ' not to open his mouth,' that He so profoundly wished to 
 accomplish the figure (figurmn) of His own redeeming 
 blood ? . . . . 
 
 12. ^Having declared, 'With desire have I desired to eat 
 ' this Passover,' as His own {for it were umvorthy that God 
 should desire any thing not His oivn), He inade the bread 
 which He took and distributed to His disciples that His own 
 Body, saying^ Then having taken the bread and given it 
 to His disciples. He made His own body that by saying 
 £' this is my body,' i.e. the figure of my body. But it ivould 
 not be a figure, unless His body were a true Body. But an 
 empty thing, as a phantoTix is, can admit of no figure of 
 itself. Or if He pretended that bread was His body,"^ or 
 that His body was bread, \J)ecause He had in truth no body, 
 He ought then to have given bread for us. It belonged to 
 the vanity of Marcion that bread should be crucified. 
 
 13. But why doth He call His body bread^ panem corpus lo 31. 
 suum appellat ^and nx)t rather a pomp ion, ivhich Marcion 12 34. 
 had instead of a heart ?■ not understanding that that was an 
 ancient figure of the body of Christ, saying through J ere- 11 45. 
 miah, ' They have devised devices against me, saying. Let 
 
 ' us put wood on his bread,' that is, the cross on His body. 
 Therefore tJie Enlightener of the things of old hath plainly 12 12, 
 shown what he m^eoMt bread to signify calling His body '^^■ 
 bread. So, too, in the mention of the cup, He, when establish- 3 r>7. 
 ing the testament sealed with His blood, confirmed the 
 substantiality of His body. 
 
 14. For there cannot be blood of any body, save flesh. 13 27. 
 For if some unfieshly quality of a body be opposed to us 
 surely, unless fleshly it will not have blood. Thus the proof 
 
 9 
 
 50. 
 
 10 31, 
 
 49, 
 
 .')6. 
 
 11 
 
 2 
 
 45, 
 
 56. 
 
 12 
 
 12. 
 
 13 
 
 27. 
 
24 TERTULLIAN. 10 §§ 15, 16 
 
 of a body consisteth in the testimony as to Jlesh ; the jyroof 
 lo 31. of flenh in the testimony as to blood. But that you may 
 recognize the avcient Jifjure of blood in ivine, Isaiah will 
 aid. 'Wlio is this,' saith he, ' that cometh from Edom, with 
 ' dyed gamnents fvomi Bozrah ? He that is glorious in 
 ' apparel, wine-stained ivith might. Wherefore 'art Thou red 
 ' in thine apparel, and thy gaimients like him that treadeth 
 ' in the wine fat ? ' For the Spirit of prophecy, cdready as 
 it tuere, contemplating the Lord coming to his passion (i.e., 
 clothed in flesh, in that He suffered in it,) describes, under 
 the redness of His apparel, the raiment of His flesh all 
 bloody, by the force of His 2yassion trodden down and squeezed 
 out, as in a winejjress ; because from the redness of the wine 
 men go down thence as though blood-stained. Much more 
 clearly did Genesis, in the blessing of Judah, from tvhose tribe 
 the descent of Christ, after the flesh, ivas to proceed, delineate 
 Christ even then in Judah. ' He shall wash,' saith he, 
 
 12 M, ' His garments in wine, and His clothes in the blood of 
 
 'grapes,''^ showing the garments and clothes to be His flesh, 
 
 13 27. and the wine to be his blood. ^So noiv too He hath conse- 
 lo 33. crated His blood in wine, who then figured forth ivine in 
 
 blood^ pjD. 334, 336. Sanguinem suum in vino consecravit, 
 qui tunc vinum in sanguine figuravit. 
 
 Ibid., lib. v., cap. viii. p. 4G2. 
 ^ 14, 15 When treating of the gospel, we have proved from the 
 sacrament of the bread and the cup the reality of Christ's 
 body and blood in opposition to Marcion's phantom. 
 
 Ibid., cap. XV., p. 472. 
 
 ^ 50- 1 G. Indeed, I see no other substance in man, after sjnrii 
 and sold, to which the term body can be applied except the 
 ' flesh.' This, therefore, I understand to be meant by the 
 word ' body ' — as often as the latter is not specifically named. 
 Much more do I so understand it in the present passage 
 (1 Thess. V. 23.) where the flesh is expressly called by the 
 name body. 
 
 12108. 
 
10 § 17. TERTULLIA^f. 25 
 
 De Exhort. Castitatis, cap. vii., p. 566. 
 
 17. Thence, therefore, among its the prescript is more fully 12 85. 
 and more carefully laid down, that they who are chosen into the 
 sacerdotal order must be men of one marriage ; wdiich . rule is 
 so rigidly observed, that I remember some removed from their 
 office for digamy. But you will say, 'then all others may [marry 
 more than once], whom he excepts.' We shall be fools if we 
 think that what is not lawful for priests is lawful for laymen. 
 Are not even we laymen priests ? It is written : ' A king- 12 85. 
 ' dom also, and priests to His God and Father, hath He made 
 ' us.' It is the authority of the Chur'ch, and the honour 
 which has acquired sanctity through the joint session of the 
 Order, which has established the difference between the Order 
 and the laity. Accordingly, where there is no joint session of 
 the ecclesiastical order, you offer, [administer the Lord's 
 Supper], and baptize, and are priest, alone for yourself. But 
 where three are, a church is, albeit they be laymen. For 
 each individual lives by his own faith, nor is there exception 
 of persons v/ith God ; since it is not hearers of the law who 
 are justified by the Lord, but doers, according to what the 
 apostle withal says. Therefore, if you have the riglit of a 
 priest in your own person, in cases of necessity, it behoves 
 you to have likewise the dlscvpline of a priest whenever it may 
 be necessary to have the right of a priest. If you are a 
 digamist, do you baptize ? If you are a digamist, do you 
 offer [administer the Lord's SupjDer.] How much more capital 
 a crime is it for a digamist layman to act as a priest, when 
 the priest himself, if he turn digamist, is deprived of the 
 power of acting the priest. But ' to necessity,' you say, 
 ' indulgence is granted.' No necessity is excusable which is 
 avoidable. In a word, shun to be found guilty of digamy, and 
 you do not expose yourself to the necessity of administering 
 what a digamist may not lawfully administer. 
 
26 ORTGEK 11 §§ 1, 2. 
 
 11. 
 
 Origen. 
 
 Flourislicd about a.d. 2.30. 
 
 Comment Evang. Joannis, torn. vi. 20 ; torn. i. p, 243. 
 
 1. 'I indeetl baptize you Avith water, but He that cometh 
 
 ' after me is migutier tlian I, He sl)all bajjtize you with the 
 
 Holy Ghost.' (Matt. iii. 11.) To whom it must be thus said 
 
 7 55. tliat as the Word of God is drinkable, to some indeed It is 
 
 910G, water, but to some It is ' wine that maketh glad the heart of 
 
 11 42, ' man ;' and to others It is blood, on account of that, ' Except 
 
 'ye drink my blood, ye have no life in you' (John vi. 53.) 
 But It is also called food (rpofri), not because It is considered 
 to be living bread and flesh ; thus to some it is the baptism 
 of water, and of the spirit, and of fire ; but to others also of 
 blood. Respecting which accomplished baptism He says, as 
 some say, ' I have to be baptized with a baptism, and how am 
 'I straitened till it be accomplished.' 
 
 Ibid., tom. X. 13., tom. i., pp. 304-307. 
 
 7 55. 2. And it is necessary to eat the flesh of this Lamb in 
 11110. the time of the world which is night, but the flesh must be 
 eaten roasted, with unleavened bread ; for the Word of God is 
 not flesh only. Therefore He says, ' I am that bread of life/ 
 and ' This is the bread which cometh down from heaven, that 
 ' a man may eat thereof, and not die. I am the living bread 
 ' which came down from heaven : if any man eat of this 
 'bread, he shall live for ever.' (John vi. 48, 50, 51.) Yet 
 it should be known that all food is, by a more improper use, 
 called bread ; as by Moses it is written in Deuteronomy, 
 ' During forty days he did eat no bread and drink no water.' 
 (Deut. ix. 9.) Before this he neither partook of dry nor 
 moist food. I have noticed this, because John says in his 
 
 12 48. Gospel, ' And the bread that I will give for the life of the 
 11 32 * world is my flesh.' (John vi. 51.) But it is necessary to 
 
 110. begin with eating from the head, that is, from the supreme 
 and primary doctrines concerning heavenly things, and leaving 
 off at the feet, doubtless at the ultimate instruction, enquiring 
 
11 § 3. OETCxER 27 
 
 concerning the highest nature of things which exist, or con- 
 cerning material or temporal things, or evil spirits and unclean 
 demons, for the word concerning these being shut up in the 
 mysteries of Scripture can be named more metaphorically the 
 feet of the Lamb. But from the appurtenances and hidden 
 things we must not depart. But we must come to the entire iiiio. 
 Scripture as to one body. Nor must its most firm and strong 
 harmony of its entire composition be mutilated or cut up as 
 they do who as much as in them lies mutilate the unity of 
 the Spirit which there is in all the Scriptures. 
 
 Ibid., tom. XX., 31, 33. ; torn, ii, pp. 291-294, 298, 300, 301. 
 
 3. ' Verily, verily, I say unto you, If any man keep my 
 ' Word, he shall never see death.' (John viii. 51.) Paul says, 
 
 * Your life is hid with Christ in God,' and our Lord Himself 1 1 14. 
 said of Himself, '1 am the Life.' . . . . ' I am the Truth.' 
 .... So therefore must be understood ; ' If any man keep 
 
 * my Word, he shall never see death,' and just as if He were 
 speaking these words, He should say to them, ' If any man 
 ' keep this my Light (for He had given light to His hearers), 
 
 * he shall never see darkness.' For it cannot be that darkness 
 arise to him who keeps this Light, and if a man destroys this 
 Light, it shall come to pass that he who destroys it shall 
 instantly see darkness. Then life in this manner is made in 
 the Word, which was in the beginning with God. Where- 
 fore the beginning, that is, wisdom, which says, ' The Lord 
 
 * made me the beginning of His ways for His works.' (Prov. 
 viii. 22.) Of the Word existing in Itself in which life was 
 made. He will teach and say : ' If any man keep my Word, 
 ' he shall never see death.' For a man keeps the Word to- 
 gether with the life made in It, and inseparable from It, 
 which life also ' is the light of men shining in darkness, and 
 
 * not apprehended by it.' , . . . ' The bread which I will 12 48. 
 'give for the life of the world is my flesh.' (John vi. 51, 
 literal translation) when ' the Jews strove among themselves, 7 31^ 
 'saying, How can this man give us His flesh to eat?' We ^^• 
 show that they were not so foolish as to suppose that when 13 3, 
 saying these things He invites the hearers to come and to eat "'• 
 His flesh For if God is not the God of the dead but 11 81. 
 
^ 
 
 28 ORIGEN. 11 §§ 4, 5. 
 
 of the living, as He is also the God of Abraham, Isaac, and 
 Jacob, so also is He the God of the rest of the Prophets, and 
 the Prophets live as they also kept the Word of the Son of 
 God, when the Word was made to Hosea, or the Word was 
 made to Jeremiah, or was made to Isaiah ; for no other word 
 was made to any of them beside that Word which was in the 
 beginning with God, the Word the Son of God Himself. 
 
 Ihid., tom. xxxii. IG ; tom. ii., pp. 458, 459. 
 
 4. When the Saviour had said to him, ' What thou doest do 
 quickly,' and Judas had received the sop, immediately he 
 went out. [^-47i(i so not unpersuaslvcly might it he said on 
 this passage, that ' he that eateth the bread of the Lord, or 
 ' drinketh His cup unworthily, eateth and drinketh damna- 
 
 12 12. ' tion to himself ;' one and the same excellent j)ower in the 
 bread and in the cup, imuorJcing good in a good disposition 
 which receives it, and implanting damnation in the evil. 
 So the sop from Jesus was of a like nature ivith that which 
 was given to the rest of the apostles, ivith the words, ' Take, 
 ' eat ; ' but to the one for salvation, to Judas for damnation, 
 since after the sop Satan entered into him. Let the bread 
 and the cup be considered by the inure simple, according to 
 the more common interpretation of the Eucharist ; by those 
 who have learned to hear deeper meanings, according to the 
 more divine j^romise also concerning the nourishing u'ord of 
 truth ; as if I should say, for example, that the most nxmrish- 
 9117. ing bread for the body increases the state of fever, but restoi'es 
 to health one of a good habit of body 7^ pp. 347, 348. 
 
 Comment, in Matt., tom. xi. 14; tom. iii. pp. 105, 106. 
 
 5. ' Not that which enters into the mouth defiles the man* 
 (Matt. XV. 11.) But some one coming upon this passage 
 might say that as that Avhich enters into the mouth does not 
 defile the man, although by the Jews it was thought to be 
 
 12 12. defiling, so neither does that which enters into the mouth, 
 
 9 112. and which is called the bread of the Lord, make the man 
 
 holy, though it is thought to do so by some persons of more 
 
 simple minds. And the argument I think is not to be treated 
 
 with contempt, but deserves a clear exposition, and the case 
 
11 § 5. ORIGEK 29 
 
 seems to stand thus. ^As it is not the food, hut the conscience )C)C 
 of him who eateth with doubt, which defileth the eater ; for he 
 who douhteth is dainned if he eat, because he eateth not of faith, 
 and as to the defiled and unbelieving is nothing pure, not in 
 itself, but through the defilement of the man, and his unbelief; 
 so that vjhich is sanctified by the Word of God and by prayer 12 64. 
 doth not sanctfy the recipient of itself, for if so, it would 
 sanctify even him wlio eateth unworthily the Bread of the 
 Lord, and no one luould, through that food, become weak and 
 sickly, or sleep, for so hath Paul established in the words, 
 ' For this cause many are weak and sickly among you, and 
 ' many sleep.' And in this Bread of the Lord there is profit 
 to the recipient, when with undefiled and pure conscience he 
 receiveth that Bread. So, too, neither by not eating, simply 
 from the not eating of the Bread which is sanctified by the 12 12, 
 Word of God and by prayer do tve lose any good7\ Thus *^^" 
 neither from not eating do we lack any benefit, merely and 
 simply from the fact of our not eating of the bread sanctified 
 by the Word of God and prayer, ^either by eating do we 7^ ^ 
 gain any good ; for the cause of our loss is our wickedness 
 and sin, and the cause of our gain is our righteousness and 
 uprightness, for this is what is meant by Paul in the words, 
 '■ Neither if we eat are ive the better, neither if we eat not are 
 * we the worse' (1 Cor. viii. 8.) For if ' %vhatsoever entereth 
 ' in at the m^outh goeth into the belly, and is cast out into the 
 'draught,' and the food which is consecrated by the Word of 12 
 God and by p>rayer, doth, according to the material part it- 
 self, ' go into the belly, and is cast out into the draught ;' but, 
 according to the prayer which cometh upon it according to the 
 proportion of faith, becomes beneficial, and the cause of the 7 55. 
 mind's perception, as it looks to that which benefiteth them 10 40, 
 also, not the matter of the bread, but the words spoken over it, *^^' ^^• 
 is that which benefiteth him who eateth it not unworthily of 
 the Lord, and this may be said of the typical and symbolical 
 hody~^ pp. 148, 149. But many things might be spoken con- 
 cerning the Word Himself also who became flesh and true food, 
 which he who eats shall certainly live for ever, no wicked man 9 93. 
 being able to eat it (aurriv flesh or true food.) For if it were pos- 
 sible that any one living in sin could eat Him who became 
 
 11 
 
 32. 
 
 12 
 
 3. 
 
 7 
 
 55. 
 
30 ORIGEN. 11 §§ 6, 7. 
 
 flesh, being the Word and living bread, it would not have 
 been written, that ' every one who eateth this bread shall live 
 ' for ever' (John vi. 51.) 
 
 Comment., Series 10, torn, iv., pjx 200, 201. 
 
 93 G. The true disciples of Christ feast on the secret and in- 
 visible unleavened -bread of sincerity and truth : they eat also 
 
 7 5"). the Passover, Christ sacrificed for us, who said, ' Except ye eat 
 ' my fiesh, ye have no life in you' (John vi. 53, 54,) and by 
 that which they drink His blood — the true drink, they anoint 
 the upper door-posts of the houses of their minds, not seeking, 
 as some, glory from men, but from God, 'who sees in secret. 
 
 Ibid., Go, torn, iv., pp. 359-361. 
 7. * As a man travelling into a far country, railed his ser- 
 ' vants, and delivered unto them his goods,' &c. (Matt. xxv. 14.) 
 And first, let us see why is likened to a man who is absent, 
 our Lord who is our one Lord, of whom the apostle says, 
 ' But to us there is ... . one Lord Jesus Christ, by whom 
 * are all things, and we by Him.' If, however, we rule only 
 by Him, and we neither have a mammon Lord, nor any of 
 those Lords whom denoting to be many, the apostle himself 
 says, ' For as there be gods many, and lords many.' Let us 
 g 76. iuqviire, then, concerning the absence of Himself, especially 
 because it seems to be contrary to His absence, what He 
 himself promised to His disciples concerning Himself, say- 
 ino-, ' Where two or three are gathered together in my 
 ' name, there am I in the midst of them.' Again, ' Lo I 
 am with you always even unto the end of the world.' And 
 what the Baptist said of Him, showing that He was every- 
 where, thus : ' There standeth one among you whom ye know 
 ' not ; he it is who coming after me.' Therefore some one 
 might say. If He stands in the midst of those v.ho know Him 
 not — if wherever two or three are gathered in His name, He 
 is in the midst of them ; if through all the days of the life 
 of the disciples He is with them even unto the end of the 
 w^orld, liow is He in this parable represented as being absent ? 
 But while treating on this, we ought also to include that 
 which Paul said of himself, ' For I, absent in body but pre- 
 'seut in spirit, have judged already, as though I were present 
 
11 § 7. ORIGEN. 31 
 
 ' . . . when ye are gathered together, and my spirit, with the 
 ' power of our Lord Jesus to deliver such an one to Satan for 
 ' the destruction of the flesh, that the spirit may be saved in 
 ' the day of our Lord Jesus Christ.' For if the power of 
 Jesus is gathered togetlier with those who are gathered to- 
 gether in His name. He is not absent from them, but is 
 always present with them. For if He is always present with 
 all who are His, how do the parables represent Him as absent ? 
 See if we can solve what is asked in this manner. For He 
 who says to His disciples, ' Lo I am with you alway even unto 
 ' the end of the world.' And again, ' Where two or three 
 ' are met together in my name, there am I in the midst of 
 ' them,' and other places : and He who stands in the midst of 
 them that know Him not, is the only begotten Son of God, 
 God the Word, and Wisdom, and Righteousness, and Truth, 
 who is not closed in any bodily closure. According to this 
 nature of His divinity. He is not absent, but absent according 
 to the dispensation of the body which He took, according to 
 which He was both troubled and made heavy, saying, ' now 
 ' is my soul troubled,' and again ' my soul is sorrowful even 
 * unto death.' But saying these things, we do not disunite 
 (solvimus) the man from the body which He took, since it is 
 written by John, ' Every spirit which disunites (solvit, Xus/), 
 ' Jesus is not of God' (1 John iv 3), but to every substance 
 we reserve its own peculiar nature. For if every faithful 
 man ' who is joined to the Lord is one spirit,' how much 
 more that man whom Christ took according to the dispensa- 
 tion of the flesh, is not to be disunited (solvendus) from Him. 
 And see how He said, ' ^.9 a man absent,' since it was not 
 a man, but as man, and as a man He will be absent, who was 
 everywhere according to the nature of divinity. At the same 
 time, observe seeing that meaning of the phrase is not ex- 
 pressed thus, as a man absent, so is Jesus ; or thus, so also 
 am 1 ; or thus, so also is the Son of Man ; since it is He 
 who in the parable is represented absent as a man. For He 9 79. 
 is not a man who is wherever two or three are met tos^ether 
 in His name, nor is a man with us alway even unto the end 
 of the world, nor is a man present wherever the faithful are 
 gathered together, but the divine power which was in Jesus. 
 
32 OEIGEN. 11 §§ 8-10. 
 
 Ihld, 79, torn, iv., pp. 407-401). 
 
 7 55. 8. Matt. xxvi. 17, 18, and Mark xiv. 12-15. Celebrating 
 spiritually, we fulfil all tho.se things which there are com- 
 manded to be celebrated corporally. For we put away the 
 leaven of malice and wickedness, and we celebrate the Pass- 
 over with the unleavened bread of sincerity and truth when 
 Christ feasts with us, according to the will of the Lamb, saying, 
 ' Except ye eat my flesh and drink my blood, ye shall have no 
 ' life in you' (John vi. 53) ; ' who taketh away the sin of the 
 ' world,' and forbids the true destroyer not of Egypt only, but 
 the destroyer of the whole human race, to touch us who cele- 
 
 11 81, brate the feast of the Passover with Him. Let us, then, 
 ^^^' ascend with the Lord united to us from the lower to the 
 upper part in which is the guest-chamber, Avhich is shewn by 
 the understanding, which is in every man the master of the 
 house to the disciples of Christ. But let this upper house be 
 laroe to us, that it may receive Jesus, the Word of God, and 
 the Wisdom, and the Truth, and the Peace, and everything 
 which the Son of God is, who is not received except by those 
 who are great in comprehension .... 
 
 9. However, we ought to know, since they who are taken 
 up with feasts and worldly cares do not ascend into that upper 
 part of the house, nor see its mtignitude, nor consider the pre- 
 9 93. paration and furnishing of it. Therefore they neither celebrate 
 the Passover with Jesus, nor receive the cup of blessing from 
 Him, nor the cup of the New Testament. 
 
 ^ 
 
 Ibid., 82, tom. iv., p. 413. 
 1 0. [Bid if thou canst understand the spirit >ial table, and 
 sjnritual food, and the suj)per of the Lord, with all of ivhich 
 he {Judas) had been honoured by Christ, thou ivilt see more 
 abundantly the multitude of his malice ivhercby he betrayed 
 his Master, the Saviour, together with the food of the divine 
 table, and of the cup'], and on this day of the Passover, [_not 
 remembering either as to temporal goods the love of his Master 
 or in spiritual His doctrine, ever communicated luithout stint. 
 Such are all in the Church who plot against their brethren 
 with wlwm they have been together frequently at the same 
 
11 §§11-13. OEIGEN. S3 
 
 table of the body of Christ, and at the same draught of His 
 blood.'] p. 34.6. 
 
 Ibid., 83, torn, iv., p. 414. 
 
 11. 'And the Son of man goeth as it is written of him.' 
 (Matt. xxvi. 24.) And Jesus indeed according to what was 
 seen, went, having suffered by the cross ; but according to 9 79. 
 what He really was. He both went and remained in the world 
 with His disciples, keeping them in the faith. For they could 
 not remain in His faith, especially when they should see that 
 He was dead, except their hearts should be invisibly kept by 
 Himself. 
 
 Ibid., 85, 86, tom. iv., pp. 416-421. 
 
 12.' And as they were eating, Jesus took bread and blessed, 
 ' and brake, and gave to the disciples, and said. Take, eat, 
 ' this is my body. And he took the cup and gave thanks, 
 ' and gave to them, saying drink ye all of it, for this is my 
 ' blood of the New Testament which shall be shed {effundetur) 2 15. 
 ' for many for the remission of sins.' (Math. xxvi. 26-28.) 
 ^That Bread ivhich God the Word owneth to be His body, is 11 14. 
 the Woi'd which noicrishes souls; the Word coming from God 12 12. 
 the Word, and bread from the Heavenly Bread ivhich is j^laced 
 on the table, of which it is written ; ' Thou hast 2yi"epared a 1 1 14. 
 ' table before me against them which trouble me.' (Ps. xxiii. 
 5.) And that drink which God the Word owneth to be His 12 12. 
 blood, is the Word which bedeweth and inebriateth the hearts 
 of those who drink, which is in that cup of which it is written ; 
 'And thy inebriating cup, how excellent is it!' (Ps. xxiii. 5.) 11 49. 
 And the drink is that fruit of the true Vine, which saith, 'I 12 55. 
 ' am the True Vine! And it is the blood of that grape which, 
 cast into the wine-press of the Passion, brought forth this 
 drink. So also the bread is the Word of Christ, made of that 
 seed-corn tvhich falling into the ground yieldeth much fruit. 
 
 13. For not that visible bread which He held in His hands n jg. 
 did God the Word call His body, but the Word, in the mystery 
 of whom that bread was to be broken. Nor did He call that 
 visible drink His blood, but the Word, in whose mystery that 
 drink was to be poured out. For the body of God the Word, 1 1 le. 
 
 c 
 
 i-*-^ 
 
34 OEIGEK 11 §§ 14, 15. 
 
 or His blood, what else can it he than the Ward which 
 oiou rlsheth, and the Word which gladdeneih the heart. "^ pp. 
 34G, 347. Non enim -paneni ilium visibilem, qucm tenchat in 
 manibus, co'rpus suum dicebat Dcus verbum, sed verbum, in 
 ciijus mysferio fiierat, jxmis ille frangendus. Nee potum 
 ilhim visibilem sanguinem suum dicebat, sed verbum, in 
 cujus nrnysterio potus ille fuerat effundendus. JS'ain corpus 
 Dei verhi aut sanguis, quid aliud esse potest, nisi verbum 
 
 .1 16, quod nutrif, et verbum quod laetificat cor? For God 
 ^^- the Word did not call that visible bread which He held 
 ^ \^ in His hands His body, but the word in the mystery of 
 
 which that bread was to be broken. Nor did He call that 
 visible drink His blood, but the word in the mystery of which 
 that drink was to be poured forth. For the body of God the 
 Word or His blood, what else can it be but tbe word ' which 
 
 12 42. ' strengtheneth,' and the word ' which maketh glad the heart,' 
 (Psalm civ. 1 .5.) 
 
 12 12. 14. But Avhy did He not say, ' This is the bread of 
 ' the New Testament,' as He said, ' This is the blood of 
 
 11 17. ' tlie New Testament.' Because the bread is the word of 
 
 11 42. righteousness, on eating which souls are strengthened; but 
 the drink is the word of the acknowledgment of Christ accord- 
 ing to the mystery of His nativity and passion. Since, 
 
 3 57. therefore, the testament of God is constituted with regard to 
 
 1 1 17. us in the blood of Christ's passion, so that we believing in the 
 Son of God that was born and suffered for us according to the 
 flesh, may be saved, not in righteousness, in which alone 
 without faith in the passion of Christ there could not be 
 salvation, therefore it is said only of the cup, ' This is the cup 
 ^ of the New Testament.' 
 
 12 32. 15. 'Verily I say unto you I will not drink henceforth of 
 ^ this fruit of the vine until I drink it new with you in my 
 * Father's kingdom.' (Matth. xxvi. 29.J But also concerning 
 the bread, it hath been spoken of in like manner by Luke : 
 ' With desire I have desired to eat this passover with you. I 
 ' say unto you, I will not any more eat thereof, until it be 
 ' fulfilled in the kingdom of God.' (Luke xxii. 15, 16.) There- 
 
 12 12. lore the Saviour will cat and drink that bread and paschal 
 drink renewed in the kingdom of God, and will eat and drink 
 
11 §§ 16, 17. ORIGEK 35 
 
 with His disciples. For as He ' thought it not robbery to be 
 ' equal with God, but humbled Himself even unto death,' so 
 He will eat bread, and drink of the fruit of the vine, and will 
 drink it new, and on account of His great goodness and love of 
 men, He will eat and drink with His disciples when He shall 
 have delivered the kingdom to God and the Father. For 
 attend to what He says: 'when I drink it new with you,' at 
 no other time, 'but in the kingdom of my Father.' But also 
 elsewhere, ' The kingdom of God is not meat and drink.' For 
 corporally, and according to the likeness of present meat and 
 drink, the kingdom of God is not meat and drink to those 
 who have shown themselves worthy of the heavenly bread, and 
 the bread of angels, and that meat of which the Saviour says : 
 ' My meat is to do the will of him that sent me, and to finish 
 'his work.' But since in the kingdom of God we shall eat 
 and drink, is shown from many places in the Scriptures, 
 especially from that one which is written, ' Blessed is he who 
 ' shall eat bread in the kingdom of God.' Therefore this Pass- 
 over shall be fulfilled in the kingdom of God, and Jesus shall 
 eat and drink it with His disciples. 
 
 16. The same is written in the gospel according to John : 12 32. 
 ' Moses gave you not bread, but my Father giveth you the true 
 ' bread from heaven.' And Jesus always for those, who equally 
 keep the feast with Him, taking bread from the Father, gives 
 thanks, and breaks, and gives to the disciples according to that 
 which every one chooses to take, and He gives, saying, ' Take 
 ' ye,' and ' eat ye.' And shows, when He strengthens them 
 with this bread, that it is His own body, since He Himself is 12 12. 
 the Word ; which also now we esteem necessary, and when it 
 shall be fulfilled in the kingdom of God ; but now, indeed, not 
 yet fulfilled, but then fulfilled, when we also shall have been 
 prepared to receive the full Passover, which comes to be ful- 
 filled. Who does not come to destroy the Law, but to fulfil it ; 
 and now, indeed, to fulfil it as through a glass in the darkness 
 of fulfilment, but then to fulfil it face to face, when that which is 
 perfect shall come. 
 
 17. If, therefore, we also wish to take the bread of blessing 12 32. 
 from Jesus, that which He is accustomed to give, let us go 
 into the city, into the house of a certain man, where Jesus 
 
36 ORIGEN. 11 §§ 18, 19- 
 
 does the Passover with His disciples, they preparing it for Him 
 11110. by His directions, and let us ascend to that upper part of the 
 house, great, and furnished, and prepared, where, taking the 
 cup from the Father and giving thanks, He gives it to them, 
 who have ascended with Him, saying, * Drink ye, this is my 
 ' blood of the New Testament,' which is both drunk and is 
 shed ; is drunk indeed by the disciples, but is shed for the 
 remission of sins committed by them by whom it is drunk 
 and shed. But if you enquire how also it is shed, learn with 
 11 18. tliat Word also which has been written, 'Because the love of 
 'God is shed abroad in our hearts.' (Rom. v, 5.) But if the 
 blood of the New Testament is shed abroad in our hearts for 
 the remission of sins, that drinkable blood having been shed 
 abroad in our hearts, all sins are remitted and blotted out 
 which before we had committed'. 
 1 1 32. 1 8. But He who said when He took the cup, ' Drink ye all 
 
 11 81. < of this,' when we drink He does not depart from us, but 
 
 Himself drinks it with us, since He Himself is in each of us, 
 
 1 2 50. for we cannot alone and without Him either eat of that bread 
 
 11 18. or drink of the fruit of that true vine. Nor do thou marvel 
 
 12 12. since He Himself is both the bread, and He eats the bread 
 
 with us ; He Himself is both the drink of the fruit of the vine 
 11104. and He drinks it with us. For God the Word is omnipotent 
 12 34. and is called by divers names, and He Himself is innumerable 
 according to the multitude of virtues, since He is every virtue 
 and Himself is one. Then He taught the disciples, who had 
 celebrated the feast with the Teacher, and both had taken the 
 bread of blessing, and had eaten the body of the Word, and 
 had drunk the cup of thanksgiving, for these to say a hymn to 
 the Father, and to pass from height to height. 
 
 Comment, in Lucam. Hom. xxxviii., torn, v., pp. 229-232. 
 
 19. Luke xix. 41-45. There are sacraments which are 
 
 spoken, and we hope, God helping, to be able to open what is 
 
 hid If after the mysteries {mysteria) of truth, after 
 
 the discourse of the gospel, after the doctrine of the Church, 
 after the vision of His sacraments (sacramentorum) &c. . . . 
 Tlierefore let us rise in the early morning, and beseech the 
 Lord that at the least we may be able to eat the crumbs which 
 
^^l^ 
 
 11 § 20. ORIGEK 37 
 
 fall from His table. ^Scripture marvels that the Queen of 
 Sheha came from the ends of the earth to hear the ivisdom of 
 Solo'mon; and luhen she had seen his feasting, and furnitibre, 
 and the ministering of his house, she fainted, and was wholly 
 astonished. We, if tve do not gladly embrace so great riches 
 of our Lord, so great furniture of s'peech, and richness of 
 doctrines, if we do not eat the bread of life, if we do not 
 feed on the flesh of Christ, and drink His blood, if we despise 
 the feast of our Saviour, must know that God hath both good- 
 ness and severity.'^ — p. 347. 
 
 Comment, in Genesin, Horn. xvii. 8, torn viii., pp. 293, 294. 
 
 20. 'He shall wash his robe in wine, and his garment in 12 108. 
 'the blood of the grape.' (Gen. xlix. 11.) And these things 
 appear, so far as concerns the historical exposition, that a 
 fertile vineyard signifies hyperbolically an abundance of wine. 
 But our mystical exposition produces the nobler sense. For 
 the robe of Christ, which is washed in wine, is suitably un- 10 33. 
 derstood to be his church, which He purified for Himself 
 with His own blood, not having spot or wrinkle. For ' ye are 
 ' not,' said the apostle, ' redeemed with silver or gold, but 
 ' with the precious blood of the Only-Begotten of God.' For 
 in the wine of His blood, that is, in the laver of regeneration, 9106. 
 the church is washed by Christ. For we are buried by bap- 
 tism into death, and in His blood — that is, we are baptised 
 in His death. But how he washes his garment in the blood 
 of the grape must be seen. The garment appears to be a 
 certain vestment more secret and nearer to the body than the 
 robe. These are they, therefore, who, having been washed 
 before by the laver, had been made into His robe, afterwards 
 attained to the sacrament of the blood of the grape ; as of 
 an inner and more secret mystery, and are said to be par- 
 takers of his garment. For the soul also is washed in the 
 blood of the grape when it begins to receive the doctrine of 
 this sacrament. For when the virtue of the blood of the 
 Word of God is recognised and understood, the soul will be 
 made as much more capacious as it becomes purer, and washed 
 daily towards the completion of knowledge ; and joining itself 
 
38 ORIGEN. 11 § 21 
 
 to God, not only will it become His garment, but even now 
 one spirit Avith Himself. 
 
 Comment in Exodum, Horn. vii. 8, torn ix., pp. 8G-88. 
 
 13 4. 21. ' Towards evening ye shall eat flesh, and in the morning 
 'ye shall be satisfied with bread.' (Ex. xvi. 12.) ... . But 
 how docs He say that this bread is given in the morning, 
 since we have said that His advent in the flesh was made at 
 the evening? I think it should be understood in this manner, 
 that the Lord came at the evening of the declining Avorld, 
 and near the end of its appointed course ; but by His advent 
 He hath obtained a new day for believers. Therefore, because 
 the new light of knowledge ascends on the world. He in a 
 certain manner effected His own day, and produced His OAvn 
 morning, as the Sun of righteousness ; and on this morning 
 they are replenished with bread, Avho receive His precepts. 
 7 55. Nor do thou marvel because the Word of God is also called 
 
 1 1 104 flesh, and bread, and is called milk, and is called herbs, and 
 
 12 34. for the capacity of believers, or the possibility of their receiving 
 Him, He is diversely tiamed. Yet also this can be under- 
 stood, that after His resurrection, which we show was done in 
 the morning. He filled believers with bread, because for this 
 purpose He gave to us the books of the Law and of the 
 Prophets, before unknown and unexamined, and left these 
 
 11 18. documents to the church for our instruction, that He Him- 
 self may be the bread in the Gospel ; but the other books of 
 the Law, or of the Prophets, or of the histories, have been 
 called many breads (or loaves), of which they are repleni.shed 
 who of the Gentiles believe. Therefore, now let us hasten 
 to secure the heavenly manna, for that manna, according as 
 any one wishes, returns such a taste to his mouth. For I 
 hear also the Lord saying to those who come to Him, ' Be it 
 ' to thee according to thy faith.' And therefore, if thou re- 
 ceivest with entire faith, with entire devotion, the Word of 
 God which is preached in the church, that very Word will 
 become to thee whatever thou desirest. The grace of the 
 Word, if thou art in trouble, consoles thee, saying, ' A broken 
 ' and humbled heart God will not despise.' If thou art joy- 
 ful for future hope, it increases thy joys, saying, ' Be glad in 
 
11 §§ 22-24. OEIGEN. 39 
 
 ' the Lord, and exult, ye righteous ! ' If thou art irritable, 
 it pacifies thee, saying, ' Cease from anger, and forsake wrath.' 
 If thou art in sorrows, it heals thee, saying, ' The Lord heals 
 ' all thy diseases.' If thou art consumed with poverty, it con- 
 soles thee, saying, ' The Lord lifts up the poor from the earth, 
 ' and raises up the needy from the dunghill.' So, therefore, 
 the manna of the Word of God yields in thy mouth whatever 
 taste thou mayest wish. 
 
 Ibid., Hom. xiii. 3, tom ix., p. loG. 
 
 22. ^Ye ^vho are luont to he present at the Divine ii 20. fM''" 
 tnysteries know hoiv, ivhen ye receive the body of the Lord, ye 13 5. 
 
 Jcee2^ it loith all care and veneration, lest any particle of it 
 shoidd fall, lest any of the consecrated gift should escape you. 
 For ye believe yourselves guilty {and ye believe righthj), if 
 any thereof fall through negligence ; but if ye use so great 1 1 29. 
 caution, and rightly use it, in preserving His body, hoiv do 13 5. 
 you think it a less guilt to have neglected the Word of God 
 than His body .?] — pp. 341, 342.. 
 
 Comment, in Levit., Hom. v. 1, tom. ix., p. 239. 
 
 23. As therefore a mutual affinity exists between things lo 2. 
 visible and invisible, earth and heaven, soul and flesh, body 
 
 and spirit, and of combinations of these is made up the pre- 
 sent world ; so also holy Scripture, we may believe, is made 
 up of visible and invisible parts : first, as it were, of a kind 
 of body, i.e., of the letter which we see with our eyes ; next 
 of soul, i.e., of the sense which is discovered within that 
 letter ; thirdly, of a spirit, so far as it contains also in itself, 
 certain heavenly things ; as, says the apostle, ' they serve to 
 ' the example and shadow of things celestial.' 
 
 Ibid., Hom. vii. 1, 2, 5, tom. ix. pp. 289-291, 293, 
 304-306. 
 
 24. \We inquire, then, how our Lord and Saviour, who 
 is the true High Priest, with His disciples who are true 
 priests, before He approacheth the altar of God, drinJceth 
 wine, but ichen He had begun to approach. He drinketh not. 
 Tlie Saviour had come into this world that, for our sins, He 
 
40 OEIGEK 11 §§ 25, 26. 
 
 might offer His flesh a sacrifl£e to God. Before He offered 
 this, He drank wine, in the interval of tJie dispensations. 
 In short, He was called ' a man gluttonous, and a wine- 
 ' Libber, a friend of iJuhlican'i aiul sinners.^ But when the 
 time of His cross came, aiul He was about to ajyproach to the 
 altar, to offer there the sacrifice of His flesh, ' He took the cup, 
 * and blessed and gave to His disciples, saying. Take, drink 
 ' ye of it.' Drink ye, saith He, who are not nx)W about to 
 approach the altar. But Himself as being about to ap- 
 proKch the altar, says of Himself, ' Verily, I say unto you, 
 ' I will no Tnore drink of this fruit of the vine, until I 
 'drink it new with you in the kingdom of my Father.'^ 
 pp. 34-0, 341. 
 
 25. If any one of you approach with purified ears to hear, 
 he may look upon the secret of this ineffable mystery. What 
 is that which He says ? ' I will not drink of the fruit of this 
 ' vine until I drink it new with you in the kingdom of my 
 11 40. 'Father.' We said above that the promise of this good 
 inebriety was given to the saints, when they say, ' Thine in- 
 'ebriating cup, how excellent it is.' (Ps. xxiii. 5.) But also in 
 many other places of Scripture we read the like things, as, 'They 
 ' shall be inebriated with the fatness of thine house, and thou 
 ' shalt cause them to drink of the full stream of thy delights.' 
 (Ps. xxxvi. 8.) In Jeremiah also the Lord says, ' I will 
 'inebriate my people.' (Jer. xxxi. 14.) And Isaiah says, 
 ' Behold they who serve me shall drink, but ye shall thirst.' 
 (Isaiah Ixv. 13.) And many things concerning inebriety of 
 this kind thou wilt find recorded in the Holy Scriptures. 
 Which inebriety without doubt is taken for joy of soul and 
 rejoicing of mind. 
 
 2G. If therefore we have understood what this inebriety of 
 the saints is, and how this gladness is given to the saints in 
 the promises, let us see now how our Saviour docs not drink 
 wine until He drinks it new with the saints in the kingdom 
 of God. My Saviour even now bewails my sins. My Saviour 
 cannot rejoice so long as I remain in iniquity. Why cannot 
 He ? Because Ho Himself is the advocate for my sins with 
 9 10. the Father, as John, His fellow mysta (symmysta) announced, 
 saying, ' And if any man sin, we have an advocate with the 
 
11 § 27. OEIGEN, 41 
 
 * Father, Jesus Christ the righteous ; and he is the propitia- 
 'tion for our sins.' (1 John ii. 1, 2.) How therefore can He, 
 who is the advocate for my sins, drink the wine of gladness, 
 whom I by sinning grieved ? How can this advocate, who 
 approaches the altar to make reconciliation for me a sinner, 
 be in gladness, for whom He ascends a mourner for my sins ? 
 He says, * I will drink with you in the kingdom of my Father.' 
 As long as we do not do so, that we may ascend to the king- 
 dom, He cannot drink alone that wine which Himself has 
 promised to drink with us. Therefore He is as long in grief, 
 
 as we continue in error But my Lord Jesus may 
 
 refrain from weeping, when He approaches the Father, when 
 He stands at the altar, and offers reconciliation for us ; and 
 that He approaching to the altar is not to drink this wine of 
 gladness, because He still suffers the bitterness of our sins. 
 He does not wish therefore to drink wine alone in the king- 
 dom of God ; He waits for us. 
 
 27. For thus He says, ' Until I drink it with you.' We 12 32. 
 are therefore they, who disregarding our life, delay His glad- 
 ness. He waits for us that we may drink of the fruit of this 12 56. 
 vine. Of what vine ? Surely of that of which He Himself 11 104. 
 was the figure saying, ' I am the vine, ye are the branches.' 
 Whence again He says, ' My blood is drink indeed, and my 
 ' flesh is meat indeed.' Therefore these things, being estab- 
 lished by apostolic and evangelical authority, let us see how 
 every man can be shown to be clean or unclean. Every man 
 has some food in himself which he may offer to the next one 
 approaching him. For it cannot be, that when we men 
 approach one another and have joined in discourse, we do not 
 either receive or offer some taste among us, either from the 
 answer, or from the question, or from some act. And if 
 indeed a man is clean, and he is of good mind, of whom we 
 take a taste, we receive clean food. But if he is unclean 
 whom we touch, we receive unclean food, according to those 
 things which we have spoken above. And therefore I think 
 the Apostle Paul says of such, as of unclean animals, ' With 
 ' such an one not to take food.' But that the things which 
 we speak may more evidently be opened to thy under- 
 standing, let us take an example from greater things, that 
 
42 OEIGEK 11 §§ 28-30. 
 
 thence descending Ly little and little until we come to lower 
 things. 
 7 55. 28. Our Lord and Saviour says, 'Except ye eat my flesh, 
 
 10 2. ' and drink my blood, ye have no life in you, for my Hesh is 
 13 4. * meat indeed, and my blood is drink indeed.' (John vi. 53, 55.) 
 
 11 20. Because Jesus therefore is altogether and wholly clean, His 
 
 whole flesh is food, and His whole blood is drink, because 
 every work of His is holy, and every word of His is true. 
 And therefore His flesh is true food, and His blood is true 
 drink. For with the flesh and blood of His own Word as 
 with clean food and drink, He gives drink to and recruits the 
 whole race of men. In the second place, after the flesh of 
 Him Peter is clean food, and Paul, and all the apostles. In 
 the third place their disciples ; and thus each, according to 
 the extent of his deserts and the purity of his perceptions is 
 made clean food to his neiuhbour. He who cannot endure to 
 hear these things, may perhaps turn aside, and avert his ears 
 according to those who said, ' How will he give us his flesh 
 ' to eat ? Who can hear it ? And they went no more with 
 ' him.' But ye, if ye are sons of the Cliurch, if imbued with 
 the gospel mysteries, if the Word made flesh dwelleth in you, 
 ye know tlie things which we say, because they are of the 
 Lord, lest perad venture he who knows them not, should not 
 be known of Him. 
 7 55 29. Acknowledge that they are figures, the things which 
 
 10 2. ^^G wTitten in the inspired Book ; and therefore, as spiritual 
 
 11 20. ^^^ iiot as carnal persons, examine and understand what is 
 
 12 56. said ; for if, as carnal persons, you understand them, they 
 
 13 3. injure, and do not nourish you. For there is also in the 
 
 gospel a letter wdiicli kills : a killing letter is not found in the 
 Old Testament alone. There is also in the New Testament a 
 letter which kills him who does not understand spiritually 
 the things which are spoken. For if, according to the letter, 
 thou foUowest the very thing which is said, 'Except ye eat 
 * my flesh and drink my blood' (John vi. 53) this letter kills. 
 
 Ibid., Horn. ix. 10, torn, ix., p. 3C4. 
 
 ^ 30. \_Bvf thou u'ho hast come to Christ, the true High 
 
 "V^ Priest ivho, hy His oivn blood hath made God propitious to 
 
11 § 31. OEIGEN. 43 
 
 thee and reconciled thee to the Father, stop not at the blood of 1 1 20. 
 the flesh, hut leo.rn rather the blood of the Word, and hear 1345, 
 Himself saying to thee, ' This is my blood which is shed~\ 
 ' effundetur, shall be shed [/or you for the remission of sins.' 2 15. 
 He who is imbued with the r)iysteries, knoiueth the flesh and 13 4. 
 blood of the Word of God^, p. 342. Let us not then dwell 
 on these matters, which are known to the initiated, and can- 
 not be laid open to the ignorant. 
 
 Ibid., Horn, xiii., 5, 6, torn, ix., pp. 408-410. 
 
 31. 'And they shall eat them in the holy place, for they 
 ' are holy things of holy things.' (Lev. xxiv. 9.) Aaron and 
 his sons were a chosen race, a priestly race, to whom this 
 portion of holy things is given from God, which [race] all we 
 are who believe in Christ. But I require not a holy place 
 fixed in the land, but in the heart. For a reasonable soul is 
 called a holy place, on which account the apostle also says, 
 ' Give not place to the devil.' Therefore the soul is my place ; 
 if I do ill, I am of the devil ; if well, I am of God. Then 
 also the unclean spirit. He says, ' when it is gone out of a 
 ' man, he walketh through dry places, and finding no rest. 
 ' Then he saith, I will return into my place from whence I 
 'came out.' (Matt, xii, 43, 44.) Therefore the holy place is 
 a pure mind. In which place it is commanded to us to eat 
 the food of the Word of God. For neither is it suitable that 
 a soul not holy should receive holy words. When it shall 
 have purified itself from all filth of flesh and manners, then 
 that being effected, the holy place may receive the bread of 
 Him who came down from heaven. Is not the holy place 
 better so understood than if we thought that a structure of 
 insensible stones should be called a holy place ? Whence also 
 in like manner this law is placed before thee, that, [ivhen thou 
 receivest the mysticar^ sacramental ^bread, eat it in a clean 12 12, 
 place; i.e. receive not the sacraments of the Lord's body in a 
 soul deflled and polluted by sins. ' For whosoever eateth this 
 ' bread and drinketh this cup unworthily, shall be guilty of 
 'the body and blood of the Lord^ — p 342. 'For they are 
 ' holy things of holy things.' Thou seest how he did not 
 call things holy only, but holy of holy, as if he should say, 
 
 -/^ 
 
44 ORIGEN". 11 § 32. 
 
 9 03. this holy food is not the common food of all, nor is 
 11 20. it of any unworthy person, but of the saints. How much 
 more rightly and deservedly may we say this also concern- 
 ing the Word of God : this Word is not the Word of all, 
 9 93. nor of every one, but of the saints ? Every one cannot hear 
 the mystery of this Word : for only they who have been puri- 
 fied in mind, who have been made clean in heart, who are 
 simple in soul, who are blameless in life, who are free in con- 
 science, is it their duty to hear a discourse concerning this, to 
 them can these mysteries be explained. 
 
 Comment in Num., Horn. vii. 2, tom. x., pp. 55, 5Q. 
 
 32. Before Moses took to wife the Ethiopian, it is not 
 written that God spake to him openly {in specie), and not 
 obscurely (in cenigmate), but when he had taken her, then 
 it says of him * God spake to him mouth to mouth openly, 
 ' and not obscurely' (Num. xii. 8.) Now, too, since Moses has 
 come to us and has been joined to our Ethiopian, the law of 
 God is no longer known in figiu'es and in images as formerly, 
 but is made known in the very form of the truth ; and those 
 things which were before described obscurely {in cenigmate) 
 are now fulfilled plainly and in truth {in specie et veritate), and 
 therefore he who discoursed on the meanings {species) of figures 
 and obscure sayings {cenigmatum), says, ' But we know that 
 ' all our fathers were under the cloud, and were all baptized 
 ' into Moses in the cloud and in the sea, and did all eat the 
 ' same spiritual meat, and did all drink the same spiritual 
 ' drink. For they drank of that spiritual Rock that followed 
 ' them, and that Rock was Christ' (1 Cor. x. 1-4.) Thou seest 
 how Paul solves the obscure sayings {cvnigmata) of the law, 
 and teaches the meanings of the obscure sayings {species 
 cenigmatum), and says that that Rock obscurely {in cenigmate) 
 was with Moses before he was joined to this our Ethiopian. 
 Now the Rock is plainly {in specie) Christ. For now God 
 (-W speaks mouth to mouth through the law \_aforeti'nie in simili- 
 \^ tude^, obscurely in ainigmate ^cas a baptism in the cloud 
 and in the sea; now in reality'^, plainly, in specie, ^is re- 
 generation in water and the Holy Spirit. Then, in simi- 
 litude^, obscurely \was manna food; now in reality^, plainly 
 
11 §§ 33, 34. OEIGEK 45 
 
 Y'is the flesh of the Word of Ood true food, as He Himself 
 also saith, ' My flesh is oneat indeed, and Tny blood is drink 
 'indeed.'"^ (John vi. 55.) — pp. 342, 343. So therefore even 
 now Moses placed among us, and joined to this Ethiopian, 
 either himself does not speak to us, or God does not speak to 
 him obscurely (m cenigmate), but plainly (in sioecie). 
 
 Ihid., Hom. xi. 6, tom. x., pp. 117, 118. 
 
 On the offering of the first fruits. 
 
 33. Numbers xviii. 8. For the first fruits, which above 
 we have explained spiritually can be preserved, these can not. 
 But if, according to the apostle, Christ is also the first fruits, 
 these first fruits have truly been given to us to preserve. 
 For what is so . blessed as that soul which receives Christ, 
 always keeps Him, and always has Him remaining in it ? 
 And such a soul has undertaken truly to keep the first 
 fruits. For these first fruits, which were offered in the law, 
 were consumed as food, and having entered into the belly, 
 were ' cast out,' as the gospel says, ' into the draught.' But 
 he who shall have eaten these first fruits, and shall have 7 55. 
 tasted the bread which cometh down from heaven, shall not 9 93. 
 die, but remain to life eternal. For this is the bread which, 
 since it may always be eaten, always remains, yea always 
 increases. It is therefore, as the apostle says, ' spiritual 
 * meat,' which the more it is taken, the more it increases. 
 For as much more thou dost take the word of God, as much ii 18, 
 more earnestly thou dost eat this food, so much more copiously 
 shall it abound in thee. 
 
 19. 
 
 Ibid., Hom. xvi. 9, tom. x., p. 199. 
 
 34. Therefore they may say to us, ^who is that people who 13 4, > X,^^^ 
 are accustomed to drink blood ? These were the things ivhich 
 when in the gospel also, those of the Jews who followed the 
 Lord heard, they tuere offended, and said, * Who can eat flesh 7 55. 
 
 * and drink blood V But the Christian people, the faithful 
 people, heareth these things and embraceth them, and followeth 
 Him who saith, ' Except ye eat my flesh and drink my blood, 
 
 * ye have no life in you; for my flesh is meat indeed, and my 
 
46 _ OEIGEN. 11 §§ 35-37. 
 
 ' blood is drink indeed. (John vi. 53, oo.) And in truth 
 He vjho said these things was tvounded for men; for 'He was 
 
 11 19. ' wounded for our sins' as Isaiah says. But we are said to 
 
 12 34, drink the blood of Christ not only in the way of sacraments'} 
 
 ^' sacramentorum ritii ^but also when we receive His Word^ 
 
 words, sermones \in which is life, as also Himself saith, 
 
 ' The words which I speak unto you, they are spirit and they 
 
 'are Z(/K'] — p. 343. 
 
 7 55. 35. He therefore Himself has been wounded whose blood 
 
 1 1 19. we drink, that is, we receive the words of His doctrine. But 
 
 12 34, nevertheless they also have been wounded, who have preached 
 
 '^' to us His Word, for we also read their words, that is, the 
 
 13 4. words of His apostles, and we who are following the life which 
 
 is from them, drink the blood of the wounded. 
 13 4. 36. \_Bat that thou mayest more clearly understand that 
 these things are written of our people, who are confederated in 
 the sacraments of Christ, hear hoiu in other places also Moses 
 declares the like, saying, ' Butter of kine, and milk of sheep, 
 ' with fat of lambs, and rams of the breed of Bashan, and 
 ' goats, ivith the fat of kidneys of ivheat; and wine they shall 
 ' drink the blood of the grape.' (Deut. xxxii. 14.) And this 
 then which is called ' the blood of the grape ' is blood of that 
 grape ivhich springs of that vine tuhereof the Savimir saith, 
 ' I am the true vine,' the disciples ' the branches,' the Father 
 ' the husbandman,' who purgeth them, that they may bring 
 7 55. forth very much fruit. Thau, then, art the true people of 
 
 12 34, Israel, which can^t drink blood, and canst eat the flesh of the 
 55. w^Qrd Q^ Qod, and drink His blood, and canst suck up the 
 
 blood of that grape which is of the true vine, and of those 
 11 19, branches which the Father p)urgethJ\ — pp. 343, 344. The fruit 
 ^^" of these branches is deservedly called the blood of those who 
 are wounded, which we drink from their words and doctrine. 
 
 Ibid., Hom. xxiii. G, torn, x., pp. 284, 285. 
 
 13 4. 37. In the fourth place the solemnity of the Passover is 
 
 placed among God's feasts, in which feast a lamb is slain. 
 But do thou behold the true Lamb, the Lamb of God, the 
 Lamb wliich taketh away the sin of the world, and do thou 
 say, ' Christ our passovor hath been sacrificed for us.' Let 
 
11 § 38. ORIGEK 47 
 
 the Jews in a carnal sense eat the flesh of the lamb, but let 7 56. 
 us eat the flesh of the word of God. For He himself said, 
 * Except ye eat my flesh ye have no life in you.' (John vi. 
 53.) That which we only speak is the flesh of the word of n 19. 
 God, if at least we do not, as it were, offer herbs to the w^eak, 
 or milk for babes. If we speak what is perfect, what is 
 healthy, what is strong, we place before you the flesh of the 
 word of God to eat. For where the mystic word, where the 
 dogmatic word, full and firm in the faith of the Trinity, is 
 made known, where the veil of the future world is removed, 
 the sacraments of the letter of the spiritual law are thrown 
 open, where the hope of the mind being turned from earthly 
 things and fixed on heavenly, and is placed on those things 
 which eye hath not seen, and ear hath not heard, neither 
 have they entered into the heart of man, all these things are 
 the flesh of the word of God, on which he who can feed with 
 a perfect understanding and purified heart immolates the 
 sacrifice of the feast of the Passover, and keeps the feast day mio. 
 with God and His angels. 
 
 Comment, in Josh., Hom. ii. 1, torn, xi., pp. 21, 22. 
 
 38. And it is necessary for us to explain the death of 
 Moses, for unless we have understood how Moses is dead, we 
 could not show how Jesus reigns. If, therefore, thou shouldest 
 consider that Jerusalem is overturned, the altar destroyed, no 
 sacrifices nor burnt offerings, nor libations, in no place priests, 
 in no place high priests, in no place the ministration of 
 Levites, when thou seest that all these things cease, say, that 
 Moses the servant of God is dead. If thou seest that no one 
 goes thrice in the year to come before God, nor to offer gifts 
 in the temple, nor slay the Passover, nor eat unleavened 
 bread, nor offer the first fruits, nor consecrate the first born, 
 when thou seest that all these things are not celebrated, say 
 that Moses the servant of God is dead, ^But ivhen thou 
 seest Gentiles coming in to the faith, churches built, altars 
 not sprinkled with blood of cattle, but consecrated with the 
 precious blood of Christ; when thou seest priests and Levites 
 m^inistering, not the blood of bulls and of goats, but the Word 
 of God through the grace of the Holy Ghost, then say that 
 
^ 
 
 48 ORIGEN". 11 §§ 39-41. 
 
 Jesus succeeded Moses and obtained the princedom, not Jesus 
 the son of 2>un, but Jesus the Son of God.'j — p. 344. When 
 thou seest that Clirist our Passover is sacrificed, and we eat 
 the unleavened bread of sincerity and truth ; when thou seest 
 the fruits of the good land in the Church thirty, sixty, and a 
 hundred fold, that is, widows, and virgins, and martyrs ; when 
 thou seest that the seed of Israel is multiplied from those 
 ' who were born, not of blood, nor of the will of man, nor of 
 ' the will of tlie flesh, but of God.' .... say that Moses the 
 servant of God is dead, and Jesus the Son of God obtains the 
 princedom. 
 
 V V Sel. in Psalm, torn, xi., pp. 8G4, 365. 
 
 ~\ 39. ^Therefore further on in the Psalm, hinting at the 
 
 mystical food, as it seems, He said . ' Taste, and see that the 
 ' Lord is good.' Perchanxie exhorting to taste Christ Himself, 
 he hinted by these words at His body, 'whereof there was a 
 symbol in the Law ; the Eucharistic body of Christ succeed- 
 ing to the show-bread."^ — pp. 344, 345. 
 
 Ibid., tom. xii., pp. 2G7, 268. 
 
 •i-^ 40. [|Tf/ie7i thy soul is sick, and is oppressed with the 
 
 disease of sins, art thou at ease, despisest thou hell, disregard- 
 est and nnockest thou at the punishment of eternal fire ? 
 holdest thou cheap the judgment of God, and despisest thou 
 /•the Church warning thee ? fearest thou not, approaching the 
 Eucharist to communicate of the body of Christ, as though 
 clean and pure, and there luere nothing in thee unworthy ? 
 and in all these things thinkest thou to escape the judgment 
 of God ? Remember ye not what is ivritten, ' Therefore are 
 ' many weak and sickly among you, and many sleep ? Why 
 are many weak ? because they judge not their own selves, nor 
 examine themselves, nor understand what it is to com- 
 municate with the Church, or what it is to approach such 
 great and wonderful sacram^nts7\ — p. 345. 
 
 Ibid., tom. xiii., p. 21. 
 
 7 m. 41, 'Men did cat the food of angels.' (Ps. Ixxviii. 25.) 
 13 4. The Saviour says, * I am the bread which came down from 
 
11 §§42-44. ORIGEK 49 
 
 ' heaven.' This bread, then, angels did indeed formerly eat, 
 but now also men. To eat signifies there to know ; for the 
 mind eats that which it knows, and does not eat that which 
 it does not know. 
 
 In IsaiciTn, Horn, i., torn, xiii., pp. 246, 247. 
 
 42. I, said he, was Christ, who spake by the prophets. 
 I said, neither do thou fear, and now Jesus Christ is sent. 
 
 He does not deceive. ' I am with you,' saith the Lord, i 20 
 ' always, even to the end of the world.' He does not deceive. 
 ' Where two or three are gathered together in my name, there 
 'am I in the midst of them.' Since, therefore, Jesus Christ 12162. 
 is present and He assists, and as High Priest is girded and 
 prepared to offer our supplications to the Father, rising by 
 Him, let us offer sacrifices to the Father. 
 
 Comment, in Cantic. Can. Prologus. torn, xiv., pp. 294, 295. 
 
 43. There is therefore a meat and drink of this material 7 56. 
 man, which is also called the outer man, suitable to its natui-e, ^o 2, 
 to wit, that which is corporeal and earthly. And in like 
 manner also there is an appropriate meat of that spiritual 
 
 man which is called the inner man, as that living bread which 
 came down from heaven. But there is also that drink of that 
 water which Jesus promised, saying, ' Whosoever drinketh of 
 ' the water that I shall give him shall never thirst.' (John iv. 
 14.) Thus, therefore, in all things there is used a similarity 
 of phrases as it respects both the inward and the outward 
 man ; but the property of the things is preserved unmixed to 
 each, and to that which is corruptible, corruptible things are 
 given, and to that which is incorruptible, incorruptible things 
 are offered. 
 
 Ibid., lib. ii., torn, xiv., p. 431. 
 
 44. Therefore He is also called the true Light, that the 7 56. 
 eyes of the soul may have that by v/hich they may be en- 
 lightened ; therefore also He is called the Word, that the ears 
 
 may have that which they may hear ; therefore also He is lo 2. 
 called the Bread of life, that the taste of the soul may have 
 what it may taste. 
 
 II. D 
 
50 OKIGEN. 11 §§ 45, 46. 
 
 Comment, in Jerem., Horn. ix. 1., torn, xv., pp. 203, 204. 
 
 45. * The word (6 Xo'yo;), which came to Jeremiah from the 
 ' Lord, saying, Hear ye,' and what follows. (Jer. xi. 1-10.) 
 
 11 21. For who is the Word which came from the Lord whether to 
 Jeremiah, or to Isaiah, or Ezekiel, or to any one of the 
 Prophets ? He who was in the beginning witli God. I know 
 no other Word of the Lord beside Him of whom the Evangelist 
 says, ' In the beginning was the Word, and the Word was 
 * with God, and the Word was God.' And it is necessary 
 that we know these things that to them to whom He is 
 especially united, there is to each the presence of the Word. 
 For what profit is it to me, if the Word had been present in 
 the world, btit I knew Him not. But on the contrary, if even 
 He had not been present with the whole world, but grant that 
 I, like the Prophets, have the Word, and I should say, that 
 Christ came to Moses, to Jeremiah, to Isaiah, to each of the 
 righteous, and that which was said by Him to the disciples, 
 1 20 ' Lo, I am with you always, even to the end of the world,' 
 (Matt, xxviii. 20.) has been observed in fact, and it even 
 happened before His advent ; for He was with Moses, and He 
 was with Isaiah, and with each of the saints. How could 
 they have spoken the Word of God, and the Word of God 
 was not present with them ? But we who are of the Church 
 outyht to know these things better, we Avho wish that the same 
 God of the Law and the Gospel should be the same Christ, 
 both then, now and for ever and ever. 
 
 Ibid., Hom. x. 2, torn, xv., pp. 214, 215. 
 
 46. 'Come let us put wood on his bread' (Jer. xi. 19). 
 11 48. That the Lord was crucified by the Jews no one doubts, and 
 
 we proclaim this openly. But how wilt thou apply this to 
 Him ? ' Against me they devised a wicked device, saying, 
 ' Come and let us put wood on his bread.' This is difficult 
 to understand. But the bread of Jesus is the word by which 
 we are nourished. Since, therefore, when He taught among 
 the people, they wished to put a stumbling-block on His 
 doctrine by crucifying Him, they said, ' Let us put wood on 
 ' His bread.' For when to the word of the teaching of Jesus 
 
11 §§ 47, 48. OEIGEK 51 
 
 is added that the Teacher was crucified, wood is put on His 
 bread. They being resolved from stratagem, said, ' Come and 
 ' let us put wood on His bread.' But I announce a most 
 wonderful thing. The wood put on His bread made the 
 bread bitter. Take an example from the law of Moses : as 
 wood put into the bitter water made it sweet, so the wood 
 of the Passion of Jesus Christ coming on the Word made His 
 bread sweeter. For before the wood came on His bread, then 
 it was bread only, and wood was not on His teaching, the 
 sound of His voice had not gone out into all the world. But 
 afterwards the bread received power through the wood put 
 upon it, by this means the word of His teaching was made 
 known throughout the whole world. 
 
 Ibid., Horn, xviii. 13, tom. xv., pp. 342, 343. 
 
 47. But Jesus also being about with His disciples to keep 
 that feast as the symbol of which we do the Passover, when 
 they enquired, ' Where wilt thou that we prepare for thee 
 'the Passover?' He said, ' When ye are entering, a man shall 
 'meet you, bearing a pitcher of water; follow him, and he 
 ' will show you a large upper room, furnished, swept, ready ; 
 ' there prepare ye.' [_For no one who keepeth the Passover 
 as Jesus willeth is heloiu the upj^er chamber; but if any one 
 feasteth ivith Jesus, he is above in the great upper chamber, 
 in an upper chamber swept, in an uj^per chamber adorned 
 
 and ready. But if thou go up with Him to keep the Paschal mio. 
 feast. He both giveth thee the bread of blessing, His own body, i3 6. 
 and, bestoweth on thee His own blood.^ — pp. 345, 34(j. 
 Therefore, we exhort you, ascend ye on high, lift up your eyes 
 on high. And to me, if I teach the divine Word, the Word n 19- 
 says : ' Go up on the high mountain, thou who bringest glad 
 'tidings to Zion; lift up thy voice with strength, thou that 
 ' bringest glad tidings to Jerusalem ; lift it up, fear not.' 
 (Isaiah xl. 9.) 
 
 Adamantii Dia., s. iv., tom. xvi., p. 371. 
 
 48. [//, as these say, He was fieshless and bloodless, of what ^ T* 
 flesh, and of what body, and of what blood did He, giving the 
 IMAGES, enjoin upon the disciples both the bread and the cup f\ 
 
62 OrJGEN. 11 §§ 49-51. 
 
 6 28. P- 83. If, as these say, He was fleshless and Lloodlcss, of 
 lo 49. y^'^i^t flesli, and of what body, and of what blood did He, giving 
 
 the images, both of the bread and of the cup, enjoin upon 
 
 the disciples through them, to do a remembrance of Him ? 
 
 (rr,v diu/x'^r^niv avTou rroniaOai) ; of wliom also there is the apostle ; 
 12 12. for testifying to these things he says that the bread and the 
 
 cup of blessing are the communion both of the blood and of 
 
 the flesh. 
 
 Contra Celsum, lib. viii., cap. 22, tom. xx., p. 139. 
 rl — 49. [He who hecpeth in mind that Christ our Passover 
 *~ hath been sacrificed for ns, and that we must feast, eating 
 the flesh of the Word, at all times keepeth the Passover^ 
 It is not he that does not do the Passover which is inter- 
 4 28. preted sacrifices for a passing over (6/ai3«r^3;a), [_passincj ever 
 in thought, and in every luord and deed from the things of 
 this life to God, and hastening to His city.']^ — p. 341. 
 
 Ibid., cap. xxxiii., torn, xx., pp. 154, 155. 
 
 \V- ^^- U^^^ Celsus, as being ignorant of God, render his 
 
 ^ thanh-offerivgs to devils ; but we, rendering thanks to the 
 
 12 12. Creator of the universe, eat the bread, offered tuith thanks- 
 
 12 G4. giving and prayer over the things offered, ivhich (bread) 
 
 becomefh, for the prayer's sake, a certain holy body, ivhich 
 
 halloweth those ivho use the same %vith a sound purpose."^ 
 
 —p. 341. 
 
 De Principiis, lib. i. pra^f. 1, tom. xxi., p. 15. 
 
 51. All who believe and are assured that grace and truth 
 wore obtained through Jesus Christ, and who know Christ to 
 be the Truth, agreeably to His own declaration, ' I am the 
 ' Truth,' derive the knowledge which incites man to a good 
 and happy life from no other source than from the very words 
 and teaching of Christ. And by the words of Christ we. do 
 not mean those only which He spake when He became man, 
 1 21. and tabernacled in the flesh ; for before that time Christ, the 
 Word of Cfod, was in Moses and the prophets. For without 
 the Word of God, how could they have been able to prophesy 
 of Christ? And were it not our purpose to confine the present 
 treatise within the limits of all attainable brevity, it would 
 
11 §52. 12§]. OEIGEN— CYPEIAK 53 
 
 not be difficult to shew, in proof of this statement, out of the 
 Holy Scriptures, how Moses or the prophets both spake and 
 performed all they did through being filled with the Spirit of 
 Christ. 
 
 Ibid., lib. iv. cap. 1, 28, 29, tom. xxi., pp. 4i65, 466. 
 
 11 14, 
 
 52. The Son of God, then, in respect of the Word being 21,81. 
 
 God, which was in the beginning God, no one will logically 
 suppose to be contained in any place ; nor yet in respect of 
 His beinof 'Wisdom,' or 'Truth,' or the 'Life,' or Righteous- 
 ' ness,' or Sanctification, or 'Redemption;' for all these pro- 
 perties do not require space to be able to act or to operate ; 
 but each one of them is to be understood as meaning those ii 28, 
 individuals who participate in His virtue of working. Now, 
 if any were to say, that though those who are partakers of the 
 ' Word ' of God, or of His ' Wisdom,' or His ' Truth,' or His 9 79. 
 ' Life,' the Word and Wisdom itself appeared to be contained 
 in a place, we should have to say to him in answer, that 
 there is no doubt that Christ, in respect of being the ' Word' 
 or ' Wisdom,' or all other things, was in Paul, and that he 
 therefore said, ' Do ye seek a proof of Christ speaking in me ? ' 
 And again, ' I live, yet not I; but Christ liveth in me.' Seeing, 
 then. He was in Paul, who will doubt that He was, in a similar 
 manner, in Peter and in John, and in each one of the saints ? 
 
 12. 
 
 Cyprian. 
 
 Flourished about A.D. 248. 
 
 De Oratione Dominica, tom. i., pp. 146, 147. 
 
 1. \_' Give us this day our daily bread.' This may he under- 
 stood, both in the spiritual and in the simple meaning, seeing 
 that either purport contains a divine aid for the advancing of 
 our salvation. For Christ is the Bread of Life, and this bread 
 belongs not to all men, but to us ; and as we say, Our Father, 
 because [He is^ the Father of the understanding and believ- 
 ing, so we speak of our Bread, because Christ is the Bread of 
 us, who appertain to His body. This Bread we pray that it 
 be given us day by day, lest we who are in Christ and who 
 
 11 57. 
 
54 CYPRIAN. 12 §§ 2, 3- 
 
 daily receive the Eucharist for food of salvation, should, hy 
 the adnrhsion of any grievous crime, and our being therefore 
 shut out from communion, and forbidden the heavenly Bread, 
 he separated from the body of Christ, according as Himself 
 preaches ami forewarns, ' I am the bread of life ivhlch came 
 ' down from heaven.' ' If any man eat of my bread he shall 
 
 12 48. ' live for ever. But the bread that I will give is my flesh, for 
 
 ' the life of the world.' Seeing, therefore. He says, that if any 
 man eat of ///.s- bread, he sliall live for ever, it follows, that 
 11 57. i''hlle If is manifest that those do thus live, who ajypertain to 
 His body and receive the Eucharist by right of communica- 
 tion'^ coinniunion ^so also is it matter both for our fears and 
 prayers, that none of us by being forbidden communion, he 
 separated from the body of Christ, and so remain far from 
 salvation as Himself threatens and declares, ' Unless ye eat the 
 ' Jlesh of the Son of Man, and drink His blood, ye shall have 
 ' no life in yo}i' Hence, then, lue pray that our bread, that 
 is, Christ, may be given to us day by dny, that v:e vjho abide 
 in Christ, and live in Hinfi, may not draw hack from His 
 sanctijication and His body.^ — pp. 3G1, 8G2. 
 
 Eplst. G3, torn, ii., pp. 148-154, loG. 
 
 13 29. 2. Some, cither through ignorance or simplicity, in conse- 
 
 crating and administering to the people the cup of the Lord, 
 
 do not the same as Jesus Christ, our Lord and God, the author 
 
 12163. ^nd teacher of this sacrifice, did and taught . . . When any- 
 
 8 Go. thing is enjoined by the inspiration and command of God, a 
 
 10 34. faithful servant must needs obey the Lord, acquitted by all 
 
 of a.ssuming anything arrogantly to himself, in that he is com- 
 pelled to fear offending the Lord, unless he do what he is 
 bidden. But you should know what I have been admonished, 
 that in offering the cup, the tradition of the Lord be observed, 
 nor aught else be done by us, than what the Lord has first 
 
 11 in."), done for us : that the cup whicli is offered in remembrance of 
 
 12 57. Him, should be offered mixed with wnne. For whereas Christ 
 lo 34. says, ' I am the true vine ; ' the blood of Christ is not surely 
 
 8 68. water, but wine. 
 lo 34. 3. ^Kor can His blood, whereby we have been redeemed 
 12 35. and quickened, appear to he in the cup, when the cup is with- 
 
12 §§ 4, 5, 6. CYPRIAN. 55 
 
 out that tvine, whereby the blood of Christ is set forth as is i2 58. 
 declared by the mystical meaning and testimony of all the is 29. 
 Scriptures^, (more correctly), whereby the blood of Christ is 12 79. 
 shewn was shed (pstenditur effusus) as is declared by the sacra- 
 ment and testimony of all the Scriptures. 
 
 4. [^Whoismore a2)riest of the most High God than our 10 34. 
 Lord Jesus Christ, ivho offered a sacrifice to God the Father, 12 46. 
 and offered that same which Melchizedech had offered, that is, 10 34. 
 bread and tvine, namely, 'His own body and blood ?''] p. 357. 12 12. 
 
 5. Holy Scripture adds and says, ' He shall wash His gar- 10 ^3, 
 * ments in wine, and His clothes in the blood of grapes.' But 
 \ivhen the blood of grapes is mentioned, what else is shewn"] i2]08. 
 ostenditur [than the wine of the cup of the blood of the Lord Q ^^ ^9- 
 p. 357. Moreover, in Isaiah, the Holy Spirit testifies this 
 same of the passion of the Lord, saying, ' Wherefore art thou 
 
 ' red in thine apparel, and thy garments like him that treadeth 
 ' in a wine-vat ? ' Can water make apparel red ? or is it water 
 in the wine-vat which is trodden by the feet, or squeezed out 
 by the press ? [Mention is therefore made of toine, that the 
 blood of the Lord may be understood; and what luas after- 12 35. 
 wards manifested in the cup of the Lord, might be foreshewn 
 in the predictions of the prophets. The treading and pres- 
 sure of the wine-vat is also dwelt upon ; because as men can- 
 not come to the drinking of wine unless the cluster be first 
 trodden and pressed, so neither could we drink the blood of 
 Christ, unless Christ had been first trodden and pressed, and 
 first drank of the cup, in which He should give believers to 
 dri7ik.~\ — p. 357. 
 
 6. Teaching by the example of His own authority, that the 10 34. 
 cup should be mingled with a union of wine and water . . . . is 29. 
 [Wherein we find that the cup which the Lord ofered wasmixed, 
 
 and that that was wine luhich He called His blood. Whence 12 12. 
 it is apparent that the blood of Christ is not offered, if there 
 is no wine in ths cup ; nor the sacrifice of the Lord celebrated 12163. 
 by a legitimate consecration, unless our oblation and sacrifice 
 corresponds with His j^assion'] — p. 137. I wonder very much 
 whence has originated this practice, that, contrary to evangelical 
 and apostolical discipline, water is offered in some places in the n ^-• 
 Lord's cup, which water alone cannot re])Yesent{exprimere)ihe 12 35. 
 blood of Christ . . . For that waters signify (significare) peoples, ^^ 33 
 
66 CYPRIAN. 12 §§ 7, 8. 
 
 9 14. Holy Scripture declares in the Revelation, saying, 'The waters 
 
 6 39. ' which thou sawost, on which the whore sitteth, are peoples, 
 
 8 41. ' and multitudes, and nations, and tongues,' which we evidently 
 
 11 82. see to be contained also in the sacrament of the cup. For 
 
 12 35. because Christ bore us all, who also bore our sins, we see that 
 lo ;^2, ill the water the people are understood (intelli(ji), but that in 
 
 12 TJ. the wine is shewn (ostendi) the blood of Christ. But when in 
 
 the cup water is mingled with wine, His people are united to 
 Christ, and the mviltitude of believers are united and con- 
 joined with Him in whom they believe. Which union and 
 conjunction of water and wine is so mingled together in the 
 cup of the Lord, that that commixture cannot again be sepa- 
 rated 
 
 10 34. 7. Thus, then, in consecrating the cup of the Lord, Avater 
 
 11 82. alone cannot be offered, as neither can wine alone. For if any 
 
 13 29. shoidd offer Avine alone, this is as though the blood of Christ 
 
 were without us ; but if there be water alone, the people be- 
 gin to be without Christ. But when both are mingled, and 
 by an infused union each is joined with the other, then the 
 10 34. spiritual and heavenly sacrament is perfected. Thus, then, 
 the cup of the Lord is not water alone, or wine alone, unless 
 both are mingled together, as also the body of the Lord can- 
 not be flour alone, or water alone, unless both be united and 
 
 12 s."). joined together and compacted into one cohering bread. In 
 12 79. which sacrament also our people are shewn (ostenditur) to be 
 lo 34. united, so that many grains collected and ground and mingled 
 
 together, make one bread ; so in Christ, wlio is the heavenly 
 bread, we may know that there is one body, wherewith our 
 whole number is conjoined and united. There is then no 
 reason, dearest brother, that any should think that the prac- 
 tice of some few is to be followed, who may have heretofore 
 supposed that water alone is to be offered in the cup of the 
 Lord. For we must ask, whom have these same followed ? 
 12163. For if in the sacrifice which Christ offered, Christ is alone to 
 be followed, then we ought to obey, and do what Christ did, 
 and which He commanded should be done, 
 e 28. 8. And because we make mention of His passion in all 
 12 ic.:^ sacrifices (for the passion of the Lord is the sacrifice which we 
 J 3 29. offer), we ought to do nothing else than what He did. For 
 
12 § 9. 13 §§ 1, 2. CyPRIAN— LACTANTIUS. 57 
 
 the Scripture says, ' For as often as ye eat this bread and 
 ' drink this cup, ye do shew the Lord's death till He come.' 
 As often, therefore, as we offer the cup in remembrance of the 
 Lord and of His passion, let us do what it is known the Lord 
 did. 
 
 Epist. G9, torn, ii., p. 182. 
 9. 'He is the God that maketh men to be of one mind in 
 a house' (Ps. Ixviii. 6.) Moreover, even the very sacrifices of 
 the Lord do shew Christian unanimity knit together by 
 firm and inseparable charity. For when the Lord calls His n 46. 
 body bread (Dominus corpus suum panemfi vocat), which is ^-^ 12, 
 made up of the union of many grains. He indicates our 
 people whom He bore united together; and when He calls 
 His blood wine (saiiguinem suum liuwni appellat) which is 12 12, 
 pressed from many bunches and clusters, and drawn into one, 
 He likewise signifies one flock joined together by the mingling 
 of an united multitude. 
 
 13. 
 
 Lactantius. 
 
 Flourished about a.d. 303. 
 
 Divinarum, lib. iii., De verba sapientia, cap. 18, pp. 
 
 372, 373. 
 
 1. ' But I as a lamb without spot am led to the slaughter ; 11 49. 
 
 * against me they devised a device, saying, Come, let us put 13 3i. 
 ' wood on his bread, and let us eradicate his life from the 
 
 * earth, and his name shall not be in memory any more ' (Jer. 
 xi. 19.) But the wood signifies the cross, and the bread His 
 body, because He Himself is the food and life of men, who 11 33. 
 believe in the flesh which He bore, and in the cross on which 
 
 He hung. 
 
 De Vita Beata, lib. vii., cap. 27, p. 678. 
 
 2. This is our inheritance which cannot be taken from any „ 33^ 
 one, nor transferred to another. And who is he who wishes to 13 ^i 
 provide and enjoy these things for himself? Let them come 
 
 who hunger, that being satisfied with heavenly food, they may 
 lay aside eternal hunger. Let them come who thirst, that 
 
58 EUSEBIUS OF C^.SAREA. 14 §§ 1, 2. 
 
 tlicy may with most ample jaws draw saving water from the 
 unceasing and heavenly fountain. By this food and drink of 
 God, the blind will see, and the deaf will hear, and the dumb 
 will speak, and the lame Avill walk, and the foolish will be 
 made wise, and the sick will be healed, and the dead will be 
 made alive. 
 
 14. 
 
 EUSEBIUS OF CiESAREA. 
 
 Flourished about a.d. 315. 
 
 Demon. Evaiig., lib. i., cap. 10, pp. 38, 39, 40. 
 
 6 28. [After quoting Gal. iii. 13, and 2 Cor. v. 21, he says,] 
 121G5. 1. After all other things being prepared, He offered a certain 
 wonderful victim and chosen sacrifice acceptable to the Father 
 for the salvation of all of us, and directed us to offer continu- 
 ally a memorial to God instead of a sacrifice. This also David, 
 the chief of the prophets, foretelling by the Divine Spirit what 
 was about to come to pass, prophesied, saying, ' I waited 
 ' patiently for the Lord .... sacrifice and offering thou 
 ' wouldst not ; but a body hast thou prepared me : whole 
 
 * burnt-offering and sin-offering thou didst not require, 
 ' Then I said, ' Behold, I come : in the volume of the book it 
 
 * is written concerning me, I desired to do thy Avill, my 
 ' God,' and added, ' I have preached righteousness in the great 
 ' Church' (Ps. xl. 1-9.) Teaching so plainly that for ancient 
 sacrifices and whole-burnt-offerings the advent of Christ 
 in the flesh, and His perfect body would be offered to God : 
 and this very thing was joyfully announced to His Church as 
 a great mystery, proclaimed beforehand by prophetic voice in 
 the volume of the book. 
 
 6 28. 2. When therefore we, \having received that we ought to 
 
 12 35, celebrate the memory of tJiis sacrifice [that of the cross] on the 
 ^^'^' table through the symbols of His body and saving blood, 
 
 10 49. according to the laws of the New Covenant, ive are again 
 
 13 34. instructed by the Prophet David to say, ' Thou hast prepared 
 
 ' a table before me~\ (pp. 98, 99) in presence of them that 
 ' afflict me : thou hast anointed my head with oil, and 
 
 11 40. ' thine inebriating cup, how excellent it is.' (Ps. xxiii. 5.) 
 
14 § 3. EUSEBIUS OF C.^SAEEAl 59 
 
 Clearly, therefore, by these things is signified the mystical 
 chrism and the venerable sacrifices of Christ's table, by which 
 officiating, we are taught to offer up to God supreme, daring 
 our whole lives, the unbloody, spiritual, and to Him most 
 acceptable sacrifices, through His High Priest, who is above all. 
 
 3. But again the prophetic oracles make mention of these 12 142 
 incorporeal and intellectual sacrifices contained in a certain 
 place, ' Offer unto God the sacrifice of praise, and pay thy 
 ' vows to the Most High, and call upon me in the day of 
 
 * affliction ; and I will deliver thee, and thou shalt glorify me.' 
 (Ps. 1. 14, 15.) And again, ' The lifting up of my hands be 
 ' as an evening sacrifice.' (Ps. cxli. 2.) The same elsewhere, 
 ' God's sacrifice is a broken spirit.' (Ps. li. 17.) Therefore all 
 these things divinely predicted from the beginning, are cele- 
 brated at the present time by all nations through the evan- 
 gelical teaching of our Saviour, the truth witnessing by 
 prophetic voice, by which God, having rejected the Mosaic 
 sacrifices, divinely declared those which were to be for us, 
 saying, ' For from the rising of the sun even to the going 
 
 * down my name has been glorified among the Gentiles ; and 
 ' in every place incense is offered to m.y name, and a pure 
 'sacrifice.' (Mai. i. 11.) We offer therefore to God supreme 
 the sacrifice of praise, — we offer the holy, the venerable sacri- 
 fice, which has a decorous sanctity: we offer after a new way, 
 according to the New Testament, the pure sacrifice, for God's 
 sacrifice is said to be a contrite spirit ; therefore a broken and 
 humbled heart God will not despise. And now also we burn 
 that incense of the prophet bringing in every place the odorif- 
 erous fruits of the best theology, by them offering prayers to 
 Him. Which thing also another prophet teaches, who says, 
 ' Let my prayer come before thee as incense.' (Ps. cxli. 2.) 
 Therefore we offer both sacrifice and incense : first, celebrating q 28, 
 the memorial of the grand sacrifice by those mysteries which 
 
 He has ordained, and presenting our thanksgivings for our 
 salvation, by devout hymns and prayers. Next we offer up 
 ourselves to Him, and to His high priest, the Word Him- 
 self, resting upon Him both with body and soul. Where- 
 upon we endeavour to preserve to Him our bodies pure and 
 untainted from all filthiness, and to bring Him minds free 
 
60 EUSEBIUS OF C/ESAREA. 14 §§ 4, 5. 
 
 from all evil affection and stain of maliciousness, and take 
 care to honour Him by ])uvity of thought, sincerity of affec- 
 tion, and soundness of princi})les ; for these, we are taught, are 
 more acceptahle to Him than a multitude of sacrifices, 
 streaming with blood, and smoke and nidor. 
 
 Ibid, lib. viii. p. 880. 
 
 4. ^' His eyes are glad with wine, and his teeth ivhiter 
 
 'than milk' (Gen. xlix, 12), / think contain secretly the 
 
 mysteries of the Neiu Covenant of our Saviour. That 'his 
 
 ' eyes were glad with wine,' seems to me to signify the glad- 
 
 9 19. ness from the mystical luine tvhich He gave to His disciples, 
 
 12 12. saying, ' Take, drink, this is my blood, shed for you for the 
 
 'remission of sins ; do this in rememhrance of me.' And 
 
 that ' his teeth are whiter than milk,' the brightness and 
 
 9 20. purity of the tnysterious [^mystical or sacratnentall food. 
 
 9 19. f'or again. He Himself delivered the symbols of the Divine 
 
 lo 49. dispensation to His own disciples bidding xhem make the 
 
 12 35. IMAGE of His oiun body. For since He no longer admitted 
 
 13 3*' the bloody sacrifices, nor the slaughter of various animals, 
 
 12 166. prescribed in the laiv of Mosei^, but ordained that they should 
 *^ 1?' f-ise bread as the symbol of His oivn body, ivell did he hint 
 lo 49. at the brightness and purity of the food by the words, ' his 
 
 13 u. 'teeth are ivhiter than milk.'^ — p. 98. 
 
 Contra Marcel, de Eccles. Theo., lib. iii., cap. 12, 
 ad fin. Demon. Evang., pp. 179, 180. 
 
 7 58. 5. But thou receiving the Gospel writing, perceivest the 
 13 34. entire teaching of our Saviour. For He did not speak of the 
 flesh Avhich He assumed, but of His mystic body and blood. 
 For when Ho had satisfied that great multitude with five 
 loaves, and this was esteemed a great wonder by those who 
 saw it; and many of the Jews despised what was done, and said, 
 ' What sign showest thou then that we may see and believe.' 
 (John vi. 30). Then they mentioned manna, which was in 
 the desert saying, ' Our fathers did eat manna in the desert ; 
 ' as it is written, he gave them bread from heaven to eat.' 
 To this the Saviour answered, ' Verily, verily, I say unto you, 
 * Moses gave you not that bread from heaven ; but my Father 
 
14 §§ G, 7. EUSEBIUS OF C^SAEEA. 61 
 
 ' giveth you the true bread from heaven.' And added, ' I am 
 
 ' the bread of life/ and ' I am the bread which came down 
 
 ' from heaven,' and ' the bread which I will give is my body.' 12 48. 
 
 And He added again, ' Verily, verily, I say unto you, except 
 
 ' ye eat the flesh of the Son of man, and drink his blood, ye 
 
 ' have no life in you. Whoso eateth my flesh, and drinketh 
 
 ' my blood, hath eternal life, and I will raise him up at the 
 
 * last day. For my flesh is meat indeed and my blood is 
 ' drink indeed. He that eateth my flesh and drinketh my 
 ' blood, dwelleth in me and I in him.' 
 
 6. Having discussed these and such like things more mys- 13 34. 
 tically, some of His disciples said, ' This is a hard saying, who 
 
 ' can hear it ? ' To whom the Saviour answered saying, 
 ' Doth this offend you ? What and if you shall see the Son 
 'of man ascend up where he was before ? It is the spirit 
 
 * that quickeneth ; the flesh profiteth nothing ; the words 
 ' that I speak unto you, they are spirit, and they are life.' 
 
 By which words he instructed them to understand spiritually 7 58. 
 the words that He had spoken concerning flesh and blood ; 
 for you must not consider me to speak of the flesh which I 
 carry about me, as if you were to eat that ; nor suppose that 
 I command you to drink sensible and corporal blood. But 
 understand well, that the words that I have spoken to you 
 are spirit and life ; so that His ivords and discourses are the 13 34. 
 Jlesh and blood of which he who always partakes, as one fed 
 upon heavenly food, shall be a partaker of heavenly life. 
 Therefore let not. He says, this offend you, that I have 
 spoken of the eating of my flesh and the drinking of my 
 blood ; nor let the bare hearing of the things spoken by me 
 concerning flesh and blood disturb you ; for these things 
 profit nothing if apprehended according to sense. But it is 
 the Spirit that quickens those able to apprehend them 
 spiritually. 
 
 Hist. Eccles., lib. x., cap. iii., p. 7 17. 
 Dedication of the churches in all places. 
 
 7. Here you might hear the singing of psalms and other 
 voices given as from God, their divine and sacred mysteries 
 
62 CYRIL OF JERUSALEM. 15 §§ 1-4. 
 
 lo 49. performed, there were also the secret symbols {arropf^^ra 
 a-JiM^oXa) of tbc Saviour's passion. 
 
 16. 
 
 Cyril of Jerusalem. 
 
 Flourished about a.d. .350. 
 
 Prcefat. Cateche., cap. iv. p. 5. 
 
 9 34. 1. Look, I beseecb thee, how great dignity Jesus presents 
 9 30. to thee. Thou wert called a Catechumen, which means, 
 hearing with the ears, hearing hope, and not perceiving ; 
 hearing mysteries, yet not understanding ; hearing Scriptures, 
 yet not knowing their depth. Thou no longer hearest with 
 the ears, but thou hearest within ; for the indwelling spirit 
 henceforth fashions thy mind into a house of God. When 
 thou shalt hear what is written concerning mysteries, then 
 thou shalt understand, what hitherto thou knewest not. 
 And think not it is a trifle thou receivest. 
 
 Ibid., cap. vii., pp. 9, 10. 
 
 9 24. 2. Now, when the catechising has taken place, should a 
 catechumen ask, what the teachers have said, tell nothing to 
 
 9 30. a stranger ; for we deliver to thee a mystery, even the hope 
 of the life to come : keep the mystery for Him who pays tbee. 
 
 Ibid., cap. xi., p. 13. 
 
 9 24. 3. These catechetical lectures thou mayest put into the 
 hands of candidates for baptism and of baptized believers, but 
 by no means of catechumens, nor of any others who are not 
 Christians ; as thou shalt answer to the Lord. And if thou 
 takest a copy of them, write this in the beginning, as in the 
 sight of the Lord. 
 
 Catechesis vi., cap. xvi. p. 97. 
 
 9 24, 4. These mysteries which the Church now speaks to thee 
 
 ^^" who art removed from among the catechumens, it is not the 
 
 custom to speak to Gentiles ; for to a Gentile we speak not 
 
 the mysteries concerning the Father and the Son, and the 
 
 12100. Holy Spirit, nor before catechumens do we discourse plainly 
 
15 §§ 5-8. CYRIL OF JEEUSALEM. 63 
 
 about mysteries ; but many things many times we speak in a 
 covert manner, that the faithful who know may understand, 
 and that those who know not may receive no hurt. 
 
 Catechesis x., cap. iii., p. 125. 
 
 5. Now the Saviour shows Himself under various forms to nl06. 
 each for his profit. For to those who stand in need of re- 12 35. 
 joicing, He becomes {yhirai) a Vine; to those who want to 12101. 
 enter in He is a Door ; to those who need to offer prayers He 
 stands a mediating High-Priest. Again, to those who have 
 
 sins, He becomes a sheep, that He may be sacrificed for them ; 
 He becom,es all things to all, remaining in His own nature 
 what He is. 
 
 Catechesis Mystagogica i., cap. i., p. 277. 
 
 6. It remaining therefore to dress for you a table of more 
 perfect instruction, let us now teach you exactly about these 9 30. 
 mysteries, that ye may knoiu the deep meaning to you-ward 
 
 of what was done on the evening of your Baptism. 
 
 Ibid., cap. iv., p. 281. 
 
 7. Moreover, things also hung up at idol festivals, either 12101. Av 
 meat or bread, or other such things which are polluted by the 
 invocation of the unclean spirits, are reckoned in the pomp of 
 
 the devil. \^For as the bread and wine of the Eucharist be- 12 6i. 
 fore the holy invocation of the adorable Trinity was simple 13 35. 
 bread and wine., while after the invocation the bread becomes\ 11106. 
 yhnai \the body of Christ, and the wine the blood of Christ, 12 35. 
 so in like manner, such meats belonging to the pomp of 
 Satan, though in their own nature plain and simple, become^ 
 yhiTai ^profane by the invocation of the evil spirit.~^ — pp. 
 886, 387. 
 
 Ibid., cap vi., p. 283. ^ 
 
 8. And these things were done in the outer chamber. But 9 30. 
 if God will, when in the succeeding expositions of the mysteries 
 we have entered into the Holy of Holies, ive shall then know 
 the symbolical meaning (au/MlSoXov) of what is there accom- i© 50. 
 plished. 
 
 iX 
 
G-t CYRIL OF JERUSALEM. 15 §§ 9, 10 
 
 Cat. Mys. ii., cap. v., vi., pp. 287, 288. 
 5 13. 9. O strange and inconceivable thing ! we did not really 
 die, we were not really buried, we were not really crucified 
 
 lo 50. and raised again ; but our representation was in an image (Iv 
 uxdvi ri /Mi/Mri(Tig), but our salvatiou in reality. Christ was 
 actually crucified, and actually buried, and truly rose again ; 
 and all these things have been vouchsafed to us, that we, by 
 representation having participated in common (^y.oryjjv^travrii), of 
 
 13 35. His sufferings might gain salvation in reality So also 
 
 is baptism the antitype (avrlrvzov, or type) of Christ's sufferings. 
 For, for this cause Paul, just now read, cries aloud and says, 
 ' Know ye not that as many of us as were baptized into Christ 
 ' Jesus were baptized into His death ? Therefore we are buried 
 ' with Him by baptism into death.' (Rom. vi. 3.) .... 
 Baptism has a participation in common (y.oivuvlav) of the real 
 sufferings of Christ in representation. In order, therefore, 
 that we may learn that whatsoever things Christ endured. He 
 suffered them for us and our salvation, and that in reality and 
 not in appearance we also are made partakers in common 
 (xoivuvoi) of His sufferings. Paul cried with all exactness of 
 truth, ' For if we have been planted together in the likeness 
 ' of His death, we shall be also in the likeness of His resur- 
 
 12102, ' rection.' (Rom. vi. 5.) Well has he said 'planted together.' 
 For since the true Vine was planted in this place, we also by 
 a participation in common (xoimvia) of the baptism of death, 
 
 * have been planted together with Him.' 
 
 Cat. Mys. iii., cap. i., ii., pp. 288, 289. 
 10. Having been 'baptized into Christ,' and 'put on 
 
 * Christ,' ye have been made conformable to the Son of God ; 
 for God having ' predestinated us to the adoption of sons,' 
 made us ' share the fashion of Christ's glorious body.' Being 
 
 lo 44. tlierefore made ' partakers of Christ,' ye are properly called 
 
 12103. Christs, and of you, God said, 'Touch not my Christs,' or 
 lo 50. anointed. Now ye were made Christs, by receiving the anti- 
 13 35. type (avrirvTrov) of the Holy Ghost ; and all things were in an 
 
 image wrought in you, because ye are images (e/xJn?) of Christ. 
 .... In the same manner to you also, after you had come 
 
15 §§ 11, 12. CYEIL OF JERUSALEM. 65 
 
 up from the pool of the sacred streams, was given the unction, 
 
 or chrism, the antitype of that wherewith Christ was anointed ; 12 103. 
 
 and this is the Holy Ghost And Christ was really 
 
 crucified, and buried, and raised, and you in likeness are in 
 baptism accounted worthy of being crucified, buried, and 
 raised together with Him, so it is with the unction also. As 
 He was anointed with the spiritual oil of gladness, the Holy 
 Ghost, who is so called, because He is the author of spiritual 
 gladness, so ye were anointed with ointment, have been made 7 44. 
 partakers and joint-partakers, or fellows {xoimvo} %a} ixWo-^^pi) of 13 35. 
 Christ. 
 
 Ibid., cap. iii., pp. 289, 290. 
 
 11. \_But heivare of supposing this to be plain ointment, a 67. 
 For as the bread of the Eucharist after the invocation of the 1 2 35. 
 Holy Ghost, is mere bread no longer, but the body of Christ, 12 64, 
 so also this holy ointment is no onore simple ointment, nor 
 
 {so to say) common, after the invocation, but the gift of iq 26. 
 Christ; and by the presence of His Godhead, it causes in us the 36,63. 
 Holy Ghost. It is symbolically applied to thy forehead and 
 thy other senses ; and while thy body is anointed with visible 
 ointm-ent, thy soul is sanctified by the holy and life-giving 
 Spirit.'] — p. 387. 
 
 Cat, Mys. iv., cap. i., ii., pp. 292, 293. 
 
 12. \This teaching of the blessed Paul is alone sufficient 7 44. 
 to give you a full assurance concerning those divine mysteries, 
 which when ye are vouchsafed, ye are] or rather, have become 12101. 
 yiyomn ^0/ the same body and blood tvith Christ. For he 
 
 has just distinctly said, ' That our lord Jesus Christ, the 
 ' same night in which He was betrayed, took bread, and 
 ' when He had given thanks. He brake it, and said. Take, eat, 
 ' this is my body, and having taken the cup and given thanks, 
 'He said. Take, drink, this is my blood.' Since then He 12 12, 
 Himself has declared and said of the bread, ' This is my ^^*- 
 ' body,' who shall dare to doubt any longer ? and since He 
 has affirmed and said, ' TJds is my blood,' who shall ever 
 hesitate, saying that it is not His blood ? Therefore tvith 10 50. 
 fullest assurance let us partake as of the body and blood of 
 
 II. E 
 
66 CYEIL OF JERUSALEM. 15 § 13 
 
 13 15. Christ : for in the figure [ev tut^] of bread is given to thee 
 Bis body, and in the figure of wine His blood,"^ The Latin 
 translation is, Nam sub specie panis datur tibi corpus : et 
 
 lo G3. guj) specie vini datur sanguis. For under the form of bread is 
 given to thee the body : and under the form of wine the blood, 
 ^that thou by partaking of the body and blood of Christ, 
 
 12101. onightest be made [yivfj mightest become] of the same body 
 and the same blood luith Him. For thus we come to bear 
 
 12101. Christ in vs^ ymfxeda we become Christ-bearers ^because His 
 
 13 35. body and blood are diffused through our members ; thus it is 
 
 that according to the blessed Peter, ' we become partahers of 
 
 7 59. ' tlie divine nature.'~\ Christ on a certain occasion discoursing 
 
 with the Jews said, ' Except ye eat my flesh and drink my 
 
 9 89. ' blood, ye have no life in you.' They not hearing spiritually 
 
 12104. (CTi'su.aar/x&Jg) the things spoken, were offended, and went back- 
 ward, supposing that He was inviting them to eat flesh. 
 \Even under the Old Testament there vxis show-bread, but 
 this, as it belonged to the Old Testament, came to an end ; 
 but in the New Testament there is the bread of heaven, and 
 
 ** 22. iJiQ cyp of salvation, sanctifying soul and body ; for as the 
 bread has respect to our body, so is the tvord'^ Word ^rt_2'2'ro- 
 priate to our soul. Contemplate therefore the bread and wine 
 
 13 35. qfiot as BARE elements,"} the bread and wine as iilain \_for they 
 are, according to the Lord's declaration, the body and blood 
 of Christ ; for though sense suggests this to thee, let faith 
 stablish thee. Judge not the mcdtcr from taste, but from faith 
 be fully assured without misgiving that thou hast been vouch- 
 safed the body and blood of Christ. '\ — p. 388. 
 
 Cat, Mysta. v., cap. iii., iv., p. 29 G. 
 
 120. 13, The priest cries aloud, 'Lift up your hearts.' For 
 truly ought we in that most awful hour to have our heart on 
 high with God, and not below, thinking of earth and earthly 
 things. The priest then in effect bids all in that hour 
 abandon all worldly thoughts, or household cares, and to have 
 their heart in heaven Avith the merciful God. Then ye 
 answer, ' We lift them up unto the Lord ; ' assenting to Him 
 by your avowal. But let no one come here, who with his lips 
 can say ' We lift up our hearts to the Lord,' but in mind 
 
5 §§ U, 15. 16 § 1. CYRIL— BASIL. 67 
 
 employs his thoughts on worldly business Then the 
 
 priest says, ' Let us give thanks to the Lord.' .... Then 
 ye say, ' It is meet and right ;' for in giving thanks we do 
 
 a meet and right thing after this, we make mention 
 
 of heaven and earth, &c. We make mention also of the 
 
 Seraphim who cried. Holy, Holy, Holy, Lord God of 
 
 Sabaoth TTIten having sanctified ourselves hy these 
 
 spiritual Hymns, lue call upon the merciful God to send 
 forth His Holy Spirit upon the gifts lying before Him ; that 
 He may make the bread the body of Christ, and the wine the 
 blood of Christ ; for whatsoever the Holy Ghost has touched, 
 is sanctified and changed.'^ — p. 389. Then, after the 12 166. 
 spiritual sacrifice (^vsviUjaruri dvsia) is perfected, &c. 
 
 Ibid., cap. xii., p. 299. 
 
 14. \Give us this day our super-substantial (sTiouaiov) 
 ' bread.' This common bread is not super-substantial bread, 
 hut this Holy Bread is super-suhstantial ; that is, appointed for 
 
 the substance [ohslav) of the soul. For this bread ' goeth' not 11 58. 
 ' into tJie belly, and is cast out into the draught,' but is diffused 
 through all thou art, for the benefit of body and soul^ — 
 p. 889. 
 
 Hid., cap. xvii., p. 200. 
 
 15. \_After this ye hear the chanter, ivith a sacred melody 
 inviting you to the communion of the holy mysteries, and 9 33. 
 saying, ' taste and see that the Lord is good.' Trust not 12 104. 
 the decision to thy bodily palate, no, but to faith unfaltering; 10 50. 
 for when ive taste we are bidden to taste, not bread and ivine, 12 80. 
 but i/ie ANTITYPE of the body and blood of Ch74st.~\ — pp. 389, 13 35. 
 390. 
 
 16. 
 
 Basil. 
 
 Flourished about a.d. 370. 
 
 In Psalm xxxiii. (xxxiv.) torn, i., pp. 185, 190. 
 
 1. 'His praise shall be continually in my mouth.' (Ps. 13 37. 
 xxxiv. 1.) The prophet seems to promise what is im^DOssible, 
 for how can the praise of God be always in the mouth of man ? 
 
G8 BASIL. 16 §§ 2-4. 
 
 7 GO How can the moutli of him who is eating and drinking 
 
 lo 3. set fcfrth the praise of God ? To this we say, that there is a 
 
 certain spiritual mouth of the inner man, by which he is 
 
 uourislicd, receiving the Word of life, which is the bread that 
 
 came down from heaven. Respecting the same mouth the 
 
 prophet also says, 'I opened my mouth and drew spirit.' (Ps. cxix. 
 
 131.) The Lord also exhorts us to have this same mouth more 
 
 open for the most abundant reception of the food of truth. 
 
 13 37. 2. 'Taste and see how sweet the Lord is.' (ver. 8.) We 
 
 ■7 60. have observed in many places that the faculties of the soul 
 
 lo 3. are called by the same names as the external members of the 
 
 13 38. body. And since our Lord is the true bread, and His flesh 
 
 the true meat, it is necessary that the pleasure and joy derived 
 
 from that bread should accrue to us through a mental taste. 
 
 De Baptismo, lib. i., cap. ii., torn, i., pp. 5G3, o6G, 571. 
 
 10 3. 3. He should come with the desire to be purified by faith 
 13 37. in the power of the blood of our Lord Jesus Christ, Himself 
 saying, ' This is my blood, the blood of the New Testament, 
 ' which is shed for many, for the remission of sins.' The apostle 
 also attesting, ' in whom we have redemption through His 
 'blood, the remission of sins.' .... 'But now are we free 
 * from the law of that death in which we were hokl, that we 
 ' should serve in newness of spirit, and not in the oldne.ss of 
 ' the letter.' For the letter, that is, the Law killeth, but the 
 spirit, that is, the words of the Lord, giveth life, as He Himself 
 says, 'For the flesh profiteth nothing, it is the spirit that giveth 
 ' life : the words that I speak unto you, they are spirit, and 
 ' they are life.' (John vi. 63.) . . . The letter indeed killeth, 
 but the spirit giveth life, calling the Law the letter, as is 
 manifL'st from those things which were there written, but calling 
 the doctrine of the Lord the spirit, the Lord Himself saying, 
 ' My words are sj^irit and life.' 
 
 Ibid, lib. i., cap. iii., tom. i., pp. 570-581. 
 
 7 60. 4. There is need next that we be nourished with the food 
 
 13 37. of eternal life, and Avhich very food also the only begotten Son 
 
 of the living God hath given to us, when He says, ' Man shall 
 
 * not live by bread alone, but by every word which proceedeth 
 
16 § 5. BASIL. m 
 
 ' out of the mouth of God.' And how this may bo done He 
 has taught us where He said, ' My food is to do the will of the 
 ' Father who sent me.' And again, secondly, to confirm those ^ ^^• 
 things which He brought forward, and to persuade the hearers, 
 He added, ' verily I say unto you, except ye eat the flesh,' &c. 
 (John vi. 53-56, and 60-68.) And about the end of the 
 gospels it is written (Matt. xxvi. 26-28; Mark xiv. 22-24; 
 Luke xxii. 19, 20.) The apostle also testified to these things, 
 saying, 'For I received,' &c. (1 Cor. xi. 23-26.) What then 6 28. 
 are these words useful for ? That eating and drinking we 7 60. 
 always keep in remembrance Him who died for us and rose 
 again, and that we be so necessarily instructed as to keep before 
 God and His Christ the doctrine given by the apostle, in which 
 he says, ' For the love of Christ constraineth us, judging this, 
 ' that if one died for all, then were all dead, and that He died 
 ' for all, that they which live should not henceforth live unto 
 
 * themselves, but unto Him which died for them, and rose 
 'again.' (2 Cor. v. 14, 15.) 
 
 5. For he who eats and drinks, that is to say, in the ^ 28. 
 indelible remembrance of Jesus Christ our Lord, who died for 
 us, and rose again, but not fulfilling the reason of the remem- 
 brance of the Lord's obedience unto death according to the 
 doctrine of the apostle, who, as he preached said, ' For the love 
 ' of Christ constraineth us, judging this, that if one died for all, 
 ' then all were dead (which we professed in Baptism), and that 
 
 * He died for all, that they which live should not henceforth 
 ' live unto themselves, but unto Him which died for them, and 
 ' rose again,' has no benefit, according to the judgment of the 
 Lord, who says, 'the flesh profiteth nothing.' ^Bid such an 
 one adds against himself the judgment of the apostle ivho 
 saith, ' He that eateth and drinheth unworthily, eateth and 
 ' drinheth judgment unto himself, not discerning the Lord's 
 ' body.' For not only hath he a fearful judgment tvho 
 approacheth holy things unworthily in defileTnent of flesh 
 and spirit (Jar so approaching, he becomes guilty of the 
 body and blood of the Lord), but he too who idly and uselessly 
 ' eateth and drinketh,' in that he doth not, through the memory 
 of our Lord Jesus Christ, tvho for us died and rose again, 
 keep the saying,"^ literally, ' that which was said,' as given 
 
70 BASIL. 16 §§ 6-8. 
 
 above, [' the love of Christ constraineth us, because we thus 
 * judge, that if one died for all, then were all dead,' and the 
 rest'] — pp. 427, 428. 
 
 Comment, in cap. iii. ; Esaice, torn, ii., p. 113. 
 13 37. 6. 'And the Lord will take away the glory of their raiment.* 
 (Isaiah iii. 18.) But Avhat is this raiment, except the clothing 
 of the saints — our Lord Jesus Christ, ' For as many of you as 
 ' have been baptized into Christ, have put on Christ,' (Gal. iii. 
 27), which the Lord takes away from them who by sinning 
 9 107. trample upon His body, and count the blood of the covenant 
 an unholy thing. 
 
 De Spiritu Sanctu, cap. xxvii., tom. ii., pp. 3ol, 352. 
 
 9 24. 7. Who has taught in writing to sign with the sign of the 
 cross those who have placed their hope in Christ ? What 
 
 12 64. writing hath taught us to pray turned to the East? Who of 
 
 the saints has left to us the words of invocation when the 
 bread of the Eucharist is consecrated, and the cup of blessing? 
 For we are not satisfied with those words in which the Apostle 
 or Gospel made the remembrance, but we say other words both 
 before and after, as it were, to add force to the mystery Avhich 
 we have received by tradition beyond Avhat was written. 
 From what writings do we consecrate the water of baptism, 
 and the anointing oil, and him Avho has received baptism ? 
 Is it not from silent and secret tradition ? Moreover, what 
 discourse in writing has taufjht us the anointinjj itself? 
 Whence is it that a man is baptized thrice ? From what 
 writings do we derive whatever other things relate to baptism, 
 such as the renouncing of Satan and his angels ? Is it not this 
 unpublished and secret tradition which our fathers observed 
 9 24. with entire silence? For which things it is not lawful for the 
 uninitiated to look upon: how was it suitable that the doctiine 
 of these things should be brought forth publicly in writing ? 
 
 Moralia., reg. xxi., cap. i., tom. ii., p. .531. 
 
 13 38. 8. ^That the imrtlcipation of the body aiul blood of Christ 
 
 is necessary even to everlasting life itself. {S. John vi. 53, 
 seq., p. 424.).] 'Verily, verily, I say unto you, Except ye 
 
16 § 9. 17 §§ 1-3. BASIL.— AMBROSE. 71 
 
 ' eat the flesh of the Son of man, and drink His blood, ye have 
 
 * no life in you. Whoso eateth my flesh, and drinketh my 
 ' blood, hath eternal life ; ' and the rest. 
 
 Epistolce. 148, tom. iii., p. 167. 
 9. 'And he that eateth me, even he shall live by me.' i3 37, 
 (John vi. 57.) For we eat His flesh and drink His blood by 
 being made j partakers through His incarnation and life of 7 60. 
 sense of the Word and wisdom. For He called His whole 
 mystical course and conversation on earth His flesh and blood, 
 and signified by them that doctrine consisting of practical and 
 natural and theological teaching, by which the soul is nourished 
 and is prepared for the contemplation of things. 
 
 17. 
 
 Ambrose, 
 
 Flourished about a.d. 374. 
 
 Be Joseph Fat, cap. iv., tom. i., col. 375. 
 
 1. For no food is sweeter than knowledge and doctrine. 13 42. 
 
 De Benedic. Pat, cap. ix., tom. i., col. 410. 
 
 2. ' Asher his bread shall be fat, and he shall give food to 7 61, 
 
 * princes.' (Gen. xlix. 20. He [Christ] therefore is a rich 
 treasure ; His is the bread of fatness. And ^rich indeed -is is 42. 
 that bread, which whoso eateth cannot hunger. This bread 
 
 He gave to the apostles to divide to the believing people, and 
 at this day He giveth it to us, seeing He Himself daily, the 
 Priest, consecrates it with His own words. This bread then 
 is become the food of saints."^ — pp. 456, 457. 
 
 3. ^We too may understand the Lord Himself who giveth 7 61, 
 His own flesh to us, as He Himself said, ' 1 (fffn the bread of 
 
 ' life. Your fathers did eat manna in the wilderness and are 13 42. 
 ' dead. This is the bread ivhich cometh down from heaven, 
 ' that a m,an may eat thereof and not die.' And lest any one 
 should think that He says this of the death which takes place 
 through the severence of soul and body, and rightly stand in 
 doubt, knowing thai the holy apostles did die this death. He 
 added, ' I am the living bread which came down from heaven: 
 
 / 
 
72 AMBROSE, 17 §§ 4-6. 
 
 ' if any man eat of this bread, he shall live for ever.' i.e., I 
 spoke above, not of a temporal death, nor of the death of this 
 life, of ivhich, if any were even dead, yet if he have received 
 9 94. of my bread, he shall live for ever. For he receivefh who 
 7 61. proveth himself; but luhoso receiveth shall not die the sinners' 
 death, for this bread is the remission o/siTi-s.] — p. 457. 
 
 In Exodiim, ad Irena^um, cap. xvi., torn, i., col. 434, 435. 
 
 9 94. 4. For that manna, that is, they who did eat that bread, 
 are dead, but he who shall eat this bread shall live for ever. 
 
 9 89. But there is a spiritual manna, that is, the rain of spiritual 
 13 42. wisdom, which is shed from heaven upon those who are fit for 
 it, and seek it, and bedews the minds of the pious, and sweetens 
 their mouths. He therefore who shall understand the infusion 
 of divine wisdom, is delighted, nor does he seek other food, 
 nor live on bread only, but on every word of God. He will 
 be more glorious who seeks what that is which is sweeter than 
 honey. To him the servant of God answers, 'This is the bread 
 ' which the Lord gave us to eat.' What that bread is I have 
 heard. ' The Word,' says he, ' which God ordained,' This 
 therefore the ordination of God — this sustenance nourishes the 
 soul of the wise. 
 
 Be Elia et Jejunio, cap. iii., torn, i., col. 527. 
 
 5. Therefore let us imitate him, and seek that food, in the 
 virtue of which he passed forty days and nights, that we may 
 13 42. be able to come to the knowledge of heavenly things. For all 
 food is not material, nor is all meat corporeal. There is the 
 food of the mind, as we have said, by which the soul is feasted, 
 concerning which the Lord says, 'My meat is to do the will of 
 ' my Father which is in heaven.' This is the meat of angels, 
 to serve the divine command. To them there is no care of 
 tables, no use of banquets, no rcclinings at a feast, no drinking 
 of wine or strong drink, &c. 
 
 Enarratio in Psalm. L, torn, ii., col. GG2, 003. 
 
 G. ' But in the law of the Lord is his delight, and in His 
 ' law will he meditate day and night.' (Ps. i. 2.) . . . . It is 
 already time that we enter into mystical things. Drink thou 
 
17 § 7. AMBEOSE. 73 
 
 first the Old Testament, that thou mayest drink the New 
 Testament. Except thou drink the first thou canst not drink 
 
 the second But the Lord Jesus poured forth water 
 
 from the rock, and all drank. They who drank Him in the 
 type (in typo) were satisfied ; they who drank Him in the lo 36. 
 reality (in veritate) were inebriated. A good inebriation 
 which would pour forth joyfuluess and not bring confusion. 
 A good inebriation which would establish the walking of a 
 sober mind. A good inebriation which would water the gift 
 of eternal life. Therefore drink thou this cup, of which the n 40. 
 Prophet spoke : ' And thine inebriating cup, how excellent it 
 ' is.' (Ps. xxiii. 5.) Nor let the golden cup which is of 
 Babylon move thee, because thou drinkest of the cup of 
 wisdom, which is more precious than gold and silver. There- ii 34. 
 fore drink the cup, both of the Old and New Testament ; 12 35, 
 because thou drinkest Christ in both. Drink Christ because ^^' 
 He is the vine. Drink Christ because He is the Rock, which 
 pours forth water. Drink Christ, because He is the Fountain 
 of life. Drink Christ, because He is the Piver whose stream n 23. 
 makes glad the city of God. Drink Christ, because He is 
 peace. Drink Christ, because out of His belly flow living 
 waters. Drink Christ, that thou mayest drink the blood by 
 which thou wast redeemed. Drink Christ, that thou mayest 
 drink His words. The Old Testament is His Word. The 11 23. 
 New Testament is His Word. The Divine Scripture is drunk, 
 the Divine Scripture is devoured, when the energy of the 
 eternal Word descends into the veins of the mind and the 
 strength of the soul. Finally, man does not live on bread 
 alone, but on every word of God. 
 
 Enarratio in Psalm. XXXVIIL, tom. ii., col. 740, 741. 
 
 7. ' Albeit man walketh in the image of God.' (Ps. xxxix. 6.) 
 Yet the Greek has it not ' in the image of God,' but only ' in 
 ' an image.' In what image, therefore, does a man walk ? 
 Surely he walks in that image after whose likeness he was 
 made, that is, the image of God. But the image of God is 
 Christ ; ' Who being the brightness of His glory, and the 
 ' express image of His person.' Christ, therefore, the image 
 of God, came to the earth, that now we might not walk in a 
 
74 AMBROSE. 17 § 8. 
 
 shadow, but in an image. But lie walks in an image who 
 follows the Gospel ^Flrst, then, the shadow ivent before, 
 
 10 50. the image followed, the truth will he. The shadow in the 
 
 Law ; the image in the Gospel ; the truth in the heavenly 
 places. The shadow of the Gospel and of the congregation of 
 the Church in the Law ; the image of the truth to come in 
 
 11 3. the Gospel ; the truth in the judgment of God. Therefore of 
 
 those things which are now celebrated in the Church, the 
 shadow was in the discourses of the Prophets, the shadoiv in 
 the deluge, the shadow in the Red Sea, since our fatlcers were 
 
 lo 50. baptized in the cloud, and in the sea ; the shadow in the 
 rock, ivhich brought forth water, and followed the people. 
 Was not that sacrament a shadow of this all-holy mystery t 
 
 to 50. Wa^ not the water from the rock a shadow ? the water, as it 
 were blood from Christ, ivhich followed the p)eople, ivhile 
 fleeing, that they might drink, and not thirst, might be 
 redeemed, and not perish ? But noiv hath the shade [shadow] 
 of night and of the darkness of the Jews departed ; the day 
 of the Church hath drawn nighlj^ 
 
 10 50. 8. Now we see good things by an image, and we hold the 
 
 11 3. good tilings of the image. ^We have seen the High-Priest 
 
 coming to us, we have seen and heard Him offering for us 
 His blood ; we priests follow, as we can ; that toe may offer 
 sacrifice for the people : although tveak in deserts, yet honour- 
 able in sacrifice : since though Christ is not now seen to 
 offer, yet Himself is offered on earth, when the body of Christ 
 is offered ; yea. Himself is plainly seeii^ manifestatur, is 
 shown ^fo offer in us, whose word sanctiffeth the sacrifice 
 which is offered. And Himself indeed standeth by us, as an 
 II 3. advocate with the Father, but noiu tve see Him not; then 
 
 10 50. shall lue see Him, ivhen the image shall have passed aivay, 
 
 the trutli^ shall have [come. Tlten at length, not in a glass, 
 but face to face, shall be seen that tuhich is jyerfect.'^ — pp. 
 
 11 3. 454-450. Ascend, therefore, O man, into heaven, and you 
 
 shall see those things of which here there was the shadow or 
 the image. You shall not see in part, not darkly, but in 
 consummation, not in a veil, but in light. You shall see the 
 true eternal light and perpetual Priest, the images of whom 
 thou sawcst here — Peter, Paul, John, James, Matthew, 
 
17 §§9-11. AMBKOSE. 75 
 
 Thomas, you will see a perfect man not now in an image, but 
 in reality. 
 
 In Evang. Luc, lib. v., torn, iii., col. 81. 
 
 9. Luke vi. 1-5. But how did He, an observer and 
 defender of the Law, Himself also eat the loaves, and gave to 
 them who were with Him, which it was not lawful to eat 
 except only to the priests ; unless He might show by that 
 figure that the priestly food should pass over to the use of 
 
 the people ? Or that all we ought to imitate the priestly 12 167. 
 life ; or because all sons of the Church are priests ? for we 
 are anointed into a holy priesthood, offering ourselves spiritual 
 sacrifices to God. 
 
 Ibid., lib. vi., tom. iii., col. 109, 112, 114, 115. 
 
 10. For they do not believe who stand aloof; they believe 
 who touch. Christ is touched by faith, Christ is seen by 
 faith ; He is not touched by the body, He is not com- 
 prehended by the eyes ; for he does not see, who seeing sees 
 not ; nor does he hear, who understands not what he hears ; 
 
 nor does he understand, who does not touch with faith 
 
 ^Uverywhere, then, the order of the mystery is preserved, that 
 
 first, by rer)iission of sins, 'medicine is given to the wounds ; 
 afterwards, the nourishment of the heavenly table overflows ; y 
 although this crowd is not yet nourished with stronger food ; 
 and the hearts, unnourished by a more solid faith, are not 
 fed with the body and blood of Christ^ He says : ' I have 
 ' fed you with milk, and not with meat ; for hitherto ye were 
 ' not able to bear it, neither yet now are ye able.' ^The five 11 107. 
 loaves are, as it were, milk; but the more solid food is the 
 body of Christ, the stronger drink is the blood of the Lord.^ 
 —p. 461. 
 
 11. Therefore the disciples had not the food which could 
 redeem us. Yet they now had food which could satisfy us ; 
 they had the food which could strengthen us. For bread 
 strengtheneth man's heart. 
 
 ^That also hath a m^ystical meaning, that the people ' eat and 
 ' are satisfied,' and the apostles minister. For by their very 
 satiety it is hinted that hunger shall be banished for ever. 
 
76 AMBROSE. 17 §§ 12-U. 
 
 9 94. For he who has received the food of Christ shall never hunger, 
 and in the ministerm/j of the apostles is set forth the 
 future distribution of the body and blood of the Lord."] 
 
 11 23. — p. 40 1 But here the bread which Jesus brake 
 
 is mystically indeed the Word of God, and discourse concern- 
 ing Christ, which bread whilst it is divided is increased. For 
 from those few words. He ministered abundant nourishment to 
 the people. He gave us words like loaves which, while they 
 are tasted by our mouth are doubled. This bread also, wliilst 
 it is broken with incredible reason, wliilst it is divided, whilst 
 it is eaten, is visibly increased without any comprehension of 
 its cost. Nor do thou doubt either what is in the hands of 
 those who minister, or the food in the mouth of those who eat, 
 increases, when everywhere the testimony of our work is united 
 to the firmness of belief. 
 
 Ibid., lib. vii., torn, iii., col. 1 20. 
 
 7 61. 12. For we have the true bread, that bread which came 
 11 34. down from heaven. He eats that bread who keeps those things 
 which have been written. 
 
 Ibid., lib. viii., tom, iii., col. 183. 
 De Ojfficiis, lib., cap. xlviii., tom. iv., col. 'SQ. 
 
 13. [^Those things, then, we must desire, wherein is perfec- 
 
 10 50. tion, wherein is truth. Here is the shadow, here the image ; 
 
 11 3. there the truth. The shadovj in the Law, the image in the 
 
 Gospel, truth in the heavenly places. Before, a lamb- was 
 offered ; a calf, too, was offered ; now Christ is offered. But 
 He is offered as a man, as capable of suffering ; and He 
 offers Himself as a Priest, to forgive our sins; herein image, 
 there in truth, where He intercedeth for us as an Advocate 
 with the Father. Here, then, lue walk in an image, ive see in 
 an image ; there face to face, where is full perfection, since 
 all perfection is in the truth."^ — p. 450. 
 
 De Fide, lib. i., cap. 4, tom. iv., col. 118. 
 
 14. Dost thou see, therefore, that whilst He [the Lord 
 Jesus] is called an image, it signifies that He is the Father, 
 
17 § 15 AMBROSE. 77 
 
 whose image the Son is ? because no one can ever have been lo 59. 
 an imaffe of himself. 
 
 8 13. 
 
 De Initiandis, cap. viii., ix., torn, iv., col. 349, 351, 352. 
 
 1 5. ^In truth, tuonderful is it that God rained manna upon 
 the fathers, and even fed them daily luith the daily food of 9 30. 
 heaven. Whence it is said, ' M an did eat angels' food.' Yet 1340, 
 all they who did eat that bread., died in the wilderness. But ^^' 
 that food which thou receivest, that living bread which came 
 down from heaven, ministers the substance of eternal life, and 
 whosoever shall eat this, shall never die ; and it is the body 
 of Christ. Consider now, whether the bread of angels be greater, 
 or the flesh of Christ, which is the body of life. That manna 
 is from heaven, this is above the hea.ven ; that is of heaven, 
 this of the Lord of the heavens. That %vas liable to corruption, 
 if it was kept till the next day. This is alien from all cor- 
 ruption, which whosoever tastes religiously, cannot feel cor- 
 ruption. To them waters flowed from the rock, to thee blood 
 from Christ; those ivaters satisfied for an hour, thee blood 
 washeth for ever. The Jew drinks and thirsteth ; thou, when 
 thou drinkest, canst not thirst ; that was in shadow, this in 
 
 truth, p. 291 But why use we arguments ? Let us 
 
 use His own example, and build up the truth of the mystery 
 by the example of the incarnatio7i. Bid the wont of nature 
 precede, when the Lord Jesus was born of a virgin ? If we 
 inquire for the order of nature, ivoman united with man was 
 wont to bear. And this body which we consecrate, is from, 
 the virgin. Why inquirest thou here for the order of nature 
 in the body of Christ, when, against nature, the Lord Jesus 
 Himself was born of a virgin ? True is the flesh of Christ, 
 which was crucified, which was buried ; true therefore is the 
 sacrament of that fleshly It was surely the true {vera utique) 10 50. 
 flesh of Christ which was crucified, which was buried ; there- 
 fore this is truly (vere) the sacrament of His flesh. ^The Lord 
 Jesus Hiviself declares, ' This is my body.' Before the blessing 
 of the heavenly words, another kind is named ; after the con- 
 secration the body is signified. He Himself saith, it is His 
 blood. Before consecration it is called other ; after the con- 
 secration, it is named blood. And thou say est, Amen, i.e.. 
 
78 AMBROSE. 17 §16 
 
 it is true ; what the mouth speaJceth, let the inward mind con- 
 fess; what the speech uttereth, let the affection feel, p. 293. 
 With these sacraments, then, Christ feedeth His Church, ivith 
 which the substance of the soul is strengthened, and seeing her 
 continuous progress in grace, says to her, ' Hoiu fair,' &c. 
 (Cant, iv. 10, scq.) Why He speaks of meat and drink, under- 
 
 11 83. stand, faithful.'^ Why I have spoken of bread and wine, 
 the faithful understand. ^There is no doubt that in us He 
 Himself eateth and drinheth, as thou hast read that in us, He 
 saith He is in prison. Whence the Church, too, seeing so great 
 grace, exhorteth her sons; exhorteth her neighbours to flock to 
 the sacraments, saying, 'Eat, m,y neighbours, and be in- 
 ' ebriated, my brethren.' What we eat, what we drink, the 
 Holy Ghost hath in another place told thee by the Prophet, 
 saying, 'Taste and see that the Lord is good : blessed is the 
 
 13 40. * man that trusteth in Him.' In that sacrament Christ is, 
 because it is the body of Christ ; it is not, therefore, bodily 
 food, but spiritual. Whence, too, the apostle saith of its type, 
 ' Our fathers did eat spiritual meat, and did drink spiritual 
 ' drink,' For the body of God is a spiritual body, the body of 
 9 84. Christ is the body of the Divine Spirit, since Christ is S2nrit, 
 as we read, ' The Spirit before our face is Christ the Lord * 
 (Lamen. iv. 20.) And in the Epistle of Peter tve have, ' Christ 
 
 11 42. ' died for us.' Lastly, that food strengtheneth our heart, and 
 
 that drink ' maketh glad the heart of man,' as the Prophet 
 recorded."^ — pp. 4G4, 465. (Quoted by Bertram, 25 33-37.) 
 
 De Sacrament, lib. iv., cap. iv., ct lib. v., cap. iv., torn, iv., 
 col. 367, 371. 
 
 9 30. 16. \_But haply thou sayest, 'I see not the appearance of 
 
 10 50. ' blood.' But it hath a likeness. For as thou hast received a 
 
 12107. likeness of death,'] i.e., in baptism Qso also thou drinkest a 
 
 likeness of the precious blood, that there may be no hoii^or of 
 
 gore, and yet the price of redemption taketh effect. Thou heist 
 
 learned that ivhat thou receivest is the body of Christ. 
 
 Wouldst thou know by what heavenly ivords it is consecrated? 
 
 lo 60. Hear what the words are. The priest saith, 'Let this oblation 
 
 12 80. ' be ascribed \to us\ valid, reasonable, acceptable, because it 
 
 ' is a figure of the body and blood of our Lord Jesus Christ.' 
 
O • I 
 
 17 $ 17. AMBEOSE. 79 
 
 p. 284. ' Give us this day our daily hread.' I remember 
 my sermon, when I treated of the sacraments I told you that 
 before the words of Christ, what is offered is called bread; when 
 the words of Christ havebeen uttered it is no longer called bread, 
 but a body."} Sed Christi corpus appellatur, but is entitled 
 the body of Christ, [jTF^i/ then in the Lord's prayer, tvhich 
 follows, does he say, 'our bread?' He said indeed bread, 
 but that is 'super-substantial.' It is not that bread which n 59, 
 passes into the body ; but that bread of eternal life, which 
 fortifies the substance of our souls. "^ — p. 4G9. 
 
 Feria, vi.; Domin, i.; Quad. Sermo. xxxvii., torn, v., col. 58, 54. 
 
 17. Therefore Christ answered him (Satan), 'Man doth not 11 23. 
 
 * live on bread alone, but on every word of God,' that is, not 
 on earthly bread, not on material food, by which thou didst 
 deceive Adam, the first man, but on the Word of God, in 
 which there is the nourishment of heavenly life. But the 
 "Word of God is the Lord Christ, as the Evangelist says, ' In 
 'the beginning was the Word, and the Word was with God.' 
 Whoever therefore is fed with the Word of Christ requires no 
 earthly food. For he cannot desire the bread of this world 
 who is renewed by the bread of the Saviour. For the Lord 
 has His own bread, yea, the Saviour is the Bread Itself, as He 
 taught, 'I am the living bread which came down from heaven.' 
 (John vi. 51.) Of which bread the prophet says, 'And bread 11 42. 
 
 * which strengtheneth man's heart.' .... For he neglects 7 61. 
 the hunger of the body who increases the food of reading, nor 1 1 23. 
 can he regard the stomach who receives the nourishment of 
 
 the heavenly Word : for it is the very nourishment which feeds 
 the soul, which fattens the inward powers, when we receive 
 the food of the never failing eloquence from the Divine Scrip- 
 tures. It is the very food which gives eternal life, and drives 
 from us the snares of diabolical temptation. But that the 13 42. 
 reading of the Holy Scrij)tures is life, the Loi'd witnesses, 
 saying, ' the words which I speak unto you, they are spirit 
 ' and they are life.' 
 
so JEROME. 18 §§ 1-5. 
 
 18. 
 
 Jerome. 
 
 nourished about A.D. 378. 
 
 Ad Hel'iodorurri, torn, i., p. 3. 
 
 1. [God forbid that I should speak anything unfavourable 
 I of thescl Presbyters of Rome [_for, succeeding to the apostolic 
 
 12 67 rank, with holy mouth they iwike'^ conjiciunt \Chrisfs body; 
 
 through whom also ive are Christians.'^ — p. 474. 
 
 Ad Rusticunrn, torn, i., p. 48. 
 
 2. [8. Exuperius, Bishop of Tolouse, an imitator of the 
 widoio of Sarepta, hungry himself, feedeth others, and,\vith 
 face pale luith fasts, is tortured by others hunger, and kis 
 whole substance hath he laid out on the bowels of Christ, 
 
 13 9. nought richer than he who carries the body of the Lord in 
 
 a wicker basket, His blood in a glass."^ — p. 47G. 
 
 Paid, et Eustoc. ad Marc, torn, i., pp. 123, 124. 
 
 3. \Turn back to Genesis and thou shall find Melchizedec, 
 10 .S3, king of Salem, to be the prince of this city, who even then in 
 
 12 46 type of Christ offered bread and wine, and consecrated the 
 
 13 7. Christian mystery in tJie body and blood of the Saviour.'^ 
 
 — p. 475. 
 
 Ad Eustochium, torn, i., pp. 138, 13.0, 144. 
 
 4. These (virgins) are they who are accustomed to say, 
 ' To the pure all things are pure. My conscience is sufficient 
 ' for me. God desires a pure heart. Why should I abstain 
 'from food which God hath created to be used ?' [-<4??fZ if 
 they wish to seem witty and sportive, when they have drenched 
 themselves with wine"^ mero, pure wine, unmixed with water 
 Vadding sacrilege to ebriety, they say, ' Forbid that I shoidd 
 
 13 9. ' abstain from the blood of Christ' And if thoy see any one 
 2xde and sad, they call her a miserable solitary, and a 
 
 m,anichcean^ — pp. 473, 474 
 
 .... 5. [If any handmaidens share thy 2^urpose, be not 
 proud toiuards them, be not puffed up as their onistress. Ye 
 
18 §§ 6, 7. JEEOME. 81 
 
 have begun to have one spouse, together ye sing, together ye 
 
 receive the body of Christ, uhy should ye have a different i3 9. 
 
 table?'] — pp. 474, 475 
 
 Q> Adver. Jovin., lib. ii., torn, ii., pp. 75, 87. 
 
 6. \The Lord ofered not water, but wine in type of His 
 blood, p. 106. As though we too did not equally receive the 
 body of Christ! In the mysteries one is the sanctifkation of 
 lord and servant, noble and ignoble, king and soldier; 
 although, according to the deserts of the recipients, that 
 becometh diverse which was one. ' For whosoever shall eat 
 ' and drink unworthily, shall be guilty of the body and blood 
 ' of Christ.' Or because even Judas drank of the same cup 
 as the other apostles, were his deserts therefore the same as 
 theirs .?] — p. 477. 
 
 Apologia Pro Libris Adver. Jovin., torn, ii., pp. 107, 108. 
 
 lO 51. 
 
 13 9. 
 
 29 
 
 7. If by coition that which is less is hindered, that is, to ii 
 pray, how much more that which is greater is hindered, that 
 is, to receive the body of Christ. Peter is exhorting to con- 
 tinence, lest our prayers be hindered What sort of 
 
 good is that which does not allow us to receive the body of 
 Christ ? To this I will briefly answer. ^Whether is gixater ? 
 to pray, or to receive the body of Christ ? Certainly, to re- i3 9, 
 ceive the body of Chi-ist] If by coition that which is less is 
 hindered (1 Cor. vii. 5 ; 1 Pet. iii. 7.), how much more that 
 which is greater. We have said in the same volume (1 Sam. 
 xxi. 4-5; Exod. xix. 15.) ^I know that at Rome there is 
 this custom, that the faithful at all times receive the body of 
 Christ, which thing I neither censure nor approve. ' Let 
 * every one be fully persuaded in his own mind.' But I put 
 it to their oivn consciences .-I they who communicate after 
 coition on the same day ; and according to Persius, purge the 
 night in the stream, [_why do they not dare to visit the 
 wtartyrs ? Why do they not enter the churches ? Is there one 
 Christ in public, another at home ? What is not lawful in 
 the Church, neither is it lawful at home. N'o place is closed 
 to God ; even the darkness is light tvitJi God. Let each one 
 II. p 
 
82 JEROME. 18 §§ 8-11. 
 
 jyrove himself, and so let him approach the body of Christ.'^ 
 — p. 475. 
 
 Adversus Lucifer, torn, ii., pp. 13G, 139, 143. 
 
 8. J^Knowest thou not that both Laics and Clerks have one 
 
 Christ, and that there is not one God for neophytes, another 
 
 for Bishops ? Why then doth not he who receives penitent 
 
 Laics, receive the clergy cdso ? Lucifer says, It is not the 
 
 13 9. same thing to shed tears for sins, and to handle the body of 
 the Lord. It is not the sanne thing to fall at the feet of the 
 brethren, and from on high to administer the Eucharist to 
 thepeople.'\ — p. 477. 
 
 12 S7. 9. In many places this [the restriction of confirmation to 
 the bishop] was done rather for the honour of the chief priest- 
 hood, than for an absohite necessity of the thing 
 
 Hence it arises that without the chrism and without the 
 injunction of the bishop, neither the presbyter nor the deacon 
 has a right to baptize. Which frequently, if necessity urges, 
 we know is also lawful to laymen. For as any one receives, 
 so also can he give. 
 
 10, [TAe bishops met together, who, entrapped in the toils 
 of A 7'iminum, were reputed to be heretics, but unconscious of 
 heresy, protesting by the body of the Lord, and whatever is 
 holy in the Church, that they had suspected nothing amiss in 
 their faith.'] — p. 477. 
 
 Ad. Theoph. Bibl. Mag. Vet. Patr., torn, iv., p. 710. 
 
 11. \We have marvelled at the great benefit of thy work to 
 all the Churches, that they who are ignorant may leaim, being 
 instructed by the testimony of the Scrij^tures, with how great 
 reverence they ought to regard holy things, and to serve the 
 ministry of Christ's altar ; and not to account the sacred 
 chalices and the sacred veils, and tJie other things pertaining 
 to the service of the Lord's passion, as useless and senseless 
 thvngs, ivhich jwssess no sanctity ; but as being for the asso- 
 ciation with the body and blood of Christ, to be reverenced 
 with the same majesty as His body and blood.] — p. 476, And 
 
 12 9S. that the sacred cups and sacred veils, and the other things 
 which pertain to the honouring {ad cidtum) of the Lord's 
 
 13 0. 
 
18 §§12-16. JEROME. 83 
 
 passion, are not, as lifeless and senseless things, (inania et 
 sensu carentia) to be accounted as having no sanctity, but by 
 reason of their union with the body and blood of the Lord 
 {sed ex consortia corporis et sanguinis Domini) are to be 
 reverenced with the same majesty as His body and blood. 
 
 Apologia Adversus Ruffi^num, lib. i., tom. ii., p. 207. 
 
 12. It can be objected that it is not a true interpretation lo 2. 
 of what the apostle says, ' No one ever hated his own flesh ;' 
 since those who are labouring under a royal disease, con- 
 sumption, cancer, and sores, prefer death to life, and hate 
 their bodies : and what I myself understood I immediately 
 subjoined ; ' therefore rather let these words be referred to a 
 
 ' figurative interpretation.' When I name a figurative speech, 
 I mean that what is spoken is not real, but figured under the 
 cloud of an allegory. 
 
 Adversus Pelag., lib. iii., tom. ii., p. 305. 
 
 13. [He so taught His apostles, that believers should, at 
 
 the sacrifice of that body, venture to say, ' Our Father, (fee. 'J 13 9. 
 — p. 478. 
 
 Ad Evagrium, tom. ii., p. 329. 
 
 14. ^TFAa^ ails the minister of tables and of widotus 
 [the deacon] that he siuells and lifts himself up above those 
 
 at ivhose prayers the body and blood of Christ is Tnade.J^ 12 G7. 
 conficitur. — pp. 476, 477. 
 
 Ad Fabiol. de Ves. Sacer., tom. iii., p. 58. 
 
 15. [Hoiv m^uch m^ore a chief priest and a bishop, who 
 ought to be blameless ; and of such virtue, as ever to live in 
 holy things ; and to be ready to offer sacrifice for the people, 
 
 a mediator between men and God, and making (conficiens) 12 67. 
 with holy mouth the flesh of the Lamb ; for the holy oil of 
 Christ His God is upon him^ — pp. 475, 476. 
 
 Ad Damasum, tom. iii., pp. 127, 131. 
 
 16. But what does He say the two sons are. Almost all 
 
84 JEEOMR 18 §§ 17-20. 
 
 lo 35. the Scriptures are full of sacraments concerning the calling of 
 the two peoples (Jews and Gentiles.) 
 
 17. ^T/te fatted calf, sacrificed for the salvation of the 
 
 13 9. 'penitent, is the Saviour Himself, by whose flesh we are daily 
 fed, whose blood ive drink!^ — p. 474. 'And they began to 
 ' be merry.' This feast is celebrated daily, daily the Father re- 
 ceives the Son : Christ is at all times sacrificed for believers. 
 
 13 9. 
 
 Ad Amandum, torn, iii., jd. 136. 
 
 1 8, \If she wills to receive the body of Christ, let her do 
 lance^ — p. 475. 
 
 penance. 
 
 Ad Hedibiam, Qucest. II., torn, iii., p. 142. 
 
 13 8. 19. How is that of our Saviour to be understood in 
 Matthew ? ' But I say unto you, I will not drink henceforth 
 ' of this fruit of the vine, until that day when I drink it new 
 
 12 25, ' with you in my Father's kingdom.' (Alatt. xxvi. 29.) Some 
 from this place invent a fable of a thousand years, in which 
 they maintain that Christ shall reign corporally, and drink 
 wine which He has not drunk from that time until the end 
 of the world. 
 
 12 12, 20. \_BiLt let us hear that the bread which the Lord braJce 
 ' "• and gave to His disciples was the body of the Lord our 
 
 13 8. Saviour, since He Himself said to them, ' Take, eat, this is my 
 
 ' body ;' aTid that the cuj) ivas that of ivhich He said again, 
 ' Drink ye all of this : for this is my blood of the New 
 2 15. ' Testament, ivhich is shed"] effundetur, shall be shed \_for 
 ' many.' That is the cup of ivhich we read in the Prophet, 
 ' I will receive the cup of scdvation,' and in another place, 
 
 11 40. ' Thine inebriating cup, how good is it' (Ps. xxiii. 5.) If 
 then ' the bread which came dcnvn from heaven ' is the Lord's 
 body ; and ' the wine which He gave to His disciples is the 
 ' blood of the New Testament, which was shed for many, for 
 
 11 110. ' the remission of sins,' let us reject Jewish fables, and go up 
 with the Lord into the large upper room, furnished and 
 
 12121. 2'>re2Kired, and let us receive from Him on high^ sursum 
 
 13 8. above ^the cup of the New Testament, and keeping there with 
 Him the Passover, let us be inebriated with that wine of 
 soberness.'J 
 
18 §§ 21-24. JEEOME. 85 
 
 21. [_' For the Jdngdom of God is not meat and drink, 12 32. 
 ' but righteousness, and joy, and peace in the Holy Ghost.' is 8. 
 Nor hath Moses given us tJie true bread, but the Lord Jesus : 11 83. 
 Himself Guest and Banquet ; Hir)iself eating with us, and 
 
 He who is eaten. His blood we drink, and without Him we 
 cannot dri/nk ; and daily, in His sacrifices, we tread out 
 from the fruit of the true vine and of the vineyard of Sorec, 
 which is interpreted ' chosen' the red juice, and therefrom we 
 drink new wine from, the kingdom of the Father, not in the 
 oldness of the letter, but in the neiuness of the Spirit: singing 
 the new song which no man can sing, but in the kingdom of 
 the Church, which is the kingdom of the Father. This bread, 
 too, the Patriarch Jacob desired to eat, saying, ' If the Lord 
 ' God will be with me, and will give me bread to eat, and 
 ' raiment to put on.' For ' as many of us as are bap>tized 
 ' in Christ have put on Christ,' and eat ' the bread of angels,' 
 and hear the Lord saying, ' My meat is to do the will of the 
 ' Father who hath sent me, that I may finish His work.' 
 Let us then do the will of Him the Father, who hath sent us, 
 and finish His work, and Christ shall drink His own blood 1 1 83. 
 with us in the kingdom of the Church^ — pp. 472, 473. 
 
 Quoest. Heb. in Genesim, torn, iii., p. 209. 
 
 22. \_In that He says, ' Thou art a priest for ever, after 
 ' the order of Melchisedec,' our mystery is signified under the 
 word ' order,' not in sacrificing irrational animals through 
 
 ^[the order of] Aaron, but by the offering bread and wine, 12 12. 
 that is, the body and blood of the Lord Jesus."^ — p. 478. 
 
 Comment, in Esaiam, lib. vi., torn, v., p. 73. 
 
 23. ' And let the rulers enter the gates.' (Isa. xiii. 2.) 
 
 The rulers of the Church enter the gates of God's mysteries, ^ 2*- 
 and know the sacraments of the Scriptures ; having the key 
 of knowledge, that they may open them to the people who 
 believe them. Whence it is enjoined that the teachers open, 
 and that the disciples enter. 
 
 Ibid., lib. xiv., tom. v., p. 195. 
 24. ' He shall be led as a sheep to the slaughter.' (Isa. liii. 7.) 
 
86 JEEOME. 18 §§ 25, 26 
 
 This testimony, when in the Acts of the Apostles, the Eunuch 
 of the Queen of Candace, was riding in his chariot, and read- 
 ing, could not understand, but when interpreted by Philip 
 concerning the passion and name of the Saviour he understood 
 910T. it ; and immediately was baptised in the blood of the Lamb, 
 which he read ; he deserved to be called a man and was sent 
 an apostle to the Ethiopian nation. . . . 
 
 Ibid., lib. xvii., torn, v., p. 234). 
 12 32. 25. ' Surely I will no more give thy wheat to be meat for 
 
 * thine enemies ; and the sons of the strangers shall not drink 
 ' thy wine.' (Isa. Ixii. 8.) ^Thisis the wheat, and this is the 
 wine, of tuhich none shall eat, save those who praise the Lord, 
 
 12 G9. aTid none shall drink save in His holy courts, of which the 
 Lord said in His i^assion, ' Verily, verily, I say unto you, 
 ' I tvill no more drink of this fruit of the vine, until I drink 
 
 * it new in the kingdom of my Father :' which words are 
 partly fulfilled in the Church, when our Lord says to His 
 disciples, ' Drink, frieiuls, aiul he inebriated, my brethren, 
 
 11 42. with the wine that Tnaketh glad the heart of man,~\ and in 
 
 full light and meridian is drunk by Joseph with his brethren, 
 ^and more fully shall they be fulfilled,, ivhen the ' earth shall 
 ' be overflowed with the blessings of the Lord.' Wheat also, 
 
 12 67, ivhereof heavenly bread is made'\ efficitur \jhat is, ivhereof 
 the Lord speaketh, ' my flesh is meat indeed.' And again of 
 wine, * And my blood is drink indeed.'"] — pp. 470, 471. 
 
 108. 
 
 '( 
 
 Ibid., lib. xviii., tom. v., p. 256. 
 
 26. ' They that are sanctified and purified in the gardens and 
 in the doorways,' &c. (Isa. Ixvi. 17.) [_We may say figu- 
 ratively ; all lovers of jdeasure more than lovers of God, 
 sanctify themselves in the gardens and dooi^ways, because they 
 canoiot enter the mysteries of truth, and ' eat the abomination,' 
 9 95. since they are not holy in body and spirit , they neither eat 
 the flesh of Jesus, twi' drink His blood, whereof Himself says, 
 ' Whoso eateth my flesh and drinketh my blood hath eternal 
 ' life.' ' For even Christ our Passover is sacrificed for us, 
 ivho is not eaten without, but in one house and within.''] — 
 pp. 478, 479. 
 
63. 
 
 18 §§ 27-30. JEEOME. 87 
 
 Comment, in Hierem., lib. ii., torn, v., p. 292. 
 
 27. ' Let us put wood on his bread,' (Jer. xi. 19.) ' He 
 
 * who knew no sin was made sin for us ; ' and they said, ' Let 
 ' us put wood on His bread,' namely, the cross on the body of 7 
 the Saviour. For it was He Himself who said, 'I am the n 52. 
 
 * bread which came down from heaven.' (John vi. 51.) 
 
 Ibid., lib. vi., tom. v., p. 341. 
 
 28. 'For the corn and wine and oil' (Jer. xxxi. 12), of 12 36. 
 which the Lord's bread is made {conjicitur) and the t3^pe of jg g7* 
 His blood coTYipleted, and the blessing of sanctification is shewn 10 51. 
 (ostenditur.) 
 
 Comment in Ezech., lib. vi. tom. v. p. 440. 
 
 29. ' Hath given his bread to the hungry.' (Ezech. xviii. 7.) 
 
 But it is better that we understand that He is the bread of 7 63. 
 the just, who says, ' I am the living bread which came down 1 1 60. 
 'from heaven,' and which in the prayer we pray to be given 
 us, ' Give us our needful ' or ' daily bread ' (suhstantivum. sive 
 superventurum), that what we afterwards are to receive at all 
 times we may deserve to receive daily in the present world. 
 The righteous One gives this bread to the hungry, of whom it ii 60. 
 was written, ' Blessed are they that hunger and thirst after 
 ' righteousness.' Because He who is the Just One makes His 
 own self the common bread of all, which failed in Judea, the 
 Prophet, saying, ' I will take from them their strength or staff 
 of bread. This is that of which we speak if we are Christ's ; 
 yea, that of which the Prophet reminds us, the bread of those 9 95. 
 who believe, of those who are hungry, 
 
 Tbid., lib. xii., tom. v., p. 525, 
 
 30. For not yet had the corn of wheat been dead in the 
 ground, which should bring forth much fruit (John xii. 24), 7 q^ 
 and the hunger of the Jewish people to hear the Word of n .^4^ 
 God satisfied with ' that bread which came down from heaven.' 
 (John vi. 58.) 
 
!/ 
 
 88 JEKOAIE. 18 §§ 31-35. 
 
 Ibid., lib. xii., torn, v., p. 530. 
 31. The Savioui- also of the human race kept the Passover 
 in an upper room, and in an upper room large, and wide, and 
 furnished, and cleansed from all filth, and prepared for that 
 9 14. spiritual banquet where He delivered the mystery of His body 
 and blood to His disciples, and left us the eternal festivity of 
 the immaculate Lamb. 
 
 Ilnd., lib. xiii., tom. v., pp. .538, 539. 
 
 ' 9 25. 32. ^Wltence the Apostle too, says, 'Let a man examine 
 13 9. himself, and so let him, ajyproach the body and blood of the 
 LordJ\ — p. 479. 
 
 Ibid., lib, xiii., tom. v., pp. 543-545. 
 
 33. ' This gate shall be shut; it shall not be opened, and 
 * no man shall pass through it : because the Lord the God of 
 ' Israel hath entered in by it, and it shall be shut. For the 
 ' Prince, the prince himself shall sit in it, to eat bread be- 
 ' fore the Lord.' (xliv. 2, 3.) This gate therefore which Avas 
 ' closed to all (for * no man shall pass through it ') shall be 
 closed to the prince or leader, and shall be opened at the 
 coming of him, who shall sit in it to eat bread before the 
 Lord ; concerning which He Himself in the gospel confesses, 
 saying, ' ]\1y meat is to do the will of him that sent me, and 
 ' to finish his work.' (John iv. 34.) 
 12 .32. 34. \JIimself is the 'Prince' and ' High Priest after the 
 ' order of Melchisedec,' and sacrifice and priest, who, in the 
 
 11 83. presence of Hi? Father, with us eateththe heavenly bread, and 
 
 drinketh the wine, whereof He saith in the gospel : ' I will 
 ' 'not drink of the fruit of this vine, until I drink it new in 
 ' the kingdom of my Father ; to wit, in that kingdom, whereof 
 ' He Himself saith in another place, ' The kingdom of God is 
 'within you.' 'And the gate shall be shut.' For no one 
 9 14. can understand the sacraments of the passion of the Lord, 
 and of His body and blood, suitably to their real majesty."^ 
 —p. 471. 
 
 12 32. 35. Our Prince is of so great mercy and clemency, that 
 
 when He sits alone in the gate which is closed, and eats bread 
 
18 §§ £6, 37. JEEOxAIE. 89 
 
 before the Loi'd, He wishes to have many partners at His 
 table and banquet, and says, ' Behold, I stand at the door and 
 ' knock ; if any man hear my voice, and open the door, I will 
 ' come in to him, and will sup with him, and he with me.' 
 (Rev. iii. 20.) But he alone 'eats bread before the Lord;' 
 because His substance and Divine nature are separated from 
 all substances of creatures. He Himself enters in through 
 the same gate of the porch and goes out ; because both within 
 and without He is in all and round about all ; and He enters 
 by the gate, that He may introduce those who, without His 
 doctrine and His help could not enter in ; and going out, that 
 again He may introduce others and speak to them who re- 
 ceive not more difficult things. 
 
 36. 'In that ye have brought in strangers uncircumcised 
 ' in heart, and uncircumcised in flesh, to be in my sanctuary, 
 ' and to defile my house ; and you offer my bread, the mar- 
 ' row, and the blood,' (Ezek. xliv. 7.) Let bishops and pres- 
 byters and every ecclesiastical order hear this; that they may 
 not bring 'in strangers uncircumcised in heart and in flesh;' 
 that they be not in the sanctuary of God and defile His 
 house. For if they should do this, that will be applied to 
 them which follows, [' And ye ofer m,y bread,' to wit, the 
 slieiu bread, in all churches and in the whole world, which 
 springs from one bread {that consecrated by our Lord at the 
 last Supper.^ Or rather from Christ Himself, who is the 
 Bread or Food of all who believe, whether received in the 
 sacrament or apart from it (See sec. 33 above), \and not 
 bread only, but the fat also whereof it is written, ' He satis- 
 ' jied them with the marrow of wheat,' and the blood which 
 was shed in Christ's passion^ — p. 479. And thus it should 
 be read, and so should the order of the lesson be rendered. 
 When ye bring in strangers uncircumcised in heart and in 
 body into my sanctuary, and defile my house: and ye dare to 
 offer bread, and marrow, and blood, mystical sacraments (mys- 
 tica sacramenta.) 
 
 Ibid., lib. xiv., torn, v., p. 553. 
 
 37. ^And the priest, he saith, shall take of his blood, luhat 
 shall be for the sin of all; \Ris\ who, in other words, is ccdled 
 
)r 13 9. 
 
 90 JEEOME. 18 §§ 38-40. 
 
 a ' lamh' in Exodus and in the fpspel, where John Baiitist 
 saith, ' Behold the Lamb of God, which takcth away the sin 
 * of the world.' But it is the precious blood whereivith we 
 are redeemed in the -passion of the Lord our Saviour; by 
 ivhose jiesh ive are Tiourished, and whose blood we drinh^ — 
 p. 479, witli which are touched the four corners of the settle 
 of the altar; which Hebrew word nnry (settle) Theodotian 
 renders ' holy,' that is, ' of the temple,' as the LXX have trans- 
 lated, that the house and altar may be sanctified. For all 
 the elements of the world are sanctified by this blood ; that 
 when any one shall have been atoned for and purified, he may 
 enter the gate of the interior court, and may be able to know 
 the secrets of the Lord. 
 
 Comment in Osee, lib. ii., tom. vi., p. 31. 
 
 38. ' They shall offer victims, they shall sacrifice flesh, and 
 'shall eat it.' (Hosea viii. 13.) These (heretics) offer many 
 sacrifices, and eat the flesh of them, abandoning the one sacri- 
 
 9 95. fice of Christ, not eating His flesh, whose flesh is the food of 
 believers. 
 
 Ibid., lib. iii., tom. vi., p. 42. 
 
 39. ^So greatly did I love them, and so tiurciful a shep- 
 herd ivas I, that I bear myself the sick sheep upon Tny 
 shoulders; but they hneiv not that by my passion I healed 
 them; and that I, who am the lover of all men, with cords 
 of love, was drawing them to believe, according to that ivhich 
 is written in the gospel, ' No man cometh to vie, except my 
 ' Father ivhich hath sent me, draw him.' And they thought 
 
 13 S. '^^2/ ^^^y y^^^^ ^^ ^^ '^^^y heavy ; and I descended to them, 
 leaving the kingdom of the heavens, that I might eat ivith 
 them, having taken the form of man, or I gave them of my 
 
 11 83. oiun body to eat, myself both meat and guest. "^ — pp. 479, 480. 
 
 Ibid., iii., tom. vi., p. 49. 
 
 7 (53 40. For they did eat in the Holy Scriptures the bread 
 11 35. which came down from heaven. 
 
18 §§ 41-43. JEROME. 91 
 
 Comment, in Amos, lib. iii., torn, vi., p. 114. 
 
 4 1 . \They too shall plant vineyards with Noah, and shall 
 drink of the wine thereof, and he inebriated, and shall hear 
 from the Lord the Saviour: ' Drink, my friends, and he 
 ' inehriated ! ' (Ca.nt. v. 1.) But they shall drink the wine 
 which He promised that He would drink new with His 
 apostles in the kingdom of His Father. This is the vine of 
 Sorec, whereof we daily drink in the mysteries.'^ — pp. 471,472. 
 
 Comment, in Sopho., torn, vi., p. 221. 
 
 42. ' Her priests have polluted the sanctuary.' (Zeph. iii. 4.) 
 The priests also who have the care of the Eucharist and divide 
 the blood of the Lord to His people, act wickedly against the 
 
 law of Christ; thinking that the words of invocation make i2 67. 
 [facere) the Eucharist, not the life, and that solemn prayer 
 only is necessary, and not the merits of the priests. 
 
 Comment, in Aggeum, tom. vi., pp. 234, 235. 
 
 43. ' Thus saith the Lord of hosts, ask the priests the law, 
 ' saying : If a man carry sanctified flesh in the skirt of his 
 ' garment, and touch with his skirt bread, or pottage, or wine, 
 ' or oil, or any meat, shall it be sanctified ? And the priests 
 'answered and said, no.' (Haggai ii. 11-13.) . . . Otherwise, 
 according to a higher or spiritual sense, an ecclesiastical man 
 who has sacrificed an immaculate and yearling lamb, and is 
 clothed with Christ, if he shall carry of the flesh of the Lamb, 
 and shall bind it on the skirt of his garment, and the skirt 
 itself shall touch the bread of the Scriptures, which strengthens n 42. 
 the hearts of those who believe, or the pottage, the apostolical 
 e]3istles, which as it were settle and cook the flesh of the old 
 
 law, and ofier them prepared for eating; or wine, which 
 makes glad the heart of man; or oil, by which the face of n 42. 
 the hearer is gladdened; or (shall touch) any meat: milk by 
 which the Corinthians are nourished; and herbs, with which 
 the weak are fed; and other things like these; to whomsoever 
 they shall have been given, let them eat these things, not as 
 if they were immediately sanctified; for not of that which 
 they are called, but of that which they are received, do they 
 
92 JERO^IE. 18 §§ 44, 45. 
 
 sanctify those who hear, because there are many hearers, and 
 not doers. But also on account of this, I think that all these 
 things which I have named, from the touch of the garment to 
 those who eat are by no means to be received as sanctified be- 
 cause they are touched only by the skirt of a mantle ; the 
 flesh being sanctified in the inside, they have not known the 
 moisture, the blood, the veins, and the nerves. 
 
 44. Therefore as ^fhe sJdH of the Lord's garment and 
 the slight touch sanctijieth Twne hut him who hath eaten 
 the flesh of the Lamb, and drunk His blood -^ — 
 (p. 480), so on the other hand the impure in mind: Avhat- 
 ever thing any perverse doctrine shall have touched, they 
 necessarily make it impure. For they have in the sacra- 
 ments bread, and wine, and oil, and all meat, but their 
 sacraments are as the bread of mourning, all who shall 
 have touched them shall be contaminated. They themselves 
 read the Scriptures, and, as it were, with the testimonies con- 
 cerning the Scriptures they sprinkle the bread, and during the 
 whole night bake it in a pan. But since it hath been given 
 to be lived upon, it provokes (mere) eaters to insanity. They 
 have also pottage, attempting according to the sense of their 
 own perversity to cover the mystical things concerning the 
 Scriptures, and as it were to cook and spice the flesh of the 
 Lamb. They have also wine, but not the wine of Sorec, and 
 which the Lord planted in Jeremiah, chosen and wholly true, 
 but of the vine of the Sodomites. They have also oil which they 
 violently press out of the testimonies of the Old and New 
 Scriptures, and, as it were, they promise it for refreshment to 
 deceived and wearied minds, but the saint detests it, and says, 
 but the oil of a sinner shall not anoint my head. 
 
 Comment, in Zach., lib. ii., torn, vi., pp. 2G7, 2G8. 
 12 G9. 45. * But the corn of the elect and the wine that makes the 
 ' virgins to grow.' CZech. ix. 17.) [_We by the corn of the elect 
 or of the young men, ami the wine which makes the maids to 
 grow, or wine of good odour for the maids, understand the 
 Lord the Saviour, who saith in the gospel, ' Except a corn of 
 ' wheat fall into the ground and die, it abideth alone ; but 
 if it die, it bringeth forth onuch fruit.' (John xii. 24.) Of 
 12 6?! this wheat is made^ e^citur \that bread which cometh down 
 
18 §§ 46-48. JEEOME. 93 
 
 froin heaven, and ' which strengtheneth man's heart' 12 09, 
 This bread they eat who are strong in Christ, and to 
 whom John the Evangelist saith, ' / write unto you, young 
 ' men, because the word of God abideth in you, and ye are 
 * strong, and have overcome the wicJced one.' (1 John ii. 14.) 
 He tvho is the corn of the elect or the young men, is Himself 
 too the wine which maketh glad the heart of man, and is '^^ 42. 
 drunk by those virgins who are holy both in body and soul, 
 that, as it were inebriated and rejoicing, they may follow the 
 Church, and of them it may be said, ' the vio^gins shall be 
 ' brought after her to the king, her fellows shall be brought 
 ' unto thee : with joy and gladness shall they be brougltt.'^ 
 (Ps. xlv. 14, 15.)— pp. 480, 481. 
 
 46. They are inebriated with this wine who follow the Lamb 
 of God whithersoever He goeth clothed with white garments. 
 
 Comment, in Mai., tom. vi., p. 292. 
 
 47. 'To you, priests that despise my name, and have 
 ' said, Wherein have we despised Thy name ? you offer polluted 
 ' bread upon mine altar ; and you say : Wherein have we 
 ' polluted Thee ? In that ye say : The table of the Lord is 
 ' contemptible.' (Mai. i. 6, 7.) The \_Divine Word upbraids 
 negligent bishops, presbyters, and deacons, or, since we are a 
 priestly and a royal race, all who, having been baptised into 
 Christ, are enrolled under the name of Christ, why despise 
 they the name of God ? and when they ask, ' Wherein have 
 ' they despised His name f it shows the occasion of the 
 offence. ' Ye offer ^ it saith, ' upon Tnine altar polluted 
 
 ' bread.' We pollute bread, that is, the body of Christ, when, 7 63. 
 
 being unworthy., we approach the altar, and being impure, 12 12, 
 
 drink pure blood, and say, ' The table of the Lord is con- 67, 71. 
 
 ' temptible.' I^ot that any man dares to speak this, and to 13 9. 
 utter in impious ivords what he impiously thinketh ; but the 
 deeds of sinners despise the Table of God^ — p. 481. 
 
 48. On the other hand, we can say a teacher of the Church 7 63. 
 who makes spiritual bread {qui spiritualem confhcit panem), 12 67, 
 and divides it to the people ; if, either for the sake of human '^^• 
 glory, or the lucre of the world which follows glory, he speak 13 9. 
 to the people, be bland to the rich, and honour sinners, and 9 89. 
 
94 JERO^IE. 18 §§ 49-51. 
 
 according to James have respect to them who with gold rings 
 12 67. come to him, and repel the poor saints, he despises the name 
 89. of God, and pollutes the bread of doctrines (pa7iem doctrin- 
 arum), and throws contempt on God Himself, thinking that 
 the table of His Scriptures (rtiensam Script lira rutn ejus) is 
 common with the tables of idols, and with worldly teaching. 
 
 Comment, in Eccles., tom. vii., 72. 
 
 49. * For every man that eateth and drinketh, and seeth 
 'good of his labour, this is the gift of God.' Eccles. (iii. 13.) 
 
 7 63, ^Since the flesh of the Lord is true food, and His blood is 
 12 36. true drink (John vi. 55), the spiritual meaning is, that in 
 1 1 35. fills present life ive have ons only good to feed on His flesh 
 14 39. Q^d fo drink His blood, not only in the mystery [the 
 *3 7, Eucharisf], but also in the reading of Scriptures. For the 
 true food and drink which is derived from the l^ord of God, 
 
 11 24. is knowledge of the Scriptures.^ — p. 478. 
 
 Comment, in Psalm., tom. viii., pp. 209, 210. 
 
 50. 'And filleth thee with the fat of wheat.' (Ps. cxlvii. 
 14.) Except, says he, a corn of wheat fall, itself alone is 
 saved. But if itself fall, it saves many. The Lord our corn 
 of wheat fell into the earth, and multiplied us. But that 
 corn of wheat is most rich, has marrow, has fat, ' and filleth 
 ' thee with the fat of wheat.' Blessed is he who understands 
 the fat in this wheat. We read the Holy Scriptures. I 
 
 7 63. think that the Gospel is the body of Jesus, that the Holy 
 
 12 36. Scriptures are His doctrine. And since He says, ' He who 
 
 13 I' ' doth not eat my flesh and drink my blood,' although also it 
 
 can be understood in the mystery [Eucharist] ; yet more truly 
 *i 24. [^ the word of the Scriptures the body of Christ, and the 
 divine doctrine is His blood. If then we go to the mystery, 
 he who is faithful imderstands if he fall into sin he is in 
 danger. 
 7 63. .51. If when we hear the Word of God, the Word of God 
 
 11 35. and the flesh of Christ and His blood are poured into our 
 
 12 36. ears, and we are thinking of something else, into what danger 
 
 13 7, do we run. ' And filleth thee with the fat of wheat.* The 
 
 14 39. Divine Word is most rich. It has in itself all delicacies. 
 
18 §§ 52-54. JEROME. 95 
 
 Whatever thon shaH wish springs from the Divine Word, as 
 the Jews have handed down ; since the manna which they did 
 eat, according to the wish of every one so it tasted in the 
 mouth. And if he should have said who was eating the 
 manna, whether he desired apples, pears, grapes, bread, flesh, 
 according to the quality and wish of the eater, so also was the 
 taste in the manna. 
 
 52. So also in the flesh of Christ, which is the Word of 7 63. 
 doctrine, that is, the interpretation of the Holy Scriptures, 12 36. 
 just as we wish, so also we receive the food. If thou art 13 7, 
 holy, thou wilt find refreshment : if thou art a sinner, thou 
 
 wilt find torment. 
 
 Co7)iment. in Matt, lib. i., tom. ix., p. 21. 
 
 53. 'Give us this day our super-substantial bread.' (Matt. 
 vi. 11.) The Greek word here which we render ' super- 
 * substantial,' (super-substantialem) is ET/ouc/og. The LXX 
 Interpreters often make use of the word •Trspiovaiog, by which 
 we find on reference to the Hebrew, they always render the 
 word ^}^P. [which in the English version is variously ren- 
 dered ' a peculiar treasure.' Ex. xix, 5 ; Ps. cxxxv. 4 ; 
 Eccl. ii. 8 ; ' special,' Deut. vii. 6 ; ' peculiar,' Deut. xiv. 2, 
 and xxvi. 18; 'mine own proper good,' 1 Chron. xxix. 3; 
 'my jewels, Mai. iii. 17.] Symmachus translates it s^aipiTog, 
 that is, 'chief or ' excellent/ though in one place he has 
 interpreted it ' peculiar.' When then we pray God to give ^ 63. 
 us our ' peculiar,' or ' chief bread, we mean Him who says in n eo. 
 the gospel, ' I am the living bread which came down from 
 heaven.' In that gospel which is called according to the 
 Hebrews, for super-substantial there is found ino [generally 
 rendered in the E. V. 'to-morrow'] which is called to-morrow; 
 
 so that the sense is. Give us this day our bread of to-morrow, 
 that is, future. We can understand ' super-substantial bread ' 1 1 60. 
 also in another manner, He who is above all substances and 
 surpasses all creatures. 
 
 Ihid., lib. ii., tom. ix., p. 48. 
 
 54. Matth. XV. 32. The multitude are always hungry and 
 need food, unless they are satisfied from the Lord. ^Jesus 
 
® 
 
 96 JEROME. 18 §§ 55, 56 
 
 willeth not to send them, away fasting, lest they faint by the 
 way. He then incurs jieril, who ivithout the celestial bread 
 hastens to arrive at the desired resting-jdace.'^ — p. 481. 
 
 Ibid., lib. iv., torn, ix., pp. 7G, 78. 
 
 55. 'Ye know that after two days is the Passover, and the 
 'Sou of man is betrayed to be crucified.' (Matt. xxvi. 2.) 
 Wi.shiug to put an end to carnal festivity and passing from the 
 shadow, to set forth the truth of the Passover, He said, ' With 
 ' desire I have desired to eat this Passover with you before I 
 'suffer.' (Luke xxii. 15.) For Christ our Passover has been 
 sacrificed, if so be ye eat it with the unleavened bread of sin- 
 cerity and truth. Again He says, ' After two days is the 
 ' Passover.' Passing over those things which are plain to the 
 simple, let us enquire concerning what is sacred. After two 
 days of the most clear light of the Old and New Testament 
 the true Passover is celebrated for the world. Tbe Passover, 
 called in Hebrew nps (passing over) does not come as most 
 
 2 8. think, from suffering (Trda^a), but is named from iXLSsing over 
 {a trdnsitu, ^^^), because the destroyer passed over when he 
 saw the blood on the doors of the Israelites, and smote them 
 not ; or the Lord Himself walked on high, succouring His 
 people. Read thou the book of Exodus, of which we shall 
 treat more fully if life be spared. But, Passing over (Transi- 
 tus), that is Phase, is thus celebrated, if putting away earthly 
 things and Egypt, we hasten to heavenly things. . . . Why 
 9 79. said the Lord unto His disciples after His resurrection ' Lo, I 
 ' am with you alway unto the end of the world ; ' and now saith, 
 * me ye have not always ? ' I think He speaks of His corporal 
 presence, that He would not be with them after His resuiTec- 
 tion as He was now familiarly with them . Of which thing the 
 apostle makes mention, saying, ' Yea, though we have known 
 
 Christ after the flesh, yet now henceforth know we Him no 
 
 more.' 
 
 56. ^Affer that the typical Passover was finished, and He 
 12 .SG, had eaten the flesh of the lamb, ivith the apostles, He takes 
 
 bread which strengtheneth the heart of man, aiul passes to the 
 true paschal sacrament ; that as Melchisedeh, priest of the 
 
 45. 
 
18 §§ 57-60, JEROME. 97 
 
 inost High God, offering bread and wine, had done in 2)re- 
 Jiguration of Him, He Himself might represent {to the Father'] 
 in the verity (in veritate), of His own body and blood."^ — 
 p. 482. 
 
 Ut quomodo in praflguratione ejus Mehhisedec summi 
 Dei sacerdos, panem et vinum offerens fecerat, ipse quoque 
 veritateTTh sui corporis et sanguinis reprcBsentaret. In lo 34 
 order that He Himself also might represent the reality ^l- 
 of His body and blood in the same manner as Melchizedek, 12 36. 
 priest of the Most High God had done when offering bread 
 and wine in prefiguration of Him. [It is translated 
 thus in the Catena Aurea of Thomas Aquinas.] ' That 
 'as Melchizedek, Priest of the most High God, had done in 12 45. 
 ' foreshadowing Christ, offering bread and wine. He also should 
 ' offer the present verity [in veritate] of His body and blood.' 
 
 57. 'But I say unto you, I will not drink henceforth of this 12 32. 
 ' fruit of the vine, until that day when I drink it new with you 
 ' in my Father's kingdom,' (ver. 29.) From carnal he passes 
 to spiritual things. Because the vine of Egypt transplanted, 
 was the people Israel, to which the Lord speaks by Jeremiah, 
 ' I planted thee a true vine, yet how art thou changed into the 
 ' bitterness of a strange vine ? ' (Jer. ii. 21.) And Isaiah in 
 the song which he sings to the beloved, and all Scripture here 
 and there testifies. 
 
 58. The Lord therefore says concerning this vine that He 12 32. 
 will in no wise drink of it, except in the kingdom of His 
 Father. The kingdom of the Father, I think, is the faith of 
 believers ; the apostle also confirming this very thing, ' The 
 kingdom of God is within you.' 
 
 Comment, in Marcum, cap. xiv., tom. ix., p. 109. 
 
 59. Jesus took bread, and blessing, broke, transfiguring His 12 36. 
 own body into bread, which is the present Church, which 11 '^6. 
 (transfigurans corpus suum in panem^ quod est ecclesia qum) ^^ ^^• 
 is received in faith. 
 
 Comment, in Epist. ad Gal., libiii., cap v., tom ix., 
 pp. 190, 195. 
 
 CO. 'A little leaven leaveneth the whole dough,' (Gal. v. 
 
G 
 
 98 JERO:\IE. 18 §§ 61-63. 
 
 7 G3. 9.) But now by this same opinion he teaches that the 
 
 12 69. spiritual Bread of the Church, which came down from 
 
 13 7. heaven ought not to be injured by Jewish interpretation ; and 
 
 the Lord enjoins this very tiling on the disciples, that they 
 * beware of the leaven of the Pharisees.' Which the Evan- 
 gelist making more clear, adds, ' But He had spoken to them 
 ' of the doctrine of the Pharisees.' (Math. xvi. 12.) . . . 
 
 6 1 . [In fact it was rather the operation of the wine than 
 the creature of God that tvas condemned by us ; and ive took 
 away liberty from the virgin glowing luith the warmth 
 natural to her age, lest upon occasion of drinking little, she 
 should drvnh more and perish. On the other hand, ive were 
 
 13 7. aiuare, both that wine is consecrated into the blood of Christ 
 and that Timothy ivas commanded to drink ivimei^ — p. 482. 
 
 Corament. in Epist. ad Ep>hes., lib. i., tom., ix., p. 206. 
 
 62. 'In whom we have redemption through His blood, the 
 ' forgiveness of sins' (Eph. i. 7.) But they say Avho is this such 
 an One and so great, who by His price could redeem the whole 
 world ? Jesus Christ, the Son of God, gave His own Blood, 
 and delivering us from bondage, hath made us free. And truly 
 if we believe the histories of the Gentiles, that Codrus and 
 Curtius and Decii Mures, removed pestilences, famines, and 
 wars from their cities by their death, how much more may we 
 judge the same possible in the Son of God, that He by His 
 blood hath purged, not only one city, but also the whole 
 
 7 63. world ? [But in tivo ivays are the blood and flesh of Christ 
 9 79. understood either that spiritual and Divine, whereof He Him- 
 
 1 2 36. self said, ' My flesh is meat indeed, and my blood is drink 
 
 13 7, ' indeed; ' and ' Except ye eat my flesh and drink my blood, 
 
 ' 'ye shall not have eternal Ufe,^ or the flesh and blood, the 
 flesh ivhieh ivas crucified, the blood ivhich luas shed by the 
 soldier's spear. 1^ — p. 482. 
 
 Ibid., lib. iii., tom. ix., p. 235. 
 
 63. 'For Ave are members of His body,' &c. (Eph v. 30.) 
 11 83, For we are members of the body of Christ, and Christ 
 
 ^^^- nourishes and cheri.shes the Church ; therefore we also nourish 
 and cherish our flesh, which ' no man ever yet hated.' But 
 
18 §§ 64, 65. JEEOME. 99 
 
 we are members of the Body of Christ, not according to the 14 40. 
 nature of His eternal Divinity, but according to that which 
 He deigned to take of man ; and although it was man himself 
 who was taken, to have the nature of our bodies, but He had 
 not our origin. For we are formed of human seed, but He 
 was born of the Holy Spirit. But otherwise, it can also be 
 said : since the Body of Christ is the Church, and the Church 
 is congregated of all believers, Paul and the Ephesians were 
 members of the Body, that is the Church of Christ. 
 
 (9 
 
 Comment, in E^nst. ad Titum, tom. ix., p. 247. 
 
 64. ^There is as great difference between the sheiu-bread 
 and the body of Christ, as betiveen the shadoiu and the sub- 
 stance, betimen the hnage and the reality, between patterns of 
 things to come and those things which luere prefigured by the 
 patterns. Therefore even as gentleness, patience, temperance, 
 moderation, disregard of lucre, hospitality also and kindness 
 ought to reside especially in the bishop>, and eminence among 
 all laymen, so also a special chastity and (so to speah) a 
 priestly modesty, that he may not only keep himself from an 
 imjmre deed, but that even the mind, which is about to malce 13 67. 
 the body of Christ, may be free from roving gaze and wander- 
 ing thought^ — pp. 482, 483. 
 
 Comment, in 1 Epist. ad Corinth., tom. ix., p. 317. 
 
 65. 1 Cor. xi. 23, 24. That is blessing us even when He 6 28. 
 was about to suffer. He left His last remembrance or memorial 2 18. 
 with us. Just as if one travelling into another country should 
 leave a pledge with him whom he loved, that whenever he 
 looked upon it he might call to mind his favours and friend- 
 ship, which such a person, if he perfectly loved him, could not 
 behold without great grief or weeping. ' This is my body,' 
 
 &c. He who eateth my Body, and drinketh my Blood, 
 dwelleth in me, and I in him. Whence he ought to know 
 whoever eats the Body, or drinks the Blood that he do nothing 
 unworthy of Him, -whose Body He has been made {cffectus est). 12 108, 
 
100 GAUDENTIUS OF BEESCIA. 19 §§ 1-3. 
 
 19. 
 
 Gaudentius of Brescia. 
 
 Flourished about a.d. 387. 
 
 De Paschce Ohservatione ; Tract II., Bihl. Mag., Vet. Pair., 
 
 torn, iv., pp. 80G, 807. 
 
 1. Exodus xii. 1-11. 'And they shall eat the flesh that 
 ' night roasted with fire, and unleavened bread with wild 
 ' lettuce. You shall not eat thereof anything raw, nor boiled 
 ' in water, but only roasted with fire ; you shall cat the head 
 ' with the feet and entrails thereof. .... For it is the Lord's 
 4 31. ' Passover.' {Pascha est enim Domini.) Let us learn to eat 
 
 12108. the Passover, not as the unwise Jews, who after the Advent of 
 the truth still follow the shadow. ^From the tvme that He 
 came, of ivhom that ['paschal] lamh luas a type, He, the Lord 
 Jesus, that true ' Lamb of God, which taketh aivay the sins of 
 ' the world' and said, ' Except ye eat 'my flesh, and drink my 
 ' blood, ye have no life in you' [from that time] vainly do the 
 Jews ptrcvctise carnally that which, except they perform 
 spiritually with us, they have no life in them. For 'the law 
 ' is spiritual' as saith the apostle, and ' Christ our Passover 
 'is sacrificed for us.'] — p. 487. 
 
 12 108. 2. As regards the spiritual excellencies prefigured in the 
 narrative in Exodus, where the celebration of the passover is 
 recorded, what is signified by the tenth day, what by the 
 fourteenth, what by the slaying of the lamb without blemish, 
 a male of one year, at the evening, what b}'^ the blood on the 
 lintels on the posts, what by the gathering of neighbours, 
 what by the shoes, what by the staves, what by the leaven, 
 
 mil. wc must, with the Lord's help, begin to explain to-morrow, 
 
 but, at present, those portions only must be selected which 
 
 9 24, cannot be explained in the presence of catechumens, and 
 
 " ' which, nevertheless, must necessarily be disclosed to the 
 
 12108. neophytes, 
 9 30, 3. \In the shadow of that legal Passover not one lamb 
 
 12108, was slain, but many. For one luas slain in every house, since 
 
 10 59, one was not sufficient foi' all. But .a figure is not the reality 
 of the Lord's Passion. Foi' a figure is not the truth but an 
 
19 § 4. GAUDEXTIUS OF BEESCIA. 101 
 
 imitation of the truth. For man too was made in the image of 
 God, hut was not therefore God. Although, indeed, in the luay 
 in which they say he is the 'image of God,' he may be also called 
 God, since hy nature there is one God, by relation many^ 
 
 [In this truth, then. Ergo in hac veritate In tbis reality, then, 12 50, 
 in ivhich we are, qua sumiis, unus pro in which we are. 
 One died for all ; omnibus mortuus One died for all ; 
 and the same in est ; et idem per and the same being 
 each house of the singulas ecclesiarum sacrificed in the mys- 9 14, 
 Church, in the onys- domes in mysterio tery of bread and 
 tery of bread amd panis ac vini, reficit wine in every house 
 wine, being sacri- immolatus, vivificat of the Churches [at 
 flced, refresheth ; be- creditus, conse- every communion] 
 lieved on, quicken- crantes sanctificat refresheth ; being be- 12 108. 
 eth; consecrated, consecratus. Hsec lieved, quickeneth ; 
 sanctifieth the con- agni caro, hie san- being consecrated, 
 secrators. This is guis est. Panis sanctifieth the con- 
 the Flesh of the enim qui de Coelo secrators. This is 
 Lamb ; this His descendit, ait, Panis the flesh of the 
 Blood. For the quern ego dabo, caro Lamb, this is his 
 Bread ivhich came mea est pro soeculi blood. For the Bread 
 doivn from heaven vita. which came down 
 
 saith, ' the Bread from heaven saith, 
 
 ' which I ivill give ' The Bread which I 12 48, 
 
 * is my flesh, for the ' will give for the 49, 108. 
 
 ' life of the world.' ' life of the world is 
 
 ' my flesh.' 
 4. Rightly too is 4. Recte etiam 4. Rightly too is 
 His blood expressed vini specie tunc san- His blood represen- 10 68. 
 hy the kind of wine, guis ejus exprimitur, ted by the form of 10 30. 
 in that He saith in quia cum ipse in wine, for when He 12 36, 
 the gospel, I am the Evangelio dicit. Ego Himself saith in the igs' 
 true vine. He Him- sum vitis vera, ^sX\^ gospel, 'I am the true 1051. 
 self plainly declares declarat sanguinem 'vine,'Hesufiiciently 
 all which is offered suura esse omne declares that all the 
 in the figure of His vinum quod in figura wine which is offered 
 Passion to he, in ejus offertur. in the figure of His 
 
 one, His Blood.^ Passion is His blood. 
 
 12 12. 
 
102 GAUDENTIUS OF BEESCTA. 19 § 5. 
 
 ^WheTice the most blessed Patriarch Jacob prophesied of 
 Christ, saying, ' He shall wash his (jarments in wine, and 
 'his raiment vn the blood of the (jrape.' For the garment, 
 the raiment of our body. He was about to wash in His oion 
 blood. Himself then the Creator and Lord of miture, ivho 
 
 1210S, bringeth forth bread from the earth, of bread again (/w He 
 iQo both can and hath promised) makes [ejfficit] His own body, 
 and He who of water made [fecit] wine, maJces [effi,cit under- 
 stood] also of wine His otvn blood."^ — pp. 487, 488. 
 
 12110. 5. In what manner therefore this Lamb ought to be eaten, 
 9 30. we ought to show from the lesson itself. ' You shall not eat 
 
 11 32. ' thereof any thing raw, nor boiled in water, but roasted with 
 ' fire, the head with the feet and the entrails.' There are two 
 spiritual meanings in these words, of which, if thou dost follow 
 
 11 25, one, thou wilt know both. The whole body of the Divine 
 
 14 39 Scriptures, as well of the Old as of the New Testament, con- 
 tains the Son of God; either promising that He will come unto 
 man, or declaring that He has now come. Whence the blessed 
 Philip, being found by Christ, finds Nathanael, and says to 
 him, ' We have found Jesus of Nazareth, the son of Joseph, 
 * of whom Moses in the Law, and the prophets, did write.' 
 And what more ? Dearly beloved, in Himself, is comprised 
 the whole Law, both old and new, and, if I may so say, He 
 
 mil. Himself is the soul of the law. For He Himself spoke by 
 Moses when He said to him, 'I will open thy mouth, and will 
 ' inspire what thou oughtest to speak.' He Himself also spoke 
 by the Prophets, when He says, ' I am He that speaks in the 
 ' prophets, lo I am present.' (Isa. lii. G.) He Himself also 
 spoke by the apostles, since Paul says, ' Ye seek a proof of 
 ' Christ speaking in me.' It is necessary therefore to take 
 this flesh of the Immaculate Lamb, that is, the bowels of His 
 doctrine, neither raw without interpretation, nor boiled in 
 water, that is boiled down and dissolved by the dissertation 
 of those who, like water, flow downward, perceiving nothing 
 lofty, but 'roasted,' he says, 'with fire,' that is, roasted 
 and solid, by the Divine Spirit. For fire extends upwards. 
 Whence the Lord said to the Jews, ' Ye are from beneath, I 
 
 11 25. 'am from above.' Therefore, since we have called the 
 members of the Lamb of God His Scrij^tures, let us see what 
 
19 §§ 6-8. GAUDE^TIUS OF BEESCIA. 103 
 
 is ' the head with the feet and entrails.' It is clear that in 
 the head thou mayest take the Divinity on the testimony of 
 the four Evangelists. We take the feet for the incarnation, 
 celebrated about the end of the world. For the feet are the 
 extreme parts of the body, but in the entrails thou mayest 
 observe hidden mysteries 
 
 6. But that which he said, ' neither shall ye break a bone 9 30. 
 'thereof,' enjoins this, that every thing which in the Scrip- n 32. 
 tures is more strong and stout, may not be broken, nor 12 110. 
 quashed, but must remain firm, which precept they not keep- n 25, 
 ing, deservedly receive woes from Him whose bones they 
 break. ' Woe unto you,' He says, ' scribes and Pharisees, 
 
 ' hypocrites ! for ye pay tithe of mint and anise, and cummin, 
 
 ' and have omitted the weightier matters of the law, judg- 
 
 ' ment, mercy, and faith.' These are the bones of the Lamb, n 25. 
 
 And elsewhere He says to them, ' Ye make the Word of God 
 
 * of none effect, that ye may establish your own traditions.' 
 
 7. \_We ought, by the com/mand of God, first to mortify the 9 30. 
 lusts of the flesh, and so to receive the body of Christ, who 1 1 32. 
 was slain for us when slaves in Egypt. ' Wherefore let a 
 
 ' man examine himself as saith the apostle, ' and so let him 
 ' eat of that bread, and drink of that cup! But when he 
 says we must ' eat it in haste,' he teaches that ive receive not 
 the sacrament of the Lord's body and blood with sluggish 
 heart and languid lips, but with all eagerness of mind, as 
 really ' hungering and thirsting after righteousness! For, 
 ' Blessed! saith the Lord Jesus, ' are they which hunger and 
 ' thirst after righteousness, for they shall be filled! But the 
 noble lesson set before you closes what it had said tvith this 
 most worthy end: ' For it is the Lord's Passover!^ Pascha est 4 3J. 
 enim Domini. [' the depth of the riches both of the wisdom 12111. 
 ' and knowledge of God! ' It is,' saith he, ' the Lord's Pass- 
 ' over! that is, the passing over of the Lord"] transitus Domini 
 [that you may not think that to be earildy, ivhich has been 
 made heavenly through Him who passed into it, and made 
 it His body and blood!^ 
 
 8. \For what we have already^ supra above [explaAned ^ ^.^• 
 generally, as to eating the flesh of the Lamb, we must observe, 111! 
 especially in tasting these same mysteries of the Lord's pas- \V^ll' 
 
104 GAUDENTIUS OF BRESCIA. 19 §§ 9, 10. 
 
 9 14. fiion, that you think not like the Jew, that it is raw flesh and 
 ' raw blood, and reject if, saying, * Ho^v can this man give ivs 
 i2U)8. ' His flesh to eat ?' nor, in the cauldron of a carnal heart by 
 7 65. nature ever disposed to caprice, boil the sacrament itself 
 dxnvn, deeming it a common earthly thing, but tlmt you be- 
 lieve, that by the fire of the Holy Ghost, it is made that ivhlch 
 iiios. it is declared; since ivhat you receive is the body of that 
 
 heavenly bread, and the blood of that sacred vine^ 
 9 30. 9. ^For when He reached forth the consecrated bread and 
 
 1 1 .S2. ^oine to His disciples, He said, ' This is my body, this is my 
 
 12 12. ' blood.' Let us believe Him vjhom we have believed. Truth 
 7 65. cannot lie. Therefore vjhen He spake of eating His flesh, 
 
 and drinking His blood to the midtitudes, amazed and 
 muttering, ' This is a hard saying, ivho can hear it?' He, 
 that He might by heavenly fire dx) away those thoughts, ujhich 
 I told you were to be avoided, added : ' It is the Spirit that 
 ' quickeneth; the flesh profiteth nothing. The words that I 
 
 11 25, ^ speak unto you they are Spirit, and they are life.' And 
 
 ■ therefore ive are bidden to eat, in the mysteries, the Head of 
 
 12 111. His divinity, together ivith the feet of His incarnation, and 
 14 ,39. the inward parts; that ive may believe all things alike, as 
 
 they have been delivered, not breaking that most solid bone of 
 Him. ' This is my body, this is my blood.' But if even 
 noiu aught i^emains over in any one's mind which he hath not 
 received in that exposition, lei it be burnt by the gloio of faith. 
 ' For our God is a consuming fire,' purifying, teaching, and 
 enlightening our hearts to the understanding of things divine, 
 that, through His unspeakable gift, we may know the cause 
 and meaning of that heavenly sacrifice instituted by Christ, 
 so shall we give Him endless thanks^ 
 7 05. 10. ^For truly this is the hereditary gift of His Neiu 
 9 .30. Testament, which He left us in that night ivhen He was be- 
 lo 51. trayed to be crucified, as a pledge of His j>resence. This is 
 12 108. that food for our journey, whereby in this journey of life ive 
 are fed and nourished, until, departing from this world, we 
 go forth unto Himself. Whence the Lord Himself said, 
 ' Except ye eat my flesh, and drink my blood, ye have no life 
 ' in you.' For He willed His benefits to abide with us. He 
 
19 §§11-14. GAUDEXTIUS OF BRESCIA. 105 
 
 willed our souls ever to be sanctified by His precious blood, 
 through the image of His oivn passion."^ 
 
 11. [J. TIC? therefore He commanded His faithful disciples, 9 30. 
 whom first He made priests of His Church, unceasingly to 
 
 put in use those m^ysteries of eternal life, which must- needs 9 14. 
 be celebrated by all priests throughout all churches of the whole 
 ivorld, until Christ should come again from heaven. And 
 this He did, in order that the priests themselves, and all we 
 His faithful people alike, having daily before our eyes the 
 pattern [exemplar] of Christ's passion, and carrying it in our 12 108. 
 hands, and receiving it tvith mouth and heart, may hold it 
 in indelible memory of our redemption, and may attain the 
 siueet medicine of everlasting defence against the poisons of 
 the devil. As the Holy Ghost exhorteth, ' Taste and see that 
 * the Lord is good.'"^ 
 
 12. ^But that He appointed the sacraments of His body 9 30. 
 and blood to be offered in the form [in specie] of bread and 9 ',14. 
 wine, there is a tivofold reason. First, that the immaculate 10 51. 
 Lamb of God might deliver a pure sacrifice to be celebrated 12108, 
 by a purified people, without burning, without blood, luithout 
 broth of flesh, and which should be ready and easy to be 
 offered by all7\ 
 
 13. ^Then, since bread must needs be made from many 9 30. 
 grains of wheat, formed into dough by means of water, and n 84. 
 comjileted by fire, reasonably is this taken as a figure of the 12 108. 
 body of Christ, since ive knoiv that out of the whole midtitude *o ^l. 
 of the human race there is made one body, perfected by the 
 
 fire of the Holy Ghost. For He ivas born of the Holy Ghost, 
 who descended upon Him in the form of a dove; thence He 
 returns from Jordan, the Evangelist bearing witness, ' Jesus 
 ' was full of the Holy Ghost' And since it became Him to 
 fulfil all righteousness, He enters the ivaters of baptism, to 
 consecrate them, and then, fidl of the Holy Ghost, returned 
 from Jordan."] 
 
 14. [_In like lua.y, too, the luine'J^ 'is taken as a figure' l 9 30. 
 [0/ His blood, gathered from very m^any berries, that is, 
 grapes of the vineyard which He had planted, is pressed out 
 in the wine-fat of the cross; and, in the large vessels of those ^^ J^^' 
 who receive with faithful heart ferments by its own virtue. 
 
 11 84. 
 10 5. 
 
106 GAUDENTIUS— RUFFINUS. 19 §§ 15, 16. 20 § 1. 
 
 This sacrifice of the Pctssover of the Saviour, do ye all, going 
 forth from the power of Egypt and of Pharaoh the devil, 
 receive ivith iis loith all eagerness of a religious heart, that 
 by our Lord Jesus Christ, ivhoni ive believe to be in His 
 sacraments, our irmwst soids may be sanctified; whose in- 
 estimable virtue abideth for ever.] — pp. 488-492. 
 
 Ibid., Tract, v., torn, iv., p. 809. 
 
 9 30. 15. The true Lamb of God whom John the Baptist shows 
 12 36. is Christ. He says, ' Behold the Lamb of God which taketh 
 
 11 36. ' away the sins of the world.' We the faithful, together with 
 
 all who believe, ought in the mystery (or sacrament), as well 
 as in faith, so to eat and commend the flesh of this Lamb to 
 the inner recesses of our heart, as not only to have our loins 
 girded with chastity, but even our feet shod with the prepara- 
 tion of the gospel of peace. 
 
 Ibid., Tract, xix., tom. iv., p. 833. 
 
 9 30. IG. For we, both chief priests and the lower class of fol- 
 io 51. lowers, whether of the Levitical order, or of the faithful of the 
 
 12 36. people, proclaim the effect of Christ's passion for the well- 
 1 1 84. being of our common life in the figure of His body and blood, 
 
 and the acknowledged sweetness of the mysteries with an- 
 xious mouth, we testify, ' Taste, and see that the Lord is 
 ' sweet.' (Ps. xxxiv. 8,) 
 
 20. 
 
 RUFFINUS. 
 
 Flourished about a.d. 390. 
 
 De Benedictionihus. lib. i., tom. i., pp. 4, 5, 7. 
 
 12108. 1. ' He shall wash his robe in wine, and his garment in the 
 
 13 32. ' blood of the grape.' (Gen. xlix. 11.) These things appear to 
 
 appertain only to the historical exposition, that a fertile vine- 
 yard signifies hypcrbolically an abundance of wine. But the 
 mystical exposition produces the more noble sense. For the 
 lo 13. robe of Christ, which is washed in wine, is suitably under- 
 stood to be His Church, which He washed for Himself with 
 
20 §§2-5. EUrrmUS. 107 
 
 His own blood, not liaving spot or wrinkle. For ' ye are not,' 
 said the apostle, ' redeemed with silver or gold, but with the 
 'precious blood of the only begotten of God.' Therefore, in 9107. 
 the wine of this blood, that is, in the laver of regeneration, 
 the Church is washed by Christ. ' For we are buried with 
 ' Him by baptism in death,' and in His blood, that is, we are 
 baptised in His death. 
 
 2. But how He washes His garment in the blood of the 12 108. 
 grape, mnst be seen. The garment appears to be a certain *^ ^^• 
 vestment nearer and more secret to the body than the robe. 
 These are they, therefore, who, having been washed before by 
 the laver, had been made into His robe, afterwards attained 
 to the sacrament of the blood of the grape ; as of an inner 
 and more secret mystery, and are said to be partakers of His 
 garment. For the soul also is Avashed in the blood of the 
 grape when it begins to receive the doctrine of this sacrament. 
 
 8. For the virtue also of the blood (that is) the virtue of 11 16, 
 
 . . . 2fi 
 
 the Word of God (virtute sanguinis virtute Verhi Dei), being 
 recognised and understood, the soul will be made as much 12 108. 
 more capacious as it becomes purer, and washed daily towards 13 32. 
 the completion of knowledge, and joining itself to the Lord, 
 not only will it become His garment, but even now one spirit 
 with Himself. 
 
 4. 'Shall wash His robe in wine.' As the flesh of the n 26. 
 Word of God is the meat of the perfect, so also His blood is 12 108. 
 the cup of the perfect. They therefore who are purified 13 32. 
 through the Word of God, and are renovated from day to day, 
 these are said to wash their robe, that is, their visible acts in 
 
 wine ; and their garment, that is, their inward thoughts, in 
 the blood of the grape, even as the apostle said, ' purifying 
 ' the thoughts and every high thing which exalteth itself 
 ' against the knowledge of Christ.' (2 Cor. x. 5.) . . . 
 
 5. For therefore also their teeth are white who eat the 13 32, 
 pure and immaculate and solid meat of God's Word, nor suffer 11 26. 
 their soul to be fed with the milk of babes, but nourish it 
 
 with solid and strong meats, that is, transferring it from moral 
 to mystical and doctrinal things, by which being illuminated, 
 it can behold with open ' face the glory of the Lord.' 
 
103 HUFFINUS. 20 §§ 6-8. 
 
 Comment, in Symholum, torn, i., pp. 182, 183. 
 
 13 32. 6. It is written, Jesus being pierced on the side, that water, 
 and at the same time, blood Howed. Tliis, in fact, is mystical, 
 for Himself hath said, that ' out of His belly should flow rivers 
 ' of living water.' (John vii. 88.) But it produced also blood, 
 which the Jews sought might come upon themselves and upon 
 their children. It produced, therefore, water, which washes 
 believers ; it produced also blood, which will condemn unbe- 
 9106. lievers. It, however, may be understood to figure the two- 
 fold grace of baptism ; one which was given by the water of 
 baptism, the other, which is sought by the mystery of the 
 shedding of blood j [the Eucharist], for both are named 
 baptism. 
 
 Comment, in Psalmum xxii., torn, ii., ff. 47, 48. 
 
 13 32. 7. 'The poor shall eat and be satisfied ; they shall praise 
 ' the Lord that seek Him ; their hearts shall live for ever.' 
 (Ps. xxii. 26.) They who were fasting from the food of truth, 
 7 66. they who hungered and thirsted after righteousness, are alone 
 fed with the divine Scriptures, are refreshed with the heavenly 
 sacraments. Let them praise who seek Him, for it is the 
 praise of the Lord, the utterance of His satisfaction. Whence 
 their hearts live for ever, because that is the meat of the 
 heart and soul, of which it is written, ' If any man eat of this 
 ' bread, he shall live for ever,' and ' Blessed are they who 
 ' hunger and thirst after righteousness, for they shall be satis- 
 ' fied.' ' For man lives not on bread alone, but on every 
 ' word which proceedeth out of the mouth of God.' 
 
 Comment, in Psalm, xxiii., tom. ii., f. 49. 
 
 1 3 32. 8. ' Thou hast prepared a table before me against them 
 ' which afflict me. Thou hast anointed my head with oil, and 
 
 11 40. ' my inebriating cup, how good is it !' (Ps. xxiii. 5.) Either 
 by the table we can understand the sacred Scripture, which is 
 prepared and presented to our sight, which offers to us dishes 
 of divers sentiments, that with them we may be renewed as 
 with spiritual meats, lest among the adverse things of this 
 world we be found wanting : Avhence Paul says, ' Whatso- 
 
20 §§ 9, 10. EUFFINUS. 109 
 
 * ever things were written, were written for our learning; that 
 ' by patience and comfort of the Scriptures we might have 
 ' hope ;' . . . 
 
 9. or, the Lord prepared a table, when in His sacra- 13 32. 
 ment He gave to us His flesh to eat, and His blood to 10 51. 
 drink. Hence it is, that in the Paschal Supper, when the 11 40. 
 Lord was betrayed, ' When the disciples were eating, Jesus 
 
 * took bread, and blessed, and broke, and gave to His dis- 
 
 * ciples, saying, Take and eat ; for this is my body.' He took 
 also the cup of His blood, that they might drink of it for the 
 remission of sins. Of the cup, it is added : ' And my inebri- 
 
 * ating cup, how good is it ! ' Truly good in which immacu- 
 late blood is offered. With this cup the affection of the 
 faithful is inebriated, and puts on joy for the remission of 
 sins ; which the ' head anointed with oil' signifies. The 
 heart of the just is strengthened with this bread, is joyful 
 with this oil, is inebriated with this cup, is turned from sin, 
 is washed through mercy, is turned to virtue. 
 
 Cominient, Psalm. Ixv., tom. ii., f. 147. 
 
 10. ' Thou hast prepared their food ; for so is its prepara- 13 32. 
 ' tion.' (Ps. Ixv. 9.) What food ? Doubtless of that which 7 GG. 
 Himself says, ' I am the living bread which came down from 
 
 ' heaven. If any man eat of this bread he shall live for ever.' 
 But how did He prepare this bread for us ? The Word was 
 made flesh, and dwelt among us. But it is well said, ' Thou 
 ' hast prepared,' because He acted with much care and much 
 labour, in order that He might be able to renew of Himself 
 the minds of the elect. Whence He suitably says, ' For so,' 
 that is, by thee ' is its preparation.' For neither could either 7 66, 
 Paul, or the prophets, or an angel prepare such great food, but 
 only the Mediator of God and men, the man Christ Jesus. 
 There is also the sacred Scriptures, food prepared for us by the 
 Lord, by which we are renewed daily, lest we be found want- 
 ing in the desert of this pilgrimage. Whence it is written, 
 
 * man does not live on bread alone, but on every word which 
 ' proceedeth out of the mouth of God.' 
 
no AUGUSTINE. 21 §§ 1-3. 
 
 21 
 
 Augustine. 
 Flourished about a.d. 395. 
 Epwt. v., ad Marcellinum, torn. II., p. 9. 
 9141. 1. It is too long to discuss conveniently concerning the 
 
 10 4, Vcariety of signs, which, when they ajspcrtain to divine things 
 
 11 73. ^^^ called sacraments. 
 
 Epist. xxiii., ad Bonifacium, torn. II., p. 36. 
 4 35. 2. [_We often so speak, as to say, when Passion tide^ 
 
 12 27, Pascha the Passover \draws near, that to-morrotu, or the 
 
 day after, is the Lord's passion; although He suffered so 
 many years ago, and that passion hath not actually taken 
 place more than once. Again, on the Lord's day, we say, 
 to-day hath Christ risen; ivhereas, so many years have 
 2)assed by since He rose. Why is it that no mom is so foolish 
 as to charge us loith falsehood, in thus speaking, save that vje 
 name the days from their correspondence^ resemblance simi- 
 litudinem ^uith those on which the events took place ; and 
 so that is called the actual day, ivhich is not the actual day, 
 but answers to it in the revolution of time ; aiul that is said 
 to be don£ on that day, because of the celeh^ation of the sacra- 
 ment, which is not done on that day, but vxis done long ago? 
 4 3.5. 3. Was not Christ sacrificed once in His otun person, and 
 8 73. yet in the sacrament is sacrificed for the peopW^ populis by 
 the people \i\ot only through cdl the festivals of Easter,"^ 
 paschce soleninitates solemnities of the Passover, [but every 
 day ? And it is clear that he does nA)t speak falsely, who, 
 8 72. being asJced, shall ansiver that he is sacrificed. For if sacra- 
 
 13 54. ments had not a certain resemblance'^ similitudinem Jjo 
 9101. those things of which they are the sacraments, they ivould not 
 
 12 37. be sacraments at all. But from, this resemblance they re- 
 
 9115. ceive, for the most part, the names even of the things them- 
 
 8 72, selves. As, therefore, after a certain manner,"^ quendam 
 
 modum Vthe sacrament of the body of Christ is the body of 
 
 ^147' ^^■'"^^^j ^^ sacrament of the blood of Chrii^t [is] the blood of 
 
 10 29. Christ, 80 the sacrament of faith is faith. "^ — pp. 506, 507. 
 9101. But to believe is nothing else than to have faith. And on 
 
21 § 4. AUGUSTINE. Ill 
 
 this account when the answer is given that a little child be- 8 31. 
 lieves, who has not yet the feeling of faith, he is said to have 
 faith on account of the sacrament of faith, and to turn himself 
 to God on account of the sacrament of conversion, because the 
 answer itself belongs to the celebration of the sacrament. As 3 73^ 
 speaking of baptism itself, the Apostle says, ' We are buried 
 'with Christ by baptism into death.' He does not say. We 3107, 
 signify burial ; but he says outright, ' We are buried.' There- 9 15, 
 fore the sacrament of so great a thing he called by no other ^^^* 
 name than that of the thing itself. Therefore, although not 10 27 
 yet that faith which has its footing in the will of those who 
 believe, yet nevertheless the sacrament of that very faith 
 makes the little child one of the faithful. For as it is said 
 to believe, so also it is called faithful, not by assenting to the 
 thing with the very mind, but by receiving the sacrament of 
 that very thing. [Bede 24 22.] 
 
 Epist Ivii., ad Dardanum, tom. ii., pp. 104, 106, 109. 
 
 4. And He is to come, according to the angelic testimony, 9 5 
 as He was seen to go into heaven, that is, in the same form 78. 
 and substance of flesh ; to which indeed he gave immortality, 
 but did not take away its nature. As it respects this forun, 
 He is not supposed to he spread abroad everywhere. For we 
 must take heed, that we do not so maintain the divinity of 
 the man as to take away the truth of the body. For it does 
 not follow, that what is in God is everywhere as God is. For 
 even of us the perfectly true Scripture says, that in Him we 
 live and move and have our being ; and yet we are not every- 
 where as He is. But that man is otherwise in God, inasmuch 
 as that God was otherwise in man, namely in a peculiar and 
 singular manner. For God and man is one person, and both 
 make one Christ Jesus ; He is everywhere by that which is 
 God, but He is in heaven by that which is man. ... Of 
 this body Christ is the Head, the unity of this body is com- n §5. 
 mended in our sacrifice [the sacrament], which the apostle 
 briefly signified, saying, ' We being many, are one bread, and 
 * one body.' (1 Cor. x. 1 7.) We are reconciled to God through 
 our Head, for in Him the Divinity of the Only Begotten has 
 been made partaker of our mortality, as we always have been 
 
112 AUGUSTINE. 21 §§ 5, 6. 
 
 made partakers of His immortality. . . . Doubt not that 
 Christ is wiiolly present everywhere as God, and is in the same 
 temple of God as indwelling God, and in some one -place of 
 heaven on account of the measure of a true body. 
 
 Fpist. lix., ad Paulinum, torn. II., p. 115. 
 
 13 48. 5. But all those things are vowed which are offered to 
 God, especially the oblation of the holy altar, in which sacra- 
 ment our other greatest vow is proclaimed, in which we vow 
 that we will dwell in Christ, particularly in the structure of 
 the body of Christ. The sacrament of which thing is, that we 
 ' being many, are one bread and one body.' (1 Cor. x. l7.) 
 Therefore, in the sauctification, and in the making ready of 
 the distribution of this [sacrament] I think that the apostle 
 commanded 'Trpoetv^ag, that is prayers, or (as some intei-pret 
 less accurately) adorations for this is in regard to a vow which 
 is more usually named in the Scriptures i-oyrri [a vow] . . . 
 When these things are accomplished, and so great a sacrament 
 is received, thanksgiving concludes the whole, which last thing 
 the apostle commended also in these words. (1 Tim. ii. 1, 2.) 
 Whence he adds and says, ' For this is good and acceptable 
 ' in the sight of God our Saviour ; who will have all men to 
 
 * be saved, and to come unto the knowledge of the truth, (vv. 
 3, 4.) |]J.iicZ lest any one should say that the way of salva- 
 tion might consist of a good conversation and the worship of 
 one God almighty, without the Coimnunion'^ participatione 
 the participation [o/ the body and blood of Christ, he saith, 
 ' There is one God and one Mediator beticeen God and man, 
 
 * the man Christ Jesus ; ' in order that ujltat he had said, 
 ' luill have all men to be saved,' may be uiulerstood to be set 
 forth in no other way, bnt through a Mediator ; not God, 
 which the Word ever tvas, but the man Christ Jesus, when the 
 Wmd was made flesh, and diuelt among -?/«.] — p. 508. 
 
 Epist. cxviii., cxix., cut Januarium, tom. ii., pp. 212-214. 
 
 6. ^Firsf, therefore, I would have thee hold (ivhich is the 
 
 ^wincipal point in this argument) that our Lord Jesus Christ 
 
 hath, as He says Himself in the gospel, subjected us to His 
 
 10 35. oiun easy yoke and light burden ; and thence, by sacraments. 
 
21 §7. AUGUSTINE. 113 
 
 very few in number, very easy of observance, very mighty in 1 1 72, 
 significance, hath bound in one the community of a new 
 people ; such as are, Baptism hallowed by the name of the 
 Trinity, the communion of his own body and blood, and 
 whatever else is prescribed in the Canonical Scriptures.'J^ — 
 p. 503. 
 
 7. You inquire what is the reason why the annual day of 
 celebrating the Lord's passion is not on the same day of the 
 year it returns, as is the day on which it is handed down He 
 was born. . . . Here it is necessary, first, that you should 
 know that the day of the Lord's birth is not to be celebrated 
 in a sacrament, but is only to be called to remembrance that 
 He was born, and for this nothing was needed, except that 
 the returning day of the year, on which the very thing occurred 
 should be signified by festive devotion. But there is a sacra- i 9 103: 
 ment in any celebration, when a remembrance is so made of jg' 
 a thing done, that something also be understood to be signi- 
 fied, which must be spiritually understood. (Sacramentum 
 est autem in aliqua celebratione, cum rei gestoe ita rememo- \ 
 ratio fit, ut aliquid etiam significari intelligatur, quod 1 
 sancte accipiendum est.) In that manner therefore we do ' 
 the Passover, so that we do not only call to mind what has 
 been done, that is, that Christ died and rose again, but also ii 16. 
 that we do not omit other things connected with these which 
 bear testimony to the signification of the sacrament. For 
 because, as the Apostle says. He died for our sins, and was 
 raised again for our justification. A certain Passover from 
 death to life has been consecrated in the Passion and Resur- 
 rection of the Lord. , . . According to this faith, and hope, 
 and love, in which we begin to be under grace, now we are 
 dead with Christ and buried with Him by baptism into death, 
 as the Apostle says : for also our old man is crucified to the 
 cross with Him ; and we have risen with Him, because He 
 has quickened us together, and made us sit together in hea- 
 venly places. Whence there is also that exhortation, ' If ye 
 ' then be risen with Christ, seek those things which are above, 
 ' where Christ sitteth at the right hand of God. Set your 
 ' affection on things above, not on things on the earth. For 
 ' ye are dead, and your life is hid with Christ in God. When 
 
 II. H 
 
114 AUGUSTINE. 21 §§ 8-10. 
 
 ' Christ wlio is our life shall appear then shall ye also appear 
 ' with Him in glory.' He indicates plainly what he intends to be 
 understood, for now our passover from death to life is done by 
 faith, is accomplished in the hope of a future resurrection and 
 glory in the end. . . . But see what follow^s, ' But if the spirit 
 ' of him that raised up Jesus from the dead dwell in you, he that 
 * raised up Christ from the dead shall also quicken your mortal 
 ' bodies by his spirit that dwelleth in you.' Therefore the 
 11 85. whole Church which is found in the pilgrimage of mortality 
 expects this in the end of the world which has been shewn 
 beforehand in the body of our Lord Jesus Christ, who is the 
 first begotten from the dead, because also there is no body of 
 Him of which He Himself is the Head, except the Church. 
 
 De Doct. Christ, lib. i,, cap. 2, torn. III., p. 4. 
 8 52. 8. All teaching consists either of realities or of signs, but 
 
 10 4. realities (things res) are learned by signs. But now I have 
 
 11 7*2. used the term ' realities ' in the proper sense (proprie), such 
 
 as wood, stone, cattle, and other things of this kind, which 
 are not employed to signify something. But not that wood 
 of which we read that Moses put it into the bitter waters, that 
 they might be free from bitterness ; nor that stone which 
 Jacob placed at his head, nor that animal which Abraham 
 sacrificed instead of his son. For these are realities in such 
 sense that they are also signs of other things. But there are 
 other signs whose entire use is for signification, just as words 
 11 72. are. For no one uses words except for the sake of signifying 
 something. From wliich it is understood what I call signs, 
 that is to say, those realities which are employed to signify 
 something. 
 
 Ibid., lib. ii., cap. 1, 3, tom. III., p. 10. 
 
 8 52. 9. Discoursing on signs, I make this remark, that no one 
 
 lo 5. must fix his attention on them in what they are, but rather 
 
 8 72. that they are signs, that is, that they signify something. For 
 
 9 1^1- a sign is a thing which, besides the form which it presents to 
 
 * * "-• the senses, causes something else external to itself (ex se) to 
 
 come into the mind. 
 8 52. 10. Ch. 3. Of signs therefore by which men communicate 
 among themselves their ideas, some pertain to the sense of 
 
21 §§ 11, 12. AUGUSTINE. 115 
 
 sight, many to the sense of hearing, very few to other senses. 
 For when we give a nod we do not give a sign except to the 
 eyes of him whom we intend by that sign to make a partici- 
 pator of our intention. And certain movements of the hands 
 signify many things. And actors by the motions of all their 
 members give certain signs to those who know and converse 
 as if with their eyes. . . . and all these things are as it were 1 1 70. 
 visible words (verba vlsihilia). But those things which relate to a 50, 
 the ears, as I have said, are more numerous, especially words. ^^• 
 For both trumpet, pipe, and harp for the most part give not 10 5. 
 only a sweet, but also a significant sound. But all signs are 
 very few compared with words. For among men words cer- 
 tainly obtain the pre-eminence of signifying whatever things 
 are conceived in the mind, if any one wished to utter them. 
 For the Lord also by the odour of the ointment, by which His 
 feet were anointed, gave some sign, and by the sacrament of n 72. 
 His body and of His blood being eaten beforehand, He signi- 
 fied what He intended. 
 
 Ibid., lib. iii., cap. 5, 9, 16, 25, 30-32, 37, tom. III., pp. 
 21-23, 25, 26, 28. 
 
 11. Ch. 5. Care must be taken lest thou understand figur- 9 53. 
 ative language literally. For what the Apostle said appertains 10 5. 
 also to this, ' The letter killeth but the spirit giveth life.' For 
 when that spoken figuratively is so taken as if spoken in the 
 proper sense (jjroprie) it is carnally tasted. No death of the 
 
 soul is more suitably called, than when that which is in it is 
 excelled by the beasts, that is, knowledge is brought under 
 the flesh in following the letter. For he who follows the 
 letter regards figurative words as proper words, nor does he 
 refer that which is signified in a proper word to another sig- 
 nification. . . . And when he hears of a sacrifice he does not 
 exceed in thought that which is accustomed to be done con- 
 cerning sacrifices of cattle and fruits of the earth. It is indeed 11 74. 
 a miserable slavery of the mind to take the signs for realities 
 and not be able to lift the eye of the mind above the cor- 
 poreal creature to imbibe the eternal light. 
 
 12. Ch. 9. \_But at this time, since, through the Eesurrec- a 52, 
 tion of our Lord, there hath dawned the clearest manifesta- 
 
116 AUGUSTINE. 21 §§ 13-15. 
 
 9 153. tion of our freedom, ive are no longer laden with the burden- 
 11 74. some operation of those signs, tvhose meaning we now knoiu ; 
 
 hut the Lord Himself and the apostolic discipline, have 
 handed doicn certain few^ signs ^nstead of many, and 
 11 73. those most easy to perform, most majestic in meaning, most 
 pure in the observance ; such as are the sacrament of Bap- 
 tism, and the celebration of the Body and Blood of the Lord;"^ 
 (pp. 508, 509,) which (signs) every man when he receiveth, 
 being initiated, knoweth to what they should be referred, not 
 to venerate them with a carnal servitude, but rather with a 
 lo 5. spiritual freedom. And as it is a mark of vile bondage to 
 follow the letter and take the signs for the things signified by 
 them ; so to interpret the signs to no profit is a mark of evil 
 — wandering error. 
 
 7 67. 13. Ch. IG. If a form of speech is preceptive, forbidding 
 
 8 75. either a disgraceful thing or a crime, or commanding what is 
 
 9 89, useful or beneficent, it is not figurative. But if it seems to 
 
 command a disgraceful thing or a crime, or to forbid what is 
 
 10 6. useful or beneficent, it is figurative, ' Except ye eat the flesh 
 
 11 75. 'and drink the blood of the Son of Man, ye have no life in 
 
 12 56. ' you.' He seems to command a disgraceful thing or a crime, 
 
 13 44. therefore it is fifjiirative commanding us to communicate in 
 ' g,j' the passion of the Lord, and sweetly and profitably to treasure 
 
 up in our memory, that His flesh was crucified and wounded 
 ^* ^^' for us. [Quoted by Bertram 25 18.] 
 
 14. Ch, 25. The same thing may sometimes stand for con- 
 traries, here in a good sense, there in a figurative bad one, as 
 in the instance just mentioned of leaven ; or, again, bread, in 
 a good sense ; ' I am the living bread, which came down 
 
 * from heaven ; ' and in a bad one, ' bread eaten in secret is 
 
 * pleasant.' 
 
 11 76, 15. Ch. 31. But what these seven \mystical mysticoe'] rules 
 may teach or admonish I will briefly show. The first is con- 
 cerning the Lord and His body, in which knoAving that some- 
 times one person of the Head and of the body, that is of 
 Christ and of the Church, is intimated to us, nor was it said 
 in vain to the faithful, ' Then are ye Abraham's seed,' since 
 there is one seed of Abraham, which is Christ ; let us not be 
 uncertain, when it is passed over from the Head to the body, 
 
21 §§16-18. AUGUSTmE. 117 
 
 01- from the body to the Head, and yet is not withdrawn from 
 one and the same person. For one person speaks, saying, 
 ' he has put a mitre on me as on a bridegroom, and has adorned 
 ' me with ornaments as a bride,' (Isaiah Ixi. 10,) and yet what 
 suits the Head, what the body, that is, what Christ, what 
 the Church, must therefore be understood. 
 
 16. Ch. 32. The second rule is respecting the twofold n 76, 
 manner of the Lord's body, which indeed ought not to be so 
 called, for that is not the body of the Lord in reality {revera), lo 6. 
 which will not be with Him for ever. But it hath been said 
 concerning the Lord's true and intermingled body, or concern- 
 ing His true and feigned body, or any otlier, because not only 
 
 for ever, but not even now must hypocrites be said to be with 
 Him, although they may seem to be in the Church. 
 
 17. Ch. 37. The seventh and last rule of Ticonius is con- ii 76, 
 cerning the devil and his body. For he himself is the head 
 
 of the wicked, who are in a certain manner (quodammodo) 9 147. 
 his body, which will go with him into the punishment of lo 6. 
 eternal fire ; as Christ is the Head of the Church, which is 
 His body, which will be with Him in the kingdom and glory 
 everlastiug. 
 
 Be Trinitate, lib. iii., cap. 4, 10, tom. iii., pp. 105, 107. 
 
 18. ^If, then, the apostle Paul (although he still hare s 12. 
 about him the burden of the body which is corrupted and n 69, 
 weigheth down the soul, although as yet he saw in part 
 darkly, desiring to be dissolved and to be with Christ, and 
 groaning in himself, looking for the adoption, to wit the re- 
 demption of his body), coidd yet preach the Lord Jesus Christ, n 69 
 signifying!^ by signifying, signijicando, ^Him at one time by 
 his tongue, at another by letter, at another by the sacrament 
 of His body and blood; and yet neither his tongue, nor 
 parchment, nor ink, nor significant sounds uttered by the 
 tongue, Twr marks of letters written wpon skins, do we calt\ 
 dicimus ^he body and blood of Christ, but that alone whicJi 
 taken of the fruits of the earth, and consecrated with the 
 mystic prayer, we receive solemnly to the salvation of our 
 souls'^, rightly, to our spiritual health, rite ad salutem spiri- 
 taleni, ^in memory of our Lord's passion for us; and when 
 
 70. 
 
 12 37. 
 8 52. 
 
 12 13. 
 
118 AUGUSTINE. 21 §§ 19-22. 
 
 this ift, hy the hands of men, brought to that visible form 
 lo GO. [speciem,] it is not sanctified so as to become so great a 
 sacrament, save by the Spirit of God vjorJdng invisibly, sinx^e 
 God ivories all these tilings which in that ivork take p^ace by 
 bodily acts, moving from, the beginning His ministers within 
 (whether they be the soids of men or the obedience of hidden 
 spirits subdued to Himself) : what ivonder is it, if in the 
 creation ■ of heaven and earth also, of sea and air, God 
 Ji 71. frameth things visible and tangible as He willeth, to show 
 and reveal Himself in thera^ ad seipsum in eis. . . . signi- 
 Jicandum et demonstrandum, to signify and show Himself, or 
 rather for Himself to be signified and shown in them, fas He 
 sees right, not so that the very substance should ajypear, ivhere- 
 by He is, which is wholly unchangeable and moi^e sublime in 
 secret and ivithin than all the spirits which He hath created.'\ 
 — pp. 498, 499. 
 
 10 69. 19 (ji^ 10. Sometimes the same form (species) exists for 
 
 this [viz., purpose of signification] either when it is to remain 
 some little as that brazen serpent which was lifted up in the 
 wilderness could, and as letters can ; or when it is to pass 
 *2 1;^^. away after the ministration is completed, as bread which 
 los! has been made or consecrated (factus) for this [purpose of 
 signification] is consumed in receiving the sacrament. 
 
 Prosperi Sententiaruin ex Augustino, cccxxxviii. ; cccxxxix., ^ 
 tom. iii., p. 435. 
 
 9 108, 20. The flesh of Christ is the life of the faithful, if they 
 133 
 
 neglect not to be His body ; let them then become the body 
 
 11 85. of Christ, if they wish to live by the spirit of Christ; by 
 
 which none liveth but the body of Christ. 
 8 88. 21. He receiveth the food of life, and drinketh the cup of 
 9 108, eternity, who dwelleth in Christ, and whose indweller Christ 
 
 1 'V.i 
 
 I fir,' is. For he who differs from Christ, neither eateth His flesh, 
 9 no, nor drinketh His blood, although he may daily indiscrimi- 
 nately receive the sacrament of so great a thing to the con- 
 ** ^^- demnation of his own presumption. [Bede 24 32.] 
 
 Contra Mendacium ad Con., cap. x., tom. iv., p. 19. 
 22. Touching Jacob, however, that which he did at bis 
 
21 § 23. AUGUSTINE. 119 
 
 mother's bidding, so as to seem to deceive his father, if with 
 diligence and in faith it be attended to, is no lie, but a mys- 
 tery (;my8terium.) The which, if we shall call lies, all parables 
 also and figures designed for the signifying of any things 
 soever which are not to be taken according to their proper 
 meaning (ad proprietatem), but in them is one thing to be n 77. 
 understood from another, shall be said to be lies, which be far 
 from us altogether. 
 
 QucBst. in Levit, lib. iii., q. 57, tom. iv., pp. 94, 95. 
 
 23. What is that which forbidding to eat blood says, 'The 
 'life of all flesh, is its blood.' (Levit. xvii. 11.) . . . There- 
 fore this temporal life is especially contained in the body by 
 blood. But what is that which he saith, ' I have given it 
 ' (blood) to you on the altar of God to make an atonement for 
 ' your life (or soul),' as life atones for life. Is it blood for 
 blood, as if we were violently moved respecting our blood when 
 we desire to make atonement for our life ? This is absurd. 
 But it is much more absurd that the blood of cattle should 
 atone for the life of man, which cannot die, since it is plainly 
 testified in the epistle to the Hebrews that the blood of vic- 
 tims availed nothing to propitiate God for the sins of men, but 
 signified something which would avail. ' For it is impossible,' 
 he says, ' that the blood of bulls and of goats should take 
 ' away sin.' It remains, therefore, that since that Mediator, 
 who in all those sacrifices offered for sins was prefigured, 
 makes an atonement for our life, that may be called life which 8 83. 
 
 signifies life. A thino^ which is a sim is accustomed to be 10 10, 
 
 . . ° . . . . . 28 
 
 called by the name of the thing which it signifies ; as it is 
 
 written, ' The seven ears are seven years,' for he did not say 13 49, 
 they ' signify seven years ; ' and ' the seven kine are seven ^^" 
 ' years ;' and many things of this kind. Hence there is that 
 which is said, ' The Rock was Christ.' For he did not say 9 11, 
 ' the Rock signified Christ,' but, as it were, was this very 
 thing, though indeed it was not this in substance, but in signi- 
 fication [Bede 24 24.] So also the blood, because on ac- 
 count of a certain vital substantiality it signifies the life, is in 
 sacraments called the life . . . Modes of speech also must be 
 considered by that which contains being used for that which 
 
120 AUGUSTINR 21 § 24. 
 
 is contained, that since life is held in the body by blood, for 
 if it is shed it departs, by it life may be more suitably signi- 
 fied, and blood takes its name. As the place in which the 
 Church is assembled is called a church. (Eph. v. 27, and 1 Cor. xi. 
 22.) It is also written, 'He sheddeth blood who withdraweth 
 the hire of the labourer' (Ecclus. xxxiv. 24, or 27.) He called 
 blood hire, since in it life is sustained, which is called by the 
 13 49. name of blood. J[But ivhereas^ cum since ^the Lord says, 'Ex- 
 ' cept ye eat my fiesh and drink my blood, ye have oio life in 
 ' you! Why were the people so strictly forbidden the blood of 
 the sacrifices which %Dcre offered for sins^ if by those sacrifices 
 this one sacrifice was signified, wherein is the true remission 
 of sins, while yet the blood of that sacrifice itself, not only is 
 no one forbidden to receive for nourishment, but rather, all 
 ivho wish to have life, are exhorted to drinh!^ — p. 509. 
 We must consider, then, what is meant by a man being pro- 
 hibited in the law from eating blood, but is commanded by 
 God to shed it. For concerning the natui-e of life, why it was 
 signified by blood, we have said as much as seemed needful 
 for the present. 
 
 Ibid., lib. iii., q. 84, tom. iv., p. 98. 
 
 13 51. 24. We must note how oft God saith, ' I am the Lord who 
 ' sanctify him ;' and when He spoke to Moses of the priest. 
 He also said : ' And thou shalt sanctify him.' How then 
 doth both Moses sanctify, and the Lord also ? Verily, Moses 
 did not sanctify for the Lord. Moses sanctified with visible 
 sacraments through his ministry ; but the Lord doth 
 sanctify with His invisible grace through the Holy Ghost, 
 where is in very deed the whole fruit of the visible and out- 
 ward sacraments. For, without this sanctifying of the invisible 
 grace, what do the visible sacraments profit ? A question 
 may worthily be demanded, whether this invisible sauctif^ang 
 without the visible sacraments, wherewith man is visibly and 
 outwardly sanctified, doth profit nothing ? That were truly a 
 great absurdity. A man might better and more tolerably say, 
 that this sanctifying of the invisible grace is not without the 
 visible sacraments, than to say that, if it be without them, it 
 profiteth nothing ; seeing that in this inward sanctifying the 
 
21 § 25. AUGUSTINE. 121 
 
 whole profit of them consists. But this also must diligently 
 be considered, how it may truly be said that this sanctifying 
 of the invisible grace cannot be without those visible sacra- 
 ments. For verily the visible Baptism did profit Simon 
 Masfus nothing at all ; seeing that he wanted the invisible 
 sanctifying. But whom this invisible sanctifying, because it 
 was present, did profit, they also received the visible sacra- 
 ments and were baptised. Neither is it declared or showed 
 where Moses, which visibly and outwardly sanctified the 
 priests, was himself sanctified with the very sacrifices or with 
 oil. And notwithstanding, who dare deny that he was 
 invisibly sanctified, seeing he do so greatly excel in all grace 
 and virtue ? This also may be said of John the Baptist. For 
 he baptised before he himself was baptised. Therefore we 
 cannot deny but that he was sanctified ; yet find we not that 
 the thing was done invisibly, before he came unto the 
 ministry and oflfice of baptising. This likewise may be said 
 of that thief, to whom, being crucified with Him, the Lord 
 said : ' This day shalt thou be with me in paradise.' For he 
 was not endowed with so great felicity without the invisible 
 sanctifying. Therefore we gather that some have had the 
 invisible sanctifying without the visible sacraments, and that 
 it hath also profited them and done them good ; which visible 
 sacraments were changed according to the diversity of times ; 
 so that now we which are under the new law have one kind 
 of sacraments, and they which were under the old law had 
 another kind. Again, we gather that the visible sanctifying 
 which is done by the visible sacraments may be present ; but 
 yet that it cannot profit without this invisible sanctifying. 
 And yet is not the visible sacrament therefore to be despised ; 
 for the despiser thereof can by no means be invisibly sancti- 
 fied. Hereof it came to pass that Cornelius and they that 
 were with him, when the Holy Ghost invisibly was poured 
 upon them, and they appeared sanctified, were notwithstanding 
 baptised ; neither was that visible sanctifying counted super- 
 fluous, although the invisible sanctifying had gone before. 
 
 Octogin. Qitcest. qucest. 61, tom. iv., p. 244. 
 25. So our Lord Jesus Christ is shown to be our King. 
 
122 AUGUSTINE. 21 §§ 20, 27. 
 
 He Himself also is our Priest for ever, after the order of 
 
 6 28. Melchisedec, who offered Himself a sacrifice for our sins, and 
 12 40, commended a resemblance of His sacrifice to be celebrated in 
 
 ' memory of His passion, that that which Melchisedec offered 
 to God, we now see to be offered in the Church of Christ 
 throughout the whole world. 
 
 De Catechizandis Rudibus, cap. 26, tom. iv., p. 3()7. 
 
 26. After this discourse he is to be asked whether he be- 
 lieve these things, and desire to observe them. And upon 
 his solemnly replying that he does, then he must be signed 
 {slgnandus est), and treated after the manner of the Church. 
 
 9 140. Concerning the sacrament Avhich he hath well received, since 
 
 10 52. it hath been well commended to him, that things visible are 
 
 8 72. indeed signs of Divine realities, but that in the signs the 
 
 9 101. invisible realities themselves are honoured : and that that 
 
 11 73. for7n {specietn, meaning the sign), consecrated by blessing, is 
 
 10 69. not to be so esteemed of, as it is esteemed of in any ordinary 
 
 use, it is to be mentioned what signifies also the language 
 \i.e. the form of words used], which he has heard, what in that 
 thing is hidden — that reality of which it bears the likeness. 
 Afterwards taking occasion from this we must admonish him, 
 that if he hear anything even in the Scriptures which has a 
 lo 6. carnal sound, although he understand it not, yet that he 
 believe that something spiritual is signified, relating to holi- 
 ness of conduct, and a future life. 
 
 De Sermone JDomini in Mon., lib. ii., cap. 7, tom. iv., p. 349. 
 
 27. ' Give us this day our daily bread.' (Matt. vi. 11.) It 
 
 7 67. has been called ' daily bread ' either for all those things which 
 
 11 01. sustain the necessities of life, respecting which He orders, 
 
 saying, ' Take no thought for the morrow ;' so that it might 
 be added, ' Give to us this day,' or for the sacrament of the 
 body of Christ, which we receive daily ; or for spiritual food, 
 of which the same Lord says, ' Labour for the meat which is 
 
 8 23. ' not corrupted ' (corrumpitur.) And again, ' I am the Bread 
 
 ' of life which came down from heaven.' But of the.se three 
 that which is most probable can be considered. For perhaps 
 some one may be concerned why we pray to obtain those 
 
21 § 28. AtlGUSTINE. 123 
 
 things which are necessary for this Hfe, such as food and 
 clothing, when the Lord Himself says, ' Take no thought what 
 ' ye shall eat, or with what ye shall be clothed.' .... But 7 67. 
 as they, who are very numerous in the Eastern parts, do not 
 agitate the question concerning the sacrament of the Lord's 
 body, nor do they communicate daily in the Lord's Supper, 
 
 although this has been called daily bread For we 
 
 cannot now say, ' Give us this day,' what we have now 
 received. Or can any one compel us to celebrate that sacra- 
 ment at the close of the day ? It remains, therefore, that by 7 67. 
 'daily' we understand spiritual bread, namely, the divine n 61. 
 precepts which daily we ought to contemplate and practice ; 
 for concerning them the Lord says, ' Labour for the food 
 'which is not corrupted.' But this food is now called daily 
 food as long as this temporal life is prolonged through depart- 
 ing and receding days But if any one wishes to 7 67. 
 
 understand those things which concern the necessary food of n 61. 
 the body, or that opinion concerning the sacrament of the 
 Lord's body, it is necessary that all three be conjointly under- 
 stood, that is to say, let us seek, at the same time, bread 
 necessary for the body, and also the visible and invisible 
 sacrament of the Word of God. 
 
 Be Givitate JDei, lib. x., cap. v., vi., xix., xx., pp. 109, 110, 115. 
 
 28. Ch. V. and vi. Nor were such sacrifices, in the slaying 
 
 of cattle, done by the ancient fathers, of which now God's 
 
 people read and do not do, to be understood otherwise than 
 
 that, by those things, these things were signified which are 
 
 performed in us, to the important end that we may adhere to 
 
 God, and for the same end take care of our neighbour. There- 9 140. 
 
 fore a visible sacrifice, is a sacrament of an invisible sacrifice, lo 4, 
 
 13 15 
 that IS, it is a sacred sign. Whence that penitent man in the ' iq] 
 
 Prophet, or the Prophet himself seeking God to pardon his 
 
 sins, said, ' For thou desirest not sacrifice else would I give it, ii 73, 
 
 ' thou deUghtest not in burnt offering. The sacrifices of God ^^• 
 
 'are a broken spirit, a broken and a contrite heart, O God 12107. 
 
 'thou wilt not despise.' (Ps. li. IG, 17.) Let us learn after 8 72. 
 
 what manner where he said that God desires not sacrifice there 14 12, 
 
 he shews that God desires sacrifice. Therefore He desires not ^^" 
 
124 AUGUSTINE. 21 § 28. 
 
 the sacrifice of slaughtered cattle, but desires the sacrifice of a 
 contrite heart. Therefore in that thing, which he said that 
 He did not desire, this is siOTified which he suffjrested that He 
 did desire. So therefore the Prophet said that God did not 
 desire those things in which manner it is believed by the 
 foolish He did desire for the sake of His own pleasure. For 
 if those sacrifices which He desires, this one of which is a 
 heart contrite and humble with the gi-ief of penitence, He 
 desired not to be signified by those sacrifices which He was 
 thought to desire as pleasing things to Himself, He would 
 not have given command in the old law concerning these 
 ofterings. . . . Micah vi. 6-8. In these words of the Prophet 
 it is plainly declared that both sacrifices are distinct, and that 
 God does not require those sacrifices for their own sake, in 
 which are signified those which God requires. In the Epistle 
 which is written to the Hebrews, it is said, ' But to do good 
 * and to communicate forget not ; for with such sacrifices God 
 'is well pleased,' Heb. xiii. 16, and where it is written, 'I 
 ' will have mercy and not sacrifice.' It is necessary that no 
 other sacrifice be understood than the sacrifice to be preferred, 
 since that which is called a sacrifice by all men is a sign of the 
 real sacrifice. But, moreover, mercy is a real sacrifice, whence 
 that is said, which I called to mind a little before : — ' With 
 ' such sacrifices God is well pleased.' Therefore, whatever 
 things were divinely commanded in the ministry of the 
 tabernacle are described in divers ways concerning sacrifices 
 are recorded to signify the love of God and our neighbour. 
 ' For on these two commandments,' as it is written, ' hang 
 ' all the law and the prophets.' [Bede, 24 36.] Therefore, 
 
 11 86. every work which is done so that in holy fellowship we devote 
 
 ourselves to God, is a true sacrifice, that is to say, to refer to 
 Him the end of good, by which w6 can be truly blessed. 
 Whence also mercy itself, by which man is relieved, if it is not 
 done on account of God, it is not a sacrifice. For although a 
 
 12 1.34, sacrifice is done or offered by man, yet a sacrifice is a Divine 
 ^'^- thing, (res divina est) so that the ancient Latins called it by 
 
 that name. Whence a man himself consecrated to the name 
 of God, and devoted to God, in so far as he is dead to the 
 world that he may live to God, is a sacrifice (Romans xii. 1.) 
 
21 §§ 29-31. AUGUSTINE. 125 
 
 Truly it cometh to pass that the whole redeemed city itself, ii 86. 
 
 that is, the congregation and society of saints is offered a 12170. 
 
 universal sacrifice to God by the High Priest, who also offered 
 
 Himself in His passion for us, in the form of a servant, that 
 
 we might be the body of so great a Head. For He hath 
 
 offered this form ; in this form He hath been offered, for 
 
 according to this form He is mediator, in this form He is 
 
 Priest, in this form He is the sacrifice. Now, therefore, the 
 
 apostle having exhorted us to ' present,' &c., E.om. xii. 1 -6. This n 37, 
 
 is the sacrifice of Christians, ' We being many are one body 
 
 ' in Christ,' which body also the Church celebrates in the 12 37, 
 
 . . 170. 
 
 sacrament of the Altar known to the faithful, wherein the 
 
 same sacrament is shown (demonstratur) that in that oblation 
 
 which it offers, itself is offered. 
 
 29. Ch. xix. Surely they know not that these [visible sac- 12 171. 
 
 rifices] are so signs of those [services of a pure mind and good 
 
 will] as sounding words are signs of realities. Wherefore as in 
 
 pra,yer and praise, we direct significant words to Him to whom 
 
 we offer the very realities in the heart which we signify; thus 
 
 sacrificing' we know that we must offer a visible sacrifice on n 86. 
 
 an altar to none but to Him, whose invisible sacrifice in our 
 
 hearts we ourselves ought to be. 
 
 30. Ch. XX. Whence He the true Mediator, inasmuch as 
 taking the form of a servant, He the man Christ Jesus was 
 made a Mediator of God, and men, since in the form of God 
 he receives sacrifice with the Father, with whom He is one 
 God ; yet in the form of a servant He preferred rather to be 
 
 a sacrifice than to receive one By this also He, the n 86. 
 
 Priest, is Himself the Offerer, He Himself also the Oblation. 9 15. 
 
 The sacrament of which reality He desires to be the daily sac- 12 171. 
 
 rifice of the Church ; which since it is the body of Himself, n 37. 
 the Head, it learns to offer itself through Him. [Bede, 
 24 35.] 
 
 Ibid., lib. xviii., cap. 48, tom. v., p. 238. 
 
 31. Because all things which represent other things appear a 83. 
 in a certain manner (quodammodo) to sustain the characters 9 147- 
 of those things which they signify, as it is said by the apostle, 10 28. 
 
12G AUGUSTINE. 21 §§ 32, 33. 
 
 ' that rock was Christ,' since the rock of which this was 
 spoken signified Christ. [Bede, 24 24.] 
 
 Ibid., lib. xxi., cap. 19, 20, 25, torn, v., pp. 280, 288, 289. 
 
 32. Ch. 19 and 20. Again, there are others who promise 
 deliverance from eternal punishment, not even to all men, but 
 only to those washed in the baptism of Christ, who are made 
 
 9 136. partakers (particijies Jiunt) of His body, in whatever manner 
 they live, in whatever heresy or wickedness they may be, on 
 account of that which Jesus said, ' This is the bread which 
 ' Cometh down from heaven that a man may eat thereof, and 
 ' not die. I am the living bread which came down from 
 'heaven that a man may eat thereof and not die,' (John vi 
 50, 51) Therefore, say they, it is necessary that these be 
 rescued from eternal death, and at some time or other be 
 brought to eternal life. Again, ^there are also those who do 
 not promise this\ deliverance from eternal punishment ^even 
 to all who have the sacrament of the Baj^tism of Christ and of 
 
 9 108, His body, but to Catholics only,"] although living wickedly, 
 ^^^- [because they have eaten the body of Christ, not in the sacra- 
 
 1 1 37. ment only, but in reality, being placed in that very body of 
 His, of which the apostle saith, ' We, being many, are one 
 bread, one body,' so that although they should afterwards have 
 lapsed into some heresy, or even heathen idolatry, yet simply 
 because in the body of Christ, i.e., in the Catholic Church, they 
 have received the Baptism of Christ and have eaten the body 
 of Christ, they shall not die for ever, but shall at length obtain 
 eternal life, and that all their impiety shall not avail to the 
 eternity, but in proportion to its greatness, to the duration 
 and greatness of their punishTnents.'^ — pp. 532, 533. 
 
 33. But now let us answer also those who do not promise 
 to the devil and his angels deliverance from eternal fire, as 
 the others do not, but not indeed even to all men, but to 
 those only who have been washed by the baptism of Christ 
 
 9 136. and have been made partakers (participes facti sunt) of His 
 body and blood, in whatever manner they live, in whatever 
 heresy or wickedness they may be. But the apostle contra- 
 dicts them saying (Gal. v. 19-21), 'Wherefore what the Lord 
 ' Jesus said, This is the bread which cometh down from 
 
21 §34. AUGUSTINE. 127 
 
 ' heaven, that a man may eat thereof and not die. I am the 
 ' living bread which came down from heaven ; if any man eat 
 'of this bread, he shall live for ever;' how it should be 
 understood is fitly sought. And those whom we must 
 answer presently give an interpretation to these words 
 different from these whom we are now to answer. But those 
 other who promise this deliverance, do not promise it to all 
 having the sacrament of baptism and of the body of Christ, 
 but to Catholics only, altliough living wickedly ; for not only, 
 say they, have they eaten the body of Christ in the sacrament 
 (sacramentally), but in reality, namely, being placed in His 
 very body. Of which body the apostle says, ' We, being 
 'many, are one bread, and one body.' [^He^ therefore [_iuho 9 108. 
 is in the unity of that body, i.e., in the compages of the 
 members of Christ, of which body the faithful communicants 
 are wont to receive the sacrament from the altar, he is truly to 
 be said to eat the body of Christ, and drink the blood, of Christ^ 
 — p. 533. And by this, heretics and schismatics being separated 
 from the unity of this body, can receive the same sacrament, 
 but not to their good, yea truly to their injury by which they 
 shall be more grievously judged, than slowly liberated. For 
 they are not in that bond of peace which is represented by that 
 sacrament. But again even those other who understand 
 rightly, that he is not to be said to eat the body of Christ n 37. 
 who is not in the body of Christ, do not rightly promise 
 freedom at some time from the eternal fire of punishment to 
 those who either in heresy, or also in gentile superstition, are 
 fallen from the unity of that body. 
 
 34. [They {the wicked) are not to be said to eat the body of 9 108, 
 Christ, because neither are they to be accounted among J''*' 
 the m,embers of Christ. For not to mention other things, 
 they cannot at the same time be both the members of Christ 
 and members of a harlot. Lastly, He Himself when He 
 saith, ' Whoso eateth 'my flesh and drinketh my blood, abideth 
 ' in me and I in him,' shoiveth whcd it is to eat the body 9 no. 
 of Christ and drink His blood, not as to the sacrament only~^ 
 sacramento-tenus ^ut in trutli\ revera, in reality [that is, 
 to abide in Christ, so that Christ also should abide in him. 
 For He hath so said this, as though He said, ' Whoso abideth 7 46. 
 
128 AUGUSTINE. 21 §§ 35-3 7 
 
 9 135. ' not in me, ami in ivhom I abide not, let him not say or think, 
 
 ' that he eateth my body or drinketh my blood.'"^ — pp. 533, 
 534. They therefore do not abide in Christ who are not His 
 members. But they are not the members of Christ who 
 make themselves members of a harlot. 
 
 Contra Adiman. cap. xii., torn, vi., pp. 77, 78. 
 
 35. Of that which is written, that blood should not be 
 eaten, because blood is the life of the flesh. To this judg- 
 ment of the old law the Manicheaus oppose that from the 
 gospel where the Lord says, ' Fear not them which kill the 
 ' body, but are not able to kill the life ;' and they argue 
 
 10 10, saying, If the blood is the life, how have men not power over 
 52' 56' ^^' ^^* ^^'^ ^^ ^^^^ which is written, that the blood of an 
 
 animal is its life, beside that which I have said above, what 
 
 is done respecting me the life of an animal does not concern 
 
 11 2. me, I can also show that that saying is set down in sign 
 
 13 50, (figuratively). For Jjhe Lord hesitated not to say, ' This is my 
 
 ''^- body,' ivhen He gave a sign of His body^ — p. 108. . . . 
 
 10 10, 86. For the blood was so life as the Rock was Christ. 
 
 ~^" Thus the apostle says, ' For they drank of that rock which 
 
 13 50, 'followed them, and that Rock was Christ.' But it is known 
 
 that the children of Israel drank water of the smitten rock in 
 
 the wilderness, of whom the apostle spoke when he said 
 
 these things ; he did not however say the rock signified 
 
 Christ, but said the rock was Christ. Which again, that it 
 
 miglit not be taken carnally, he calls it spiritual ; that is, he 
 
 teaches that it should be understood spiritually. 
 
 Contra Faustum, lib. xii., cap. xx. torn., vi., p. 111. 
 
 37. Because after other seven days the dove was sent 
 forth, returned not, \This signifies the eiid of the world, 
 when the rest of the saints shall no longer be in the sacra- 
 ment of hope, whereby the Church is at this time, banded 
 together, so long as that is drunk which fioiued from the side 
 of Christ ; but [that rest] shall now be in the very perfection 
 of eternal salvation, when the kingdom shall be delivered to 
 God the Father, so that in that clear contemplation of the 
 
21 §§ 38, 39. AUGUSTINE. 129 
 
 unchangeable verity, we shall need no corporeal mysteries.'] i3 55. 
 — Mysteriis Corporalihus, pp. 534, 535. (Bede 24 30.) 
 
 Ibid., lib. xix., cap. xiv., xvi., torn, vi., p. 145. 
 
 38. If, with crreat admiration we commend the Machabees n 72. 
 because they would not touch the food which we Christians 
 
 are allowed to use, because then for the prophetic time it was 
 not allowed, by how much more a Christian ought to be more 
 prepared now for the Baptism of Christ, for the Eucharist of 
 Christ, for the Sign of Christ, for enduring all things ; since 
 those were promises of things to be fulfilled, these are tokens lo 52. 
 of things which are fulfilled ? For that which is still pro- ii 7. 
 mised to the Church, that is, to the body of Christ, and is 
 proclaimed in manifestation, and in the very Head of the 
 body, the Saviour ; that is, in the Mediator Himself of God 
 and men, the man Christ Jesus, is now assuredly com- 
 pleted. . . . 
 
 39. Ch. xvi. In the meantime against the artful ignorance i 72. 
 of Faustus, it will be sufficient to show by how great an error 
 
 they are deranged who think since signs and sacraments are 
 chansred that even the things themselves are diiferent which 
 Prophetic rite predicted as promised, and which Evangelical 
 rite announced as fulfilled ; or they who admit, since the 
 things are the same, that they ought to be announced as com- 
 pleted by no other sacraments than those by which they 
 hitherto were foretold that they would be completed. For if n 7. 
 the sounds of words by which we speak are changed for the 
 time, and the same things one while are announced about to 
 be done, and at another, as done, as these very two words 
 which I have spoken 'about to be done' and 'done' these 
 neither being equal intervals of delays, nor are they sounded 
 with the same, or as many letters or syllables. What wonder 
 is it, if the future passion and resurrection of Christ were 
 promised by one kind of marks (signaculis) of mysteries, and 
 the same when accomplished are announced by another kind 
 [of marks of mysteries], since indeed the very words, ' about to 1 1 72. 
 ' be done,' and ' done,' ' about to suffer,' and ' having suffered,' ^ 79. 
 ' about to be raised again,' and ' raised again,' can neither be ^ 50, 
 extended equally nor sounded alike. For what else are aU 
 II I 
 
130 AUGUSTINE. 21 §§ 40-43. 
 
 10 5. corporal sacraments but as it were certain visible words {verba 
 
 11 72. visibilia), very holy indeed, but nevertheless mutable and 
 
 transient. 
 
 .11 72. 40. If Christ did not destroy the law and the prophets, it 
 might still be promised, that He should be born, should suffer, 
 and should rise ; since therefore He did not destroy but rather 
 
 •11 7- fulfilled them ; for now it is not promised that He should 
 be born, should suffer, and should rise, which those sacraments, 
 3 147. in a certain manner (quodammodo), proclaimed aloud ; but 
 now it is announced that He was born, hath suffered, hath 
 risen, which these sacraments which are performed by Chris- 
 tians now proclaim aloud. 
 
 Ibid., lib. XX., cap. xviii., xxi., tom. vi., pp. 155, 15G. 
 
 11 72. ^l- [Whence Christians notu solemnize the meviory of that 
 completed sacrifice, in the sacred oblation and communion of 
 the body and blood of Christ^ — p. 536. 
 
 11 72. 42. ' The sacrifice of praise shall glorify me ; and there is 
 ' the way by which I will show him my salvation.' (Ps. 1. 23.) 
 
 11 7. The flesh and blood of this sacrifice, before the coming of 
 
 12171. Christ, was promised by sacrifices of resemblances; in the 
 passion of Clirist it was declared in very truth (ipsam veri- 
 tOiiem). After Christ's ascension it is solemnized by a 
 memorial sacrament (sacramentum mennorice). 
 
 Contra Maximinum, lib. iii., cap. xxii,, tom. vi., p. 315. 
 
 13 52. 43. Lest haply thou say that the Spirit and the water 
 
 and the blood are diverse substances, and yet it is said, ' the 
 
 ' three are one ;' for this cause I have admonished thee, that 
 
 11 77. thou mistake not the matter. For these are sacraments in 
 
 13 52, which not what they are, but what they show, is always 
 
 °*" attended to ; since they are signs of realities, one thing in 
 
 substance, another in signification. If then we understand 
 
 the things signified, we do find these things to be of .one 
 
 substance. Thus, if we should say, the rock and the water 
 
 are ( ne, meaning by the Rock, Christ ; by the water, the 
 
 Holy Ghost, who doubts that rock and water are two different 
 
 substances ? Yet because Christ and the Holy Spirit are of 
 
 one and the same nature, therefore wheji ojie says, the Rock 
 
21 §§ 44-45. AUGUSTINE. 131 
 
 and the water are one, this can be rightly taken in this 
 behalf, that these two things of which the nature is diverse, 
 are signs of other things of which the nature is one. Three 
 things then we know to have issued from the body of the 
 Lord when He hung upon the tree : first, the spirit, of which 
 it is written, ' and He bowed the head and gave up the 
 ' spirit ;' then, as His side was pierced by the spear, ' blood 
 ' and water.' Which three things, if we look at as they are 
 in themselves, they are in substance several and distinct, and 
 therefore they are not one. But if we will inquire into the 
 things signified by these, there not unreasonably comes into 
 our thoughts the Trinity itself, which is the one, only, true, 
 supreme God, Father, Son, and Holy Ghost, of whom it could 
 most truly be said, ' There are three witnesses, and the three 
 'are one ;' so that by the term ' spirit' we should understand 
 God the Father to be signified, by the term ' blood,' the Son ; 
 because ' the Word was made flesh,' and by the term ' water,' 
 the Holy Ghost. 
 
 Ernarratio in Psalm. III. (IV), tom. viii., p. 7. 
 
 44. ^In the history of the New Testament, by that so great 
 and so marvellous patience of our Lord itself, that He hore so 
 long with him, (Judas) as if good, although not ignorant of 
 
 his thoughts, when He brought him near to that feast in luhich 9112. 
 He commended and delivered to His disciples the figure of lo 52. 
 His own body and blood."^ — pp. 107, 108. 
 
 Ibid, in Psalm. XXL (XXIL), tom. viii., p. 43. 
 
 45. What God would not have passed over in silence in 
 His Scripture, must not either by us be passed over in silence, 
 and by you must be heard. The Lord's Passion, as we know, 
 happened once ; ' for once hath Christ died, the Just for the 
 ' unjust.' And we know, and are sure, and hold fast with 
 faith unshaken, that ' Christ, rising from the dead, dieth no 
 ' more, and death shall have no more dominion over Him.' 
 These are the apostle's words, yet that we may not forget what 
 
 once occurred, it is done in our memory every year. Does 7 28. 
 Christ die as often as the Passover is celebrated ? But yet 1 1 77. 
 the yearly memorial does, as it were, represent what occurred 12 37. 
 
132 AUGUSTINE. 21 §§ 4G47. 
 
 long since, and causes in us such emotion, as if we saw the 
 Lord hanging on the cross. 
 
 Ibid, in Psalm. XXX. (XXXI.), torn, viii., pp. 65, GQ. 
 
 4C. He came to receive reproaches, and give honours ; He 
 came to drink the cup of sorrow, to give salvation ; He came 
 11 87. to submit to death, to give life. Being about to die from that 
 which He had of ours, He was in a panic, not in Himself, but 
 in us; since too He both said this, that His soul was sorrowful, 
 even unto death, and all we ourselves of course with Him. 
 For without Him we are nothing; but in Him is Christ Him- 
 self, and we. How ? Because whole Christ is Head and 
 body. The Head the Saviour of the body, who hath already 
 ascended into heaven ; but the body is the Church, which toils 
 on earth. Now, unless the body did cleave unto its Head in 
 the bond of love, so as for there to be made one of the Head 
 and the body. He could not say in reproving from heaven a 
 certain persecutor, ' Saul, Saul, why persecutest thou me ? ' 
 Since no man was touching Him now sitting in heaven, how 
 did Saul, by his violence against Christians on earth, any way 
 inflict injury upon Him '< He does not say, 'Why persecutest 
 
 * thou my saints, or my servants ; but, why persecutest thou 
 
 * me,' that is, my members. The Head cried out for the 
 13 53. members, and the Head transfigured (transfigurabat) the 
 
 members into Himself. .... 
 
 8 s5. 47. And that we may know that the Head and His body 
 
 1 1 87. are called one Christ, He saith Himself, when He was speaking 
 
 of marriage, ' They shall be two in one flesh ; therefore they 
 
 ' are no more two but one flesh.' But peradventure. He may 
 
 say this of any marriage. Hear the Apostle Paul, ' And they 
 
 ' shall be two,' saith he, 'in one flesh.' This is a great sacrament 
 
 {sac r amentum), but I speak concerning Christ and the Church, 
 
 There is then produced, as it were, out of two, one certain 
 
 person, of the Head and the body, of the Bridegroom and the 
 
 Bride. For the wonderful and excellent unity of this person, 
 
 the prophet Isaiah also sets forth ; for speaking in him too 
 
 Christ saith in prophecy, ' He hath bound a mitre on me, as 
 
 ' on a bridegroom the chaplet, and adorned me with ornaments 
 
 ' as a bride.' (Isa. Ixi. 10.) He called Himself the Bridegroom 
 
21 §§ 48, 49. AUGUSTmE. 133 
 
 and the Bride. Why called He Himself the Bridegroom and 
 the Bride, unless because they shall be two in one flesh ? If 
 two in one flesh, why not two in one voice ? — [Bede 24 33.] 
 
 48. Christ may therefore speak, because the Church speaks ii 87. 
 in Christ, and Christ in the Church, and the Body in the 
 Head, and the Head in the Body. Hear the apostle expressing 
 this very thing more clearly, 'For as the body is one, and hath 
 
 * many members, and all the members of the body, being 
 
 * many, are one body, so also is Christ.' (1 Cor. xii. 1 2.) 
 Speaking of the members of Christ, that is, of the faithful, he 
 doth not say, so also are the members of Christ ; but to all 
 that he hath expressed he gave the name of Christ. ' For as 
 ' the body is one, and hath many members, and all the members 
 
 * of the body, being many, are one body, so also is Christ,' 
 many members, one body. Therefore we are altogether with 
 our Head, Christ, without our Head nothing worth. Why ? 
 Because with our Head we are the vine, without our Head, 
 which God forbid, lopped branches, destined to no work of the 
 husbandman, but to the fire only. So He Himself in the 
 gospel, ' I am the vine, ye are the branches, my Father is the 
 ' husbandman, and without me,' saith He, 'ye can do nothing.' 
 Lord, if without Thee nothing, in Thee, all. For whatsoever 
 He worketh by us, we seem to work. He can do much and 
 all without us, we without Him, nothing. 
 
 Ibid, in Psalm. XXXIII. (XXXIV.), tom. viii., p. 94. 
 
 49. ' He affected and drummed upon the door of the city, 9 153. 
 ' and was carried in His own hands.' {Tympanizahat ad ostium 
 civitatis et ferebatur in manibus siiis.) (Old Italic version.) 
 1 Sam. xxi. 13.... For, therefore, were the names changed, 
 in order that the chang-e of names might rouse our attention 
 
 to the signification of the mystery Therefore when the 
 
 names are changed, what is said to thee ? Here is something 
 shut up, knock, abide not in the letter, for the letter killeth ; 
 but desire the Spirit, ' for the Spirit giveth life.' The under- 
 standing of the Spirit saveth him that believeth. . . . ' And 
 ' was carried in His own hands.' How indeed this could be 
 done in case of a man who, brethren, can understand ? For 
 who is carried in 'His own hands V In the hands of others 9 147. 
 
134 AUGUSTINE. 21 §§ 50- 
 
 can a man be carried, in bis own bands is no man carried. 
 How tliis may be understood of David, according to tbe letter 
 we find not ; but in Cbrist we find. For ^C%rist ivas carried 
 in His oivn hands, ivhen commending His own body, He said, 
 ' This is my body.' For that body He carried in His own 
 
 9 153. hands.'J — p. 519 Tbe names are cbanged tbat it 
 
 migbt be sbown to be a sacrament, lest, if tbe same name 
 had been given in the title of tbe Psalm, be migbt appear, 
 not to have spoken something prophetic to us in a sacrament, 
 but as it were to have related what was really done. . . . [How 
 
 9 147, carried in His own hands ? Because when He commended 
 
 153. jfi^ ^f^^^ jjQ^iy ^^^^^ blood He took into His hands that ivhich 
 
 the faithful know, and in a manner'] quodammodo, in a 
 
 certain manner, [carried Himself wJien He said, * This is my 
 
 'body.'"] — p. 520. 
 
 n)id. in Psalm. XXXVI. (XXXVIL), tom. viii., pp. 122, 
 
 123, 124. 
 
 50. 'I have been young and now am old, yet I have not 
 seen tbe righteous forsaken, nor his seed begging bread.' (Ps. 
 xxxvii. 25.) ... . For in His body, which is the Church, the 
 Lord Himself hath been ' young ' indeed in the first ages, and 
 lo ! He bath now grown old. You know, and acknowledge, and 
 understand that in this body ye are placed, and yet so believe 
 that Christ is our Head ; that we are the body of that Head. 
 
 11 11. Now are we alone so, and were not those who were before our 
 time such also ? All the righteous that have been from the 
 beginning of the world have Christ for their Head. For they 
 believed that He was to come, whom we believe to have now 
 come ; and it was in faith in Him, in whose faith we also have 
 been made whole, that they were made whole ; so that He 
 should be in His own person the Head of the whole city of 
 
 Jerusalem But who is the righteous man who ' hath 
 
 'never been forsaken, nor his seed begging bread?' If you 
 understand what is meant by ' bread,' you understand who is 
 
 1 1 87. meant by him. For the ' bread' is the Word of God, which 
 never departs from the righteous man's mouth. For tbat 
 righteous man, when tempted in the person of his Head, gave 
 this very answer. For when the devil said to tbe Lord Him- 
 
21 §§ 51-53. AUGUSTINE. 135 
 
 self, while a hungered and suffering from hunger, ' Command 
 
 ' that these stones be made bread, He answered, ' Man doth 
 
 ' not live on bread alone, but on every word of God.' .... 
 
 That other sort of bread you feed on one hour and you leave 
 
 it. On that bread of the Word you feed both day and night. 1 1 37. 
 
 For both when you hear it, and when you read it, you are 
 
 feeding upon it, when you think upon it you are ruminating 
 
 it ' The mouth of the righteous speaketh wisdom,' 
 
 See here is that 'bread.' Observe with what satisfaction this 
 righteous man feedeth upon it. 
 
 Ihid., Psalm. XL VI. (XLVII.), tom. viii., p. 174. 
 
 51. Lo, this is the same Jesus. He hath gone up before 9 5, 
 you. ' He shall so come in like manner as ye have seen Him 
 
 ' go into heaven.' His body is removed indeed from your 
 eyes, but God is not separated from your hearts : see Him 
 going up, believe on Him absent, hope for Him coming ; but 
 yet through His secret mercy, feel Him present. For He 
 who ascended into heaven that He might be removed from 
 your eyes, promised unto you, saying, ' Lo, I am with you i 20. 
 ' alway, even unto the end of the world.' 
 
 Ibid., Psalm. XLVIII. (XLIX.), tom. viii., p. 186. 
 
 52. For he that shall have eaten unrighteousness, that is, 9 108. 
 he that shall have had unrighteousness wilfully, shall not be 
 
 able to eat righteousness. For righteousness is bread. Who 7 67. 
 is bread ? ' 1 am the living bread which came down from 11 37. 
 ' heaven.' Himself is the bread of our heart. 
 
 Ibid., Psalm. LXXVH. (LXXVIII.), tom. viii., pp. 347, 348, 
 
 352. 
 
 53. But without doubt the sacrament of the kingdom of 
 heaven was veiled in the Old Testament, which, in the fulness 
 of time, should be unveiled in the new. For, ' I would not 
 ' have you,' saith the apostle, ' to be ignorant, &c.' (1 Cor. x. 
 
 1-4.) In mystery {in mysterio), therefore theirs was the a 84, 
 same meat and drink as ours, but also in signification the 
 sarne, not in form {specie), because the same Christ was Him- 10 7. 
 
136 AUGUSTINE. 21 §§ 54, 55. 
 
 11 7. self figured to them in a Rock, manifested to us in the flesh. 
 
 10 70. ' But,' he saith, ' not in all of them Avas God well pleased.' 
 
 All indeed ate the same spiritual meat, and drank the same 
 spiritual drink, that is to say, something spiritual in significa- 
 tion. [Bede 24 24.] 
 8 89. 54. But not in all of them was God well pleased. When 
 He saith * not in all/ there were evidently there some in 
 9 102. whom God was well pleased ; and although all the sacraments 
 
 11 7. were common, grace, which is the virtue of the sacraments, 
 
 was not common to all : just as in our times, now that the 
 faith hath been revealed, which then was veiled, to all men 
 that have been baptised in the name of the Father, and of 
 the Son, and of the Holy Ghost, the laver of regeneration 
 
 9 102. (lavacrum regenerationis, Titus iii. 5), is common, but the 
 grace itself, of which these same are the sacraments, by which 
 (grace) the members of the body of Christ are to reign together 
 with their Head, is not common to all. For even heretics 
 have the same Baptism, and false brethren too, in the com- 
 munion of the Catholic name. Therefore here too hath been 
 rightly said, ' but not in all of them was God well pleased.' 
 .... He hath forthwith added, ' For they were overthrown 
 ' in the desert ;' secondly, he hath continued, ' but these 
 
 ' things have been made our figures Now all 
 
 ' these things happened to them in a figure (in figura), &c.' 
 
 (1 Cor. X. 5-11.) Moreover, if the death by serpents, 
 
 and that destruction by the destroyer, and the slaying by the 
 sword, were figures, as the apostle evidently doth declare, 
 inasmuch as it is manifest that all those things did happen ; 
 for he saith, not in a figure they were spoken, or in a figure 
 they were written, but in a figure he saith they happened to 
 them.— [Bede 24 25.] 
 
 11 77. 55. For ho that commanded the clouds above, and opened 
 the doors of heaven, and rained upon them manna to eat, 
 and ' gave them the bread of heaven,' so that ' man did eat 
 * angels' food,' He that ' sent dainties upon them in abund- 
 
 11 27. ' ance,' that He might fill the unbelieving, is not without 
 power to give to believers Himself, the true Bread from 
 heaven, which the manna did signify, which is indeed the 
 food of angels ; wherefore the Word of God feeds incorruptibly 
 
21 §§ 56-58. ATJGUSTINE. 137 
 
 the corruptible ; the which Word in order that man might 
 eat, He became flesh, and dwelled among us. 
 
 56. For Himself the Bread by means of the Evangelical n 27, 
 
 77 
 clouds is being rained over the whole world, and the hearts of 
 
 preachers, like heavenly doors, being opened, is being preached, 
 
 not to a murmuring and tempting synagogue, but to a Church 
 
 believing and putting hope in Him. He .... is able also ii 77. 
 
 to feed the feeble faith of such as tempt not, but believe, with 
 
 the signs of words {vocum signis) uttered by the flesh, and 
 
 speeding through the air. 
 
 Ibid., Psalm. XC. (XCI), torn, viii., p. 414. 
 
 57. Do thou answer the devil, the Scripture speaks truth, 
 ' I never saw the righteous forsaken, nor his seed begging their 
 ' bread ;' for I have a bread of mine own that thou knowest 
 not of. What bread ? Listen to our Lord : ' Man shall not 
 ' live on bread alooe, but on every word that proceed eth out 
 ' of the mouth of God.' Dost thou think the Word of God is 
 bread ? If the Word of God, through which all things were 11 27, 
 made, was not bread, He would not say, ' I am the bread 
 
 ' which came down from heaven.' 
 
 Ibid, in Psalm. XCVIII. (XCIX.), tom. viii., p. 452. 
 
 58. ^' It is the Spirit that quickeneth, the flesh profiteth 
 
 ' nothing.'' But luhen our Lord counselled this He had been 7 67. 
 speaking of His own flesh, and He had said, 'Except a man eat 13 67. 
 ' Tny flesh, he shall have no life in him.' Some disciples of 
 His, about seventy, tvere offended, and said, ' This is a hard 
 'saying, who can hear it?' And they went back, and 
 walked no more with Him. It seemed unto them hard 
 that He said, ' Except ye eat the flesh of the Son of man, ye 
 ' have no life in you.' They received it foolishly, they thought 
 of it carnally, and imagined that the Lord woidd cut off 
 parts from His body, and give unto them ; and they said, 
 ' This is a hard saying.' They were hard, not the saying ; 
 for unless they had been hard, and not meek, they would have 
 said unto themselves, ' He saith not this without reason, but 
 'there must be some latent mystery herein.' They would 
 
138 AUGUSTINE. 21 §§ 59, GO. 
 
 have remained with Him, softened, not hard ; and would 
 
 7 G7. have learnt that from Him which they who remained, when 
 
 the others departed, learnt. For when twelve disciples had 
 
 remained with Him, on their departure, these remaining 
 
 followers suggested to Him, as if in grief for the death of the 
 
 former, that they were offended by His words, and turned 
 
 back.^ 
 
 7 67. 59. \_But He instructed them and saith unto them, ' It is 
 
 13 G7, ' the Spirit that quickeneth : the flesh ]orofiteth nothing ; the 
 
 ' words that I have spoken unto you, they are Spirit and they 
 
 9 89. ' are life! Understand spiritually what I have said ; ye 
 
 are not to eat this body which ye see ; nor to drink that 
 
 blood which they who will crucify me shall pour forth. I 
 
 have commended unto you a certain mystery'J^ sacrament, 
 
 sacramentum ^spiritually understood, it will quicken. 
 
 Although it is needful that this be visibly celebrated, yet it 
 
 must be spiritually understood."^ — pp. 522-523. [Bede 24 
 
 29.] 
 
 Ibid, in Psalm. CIII. (CIV.), torn, viii., pp. 484, 492-495, 
 
 498. 
 
 GO. What is that which is hidden, and is not public in the 
 
 Church ? The Sacrament of Baptism, the Sacrament of the 
 
 9 24. Eucharist. For our good works even Pagans see, but sacra- 
 
 7 67. ments are hidden from them . . . Why so ? ' That it may 
 
 11 27. ' bring forth bread out of the earth.' (ver. 14.) What bread ? 
 
 11 11. Christ. Out of what earth? From Peter, from Paul, and 
 from the other stewards of the truth. Hear that it is from 
 the earth : ' We have,' he saith, ' this treasure in earthen 
 * vessels, that the excellency of the power may be of God, and 
 ' not of us.' (2 Cor. iv. 7.) He is the Bread who descended 
 from heaven, that He might be brought forth out of the earth, 
 
 11 11, when He is preached through the flesh of His servants . . . 
 That bread may be brought forth out of what earth ? The 
 Word of God out of the apostles, out of the stewards of God's 
 sacraments, who still walk upon the earth, who still carry an 
 
 11 42. earthly body , . . 'And bread strengtheneth man's heart.' 
 (ver. 15.) What is this, brethren? As it were, he hath 
 forced us to understand what Bread he was speaking of. For 
 
21 §§ 61-63. AUGUSTmE. 139 
 
 •while that visible bread strengtheneth the stomach, feedeth 
 the belly, there is another Bread which strengtheneth the 
 heart, in that it is the Bread of the heart. For he had said n 42. 
 of the bread above, ' to bring forth bread out of the earth,' 
 but he had not said what sort of bread that was. 
 
 61. ' And wine maketh glad the heart of man.' Seemingly n 42, 
 he here speaketh of spiritual wine ; for that maketh glad the 
 heart of man . . . There is therefore a wine that truly maketh 
 
 glad the heart, and knoweth not to do aught else than to 
 gladden the heart. But that thou mayest not imagine that 
 this indeed should be understood of the spiritual wine, but 
 not of that spiritual bread, he hath shewn this very point, 
 that it is also spiritual ; ' and bread,' he saith, ' strengtheneth i * 27, 
 
 * man's heart.' So understand it therefore of the bread as thou 
 dost understand it of the wine ; hunger inwardly, thirst in- 
 wardly. ' Blessed are they,' saith our Lord, ' who hunger and ^ 67. 
 
 * thirst after righteousness, for they shall be filled.' That 
 Bread is righteousness ; that wine is righteousness ; it is 
 Truth, Christ is Truth. 'I am,' He said, ' the living Bread 
 
 * who came down from heaven ;' and ' I am the vine, and ye 
 ' are the branches,' 'and bread strengtheneth man's heart.' . . . 
 
 62. Nor think, brethren, that the sun ought to be wor- lo 7. 
 shipped by some men, because the sun doth sometimes in the 13 54. 
 Scriptures signify Clirist. For such is the madness of men ; 
 
 as if we said that a creature should be worshipped, when it is 
 said, the sun signifies Christ. Then worship the rock also, 
 for it signifies Christ. ' He was brought as a lamb to the 
 ' slaughter ;' worship the lamb also, since it signifies Christ . . . 
 
 63. Observe how many things signify Christ ; all these are 13 54. 
 Christ in resemblance (similitudine) not in nature or proper 
 signification (prop7^ietate.) Dost thou seek the nature (pro- 
 prietatem) of Christ ? ' In the beginning was the Word, and 
 
 ' the Word was with God.' Behold the nature of Christ, by 
 which thou wast made. Wouldest thou hear also that nature 
 by which thou wast new made? 'And the Word was made 13 54. 
 ' flesh, and dwelt among us.' The rest are resemblances ^ ^ 78. 
 (similitudines.) Understand, know how to hold Scripture, 
 so that thou mayest see one thing put before thine eyes, 
 another hinted to thy heart. . . . 
 
140 AUGUSTIXE. 21 §§ 64-67. 
 
 11 11, G4. Ye remember, beloved, tliat although there be one 
 27. language of God spread abroad in all the Scriptures, and though 
 
 12 134. one Word doth sound through many mouths of the saints, 
 
 which, since it is God with God in the beginning, hath not 
 in that respect syllables, because it hath not times ; and though 
 we ought not to wonder, that on account of our infirmity, it 
 hath descended to the particles of our sounds, since it hath 
 descended to assume the infirmity of our body. 
 
 65. [Thou hast thine oivn 7)ieat ; the serpent also hath 
 his oiun meat. If thou live well, thou luilt have Christ for 
 thy food; if thou depart from Christ, thou luilt he food for 
 the seiyent^ — p. 523. 
 
 Ihid., Psalm. CXXXVIII. (CXXXIX.), tom. viii., p. 050. 
 11 37. GG. Take heed that it be bread. But bread it is, if it be 
 
 Christ. ' I am,' saith He, ' the living bread that came down 
 11 27, ' from heaven.' Whom we have manifested in the gospel, 
 
 Him let us seek in the prophets also ... So long as Christ 
 
 is preached to us, though it be with labour and sweat, yet 
 
 have we bread given us to eat. 
 
 Ibid., Psalm. CXLII. (CXLIIL), tom. viii., p. 674. 
 
 11 87. 67. The Lord Jesus Christ Himself then is both Head and 
 Body : for He willed to speak in us, who deigned to die for 
 us ; He hath made us His members. Sometimes then He 
 speaketh in the person of His members, sometimes in His own 
 person, as our Head. He hath somewhat which He can say- 
 without us, we nought which we can say without Him. The 
 apostle saith, ' That I may fill up what is lacking of the 
 ' afflictions of Christ in my flesh.' ' That I may fill up,' saith 
 he, ' what is lacking of the afflictions,' not mine own, but 
 ' Christ's,' in the flesh, no longer Christ's, but ' mine.' Christ, 
 saith he, still suffereth affliction, not in His own flesh, wherein 
 He hath ascended into heaven, but in my flesh, which yet 
 toileth on earth. Christ, saith he, suffereth affliction in my 
 flesh ; for ' it is no longer I that live, but Christ liveth in me.' 
 Did not Christ Himself suffer affliction in His members too, 
 that is, in His faithful ones, Saul upon earth could not per- 
 secute Christ seated in heaven. Finally, he openly setteth 
 
21 § 67. AUGUSTmE. 141 
 
 this forth in a certain place, and saith, ' As the body is one, 
 ' and hath many members, and all the members of the body 
 ' being many, are one body, so also is Christ.' He saith not, 
 ' so also is Christ and His body,' but ' as there is one body 
 
 * and many members, so also is Christ.' The whole, then, is 
 Christ. And because the whole is Christ, therefore doth the 
 Head call from heaven, 'Saul, Saul, why persecutest thou me.' 
 Remember this, and commit to your memory, and keep it ii 78. 
 entirely fixed there, as children of the Church's training and 
 
 of the Catholic faith, that ye may perceive Christ to be the 
 Head and Body, and the same Christ to be also the Word of 
 God, the only begotten, equal to the Father, and so may see 
 how great is the grace whereby ye pertain to God, that He 
 was willing to be one with us, who is one with the Father. 
 How one with the Father ? ' I and the Father are one.' 
 How one with us ? ' He saith not,' says the apostle, ' unto 
 ' seeds, as of many, but as of one, and to thy seed, which is 
 ' Christ.' But some one will say, ' If Christ be the seed of 
 ' Abraham, are we so also ?' Kemember that Christ is Abra- 
 ham's seed ; and accordingly, if we also are the seed of Abra- 
 ham, we also are Christ. ' As there is one body and many 
 ' members, so also is Christ.' And ' as many of you as have 
 ' been baptised into Christ, have put on Christ.' Now Christ 
 is the seed of Abraham ; nor can we gainsay the clear words 
 of the apostle, ' Thy seed which is Christ.' See now what he 
 saith to us, ' If ye be Christ's, then are ye Abraham's seed.' 
 Great then is the sacrament ; ' the two are in one flesh.' 
 ' Great,' saith the apostle, * is this sacrament ;' ' but I speak 
 
 * concerning Christ and the Church.' Christ and the Church 
 are two in one flesh. The two ye must refer to the wideness 
 apart of His Majesty from us. For we are not also the Word; 
 we are not also ' God in the beginning with God ;' we are not 
 also He ' by whom all things were made.' He cometh to the 
 Flesh, and there Christ is both Himself and we. Let us not 
 wonder, then, in the Psalms ; for He saith many things in the 
 character of the Head, many in the character of the members, 
 and He so speaketh as though their whole were one person. 
 Nor wonder thou that there are two in one voice, if there be 
 two in one flesh. 
 
U2 AUGUSTINE. 21 §§ 68-70. 
 
 Expositio inEvang. Joannis Trad, xxi., torn, ix., p. 77. 
 11 88. 68. Then let us be jjlad and ffive thank.s, that we are made 
 not merely Christians, but Christ. Do ye understand, my 
 brethren ? do ye take in the grace of God put upon us ? 
 Marvel, rejoice ; we are made Christ. For if He be the Head, 
 we are the members ; the whole Man is He and we. This is 
 that the apostle saith : ' That we be no longer babes, tossed to 
 ' and fro, and carried about with every wind of doctrine.' But 
 above he had said : ' Until we all come to the unity of the 
 ' faith, and to the acknowledging of the Son of God, to the 
 ' perfect man, to the measure of the age of the fulness of 
 ' Christ.' Consequently, the fulness of Christ is Head and 
 members. What is Head and members ? Christ and the 
 Church. For us indeed to arrogate this to ourselves were 
 pride, did not even He deign to promise this, Who said by 
 the same apostle : ' But ye are the body of Christ, and 
 ' members. . . . He willed not to separate Himself, but 
 deigned to a^fflutiuate Himself to us. Far was He from us ; 
 yea, very far ! what so far apart as the thing made and the 
 Maker ? What so far as God and man ? What so far as 
 Righteousness and iniquity ? What so far as Eternity and 
 mortality ? Lo, how far off was the Word in the beginning, 
 God with God, by whom were all things made ! Then how 
 was he made near, to be what we are, and we in Him ? ' The 
 ' Word was made flesh and dwelt in us.' 
 
 Ibid., Tract, xxv., tom. ix., pp. 90, 91. 
 
 7 21, 69. What shall we do ? say they ; by observing what shall 
 67. we be able to fulfil this precept ? ' Jesus answered and said 
 
 8 87 ' unto them. This is the work of God, that ye believe on Him 
 9 115, 'whom He hath sent.' This, then, is to eat, 'not that meat 
 11 28 ' which perisheth, but that which remaineth unto eternal life.' 
 13 67, Why make ready the teeth and belly ? Believe and thou hast 
 
 68- eaten. [Bede, 24 6.] 
 
 70. That, then, is the true bread which giveth life unto 
 the world ; and the same is the meat of which I spoke just 
 now, ' Labour not for the meat which perisheth, but for that 
 ' which endureth unto eternal life.' Therefore, both that 
 
21 § 71. AUGUSTINE. 143 
 
 manna signified this bread, and all those were signs of me. a 84. 
 The signs of me ye loved ; and despise ye Him that Avas signi- 
 fied ? . . . ' Then said they unto him, Lord evermore give us 7 9. 
 'this bread.' Just as the Samaritan woman, to whom it was 
 said, ' Whoso shall drink of this water shall never thirst,' 
 straightway she, taking it in respect of the body, but yet 
 wishing to be free from need, said, ' Lord, give me of this 
 'water;' so likewise these, 'Lord give us this bread,' to 9 91. 
 recruit our waste, itself unwasting. [Bede, 24 7.] Whoso 12112. 
 Cometh to me, is incorporated with me. . . . Let us come to 11 88. 
 Him, let us enter in unto Him, let us be incorporated into 
 Him. . . . Because, ' as the Father hath life in Himself, so 
 ' hath He given to the Son also to have life in Himself. That 
 * every one who seeth the Son, and believeth on Him, may 
 ' have eternal life,' by believing and passing to life, as by that 11 27. 
 first resurrection, and to show that this is not the only resur- 
 rection, ' And I will raise him up,' saith He, ' at the last day.' 
 
 Ibid., Tract., xxvi., tom. ix., pp. 91-94. 
 
 71. John vi., 41-50. When our Lord Jesus Christ, as we 
 heard when the Gospel was read, had said that He was the 
 bread which came down from heaven, the Jews murmured and 
 said, ' Is not this Jesus, Son of Joseph, of whom we know 
 ' father and mother ? How then, saith he, ' I came down 
 ' from heaven ? ' These men were far from the bread of 7 21. 
 heaven, and knew not how to hunger after it. Having jaws 
 to eat with, they list not to stir them ; with their ears open, 
 they were deaf; they saw and stood there blind. For that 
 bread requireth hungering of the inner man ; of which He 
 saith in another place, ' Blessed are they that hunger and 
 ' thirst after righteousness, for they shall be filled.' [Bede, 24 
 9.] Now that Christ is made unto us righteousness, the 11 28. 
 Apostle Paul declareth. And, therefore, whoso hungereth 
 after this Bread, let him hunger after righteousness ; only it 
 must be that righteousness which cometh down from heaven, 
 the righteousness which God giveth, not that which man 
 maketh for himself. For were there not a righteousness which 
 man would make for himself, the same apostle would not say, 
 as he doth, of the Jews, ' For,' &c. (Rom. x. 3.) Of them 
 
9 
 
 115, 
 161, 
 163. 
 
 11 
 
 , 28, 
 88. 
 
 13 
 
 1 68. 
 
 9 
 
 115. 
 
 U4 AUGUSTINE. 21 §§ 72-75- 
 
 were these, who understood not the Bread which came down 
 from heaven, because, being filled with their own righteousness, 
 they hungered not for the righteousness of God. What meaneth 
 this righteousness of God and righteousness of man ? The 
 11 28. righteousness of God here means, not that by which God is 
 righteous, but that wliich God giveth to man, that man may 
 be rifrhteous throufjh God. 
 
 72. The Lord, then, being about to give the Holy Spirit, 
 7 21. said that He was the bread which came down from heaven, 
 exhorting us to believe on Him. For to believe on Him, this 
 is to eat the living bread. He that believeth eateth ; in- 
 visibly he is fed to the full, because invisibly born again. He 
 is a babe within, new within. [Bede, 24 2l>.] For we run 
 not to Christ by walking, but by believing, neither by motion 
 of the body, but by the will of the heart do we draw nigh to 
 Him. Consequently, that woman who touched the hem of 
 His garment, did more touch Him than the throng which 
 pressed Him. Accordingly, the Lord said, ' Who touched 
 'me?' . . . What is ' touched ' but believed ? . . . Thus is 
 He touched by them of whom He is touched to their benefit, 
 ascending unto the Father, abiding with the Father, equal to 
 the Father. 
 
 73. Let that teach us which followeth : 'Verily, verily, I 
 
 ' say unto you, he that believeth on me hath everlasting life.' 
 
 (v. 47.) He would reveal Himself, what He is, else He might 
 
 9 115. have said in one word, ' He that believeth on me, hath me.' 
 
 11 28. For Christ is Himself true God and eternal life. He, then, 
 
 « 87. that believeth on me, saith he, goeth into me ; and he that 
 
 goeth into me hath me. And what is it to have me ? To 
 
 have everlasting life [Bede, 24 10.] Eternal life took unto 
 
 itself death ; eternal life Avas pleased to die ; but of that which 
 
 was thine, not Its. It took of thee that in which It mio-ht 
 
 die for thee. 
 
 8 84. 74. But Moses, too, ate manna, Aaron ate manna, Phineas 
 
 9 89. ate manna, many ate there, who pleased the Lord, and died 
 8 89. not. Why ? Becau.se that visible food they spiritually under- 
 stood, spiritually hungered after, spiritually tasted, that they 
 might spiritually be filled. [Bede, 24 11.] 
 
 75. For [ive too, at this day, do receive msihle food, but 
 
21 §§ 76-78. AUGUSTINE. 145 
 
 9 89. 
 ]02, 
 
 the sacrament is one, the virtue of the sacrament another. "J — p 
 
 510. [Bede, 24 24. This and the section above are quoted 115 
 
 by Bertram, 25 47.] ^ H' 
 
 76. [How 'many receive from the altar and die, yea, by 9115, 
 receiving die. Whence the apostle saith, ' Eateth and drinketh 119. 
 'judgment to himself It was not that the sop of the Lord 
 
 was poison to Judas, and yet he received, and tuhen he 
 received, the enem^y entered into him ; not that he received an 
 evil thing, hut that he, being evil, did in evil wise receive what 
 was good. Look to it then, brethren, eat ye spiritually the 9 89. 
 heavenly bread, bring innocence to the altar 1^ — p. 510. 
 Your sins, though they be daily, at least let them not be 
 deadly. Before ye approach the altar, mark well what ye 
 say: 'Forgive us our debts, as we also forgive our debtors.' 
 Thou forgivest, thou shalt be forgiven ; approach without fear ; 
 it is bread, not poison. [Bede 24 31.] 
 
 77. []' This is the bread ivhich came down from heaven.' 
 This Bread the manna signified ; this Bread the altar of 
 God doth signify. Those were sacraments ; in signs they 
 are diverse, in the thing signified they are cdike.'^ — p. 510. 
 Hear the apostle : ' For I would not have you ignorant, 
 ' brethren, that our fathers were all under the cloud, and all 
 ' passed through the sea, and were all baptized unto Moses in 
 ' the cloud and in the sea, and did all eat the same spiritual 
 ' meat.' Meaning, of course, that as spiritual it was the 
 same ; for as corporal it was another, because, they ate 
 manna, we, something else ; but they ate the spiritual meat 
 which we do. But it is ' our fathers,' not their fathers ; they 
 to whom we are like, not to whom they were like. And he 
 adds : ' And did all drink the same spiritual drink.' But in 
 
 the visible form {specie) they drank one thing, we drink 10 69. 
 another, which however signifies this same thing in its 9 102. 
 spiritual virtue. For how was it ' the same drink V 'They 
 ' drank,' saith he, ' of the spiritual Rock that followed them, 
 ' and that Rock was Christ.' Thence the bread, thence the 
 drink. The Rock was Christ in sign : the true Christ was 
 in the Word and in the flesh. [The above section is quoted 
 by Bertram 25 47.] 
 
 78. And how drank they ? The rock was smitten with a 
 II. K 
 
 8 
 
 16, 
 
 86, 
 
 84. 
 
 11 
 
 78. 
 
 10 
 
 52. 
 
 9 
 
 25. 
 
 13 
 
 77. 
 
 9 ] 
 
 167. 
 
 10 
 
 7. 
 
 11 
 
 7. 
 
UC, AUGUSTINE. 21 §§ 79, 80. 
 
 roil twice : the (lonl)lc smiting signifies the two beams of the 
 9108, cross. Vj Till fi,' f hen, 'is the hredd that comet h dovjn from 
 ^'^- 'heaven, that whoso eateth thereof may not die.' But this is 
 a GO, in regard of the virtue of the sacrament, not in regard of 
 8.3, 89. ^y^g risible sacrament ; of Mm ivho eateth imvardly, not 
 9 89, outivardh/ ; who eateth in the heart, not who 2')resseth with 
 ^*^^- his teet]if\ — p. 510. [Bede 24 12, 24. The above passage 
 is quoted by Bertram 25 47.] []' / am the living bread, 
 ' w'ho am come down from heaven.' Therefore ' living' be- 
 cause ' I come down from heaven.' From heaven came also 
 the manna ; yea, but the manna was a shadoiv, this is the 
 verity:]— -p. 511. [Bede 24 12, 29.] 
 
 79. 'If any man shall eat of this bread, he shall live for 
 12 48, ' ever; and the bread which I will give is my flesh, for the 
 '**'^" ' life of the world.' When should flesh receive this, that He 
 1137. called bread 'flesh?' That is called flesh, which flesh 
 receiveth not ; yea, for this cause all the more the flesh 
 recciveth it not, because it is called flesh. For at this they 
 had horror ; this they said was too much for them ; this they 
 thought impossible to be. 'Is my flesh,' saith He, 'for the 
 8 85. ' life of the world.' [The faithful knoiu the body of Christ, 
 1 1 88. if they neglect not to be the body of Christ. Let them become 
 the body of Christ, if they tvish to live by the Spirit of Christ. 
 By the Spirit of Christ liveth not any bat the body of 
 Christ.']— p. 511. [Bede 24 13, 28.] 
 8 85. 80. Understand, my brethren, what I would say, Thou art 
 11 88. man, both spirit thou hast, and body thou hast. By spirit I 
 mean what is called the soul, in which it consisteth that thou 
 art man ; for thou consisteth of soul and body. Thou hast, 
 then, a spirit invisible, a body visible. Tell me, Avhether 
 liveth by other ? Doth thy soul live of thy body, or thy 
 body live of thy spirit ? Every man that liveth maketh 
 answer ; and what answereth every man that liveth ? ' My 
 'body, of course, lives by my spirit.' Then [wouldest thou 
 also live by the Spirit of Christ ? Be thou in the body of 
 Christ. For, doth my body live by thy spirit? Mine 
 liveth by my spirit, and thine by thine. The body of Christ 
 cann/)t live but by the Spirit of Christ. Thence it is, that 
 tlie Apostle Paul expounding to us this bread, saith, ' One 
 
21 §§ 81, 82. AUGUSTIKE. 147 
 
 11 
 
 ' bread, one body are tve, heing many.' sacraraent of piety ! 
 sign of unify ! bond of charity ! Whoso tvoidd live, 
 hath where to live, hath whereof to live. Let him come, let 
 him believe : let him be incorporated, that he may be quick- 
 ened^ Let liim not shrink from the whole into which the 
 members are compacted together, let him not be a rotten 
 member to deserve to be cut off, not be a distorted member 
 to be ashamed of; let him be a beautiful, let him be a well- 
 fitting, let him be a sound member ; ^et him cleave to the 
 body, let him live to God by God ; let him now labour on 
 earth, that hereafter he may reign'^ vivat, may live, Bede 
 [in heaven.']— ip. 511. [Bede 24 28.] 
 
 81. 'Verily, verily, I say unto you, except ye eat the flesh 
 ' of the Son of man, and drink his blood, ye will not have life 
 
 ' in you.' How indeed it may be eaten, and what is the way s 91. 
 of eating this bread, ye know not : nevertheless, 'Except ye 
 ' eat the flesh of the Son of man, and drink his blood, ye will 
 ' not have life in you.' These words He spake, not, of 
 course, to dead corpses, but to living men. Whence lest, 
 understanding this present life, they should also strive con- 
 cerning this matter. He proceeded to say, [' He that eateth my 
 'flesh, and drinketh my blood, hcdli eterncd life. This therefore 
 hath that man hath not, who eateth not this bread, nor drink- 
 eth this blood ; for temporal life without Him men may have, 
 but eternal life they can in no luise have. Who then eateth 
 not His flesh, nor drinketh His blood, hath not life in him, 
 and who eateth His flesh and drinketh His blood, hath life. 
 It answereth, hotuever, to both, that He said ' eternal,' not so 
 is it in this meat, which we take for sustenance of this tem- 
 poral life. For if one take it not, he will not live ; yet if 
 one take it, he will not therefore live. For it may be, that of 
 old age or some disease, or some casualty, very many who do 
 take it shall die. But in this true meat and drink, that is, 9 116. 
 the body and blood of Christ, it is not so. For, both he that 
 taketh it not hath not life, and, he that taketh it hath life, and 
 that, of course, eternal.] — pp. 511, 512. [Bede 24 29.] 
 
 82. By this meat and drink, then. He would have to be 8 85. 
 understood the fellowship of His body and members, which is 10 38. 
 the Holy Church in His saints and faithful ones, being pre- 11 88. 
 
148 AUGUSTINE. 21 §§ 83, 84. 
 
 destinated, and called, and justified, and glorified, of which 
 the first hath already taken place, that is, predestination ; the 
 second and third hath taken place, and is taking place, and 
 shall take place, that is, calling and justification ; but the 
 fourth is now in hope, while in the thing it is future that is, 
 9 15, glorifying. ^The sacrament of this thing, that is, of the unity 
 108. Qj^ fj^g body and blood of Christ, in some j)l(ices every day, in 
 
 10 38. some 'places at certain intervals of days, is on the Lord's table 
 
 11 88. 'prepared, and from the Lord' s table is taken ; by some, to life, 
 
 8 91. by some, to destruction ; but the reality of which it is the 
 
 9 15, sacrament, is for every man to life, for none to destruction, 
 ^^^" whoever shall be partaker thereof 1^ — p. 512. [Bede 24 28.] 
 
 83. 'For my flesh,' saith He, 'is meat indeed, and my 
 * blood is drink indeed.' Seeing that in meat and drink men 
 aim at this, that they hunger not nor thirst, this thing verily 
 
 9 108. doth nought afford, save only this meat and drink, that is, 
 
 the very fellowship of the saints, which maketh them by 
 11 91. whom it is taken to be immortal and incorruptible, where 
 
 10 38. shall be peace and unity, fall and perfect. For to this end 
 8 85. (as also men of God who were before us have understood this 
 
 lo 52. matter) did ^our Lord Jesus Christ commend His body and 
 blood IN those things which are, out of many reduced into 
 some one.~\ (Ser. p. 40.) For out of many grains is several 
 made into one thing [bread], and several doth out of many 
 berries flow into one thing [wine]. [Bede 24 15, 28.] 
 
 84. In fine, he now expoundeth how that is effected which 
 he saith, and what it is to eat His body and drink His blood. 
 [[' He thateateth my fiesh and drinJceth my blood, diccllcth In 
 
 8 91. 'me and I in him.' This, then, it is to eat that meat and 
 
 910P. drink that drink, to dtvellin Christ and to have Chi-ist dwell- 
 
 14117. ing in him. Therefore, who divelleth not in Christ and in 
 
 8 89. whom Christ dwelleth not, without doubt doth neither 
 9116. spiritually eat His flesh nor drink His blood, albeit carnally 
 
 9 15. and visihly he press ivltlt his teeth the sacrament of the body 
 
 and blood of Christ ; but rather doth unto judgment to him- 
 9 15. self eat and drink the sacrament of so gnat a fhlng,"^ — (pp. 
 512, 513), because being unclean he hath presumed to come 
 unto Christ's sacraments, which no man taketh worthily, save 
 he that is clean ; of Avhom it is said, ' Bles.sed are the clean in 
 ' heart, for they shall see God.' [Bede 24 10, 28.] 
 
21 §§ 85-87. AUGUSTINE. 149 
 
 85. As, saith He, 'the living Father sent me, and I live 
 ' by the Father, even he that eateth me, the same shall live 
 ' by me.' He saith not, as I eat the Father and I live by the 
 Father, ' even he that eateth me, the same shall live by me.' 
 
 For the Son, seeing He was begotten equal, is not bettered lo 38. 
 by participation of the Father, like as we are bettered by n 91. 
 participation of the Son, through the imity of His body and 
 blood, which thing that eating and drinking doth signify. 
 \_We, then, live by Him, eating Him, that is, receiving Him s 85, 
 as that eternal life, luhich of ourselves ive had notT^ — p. 513. 
 .... Therefore, that any one should live by me, is effected 
 by the participation whereby he eateth me. So then, I being 
 brought low live by the Father, man being lifted high liveth 
 by me. [Bede 24 17, 29.] 
 
 Hiid., Tract, xxvii., tom. ix., pp. 95, 97. 
 
 86. Upon this a sermon is due to your ears and minds ; . 
 and it is not unseasonable to the present day, for ^it relates 
 to the body of the Lord, which He said that He giveth to be 
 eaten for eternal life. But He expoundeth the manner of ii 92. 
 this bestowing, and of His gifts, hotv He would give men His 
 flesh to eat, when He said, ' He that eateth my flesh, and 7 46. 
 ' drinheth my blood, dwelleth in one, and I in him.' The s 91. 
 sign which shows that one hath eaten mid drunk is this, if 9 108. 
 he dtvelleth and is diuelt in, if he inhabiteth and is inhabited, 
 
 if he cleaveth that he be not abandoned. This then it is, that 
 He hath taught and admonished us in mystical tuords,"^ 9 89- 
 mysticis verbis ^that we be in His body, under Himself the lo 38. 
 Head in His members, eating His flesh, not forsaking the 
 unity of Him:]— ^^. 513, 514. [Bede 24 18,^29.] 
 
 87. ' This ofifendeth you,' that I said, my flesh I give you 
 to eat, and my blood to drink ; ' this,' namely, ' offendeth 
 ' you,' then what ' if ye shall see the Son of man ascending 
 ' where He was before ?' What is this ? Hath He by this 
 solved the difficulty that had staggered them ? by this cleared 
 up that by which they were offended ? Yes, even by this ; 
 
 if they would understand. For they thought He would deal 7 67. 
 out to them His own body ; but He said that He would 
 ascend into heaven, of course entire. When ' ye shall see the 
 
150 AUGUSTINE. 21 §§ 88, 89. 
 
 ' Son of man ascending where He was before,' certainly tlien, 
 at least, ye will see that not in the way ye tiiink doth He 
 deal out His body ; certainly then at least you will ynder- 
 stand that His grace is not consumed by bites. [This section 
 is quoted by Bertram 25 4-7.] 
 
 11 37. b>8. If by means of the flesh Christ hath much profited 
 
 9 8i), us, how inofiteth the flesh nothint; ? But the flesh was the 
 
 ■ means whereby the Spirit acted f<jr our salvation. The flesh 
 
 Avas a vessel ; mark what it had, not what it was. The 
 
 11 78. apostles were sent : did their flesh nothing profit us ? If the 
 flesh of apostles profited us, can it be that the flesh of the 
 Lord profiteth nothing ? For whence came to us the sound ' 
 of the Word, but by the voice of the flesh ? Whence the 
 pen of the writer, v/hence the writing ? These all are works 
 of the flesh, but by the Spirit actuating, as one may say, His 
 organ. ' It is the Spirit,' then, ' that quickeneth : the flesh 
 
 7 G7. ' profiteth nothing :' so as those Jews understood the flesh, 
 
 not so give I my flesh to be eaten. 
 
 89. Accordingly, ' the Words,' saith He, ' which I have 
 
 8 91. ' spoken to you are Spirit and life.' For we have said, that 
 
 9 108. Avhat the Lord hath given us to understand in tlie eating of 
 11 92. His flesli and drinking of His blood, is, that Ave should dwell 
 
 in Him and He in us. Now we dwell in Him, when Ave are 
 His membei'S, and He dwelleth in us, Avhen Ave are His temple. 
 But, that Ave should be His members, unity doth knit and 
 compact us together. That unity may knit us in one, Avhat 
 save love effecteth ? And the love of God, A\'hence is it ? 
 Ask the apostle : ' The love of God,' saith He, ' is shed abroad 
 ' in our hearts by the Holy Spirit Avhich is given us.' ' There- 
 8 8"). ' fore it is the Spirit that quickeneth :' for the Spirit maketh 
 
 living members These things are said that Ave may 
 
 love unity, and fear separation. For there is nothing that a 
 Christian ought so to dread as to be separated from the body 
 of Christ. Since if he be separated from the body of Christ, 
 he is not a member of Him ; if not a member of Him, he is 
 not quickened by His Spirit : for [' Whoso,' saith the apostle, 
 * hath not the Spirit of Chri.st is none of His.' ' The Spirit,' 
 then, ' it is that quickeneth : the flesh profiteth nothing. 
 ' The words which 1 have spoken unto you, they are Spirit 
 
21 §§ 90-94. AUGUSTINE. 151 
 
 ' and life.' What meaneth this, ' are Spirit and life ?' Are 9117. 
 spiritually to be understood. Hast thou spiritually under- 
 stood ? ' They are Spirit and life.' Hast thou carnally 9 S9, 
 understood ? Even then ' they are Spirit and life,' but not to ^~'^' 
 thee.] — Bede 24 20. The latter part of the above section 
 given in brackets is quoted by Bertram 25 47. 
 
 90. All this that the Lord spake concerning His flesh and 11 92. 
 blood, and how in the grace of that distribution He promised 8 91. 
 unto us eternal life, and how He would have us to understand 9108. 
 who are they that eat His flesh and drink His blood, by this, 
 namely, that they dwell in Him and He in them, and how 
 
 they which believed not, understood not, and how by taking 
 spiritual things in a fleshly sense, they were ofiended, and 
 how, though they were offended and perished, the Lord was 
 present for comfort of His disciples which remained, to prove 
 whom. He asked, ' Will ye also go ?' in order that the answer 
 of their remaining stedfast might be known unto us, for He 
 knew that they did remain. 
 
 91. Let all this, I say, hereunto avail us, my dearly 
 beloved, that we eat not the flesh and blood of Christ only 
 in the sacrament (fantuni in sacramento, sacramentally), which 
 thing do also many evil men, but that even unto participation 
 of the Spirit we do eat and drink, that in the Lord's body we 
 dwell as members, that with His spirit we may be quickened. 
 — [Bede 24 29.] 
 
 92. And be not offended, yea, though many in this present 9 108. 
 time do together with us eat and drink temporarily (temporal- 
 
 iter) the sacraments, who shall have in the end eternal tor- 
 ments. For, at present, the body of Christ is mixed as in the 
 threshing-floor ; but the Lord knoweth who are His. 
 
 Ibid., Tract, xl, torn, ix., p. 122. 
 
 7 G7. 
 
 93. The same who in their rage had killed Him, being s 43, 
 
 changed, believed in Him ; and [the blood which in their \^ ^''' 
 raging they had shed, believingj^ by believing, credendo 13 67, 
 [they drank."^ — p. 514. 
 
 8 90, 
 
 91. 
 
 9108. 
 
 10 14. 
 
 9110. 
 
 (38. 
 
 Ibid., Tract, xlv., tom. ix., pp. 136, 137. 
 94. So in another place. ' Moreover, brethren, I would a 84. 
 
152 AUGUSTINE. 21 §§ 95. 
 
 ' not that ye should be ignorant, liow tliat all our fathers were 
 'under the cloud, and all passed thr()Ui;h the sea; and were 
 ' all baptized unto Moses in the cloud and in the sea ; and 
 'did all eat the same spiritual meat; and did all drink the 
 'same spiritual drink.' The Red Sea signifies Baptism; 
 Moses, the leader through the Red Sea, signifies Christ ; the 
 8 66. people passing over signifies the faithful ; the death of the 
 11 7, Egyptians signifies abolition of sins. The signs diverse, but 
 therein the same faith ; and the signs diverse in the same 
 way as words are diverse, for words change their sounds 
 according to their times or tenses, and, of course, words are 
 nothing but signs ; it is in virtue of their signifying some- 
 thing that they are words ; take from the word its significa- 
 tion, and it is an empty sound. Well, then, all these things 
 were signified ; and ^<lid they not believe the same things as 
 we believe, they by tvhom these signs were ministered, they by 
 whom the same things tvhicJi we believe were prophetically 
 foretold ? Of course, they believed ; only they believed that 
 the things tuere to come ; tue, that they are come. Accord- 
 ingly, he also saith thus, ' They drank the same sjnritual 
 
 10 7. ' drink, spiritually the same, for bodily it ivas not the same. 
 8 86. 'For tvhat ivas it they drank V 'For they drank of tlmi 
 
 ' spiritual rock which followed them ; and that rock vms 
 
 1 1 78. ' Christ.' See then the signs vanned, while the faith is the same. 
 
 There, the rock was Christ ; to us that is Christ u'hich is 
 placed on the altar of God. And they, as a great sacrament 
 8 84. of the same Christ drank luater flowing from the rock; we 
 drink, the faithful know what. If thou look at the visible 
 lo 69. form [specieni] the thing is another; if at the intelligible 
 significatio7i, they drank the same spimtiial drink.")^ — pj). 514, 
 515. [Bede 24 24.] 
 
 95. Therefore, as many as in those times believed either 
 Abraham, or Isaac, or Jacob, or Moses, or the other patriarchs 
 and other prophets foretelling Christ were sheep, and heard 
 Christ, it was not the voice of strangers, but His own voice 
 which they heard. The judge was in the crier. Thus, when 
 the judge speaks by the crier, the notary does not make it, 
 ' The crier said,' but ' The judge said.' 
 
21 §§ 96, 97. AUGUSTINE. 153 
 
 Ihid., Tract. 1., torn, ix., pp. 151, 152. 
 
 96. Let them [the Jews] hear and lay hold on Him ! 
 They answer, How shall I lay hold on one who is absent, 
 how dart forth a hand unto heaven, to lay hold on Him that 
 sitteth there ? Dart forth thy faith, and thou hast laid hold. 9 5, 
 Thy fathers laid fleshly hold on Him : do thou lay hold with 
 
 the heart, for Christ, being absent, is also present. Were He 
 not present, He could not even by us be holden. But since 
 that is true which He saith, ' Behold I am with you alway, 
 ' even unto the end of the world ;' He is gone and yet He is 
 here ; is gone back, and yet quits us not ; for His body He 
 hath taken ivith Him into Heaven, His Majesty He hath 
 not taken away from the world. . . . Behold, the apostle is 9 110. 
 ' a sweet savour,' as he saith himself ; but the same sweet 
 savour ' is to some a savour of life unto life, but to others a 
 'savour of death unto death' (2 Cor. ii. 16), and yet a sweet 
 savour. For does he say to some we are a sweet savour unto 
 life, to others an evil savour unto death ? He hath called 
 himself a sweet savour, not an evU, and hath said that this 
 same sweet savour is to some unto life, to others unto death. 
 .... Such was this Judas, and yet he went in and out 
 together with the holy eleven disciples. Even to the Supper 
 of the Lord he came alike with them. To go about with 
 them he had power ; to defile them, he had no power. ^Of 9 119. 
 one bread hath Peter and Judas received ; and yet what part 
 hath a believer tvith an infidel ? For Peter received unto 
 life, Judas unto death. Thus as it tvas ivith that sweet 
 savour, so with that sweet food. A s then the sweet savour, so 
 also the sweet food is life to the good, death to the bad. ' For 
 ' tuhoso shall eat unworthily, eateth and drinketh judgment to 
 himself not to thee. '^— -p. 515. (1 Cor. xi. 29.) [Bede 24 32.] 
 
 97. ' The poor ye will always have with you, but me ye 
 ' will not always have.' (John xii. 8.) For what is ' not 
 'always?' and what is 'always?' If thou art a good man, g .5. 
 thou belongest to the body which Peter denotes : thou hast 1 1 38. 
 Christ both in the present and in the future : in the present 
 
 by faith, in the present by the sign [' with the blood of Christ 
 
 ' our foreheads are signed'], in the present by the sacrament of 9 107. 
 
154 AUGUSTINE. 21 §§ 98, 09. 
 
 baptism, in tlic present by the meat and chink of the altar. 
 
 It may also be thus understood. Let the good also take this, 
 
 9 S(t. l)nt let them not be alarmed ; for He was speaking of His 
 
 bodily presence. For, in respect of His Majesty, in respect 
 
 of His Providence, in respect of the ineffable and invisible 
 
 grace, that is in fulfilling that which was spoken by Him, 
 
 1 -<>• ' Lo, I am with you alway, even unto the end of the world.' 
 
 9 SI- But in respect of the flesh which the Word assumed, in 
 
 respect that He was born of the Virgin, in respect that He 
 
 was laid hold on by the Jews, that He was nailed to the tree, 
 
 that He was taken down from the cross, that He was wrapped 
 
 in linen cloths, that He was laid in the sepulchre, that He 
 
 was manifested in the resurrection, ' ye will not always have 
 
 5- ' Him with you.' Why ? Because He conversed, in respect 
 
 of His bodily presence, forty days with His disciples, and by 
 
 them attended homeward, their eyes following, not themselves, 
 
 ascended into heaven ; and is not here. For He is there : 
 
 He sitteth at the right hand of the Father ; and yet is here, 
 
 for the presence of the Majesty hath not quitted us. 
 
 Ibid., Tract., liii., tom. ix., p. 158. 
 
 98. Behold, I too say, that they who are so high-minded 
 as to think fit to attribute so much to the strength of their 
 own will, tljat they deny their need of the divine aid in order 
 
 11 78. to good living, 'cannot believe in Christ.' For not the syl- 
 
 lables of the name of Christ profit ought, nor the sacraments 
 of Christ, where men resist the iaith of Christ. Now the 
 faith of Christ is, to believe on Him ' that justifieth the un- 
 godly;' to believe on the Mediator, without whose interposi- 
 tion we are not reconciled to God. 
 
 Ibid., Tract, lix., tom. ix., p. 105. 
 
 99. He knows whom He has chosen unto the fellowship of 
 this blessedness. Not of their number is this man, who, while 
 
 9 108, he fed upon His bread, lifted up his heel against Him. [_They 
 "■ ate the Bread, the Lord ; he, the bread of the Lord~\ man- 
 
 12 70. ducabant Fanein Doininum, ille panem Domini [cujainst 
 
 the Lord: tJiey, Life, he, punishment. 'For lie that eateth 
 
21 §§ 100, 101. AUGUSTmE. 155 
 
 ' unworthily,' saith the apostle, ' eateth judgment to himself.''] 
 — p. 515. 
 
 Ibid., Tract. Ixiii., torn, ix., p. 168. 
 
 100. It is not, however, said thus : now is signified the gloi'i- 
 fying of the Son of Man ; but it is said, ' Now is the Son of 
 'Man glorified:' just as it is not said, the Rock signified 8 83. 
 Christ, but 'the Rock was Christ;' neither is it said, the lo 29. 
 good seed signifies the children of the kingdom, or the tares is 77. 
 signify the children of the wicked one, but it is said, ' the 
 
 ' good seed, these are the children of the kingdom, but the 
 ' tares the childreu of the wicked one.' As then Scripture is 
 wont to speak, calling the things signifying as if they were 
 the things signified. [Bede 24 2-1.] 
 
 Ibid., Tract., Ixxx., tom. ix., p. 182. 
 
 101. 'Now are ye clean because of the word which I have 
 
 * spoken unto you.' (John xv. 3.) Why saith He not, are 
 clean because of the baptism wherewith ye are washed, but 
 
 * clean because of the word which I have spoken unto you,' 
 
 but because in the water also it is the word that cleanseth ? 
 
 Take away the word, and what is the water but water ? The 8 81. 
 
 word is added to the element, and it becomes a sacrament it- ii 73. 
 
 self, as it were, a visible word (visiblle verbum), as indeed He 7 70. 
 
 had said this also when He washed His disciples' feet : ' He 8 ou, 
 
 • • 5'^ 81 
 
 ' that is washed, needeth not save to wash his feet, but is "' 
 
 ' clean every whit.' Whence hath water this so great virtue, lo 5. 
 to touch the body and wash the heart, but by the word doing- 
 it, not because it is spoken, but because it is believed ? For 
 in the word itself, the passing sound is one thing, the abiding 
 virtue another. ' This,' saith the apostle, ' is the word of 
 ' faith, which we preach ; that if thou shalt confess with thy 
 ' mouth the Lord Jesus, and shalt believe in thine heart that 
 
 * God hath raised Him from the dead, thou shalt be saved. 
 ' For with the heart, man believeth unto righteousness ; and 
 ' with the mouth confession is made unto salvation.' Whence 
 in the Acts of the Apostles we read, ' Cleansing their hearts 
 ' by faith.' And in his epistle, blessed Peter saith, ' So bap- 
 ' tism doth also now save you : not the putting away of the 
 
150 AUGUSTINE. 21 §§ 102-104. 
 
 ' filth of the flesh, but the interrogation of a good conscience.' 
 ' Tliis is the word of faith, which we preach,' (1 Pet. iii. 21 ; 
 Rom. X. 8), by Avhich, without doubt, Baptism itself is con- 
 secrated, that it should have power to cleanse. For ' Christ,' 
 the vine with us, the Husbandman with the Father, loved the 
 Cliurch, and delivered Himself up for her : — read the apostle, 
 and see what he goes on to say : ' That He might sanctify 
 ' her, cleansing her by the laver of water by the word.' 
 11 73. The cleansing, therefore, would by no means be ascribed to the 
 fluid, unstable element, were there not added ' b}'- the word.' 
 
 Ibid., Tract., cii. and cvi., tom. ix., pp. 205, 209. 
 
 9 5, 102. Christ left the world by corporal departure ; He went 
 
 ' ■ His way unto the Father by ascension of the manhood ; yet 
 
 13 55. quitted not the world by governance of His presence. He was 
 
 about to go to the right hand of the Father, whence He shall 
 
 come to judge the quick and the dead, once more in bodily 
 
 presence, according to the rule of faith and sound doctrine ; 
 
 for by spiritual presence He was, we know, to be with them 
 
 after His ascension, and with His whole Church in this world 
 
 1 20. ' even unto the end of the world.' Therefore we do not rightly 
 
 13 55. understand Him to have spoken these words, ' While I was 
 
 ' with them, I kept them,' save of those whom, believing on 
 
 9 80. Him, He had already begun to keep by bodily presence, and 
 
 whom He was about to leave by bodily absence, that He might 
 
 together with the Father keep them by spiritual presence. 
 
 7 34^ Expositio in Epist. i., Joanni^. Tract, i., tom. ix., p. 238. 
 
 8 AX 103. Many of them believed, and the shedding of the blood 
 11 38. of Christ was forgiven them. At first they shed it while they 
 13 (57^ raged ; noiv they drank it tvhile they believed. 
 
 De Verbis Domini Sermo XI., cap. xi., tom. x., p. 18. 
 
 9 121. 104. So again when we hear, ' He that believeth and is 
 ' baptized shall be saved ;' we do not of course understand it 
 of one who believes in such a way ' as the devils believe and 
 ' tremble ;' nor of those who receive baptism in such sort as 
 Simon Magus, who, though he could be baptized, could not 
 be saved. As then when He said, ' He that believeth and is 
 
108. 
 
 21 § 105. AUGUSTmE. 157 
 
 ' baptized shall be saved.' He had not in His view all who 
 believe and are baptized, but some only ; those, to wit, who 
 are settled in that faith, which, according to the apostle's dis- 
 tinction, ' worketh by love;' so when He said, ' He that shall 
 ' blaspheme against the Holy Ghost, hath never forgiveness,' 
 He did not intend every kind, but a specific sin of blasphemy 
 against the Holy Ghost, by which, whosoever should be bound, 
 he shall never by any remission be loosed. ^Those words also 
 of H is, ' He that eateth 'my flesh and drinketh my blood, 
 ' dwelleth in me, and I in him' how must we understand ? 
 Can we include in these words those too, of whom the apostle 
 says, 'that they eat and drink judgment to themselves,' when 
 they eat this flesh and drink this blood ? What ! did Judas 
 the impious seller and betrayer of his master (though as Luke 
 the Evangelist declares more plainly, he ate and drank with 
 the rest of His disciples this first sacram^ent of His body and 
 blood, consecrated^ confectumma.de \J}y the Lord's hands) did 12 68, 
 he ' dwell in Christ, and Christ in him V Do so many, in 
 fine, who either in hypocrisy eat that flesh and drink that 
 blood, or ivho after they have ecden and drunk, become apos- 
 tate, do they dwell in Christ, or Christ in them ? Yet, 
 assuredly, there is a certain m^anner of eating that flesh and 
 drinking that blood, in vjhich whosoeverlj^ guomodo qui, in 
 which manner he who J^eateth and drinketh, ' he dwelleth in 
 ' Christ, and Christ in him.' As then he doth not ' dwell in 
 ' Christ and Christ in him,' who ' eateth the flesh and drinketh 
 ' the blood of Christ' in any manner whatsoever, but only in 
 some certain manner, to which He doubtless had regard when 
 He spake these words."] — pp. 524, 525. [Bede 24 32.] So 
 in this expression also, ' He that shall blaspheme against 
 ' the Holy Ghost hath never forgiveness.' He is not guilty of 
 this unpardonable sin, who shall blaspheme in any way what- 
 ever, but in that particular way, which it is His will, who 
 uttered this true and terrible sentence, that we should seek 
 out and understand. 
 
 Lbid. Ser. XXXHI., cap. iv., v., tom. x., p. 49. 
 
 105. But wlience arose an occasion, so to say, to the Lord 
 to speak of this supper ? One of them that sat at meat with 
 
IfiS AUGUSTINE. 21 § 106. 
 
 Him, for He was at a feast, wliere He had been invited, liad 
 said, ' Blessed are they who eat bread in the kingdom of God.' 
 
 7 G7. He siglied as though after distant things, and the Bread Him- 
 self was sitting down before liim. Who is the bread of the 
 kingdom of God ? but He who saith, ' I am the living bread 
 13 OS. ' which came down from heaven.' Do not get thy jaius ready, 
 hut tliiiie heart. On this occasion it was that the parable of 
 this supper was set forth. Lo, we believe in Christ, whom we 
 receive by faith. In receiving Him we know what to think 
 
 7 07. of We receive but little, and Ave are nourished in heart. It 
 is not then what is seen, but what is believed, that feeds us. 
 
 Ibid. Ser. LIII., cap. i., torn, x., p. 77. 
 
 100. The most true faith holds that the Saviour of the 
 world was sent to us, since Christ Himself preaches Christ, 
 that is, the body of Christ diffused throughout the whole 
 world. For He who was in heaven and on earth said to that 
 furious per.secutor, 'Why persecutest thou me?' Where the 
 Lord so represented that He is here also in us : so the whole 
 
 11 93. increases, for as He is in us here, so we also are in Him there. 
 The joining of charity effects this. He Himself, who is our 
 Head, is the Saviour of His body. Therefore Christ preaches 
 Christ, the body preaches its Head, and the Head supports its 
 body ; and so the world hates us, as w^e have heard from the 
 Lord Himself For He did not say this to a few apostles, 
 that the world hated them, and that they ought to rejoice. 
 .... The Lord spoke not to thorn only when He said these 
 things, but He spoke to His entire body, He spoke to all His 
 members. Whoever would be in His body and a member of 
 Him, let him not wonder that the world hates him. But 
 ^many receive the sacrament of His body; hut not all who 
 receive the sacrament will have the place promised to His 
 
 11 60, members luith Him. Almost all indeed call (dicunt) the 
 93. sacrament His body, for all feed together in His jxistures, 
 but He will come 'who shall divide, and p^ace some on the 
 right haml, some on the left~^ — p. 531, hand, and one part 
 shall say. Lord, Lord, when saw we thee, and ministered to 
 thee ? And the other ])art shall sny, When saw we thee, and 
 did not minister to Thee ? Yet to one He will say, Come ye 
 
21 §§ 107, 108. AUGUSTINE. 159 
 
 blessed of my Father receive ye the kingdom. To the other, 
 Go 3'-e into everlasting fire, prepared for the devil and his 
 angels. 
 
 De Verbis ApostoU., Serino II., cap. i., torn x., p. 94. 
 
 107. \_We have heard the true Master, the Divine Redeemer, 9 11.3. 
 the human Saviour, commending to us our Ransom, His 13 44. 
 Blood. For He spake to us of His Body and Blood ; He 
 called His Body meat, His Blood drink. The faithful 
 recognise the sacrament of the faithful. ~^ But the hearers, what 
 else do they but hear ? [^IF7i6n therefore commending such 
 Meat and such Drink He said, ' Except ye shall eat tny Flesh 
 'and drink my Blood, ye shall have no life in you ;' and 
 this that He said concerning life. Who else said it but the 
 Life Itself ? But that naan shall have death, not life, who 
 shall think that the life is false.'^ [Bede 24 26.] [His dis- 
 ciples were offended, not all of them indeed, but very many, 
 saying within themselves, ' This is an hard saying, who can 
 ' hear it .?'] — p. 526. But when the Lord knew this in Him- 
 self, and heard the murmurings of their thought, He answered 
 them, thinking, though uttering nothing, that they might 
 understand that they were heard, and might cease to enter- 
 tain such thoughts. What then did He answer ? ' Doth 
 ' this offend you V What then, ' If ye shall see the Son of 
 'man ascend up where He was before?' What meaneth 
 this ? ' Doth this offend you V Do you imagine that I am 7 67. 
 about to make parts (partes) of this my Body which ye see ; 
 and to cut up my members, and give them to you ? ' What 
 ' then if ye shall see the Son of man ascend up where He was 
 'before?' \_Assuredly, He Who could ascend whole could i3 49. 
 not be consumed. 
 
 108. 80 then He both gave us of His Body and Blood a 9 113. 
 healthful refreshment, and briefly solved so great a question i3 49. 
 as to His own entireness. Let them then tuho eat, eat on, and 
 them that drink, drink ; let them hunger and thirst ; eat 
 life, drink life. That eating is to be refreshed, but thou 
 art in such wise refreshed as that whereby thou art refreshed 
 faileth not. That drinking, what is it but to live ? Fat 
 life, drink life ; thou shalt have life, and the life is entire. 
 
IGO AUGUSTINE. 21 §§ 109, 110. 
 
 9 108. But then this shall he, that is, the Body and Blood of Christ 
 ^^'^- sh(dl he each mans life ; if what is taken in the sacrament 
 visibly is in the truth itself eaten spiritually, drunk spirit- 
 nally^ — p. 527. [Bedc 24 20,] For we have heard the 
 Lord Himself saying, ' It is the Spirit that quickeneth, but 
 ' the flesh profiteth i\othing. The words that I have spoken 
 ' unto you are spirit and life. But there are some of you,' 
 saith He, ' that believe not.' Such were they who said, 
 * This is a hard saying ; ' that is, it is incredible, but only to 
 the incredulous. 
 
 9 113. 109. But in order to teach us that this very believing is a 
 matter of gift, not of desert, He saith, ' As I have said unto 
 ' you, no man cometh unto me except the Father which hath 
 ' sent me draw him.' He did not say ' lead,' but ' draw.' 
 This violence is done to the heart, not the body. Why then 
 dost thou marvel \ Believe, and thou comest ; love, and 
 thou art drawn. Do not suppose here any rough and uneasy 
 violence ; it is gentle, it is sweet ; it is the very sweetness 
 that draweth thee. Is not a sheep drawn, when fresh grass 
 is shown to it in its hunger ? Yet I imagine that it is not 
 bodily driven on, but fast bound by desire. In such wise do 
 thou come to Christ ; do not conceive of long journeyings ; 
 where thou believest, there thou comest. For unto Him who 
 is everywhere we come by love, not by sailing. But foras- 
 much as even in this kind of voyage, waves and tempests of 
 diverse temptations abound ; believe on the crucified, that thy 
 faith may be able to ascend the wood. Thou shalt not sink, 
 but shalt be borne upon the wood. Thus, even thus, amid 
 the waves of this world did he sail, who said, ' But God forbid 
 ' that I should glory, save in the Cross of our Lord Jesus 
 ' Christ.' But wonderful it is, that Avhen Christ crucified is 
 preached, two hear, one despiseth, the other ascendeth. 
 
 Hom. XXVI., tom. x., p. 174. 
 
 110. A few days ago, for the sake of those who are either 
 infirm in their feet, or labour from some defect of body, 
 moved by fatherly pity, I gave advice and in a manner 
 besought, that when either their sufferings are considerable, 
 or certainly some longer lessons are read, they who cannot 
 
21 § 111. AUGUSTINE. 161 
 
 humbly stand and when sitting in silence, that they hear, 
 their ears being attentive, those things which are read. 
 Now, but few of our daughters think that either all, or cer- 
 tainly many who are strong in body ought to do this frequently. 
 For when the word of God has begun to be read they wish 
 so to lie as if on their couches ; and would that they might 
 lie merely, and silently receive the Word of God into a long- 
 ing heart, not even occupy themselves with idle fables ; and 
 they themselves neither hear what is preached, nor allow 
 others to hear. Whence, venerable daughters, I ask, and with 
 fatherly solicitude advise you, that when either the lessons are 
 read, or the word of God is preached, that no one throw 
 herself on the ground, unless induced by too grievous infirmity, 
 yet let her not so lie, but rather sit, and with attentive ears, 
 and longing, receive the things which are preached. I ask 
 you, either brethren or sisters, tell mo what seems to you to 
 be the more important, whether the word of God, or the body 
 of Christ ? But if you wish to answer, you ought certainly ii 29. 
 to say this, that the word of God is not less important than 
 the body of Christ. And on tliat account we observe with as 
 much care when the body of Christ is ministered by us, that 
 nothing of it fall from our hands to the ground, as with care 
 lue observe, lest the word of God, which is given out by us, 
 whilst we either think or speak anything, pass away from 
 our heart. Because he will not he less guilty who hears the 
 word of God negligently, than he who in his negligence per- 
 mits the body of Christ to fall to the ground. 
 
 Horn, xxvii., cap. i., tom. x., pp. l7o, 176. 
 
 111. He says, ' They ate the same spiritual meat.' What ii 5. 
 means ' the same' but that which we also eat?' .... It had 
 been sufficient to say, that they ate spiritual meat. He says, 
 ' the same.' I know not how to understand the words ' the 
 ' same,' but as meaning that which we also eat. What then, 
 says somebody ? Was this that manna which I now receive ? 
 Then nothing new has now come, if it already was before. 
 Therefore the offence of the cross is made void. How, there- 
 fore, could it be the same, if he had not added ' spiritual.' 
 For they who so received that manna as to consider it merely 
 
 II. L 
 
11 5. 
 
 lO 7. 
 
 1G2 AUGUSTINK 21 § 112. 
 
 Avitli reference to satisfying their corporal wants, and feeding 
 their belly, not tlieir mind, ate nothing of any value ; the 
 external act satisfying their need. God fed some, to others 
 He made known something. Such as the former ate the 
 bodily meat, not the i<2)iritii(d raeat. Whom therefore does 
 he speak of as our fathers, who ate the same spiritual meat ? 
 Whom do we think, bretliren, except those who were truly 
 our fathers ? Nay rather, who, not were, but are our fathers ; 
 for they all live. For thus speaks the Lord to some of those 
 unbelievers, ' Your fathers did eat manna in the Avilderness, 
 ' and are dead,' for they did not understand wliat they ate, 
 and therefore not understanding received nothing hat the 
 bodily meat, so the apostle says, that our fathers, — not the 
 fathers of the unbelieving, not the fathers of the wicked, who 
 ate and died, — but our fathers, the fathers of the faithful, ate 
 spiritual meat, and therefore the same. ' Our fathers,' he 
 says, ' ate the same spiritual meat, and drank the same 
 ' spiritual drink.' For there were those there who understood 
 what they ate : there were those by whom Christ was tasted 
 more in the heart than the manna in the mouth. 
 
 112. I would say therefore briefly, whoever in the manna 
 understood Christ, ate the same spiritual meat that we do ; 
 but whoever sought only to satisfy hunger from the manna, 
 the fathers of unbelievers, ate and are dead. So also the 
 ' same drink ;' 'for the rock was Christ.' Therefore they 
 drank the same drink as we do, but spiritual ; that ift, that 
 tvhich is taken hy faith, not that which is drunk by the body. 
 You have heard that it was the same drink ; ' the rock was 
 * Christ ;' for there was not one' Christ then, and another now. 
 That rock indeed was one, and the stone which Jacob placed 
 under his head was another ; the lamb slain that the Passover 
 might be eaten, was one, the ram caught in a thicket to be 
 sacrificed, when Abraham, as commanded, spared his son, 
 whom, as commanded, he offered, was another ; there was one 
 sheep and another, one stone and another, but the same Christ; 
 therefore the same meat, therefore the same drink, but to those 
 who understand and believe. Bid to those who did not un- 
 derstand, that was only manna, that ivas only water. That 
 meat was for the hungry, that drink for the thirsty ; neither 
 
21 §§ 113, 114. AUGUSTINE. 163 
 
 one nor the other for the believer, but to the heliever they 
 luere the same as now. For then Christ was about to come, ** 7. 
 now Christ has come. ' About to come ' and ' has come,' are 
 different phrases, but it is the same Christ. 
 
 Horn, xlii., cap. iv., tom. x., p. 195. 
 
 118. Again, this is a very good sense of, ' Give us this day 
 ' our daily bread,' thy Eucharist our daily food. For the 
 faithful know what they receive, and good for them it is to 
 receive that Daily Bread which is necessary for this time pre- 
 sent. They pray then for themselves, that they may become 
 good, that they may persevere in goodness, and faith, and a 
 holy life. This do they wish, this they pray for ; for if they 
 persevere not in this good life, they shall be separated from 
 that Bread. Therefore, ' Give us this day our daily bread.' 
 "What is this ? Let us live so that we be not separated from 
 thy altar. Again, the Word of God ovhich in luords is opened 9147. 
 to us daily, and in a certain manner (quodam^modo) is broken, ii 62. 
 is daily bread. And as our bodies hunger after that other, so 
 do our souls after this bread. 
 
 De Tempore, Sermo xl., cap. i., ix,, x., tom. x., pp. 233, 235, 
 
 236. 
 
 114. Ch. i. So far as we can refer to the Scriptures, viz., to n 9^- 
 the holy pages, our Lord Jesus Christ is named in three ways, 
 when He is proclaimed, either by the law and the prophets, or by 
 the apostolical epistles, or by the faith of things done (i^erwrn 
 gestarum) which we know in the gospel. The first way is ac- 
 cording to God and that divinity co-ec[ual and co-eternal with 
 the Father before the assumption of the flesh. The second 
 way is, since the flesh having now been assumed. He is read 
 of and understood to be now the same God who is man, and 
 the same man who is God according to the certain peculiar 
 nature of His excellence which is not co-equal with other men, 
 but he is the Mediator and Head of the Church. The third ii 94. 
 way is. He is in a certain manner {cpJtodammodo) whole Christ, 9 147. 
 in the fulness of the Church, that is. Head and body, accord- 
 ing to the fulness of a certain perfect man, in which man we 
 all are members. 
 
164 AUGUSTINE. 21 §§115, 116. 
 
 8 85. 115. Ch. ix. The third way is whole Christ according to the 
 
 11 94. Church, that is Head and body is proclaimed. For both head 
 and body is one Christ ; not because without a body He is not 
 complete, but because also He is worthy to be complete with 
 us, who also without us is always complete, not only because 
 the Word is the only begotten Son equal with the Father, but 
 also whom He took into very man, and with whom He is at 
 the same time both God and man. But yet, brethren, in what 
 manner are we His body, and Christ one with us ? Where 
 
 \i 94. do we find this, that one Christ is Head and body, that is, 
 body with its Head ? The bride with her bridegroom is 
 sjioken of by Isaiah as if separate, is spoken of as one and the 
 same. And observe what he says : ' He has put a mitre on 
 ' me as on a bridegroom, and adorned me with ornaments as 
 ' a bride.' (Is. Ixi. 10.) When he speaks of the bridegroom in 
 connection with head, the bride in connection with body, bride- 
 groom and bride appear to be two and one. Otherwise how 
 are we the members of Christ ? The apostle saying very 
 plainly, 'Ye are Christ's body and members.' We are all at the 
 same time Christ's members and body ; not we who are in this 
 place only, but throughout the whole world. [Bede 24 34.] 
 
 11 94. 116. Ch. X. So then sometimes in the Scriptures Christ is 
 commended so that thou mayest understand the Word equal 
 with the Father. So sometimes that thou mayest understand 
 the Mediator, since the Word was made flesh, that He might 
 
 8 85. dwell among us. . . . But so sometimes that thou mayest 
 
 understand the Head and body, the apostle himself very plainly 
 explaining what was said of man and wife in Genesis. ' They 
 
 9 27. ' two' said he, ' are in one flesh.' "See ye that he himself ex- 
 11 94. plains that we do not seem to dare to say anything of our own 
 
 conjectures. For said he, ' the two are in one flesh, and he 
 added, " This is a great sacrament (sacramentum) . . . but 
 ' " I speak concerning Christ and the Church."' According to 
 this, then, from what has been said, the Church also is un- 
 derstood in Christ. The two are in one flesh, there is not 
 now two, but one flesh. And in the same manner bridegroom 
 and bride, so Head and body, for the head of the woman is 
 the man. Whether, therefore, I say, Head and body, or I say 
 Bridcgi'oom and bride, understand ye one. Therefore the 
 
21 §§ 117, 118. AUGUSTINE. 165 
 
 same apostle, when he was yet Saul, heard, ' Saul, Saul, why 
 'persecutest thou me V since the body is joined to the Head. 
 And when now the preacher of Christ might suffer from others 
 those things which he himself had done while a persecutor, 
 ' that I may fill up,' said he, ' those things that are wanting 
 ' of the sufferings of Christ in my flesh,' shows that what he 
 suffered belonged to the sufferings of Christ, which cannot be 
 understood respecting the Head, which now in heaven suffers 
 not at all, but according to the body, that is, the Church. 
 Because the body with its Head is one Christ. [Bede 24 33.] 
 
 Ibid., Sermo xliv., tom. x., p. 238. 
 
 11 7. But some one says, if the root is planted in the hearts 
 of the faithful, certainly the faithful are seen still to be in the 
 world. For how is this root planted in heaven ? Do you 1 1 94. 
 wish to know how ? Because the hearts of the faithful are in 
 heaven, because daily they are raised to heaven, when the 
 priest says, ' Lift up your hearts.' They who follow, respond, 12 121. 
 ' We lift them up to the Lord.' And the apostle says, ' But 
 
 ' our conversation is in heaven.' 
 
 Ibid., Sermo cxxv., cap. 3, tom. x., p. 314. 
 
 118. ' Give us this day our daily bread,' comes next in the 
 prayer. Whether we ask here of the Father support necessary 
 for the body, by 'bread,' signifying whatever is needful for us, 
 or whether we understand that daily bread which ye are soon 
 to receive from the altar, well it is that we pray that He would 
 give it us. For what is it we pray for, but that we may com- 
 mit no evil, for which we should be separated from that Holy 
 Bread. And the Word of God tvhich is preached daily is ii 62. 
 bread. For because it is not bread for the stomach, it is not 
 
 on that account not bread for the soul. But ^vJien this life 
 shall have passed aivay, ive shall neither seek that bread which 
 hunger seeks; nor shall ive have to receive the sacrament of 
 the altar, because we shall be there with Christ, whose body ive 
 do notu receive.~^ — p. 524. Nor will those words which we 
 are now speaking, need to be said to you, nor the sacred 
 volume to be read, when we shall see Him, who is Himself the 
 Word of God, by whom all things were made. 
 
166 AUGUSTINE. 21 §§ 119, 120. 
 
 Ibid., Serino cxl., cap. 3, torn, x., p. 310. 
 
 119. 'And they drew nigh to the viHage whither they 
 ' went. . . . they said abide with us, &c.' (Luke xxiv. 28, 29.) 
 What unbelief had offered, hospitality returns. The Lord, 
 therefore, presented Himself in the breaking of bread. Learn 
 ye where you may seek the Lord, learn where you may enter- 
 tain Him, learn where you may know Him when you eat 
 Him. For the faithful know something which they better un- 
 derstood in the lesson itself, than they who have not known. 
 
 9 5, The Lord was known to them, and after He was known He 
 never appeared, He departed from the7)i in body luh'dst He ivas 
 held by faith. For, therefore, the Lord absented Himself in 
 body from the ivhole Church, and ascended into heaven, that 
 faith might be established. For if thou knewest nothing except 
 what thou seest, where is faith ? But if thou believest also 
 what thou seest not, when thou seest thou wilt rejoice. 
 
 De Diversis, Sermo ix., cap. 7, tom. x., p. 459. 
 
 120. ' Give us this day our daily bread.' There is a neces- 
 sary supply of bodily food, for the preservation of our daily 
 life, without which we cannot live. This is food and clothing, 
 but the whole is understood in a part. When we ask for 
 bread, we thereby understand all things. ^Tkere is sjyiritual 
 food also which the faithful knoiv, which ye too will know, 
 when ye shcdl receive it at the altar of God. This also is 
 * daily bread,' necessary only for this life. For shall we 
 receive the Eucharist ivhen we shcdl have come to Christ Him- 
 
 12 13. self and begun to reign with Hvfa for ever? So then the 
 Eucharist is our daily bread; but let us in such tvise receive 
 it, thd ive be not refreshed in our bodies only, but in our 
 soids."^ — p. 524. For the virtue which is there apprehended 
 
 lo 38. is unity, that gathered together into His body, and made His 
 members, we may be what we receive. Then will be indeed our 
 daily bread. Again, ivhat I am handling before you now is 
 ' daily bread; ' and the daily lessons which you hear in Church 
 are 'daily bread,' and the hymns ye hear and repeat are 'daily 
 ' bread.' For all these are necessary in our state of pilgrim- 
 age. But when we shall have got thither, shall we hear 
 
21 § 121. AUGUSTmE. 167 
 
 tlie book (codicem) ? We shall see the Word Himself, we 
 shall hear the Word Himself, we shall eat Himself, we shall 
 drink Himself, as angels only do. Do the angels need books, 
 and interpreters, and readers ? Surely not. They read in 
 seeing, for the reality (yeritatem) itself they see, and are 
 abundantly satisfied from that fountain, from which we obtain 
 some few drops. 
 
 Ibid. Sermo x\., cap. xxi., xxii., xxviii., xxxii., tom. x., 
 pp. 505-507. 
 121. Ch. xxi. 'And thy brother,' said he, 'came with guile, 9 117. 
 ' and took away thy blessing,' we said, See ye what is ' with 
 'guile?' Here guile is not guile. How is guile not guile ? 
 How is rock not rock ? Hoav is sea called sea and it is not sea ? 
 for it signifies another thing. So earth is called earth, and it 
 is not earth ; for it signifies another thing. So rock is called lo 7, 
 rock and it is not rock, for it signifies another thing. So 
 mountain is called mountain, and it is not a mountain. So 
 our Lord Jesus Christ is called the Lion of the tribe of Judah, 
 and the Lord Jesus Christ is not a lion. So He is called a 
 Lamb, and He is not a lamb. So He is called an Animal, 
 and He is not an animal. So He is called a calf and another 
 thing. So He is called guile, and He is not guile. Why 
 then is He called guile ? Let us enquire. Why are all 
 these things so called ? Let us enquire. Why was He called 
 a Lion ? On account of courage. Why was He called a 
 Rock ? On account of firmness ? Why was He called a Lamb ? 
 On account of innocency. Why was He called an animal, a 
 calf? On account of sacrifice. Why was He called a Moun- 
 tain? On account of magnitude. Why Manna? On account 
 of sweetness. Why then guile ? Now what is guile ? Let 
 us see and find out why He has been called guile. For we 
 know what a rock is. Yet rock is called of a man stupid and 
 hard ; and rock is called of a man strong and immovable, and 
 thence thou hast brought firmness to commendation, and hard- 
 ness to contempt. In the rock we recognise firmness, and we 
 understand Christ as the rock ; but the rock was Christ. In 
 the lion we recognise courage, and yet the devil was named a 
 lion. What do we recognise in guile ? That we may under- 
 
1G8 AUGUSTINE. 21 §§ 122, 123. 
 
 stand giiile in a figure just as a mountain is also understood, 
 as a lion is understood, as a rock is understood, and other 
 things. 
 
 11117. 122, Ch. xxii. What then is guile? When one thing is 
 done and another is represented. When, therefore, there is 
 
 lo 8. one thing in intention, another in deeds, it is called guile. Guile 
 
 then in proper signification is blanieable, as rock in proper 
 
 7 74. signification is. He who shall say that the Rock was Christ 
 
 lo 7. in proper signification blasphemes, as he who shall say that 
 
 11105. the calf was Christ in proper signification. A calf in proj^er 
 signification is an animal, in figure a sacrifice ; in proper 
 signification a stone is hard earth, in fitrure firmness. Guile 
 in proper signification is fraud, in figure itself is a figure ; for 
 every figurative lesson or form of speech seems to utter one 
 thing carnally and represent another spiritually 
 
 9 117. 123. Ch. xxviii. They have then of the dew of heaven and 
 of the fatness of the earth. Of the dew of heaven are all the 
 Scriptures, and every divine word. But of the fatness of the 
 earth are all visible sacraments, for a visible sacrament pertains 
 to earth. All these, both bad and good, have in the Church 
 in common, for these both have the sacraments and participate 
 of them, and what the faithfid know of corn and wine, they 
 have of the dew of heaven, for the word of God from heaven 
 descends upon all men, The word of God comes and waters ; 
 but who may water, and what may water observe. For he 
 waters these and those, that is, the evil and the good. But 
 these evil men convert the rain into the root of thorn.s, but 
 these good men draw the rain to good fruit. For at one time 
 God rains upon the cornfield and upon thorns ; but He rains 
 to the cornfield for the granary, to the thorns for the fire ; so 
 the word of God rains upon all men. Let every one see what 
 kind of root he has ; let every one see where he draws the 
 good rain, and if he draws it, that it generates thorns, must 
 therefore the rain of God be blamed ? Before it comes to the 
 root that rain is sweet, the word of God is sweet until it comes 
 to an evil heart, and converts to fraud God's own rain, con- 
 verts to hypocri.sy, converts to the roots of evil concupiscence, 
 to their perversities and corruptions. He begins to generate 
 thorns, but from the good rain, for he lias it from the dew of 
 
21 §§ 124-126. AUGUSTINE. 169 
 
 heaven ; and since all evil men are not excluded from the 
 sacraments of God, he has also of the fatness of the earth, 
 which they know who now intend to be partakers of the 
 mysteries of the faithful. Since these may pertain to both, not 
 yet pertain to all nations, except to the spiritual, for these 
 pertain to the Church, which fills the whole world. 
 
 124. Ch. xxxii. As the governor of the Church is thought 9117. 
 to say, Lo, thou shalt have of the fatness of the earth, and of 
 
 the dew of heaven ; thou dost use the sacraments, thou dost 
 eat judgment to thyself, thou drinkest judgment to thyself; 
 for he who eateth and drinketh unworthily, eateth and drinketh 
 judgment to himself. Thou kuowest that thou art admitted 
 from the necessity of the peace of the Church, thou hast 
 nothing in thine heart except perturbations and divisions. 
 Therefore thou livest by thy sword, for in that which thou 
 receivest of the dew of heaven, and of the fatness of the earth 
 not to thyself that thou mayest live ; for this doth not delight 
 thee, nor the Lord is sweet to thee. For if this thinsf did 
 delight thee, and the Lord was sweet to thee, thou wouldest 
 imitate the humility of the Lord and not the pride of the 
 devil. Although therefore he may receive the mystery of the 
 Lord's humility from the dew of heaven, and from the fatness 
 of the earth, yet he does not lay aside the pride of the devil. 
 
 Ibid. Serrao xlviii., cap. vi., tom. x., p. 517. 
 
 125. Nevertheless, because this bread, which may be seen 
 
 and handled, is given both to the good and bad, there is a n 63. 
 daily bread, for which the children pray. That is the tuord 
 
 of God, which is dealt out to us day by day Our 
 
 daily food then in this earth is the ivord of God, which is 
 dealt out cdways in the churches; our hire after labour is 
 called eternal life. Again, if by this our daily bread thou 
 understand what the faithful receive, what ye shall receive 
 when ye have been baptized, it is with good reason that we 
 ask and say, ' Give us this day our daily bread,' that we may 
 live in such sort, as that we be not separated from that altar. 
 
 Ibid. Sermo Ixxxiii., tom. x., pp. 555, 556. 
 126. I am mindful of my promise. For ^I promised to ii 38. 
 
170 AUGUSTINE. 21 § 127. 
 
 12 SO. you who have been hapHzed, a sermon, in which I was to 
 explain the Sacrament of the Lord's Table, which ye have even 
 noiv seen, and whereof ye became partakers last night. Ye 
 ouyht to knoiu luhat ye have received, ivhat ye are about to 
 receive, what ye ought daily to receive. That Bread which ye 
 see on the altar, sanctified by the Word of God, is the Body of 
 Christ. That cup>, rather what the cup liohU, sanctified by the 
 Word of God, is the blood of Christ. By these things the Lord 
 Christ vjilled to commend His Body and Blood, tchich he shed 
 
 10 38. for us for the remission of sins. If ye have well received, 
 
 11 95. ye are what ye have received."^ — pp. 528, 529. For 
 12112. the apostle says, 'We being many, are one bread and 
 
 one body.' He so explains the sacrament of the Lord's 
 table. * We being many are one bread and one body.' He 
 commends in a certain manner to you in that bread to 
 love unity. For is that bread made of one grain ? Were 
 there not many grains of wheat ? But before they came 
 to be bread, they were separated. And after a certain 
 crushing, they are conjoined by water. For unless the wheat 
 is crushed, and sprinkled with water, it comes not to that form 
 at least Avhich is called bread. So also you before the humilia- 
 tion of fasting, in the sacrament of exorcism, were crushed as 
 it were. Baptism approached and you Avere sprinkled as it 
 were with water ; that you might come to the form of bread. 
 But the bread is as yet without fire. What, tlierefore, does 
 g 25. the fire signify ? This is Chrism. For the oil of our fire is 
 
 10 37. the sacrament of the Holy Spirit Then the Holy 
 
 1 1 38, Spirit apjDroaches ; after the water the fire, and ye were made 
 95,97. {('fficimioii) bread, which is the body of Christ. And therefore 
 
 12 71, unity is signified in a certain manner. Observe ye the sacra- 
 ^^~" ment in its order. First, after prayer, you were admonished 
 
 6 IG. to lift up the heart. The members of Christ are taught this. 
 12 ()5, For if ye are made the members of Christ, where is your Head ? 
 ■ The members have a head. If the head had not gone before, 
 the members would not follow. Whither went your Head ? 
 What do you read in the symbol ? (Creed) * On the third 
 ' day He arose from the dead, ascended into heaven, 
 ' sitteth at the right hand of the Father.' 
 
 127. Our Head, then, is in heaven. Therefore, when 
 
21 § 128. AUGUSTINE. 171 
 
 it is said, ' Lift up your heart,' you respond, 'We lift it 12 80, 
 ' up to the Lord.' And you do not ascribe this very heart " ' 
 which you lift up to the Lord to your own strength, 
 because to lift up the heart is the gift of God. Then when the 
 people have responded, ' We lift up our heart to the Lord,' the 
 bishop or presbyter who offers, says, ' Let us give thanks unto 12 65, 
 ' our Lord God,' for ye lift up your heart, and ye attest, saying, ^'•^• 
 ' It is meet and right,' that we also give thanks to Him who 
 made us to lift up the heart to our Head. Then after the 
 consecration of the sacrifice is said, in which (consecration) He 
 willeth that we ourselves be His sacrifice, and that we be 
 God's sacrifice is that which is chiefly to be shown, that is, the 
 sign of the thing which we are. Lo, as soon as the consecration 
 is ended, we say the Lord's Prayer, which you have received 
 and recited. . . . Therefore the sacraments are great, very 
 great. Do you wish to know how they are commended ? The 
 apostle says, ' He who eats the body of Christ, or drinks un- 
 ' worthily the cup of the Lord, shall be guilty of the body and 
 ' blood of the Lord.' What is it to receive unworthily ? To 
 receive scornfully, to receive contemptibly. Let not that 12112. 
 appear common to thee which thou seest. What thou seest n 95. 
 passes away, but that which is signified is invisible, does not 
 pass away, but remains. Lo, it is received, it is eaten, it is g 91. 
 consumed. Is the Cliurch of Christ consumed? Are the 12 112. 
 members of Christ consumed ? Never. Here they are made 
 clean, there they are crowned. Therefore that which is signi- 
 fied shall remain eternally, although it may seem to pass away. 
 Therefore so receive ye, that ye may ponder unity well, that 
 ye may have unity in heart ; always fix the heart on high. 
 Let not your hope be on earth, but in heaven ; let your faith 
 be fixed in God, acceptable to God. For that which you do 
 not even see here, but believe ; you shall see there, where 
 without end ye shall rejoice, 
 
 Sermo ix., appendix, tom. x,, pp. 369-371. 
 
 128. Brethren, I must tell you and teach you according to 10 9. 
 my poor abilities .... and must convey to you what you 
 may hold as a rule in the interpretation of all Scripture. Every 
 thing that is said or done is to be understood either in its 
 
172 AUGUSTINE. 21 §§ 129, 130. 
 
 literal signification {'per suani proprietaterti) or else it signifies 
 something figuratively {aliquid figurate), or at least contains 
 both of these at once, both its own literal interpretation {pvo- 
 2yriam cognitionein) and a figurative signification (J'ujuratam 
 significationem) also. Thus I have set forth three things, 
 examples of them must now be given, and from whence but 
 from the Holy Scriptures ? 
 
 lo 9. 129. We may take Avhat was said in the proper sense 
 (propric), that the Lord suffered, that He rose again, and 
 ascended into heaven ; that we shall rise again at the end of 
 the world, that we shall reign with Him for ever, if we do not 
 despise Him. Take all this as spoken in the proper sense 
 {proprie), and look not out for figures (figuras), as it is 
 expressed, so it really is. And so also with divers actions. 
 The apostle went up to Jerusalem to see Peter, the apostle 
 actually did this, it actually took place, it was an action 
 peculiar to himself. It is a fact which he tells you ; a simple 
 fact according to its literal meaning (secundum jiroj^rietatem.) 
 
 lo 11. ' The stone which the builders refused, is become the head of 
 'the corner,' is spoken in a figure (per Jiguram.) If we 
 understand 'the stone' in the proper sense (proprie) what 
 stone did the builders refuse, which became the Head of the 
 corner? If we take 'the corner' in the proper sense, on the 
 head of what corner was this stone figuratively made. If we 
 admit that it was figuratively expressed, and take it so, the 
 corner-stone is Christ ; the Head of the corner is the Head of 
 
 the Church Ye have heard an instance of a literal 
 
 expression as ' that we shall rise again;' of a literal action as 
 that, according as it is said, ' Paul went up to Jerusalem to 
 ' see Peter.' ' The stone which the builders refused,' is a figu- 
 rative expression. 
 
 130. There is now due to your expectation an example 
 made out of both together, something which is at once a literal 
 
 lo 12. fact, and which also signifies something else figured by it. 
 ' We know that Abraham had two sons, the one by a bond- 
 ' maid, the other by a free woman ; ' this was literally a fact, 
 not only a story, but a fact ; are you looking for that which 
 was figured in it ? 'These are the two Testaments.' 
 
21 §§ 131, 132, AUGUSTINE. 173 
 
 Sermo ad Infantes inter Opera B. Fidgentii Episcopi Rus- 
 pensis Epistola ad Ferrandum Diaconum. Sermo B. 
 Augustini Episcopi ante altar e ad Infantes de Sacra- 
 mento. [A Sermon of Augustine, as explained and 
 applied hy Fulgentius], Bib. Mag., Vet. Patr., torn, vi., 
 pt. 1. pp. 185, 186. 
 
 131. 'No one of the faithful ought to be anxious 12 80, 
 ' respecting those who, although they are rightly baptized in a 
 ' sound state of mind, yet, though death take them off sud- 
 ' denly, are not permitted to eat the flesh of the Lord and 
 ' drink His blood, on account, namely of that saying of the 
 ' Saviour, in which He said, " Unless ye eat the flesh of the 
 ' Son of man, and drink his blood ye have no life in you." For 
 ' whoever will consider this not merely according to the mys- 
 ' teries of the reality, but according to the reality of the mys- 
 ' tery, will see at once, that this took place in the very laver of 
 ' holy^:_ regeneration. For what is done in the sacrament of 
 ' holy baptism, but that believers are made members of our 
 ' Lord Jesus Christ, and belong to the communion of his body 
 ' by ecclesiastical unity.' 
 
 182. ' For the blessed apostle says to them, " Ye are the 12 80, 
 '" body of Christ, and members in particular." (1 Cor. xii. 27.) 
 ' Whom he shews not only to be partakers of the sacrifice it- 
 ' self, but to be themselves the holy sacrifice itself, when he 
 ' directs them humbly to present themselves to God a living 
 ' sacrifice, saying, I beseech you therefore brethren by the mer- 
 ' cies of God, that ye present your bodies a living sacrifice, 
 'holy, acceptable unto God.' (Rom. xii. 1.) Which also St 
 ' Peter, teaching in like manner, says, " And ye also as living 
 ' " stones, are built up a spiritual house, a holy priesthood, 
 ' " to offer up spiritual sacrifices, acceptable to God by Jesus 
 ' " Christ." (1 Pet. ii. 5.) Whence the blessed Paul, when 
 ' in a certain place he had said, " The cup of blessing 
 ' " which we bless, is it not the communion of the blood of 
 ' " Christ ?" (1 Cor. x. 16.) In order that he might show that 7 44^ 
 ' we are the real bread itself and the real body, immediately 
 ' added, " For we being many are one bread and one body, all 
 ' " of us who partake of that one bread V Whence, he says, 
 ' in another place, " There is one body and one spirit, even as 
 
174 AUGUSTINE. 21t§§ 133-135 
 
 ' " ye are called in one hope of your calling." (Eph. iv. 4.) And 
 ' again, " But speaking the truth in love, may grow up into 
 ' " him in all things, which is the head, even Christ : from 
 ' " whom the whole body fitly joined together and compacted 
 ' " by that which every joint supplieth, according to the effec- 
 ' " tual working in the measure of every part, maketh increase 
 ' " of the body unto the edifying of itself in love." (vers. 15, 16.) 
 12 80, 133. 'For also insisting upon the view thai we are the 
 ^^''- 'flesh of the Lord, he says, "For no man ever yet hated his 
 ' " own flesh, but nourisheth and chcrisheth it, even as the Lord 
 ' " the Church ; for we are members of his body, of his flesh, and 
 
 7 44. ' " of his bones." (Eph. v. 29, 30.) Wherefore since " Ave being 
 
 ' " many ai'e one bread and one body," then does each one begin 
 
 ' to be a partaker of that one bread, when he begins to be a 
 
 ' member of that one body, which, in each of its members, 
 
 ' when it is joined in baptism to the head Christ, is then at once 
 
 ' truly offered to God a living victim. For by that gift of 
 
 ' birth he so becomes a sacrifice as he becomes also a temple, 
 
 ' Which the blessed apostle teaching, says, " Know ye not that 
 
 ' " ye are the temple of God, and that the Spirit of God dwelleth 
 
 '"in you." (1 Cor. iii. 16.) 
 
 *^,?9' 134. ' Thei'efore, how can it be, that he who becomes a 
 llo. 
 
 ' member of the body of Christ does not receive that which he 
 
 ' becomes ? When in truth he becomes a true member of 
 
 ' that body, of which body there is a sacrament in the sacrifice. 
 
 ' Therefore by the regeneration of holy baptism he becomes 
 
 ' that which he is about to take from the sacrifice of the altar. 
 
 ' Which also we well know that the holy Fathers without 
 
 * hesitation believed and taught. The blessed Augustine also 
 
 ' made a very excellent sermon on this point, also suited for 
 
 ' the edification and instruction of the faithful, which entire 
 
 ' sermon I prefer to subjoin to my epistle.' 
 
 8 .S6. 135. ^This ivliich ye see on the altar of God, ye saw last 
 
 9 30, night also ; hut what it was, what it nneant, of hoiv great a 
 
 ■ thing it contained the sacrament, ye have not yet heard. 
 12113, "^hat ye see, then, is bread and a cup, what your eyes also 
 
 report to you; hut tvhat your faith requires to he taught, the 
 12 13. bread is the body of Christ, the cup the blood of Christ.'^ 
 
 This indeed is but briefly stated, and it may suffice for faith, 
 
21 §§ 136, 137. AUGUSTINE. 175 
 
 yet faith requireth instruction. For the prophet saith, ' If ye 
 'will not believe, ye shall not understand.' (Isaiah vii. 9.) 
 You may therefore say to me, thou hast bidden us to believe, 
 explain, that we may understand. ^But some such thoughts 
 as this may arise in the mind of some one, ' Our Lord Jesus 
 ' Christ, xve know tvhence He took flesh, of the Virgin Mary. 
 * He was nursed as an infant,' &c., {going briefly through His 
 life, death, resurrection.) He ascended into heaven, thither 
 He lifted cdoft His body, thence He is to come to judge the 
 quick and the dead ; there He is notv sitting at the right 
 hand of the Father. Hoiu is the bread His body? And the a 83. 
 cup, or luhat the cup contains, hoiv is it His blood 1 These lo 52. 
 things, brethren, are therefore called sacraments, because in 12 13. 
 them one thing is seen, another understood. What is seen 13 52. 
 hath a bodily form [speciem], what is understood hath a 
 spiritucd friiit.~^ — p. 530. 
 
 136. If, then, you wish to understand the body of Christ, 7 44. 
 hear the apostle saying to the faithful, ' Ye are the body of 8 36, 
 ' Christ and His members.' If therefore ye are the body of 
 Christ and His members, the mystery of yourselves is placed j^q' 
 upon the Lord's table ; ye receive the mystery of yourselves, u q>j 
 To that which ye are, ye answer. Amen, and by answering sub- 1 2 80 
 scribe to it. For you hear ' The body of Christ' and you answer, 113, 
 Amen. Be a member of Christ's body, that your Amen maybe jq 38. 
 true. Why therefore in the bread ? Let us here say nothing of ^^ ^\- 
 our own, let us constantly hear the apostle himself, who, when he 14 47. 
 was speaking of that sacrament, said, ' we being many are one 
 ' bread and one body ;' [The above section is quoted by Ber- 
 tram, 2 5 G 0] understand and be j oyful ; unity, truth, piety, charity. 
 ' One bread.' What is one bread ? ' We being many are one 
 ' body.' Recollect that bread is not made of one grain, but 
 of many. When ye were exorcised, ye were, as it Avere, 
 ground. When ye were baptized, ye were, as it were, sprinkled 
 with water. When ye received the fire of the Holy Spirit, ye 1 1 97. 
 were, as it were, baked. Be what ye see, and take what ye are. i4 47. 
 137. This the apostle spoke concerning the bread. And 8 85. 
 what we are to understand respecting the cup, is evident 9 30. 
 without further remark. For as in order that there may be 12 89, 
 the visible form {species) of bread, many grains are moistened jq gg 
 
17G AUGUSTINE. 21 §§ 138, 189 
 
 into one mass, as that happens which the Holy Spirit says of 
 the faithful, ' There was in them one soul and one heart 
 'towards God.' (Acts iv, 32); so also with respect to the 
 wine. Brethren, recollect whence wine comes. Many separate 
 grapes hang upon a bunch, but the juice of them is mingled 
 together into one. So also hath the Lord Christ represented 
 us, wished us to belong to Himself, consecrated upon His 
 table the mystery (sacrament) of peace and our unity. He 
 who receives the mystery of unity, and does not hold the 
 bond of peace, does not receive the mystery in favour of him- 
 self, but as a testimony against himself. [Bede 24 2G.] 
 9 107. 138. ' I [Fulgentius] think that my argument is confirmed by 
 12 80, ' the sermon of the celebrated doctor Augustine ; and that there is 
 ^^^' 'no room for anyone to doubt that each one of the faithful is 
 ' then onade aiKirtaker of the body and blood of the Lord, ivhen 
 ' in baptism He is made a member of the body of Christ, and 
 ' is not separated from that communion of the bread or cup, he 
 ' may depart from this world belonging to the unity of the body 
 ' of Christ. To wit, he is not deprived of the participation and 
 ' benefit of that sacrament, when he himself is found to be what 
 ' that sacrament signifies. Pray for us, holy and venerable 
 ' brother.' — [Bede, 24 27.] [/ subjoin a fragment of a 
 set^wn of S. AugustiTie, published by Cardinal Mai. — E. B. 
 Pusey.] 
 11 96. 139. [|F/iai voice of the Lord have ye heard inviting us ? 
 WJio invited ? Whom did He invite ? The Lord hath invited 
 His slaves, and hath prepared for them Himself as their 
 Food. Who would dare to eat his Lord ? And yet He says, 
 ' He that eateth Me, liveth by Me.' When Christ is eaten, 
 life is eaten. Nor is He slain that He may be eaten, 
 but He quicheneth the dead. "When He is eaten, He re- 
 fresheth, and faileth not. Let us not, then, dread, brethren, 
 to eat that Bread for fear that we should finish It, aiul after- 
 tcards should not find ivhat to eat. Let Christ be eaten; w'hen 
 8 72. eaten. He lives; because when slain He rose again. And wlien 
 11 95. we eat we do not make i^] Him Clirist, [_into 2^<^^(i'ts, and, in- 
 12112. deed, it so happens in the saxirament~\, indeed it is so done in 
 the sacrament. Nee quando manducamus, partes de Illo faci- 
 mus. Et quidem in sa(yramento sic fit [and the faithful 
 
22 § 1. CHRYSOSTOM. 177 
 
 know hoiu they eat the flesh of Christ Each one receives his 
 part, whence too the grace itself is called ' particles '] partes, 
 parts, [In parts He is eaten, and He the whole remaineth 
 entire. By parts He is eaten in the sacrament, and He the 
 whole remaineth entire in heaven. He the whole remaineth 
 entire in thy heart. For He was whole with the Fathey\ ivhen 
 He entered the Virgin. He filled her, and departed not from 
 the Father. He came in the flesh, that men might eat Him, 
 and He remained entire with the Father, that He might feed 
 angels. For what ye may know, brethren, both ye ivho know, 
 and ye wlio know not, ought to know. When Christ was onade 
 man, man did eat angels food. Whence ? How ? In what 
 way ? By what merits ? By right of what dignity ivoald 
 men eat angels' bread, unless the Creator of angels had become 
 m^an? Let us eat then fearlessly. Thcd tuhich we eat is not 
 consumed. What is to eat Christ ? It is not only to receive a 90, 
 His body in the sacrament. For many umvorthy receive, of ^^' 
 whom saith the Apostle, ' Whoso eateth the bread and drinketh 9 108, 
 ' the cup of the Lord unworthily, eateth and drinketh judg- jj2' 
 
 * ment to himself But hoiv is Christ to be eaten ? Hoiu, He 158. 
 Himself says, ' He that eateth my flesh, and drinketh my 
 
 ' blood, abideth in me, and I in him! If he abideth in me, 
 and I in him, then he eateth, then he drinketh. But he that 
 abideth not in me nor I in him, although he receive the sacra- 
 ment, he getteth great torment. What then ' he that abideth 
 ' me' means, Himself says in another place, ' He thcd keepeth 
 
 * my commandments, ahideth in me, and I in him.'~\ — pp. 
 540-542. [Bede, 24 31.] 
 
 22. 
 
 Chrysostom. 
 
 Flourished about A.D. 398. 
 
 Homilia in Psalmum xcv. [xcvi.] torn, iii., pp. 1031-1033. 
 
 1. 'I have no pleasure in you, saith the Lord Ahnighty, 12146, 
 ' and I will not accept a sacrifice at your hands. For from ^^'^• 
 ' the rising of the sun even to the going down thereof, my 
 
 * name has been glorified among the Gentiles ; and in every 
 
 * place sacrifice [incense] is offered to my name, and a pure 
 
 II. M 
 
ITS CHRYSOSTOK 22 § 1. 
 
 'offering.' (Mai. i. 11.) Sec how excellently and clearly he 
 9 19. interpreted the mystical table {f^vanxriv rgamt^ccv) which is an 
 unbloody sacrifice. But he calls holy prayer pure incense 
 which is offered with sacrifice, for this incense is agreeable to 
 God when not taken from the roots of earthly things, but 
 wiiich is sent forth from a pure lieart. ' Let my prayer be 
 ' set before Thee as incense.' (Ps. cxl. 2.) Dost not thou 
 see how everywhere it is permitted to .shine Avith angelic 
 service ? Dost not thou see that neither the altar {dxjdiaa- 
 rriaiov) uor the song is circumscribed by boundaries ? ' In 
 
 * every place incense shall be offered in my name.' There is 
 then a pure sacrifice ; the first, indeed, is the mystical table, 
 a sacrifice heavenly and world wide. But there is also a differ- 
 ence among us of many sacrifices. For since the law in the 
 Old Testament had many sacrifices, one for sins, another 
 called a burnt offering, another of praise, another of .salvation, 
 another concerning the cleansing of lepers, and others many 
 and various for those who are reckoned among innumerable 
 pollutions, and the number of sacrifices was great and bound- 
 less according to the law, but now grace having come, embraces 
 by one all sacrifices, establishing one true sacrifice. But we 
 also have among ourselves various sacrifices which do not fall 
 in with the law, but are suited to angelic [evangelical] grace. 
 And dost thou desire to be taught these sacrifices which the 
 
 12173. Church has, that without blood, without smoke, without altar 
 (i3(»fx,o-j) and other things, the gospel gift returns again to God, 
 and that the sacrifice is pure and undefiled ? Hear thou the 
 Holy Scripture plainly setting before thee this difference and 
 variety. There is then the first sacrifice, of which I have spoken 
 before, that intellectual and mystical gift of Avhich Paul says, 
 
 * Be ye therefore followers of God, as dear children, and walk in 
 
 * love, as Christ also hath loved us, and hath given himself for us, 
 ' an offering, a sacrifice to God for a sweet smelling savour.' (Eph. 
 V. 1, 2.) Another sacrifice is that of the martyrs; and what dis- 
 course attests this? Hear thou Paul: ' I beseech you, therefore, 
 ' brethren, that ye present your ])odics a living sacrifice, holy, 
 ' acceptable to God.' (Rom. xii. 1.) Thou hast the first sacrifice 
 of salvation, the second of the martyrs, the third of prayer. 'Let 
 ' my prayer be set forth before thee as incense ; the lifting up of 
 
22 § 2. CHRYSOSTOM. 179 
 
 ' my hands as an evening sacrifice,' (Ps. cxli. 2.) A fourth 
 arises from praise, that is, from hymns. ' Offer to God a 
 ' sacrifice of praise.' (Ps. cvii. 22.) A fifth arises from righte- 
 ousness. ' Then shalt thou be pleased with a sacrifice of 
 'righteousness.' (Ps. li. 19.) A sixth from alms. A sacri- 
 fice pure and immaculate is, he says, ' to visit the fatherless 
 ' and widows in their affliction.' (James i. 27.) A seventh 
 is of a joyful sound. But a victorious noise in war is a joyful 
 sound. For one is a loud crying, and the other a joyful 
 sound. Since after victory in war soldiers shout, that is a 
 joyful sound, a sign of victory. On which account the Prophet 
 called them blessed who singing the song against their enemies 
 should see the victory of Christ, saying, ' Blessed is the people 
 'that know the joyful sound.' (Ps. Ixxxix. 15.) Then there 
 is the joyful sound, the victorious noise in war. Since then 
 the Saviour took the victory from all, saying, ' Be of good 
 'cheer, I have overcome the world ;' (John xvi. 33.) offering 
 this hymn to the Victor, we make a joyful noise, which the 
 Prophet calls blessed, saying, ' I went round and offered in his 
 ' tabernacle the sacrifice of shouting.' (Ps. xxvii. 6.) The 
 eighth is another. ' Sacrifice to God is a broken spirit ; a 
 ' broken and humbled heart God will not despise.' (Ps. li. 17.) 
 
 2. Dost thou wish to see what kind of sacrifices are per- 12146, 
 
 1 72 
 
 formed by us ? There is also another new sacrifice, which is 
 accomplished by preaching of the Gospel. That is doctrinal 
 discourse, of which the apostle Paul says, ' Ministering the 
 ' Gospel of God, that the offering up of the Gentiles might be 
 ' acceptable, being sanctified by the Holy Ghost.' (Rom. xv. 
 16.) Dost thou see that he declared preaching of the Gospel 
 was offering to God ? Thou hast therefore the first sacrifice, 
 the gift of salvation, the second of martyrs, the third of prayer, 
 the fourth of a joyful noise, the fifth of righteousness, the sixth 
 of alms, the seventh of praise, the eighth of contrition, the 
 ninth of humility, the tenth of preaching ; although I passed 
 over a certain one, since I numbered the ninth in my mind, 
 I thought that I delivered ten. What then, has a kind of 
 sacrificing been passed over ? There is a tenth sacrifice of 
 bearing fruit, of which Paul speaks : ' I have received the 
 ' things which were sent from you through Epaphroditus, a 
 
180 CHRYSOSTOM. 22 §§ 3, 4. 
 
 'sacrifice, an odour of a sweet smell.' (Phil. iv. 18.) Dost 
 thou see that the beneficence towards the saints is called 
 by Paul a 'sacrifice?' Thou hast, then, various forms of 
 sacrificing. 
 
 Sevmo de Penticos. tom. vi., p. 229. 
 
 3. For He our Lord being one as to substance framed for all 
 things. How for all things ? On account of our salvation. 
 Thou art made a branch, and He makes a root. For He is 
 the vine, but ye are the branches. Dost thou wish to journey ? 
 He is made to thee a way. ' I am the way, by me if any man 
 * enter in, he shall go in and out and find pasture.' Art thou 
 made a sheep ? He is made to thee a shepherd. ' I am the 
 ' good shepherd, for the good shepherd giveth his life for the 
 7 73. ' sheep.' Art thou made a sinner ? He is made to thee a 
 
 12 38. Lamb. ' Behold the Lamb of God which taketh away the sin 
 11109. 'of the world.' Dost thou wish to eat? He is made to 
 
 thee a table. Dost thou wish to drink ? He is made to thee 
 a cup. ' He that eateth my flesh and drinketh my blood, 
 ' dwelleth in me and I in him.' (John vi. 56.) Dost thou 
 wish to be clothed ? He is made to thee clothing. ' For as 
 ' many of you as have been baptized into Christ have put on 
 ' Christ.' 
 
 In Matt., hom. xxv., tom. vii., p. 259. 
 
 12172. 4. For this cause Paul also said, 'Be ye thankful.' For 
 the best preservative of any benefit is the remembrance of the 
 benefit, and a continual thanksgiving. \_For this cause even 
 the awful mysteries, so full of that great salvation, which are 
 celebrated at every communion, are called a sacrifice of thanks- 
 giving, because they are the commemoration of many benefits 
 and they signify the very sum of God's care for us, and by 
 all 'means they work upon iis to be thanlful. For if His 
 being born of a virgin was a great miracle, and the Evan- 
 gelist said in amaze, ' Now all this was done,' His being also 
 slain, what j^^f^^ce shall we find for that ? Tell me, I mean, 
 if to be born is called ' all this ; ' to be crucified, and to pour 
 
 13 72. forth His blood, and to give Himself to us for a spiritual 
 
 feast and banquet — ichat can that be called ? Let us, there- 
 
13 63. 
 
 12 83. 
 
 22 § 5. CHEYSOSTOM. 181 
 
 fore, give Him thanks continually, and let this precede hath 
 our words and our works.^~^ — pp. 566, 567. 
 
 Ihid., hom. 1., torn, vii., pp. 454-456. 
 
 5. \Let us also touch the hem of His garment, or rather, if i3 63. 
 we be willing, we have Him entire. For indeed His body is 
 set hefc/re us now, not His garment only, but even His body ; 
 not for us to touch it only, but also to eat and be filled. Let 
 us now then draw near with faith, every one that hath an 
 infirmity. For if they that touched the heioi of His garment 
 drew from Him so much virtue, how much more they that 
 possess Him entire ? Now to draw near with faith is not 
 only to receive the offering, but also with a pure heart to touch 
 it ; to be so minded as"^ if or though ^approaching Christ 
 Himself. For what if thou hear no voice ? yet thou seest 
 Him laid out ; or rather thou dost also hear His voice, while 
 He is speaking by the Evangelists. Believe, therefore, that 
 even now it is that Supper, at which He Himself sat down. ^^ ^3. 
 For this is in no respect different from that. For neither doth 
 man make this and Himself the other ; but both this and that 
 is His own work. When therefore thou seest the priest 
 delivering it unto thee, account not that it is the priest that 
 doeth so, but that it is Christ's hand that is stretched out."^ — 
 pp. 567, 568. Even as when he baptizes, he doth not ^^ 64. 
 baptize thee, but it is God that possesses thy head with in- 
 visible power, and neither angel nor archangel nor any other 
 dare draw nigh and touch thee, even so now also. For when 
 God begets, the gift is His only. Seest thou not those who 
 adopt to themselves sons here, how they commit not the act 
 to slaves, but are themselves present at the judgment-seat ? 
 Even so neither hath God committed His gifts to angels, but 
 himself is present, commanding and saying, * Call no man 
 * Father on earth ; ' not that thou shouldest dishonour them 
 that gave thee birth, but thou shouldest prefer to all those 
 Him that made thee, and enrolled thee amongst his own 
 children. \_For He that hath given the greater, that is, hath 13 64. 
 set Himself before thee, much more will He not think scorn to 
 distribute unto thee of His body. Let us hear therefore, both 
 priests and subjects, what we have had vouchsafed to us ; 
 
 12 83. 
 
182 CHRYSOSTOM. 22 § 6 
 
 13 G4. let ns hear and tremble. Of His own flesh He hath granted 
 us our fill ; He hath set before u^ Himself sacrificed. What 
 excuse shall we have then if when feeding on such food, 
 we commit such sins? ivhen eating a Lamb, we become wolves ? 
 when feeding on a sheep we spoil by violence like the li^ns?'^ 
 — p. 5G8. Now upon the Jews God every year hound in 
 their feasts a memorial of His pecuHar favours to them; but 
 for thee, every day, as I may say, through these mysteries. . . . 
 11 i)8. ^Woiddest thou do honour to Christ's body? Neglect Him 
 13 G5. not ichen naked; do not, ivhile here thou honourest Him 
 with silken garm,ents, neglect Him, perishing without of cold 
 and nakedness. For He that said ' This is my body,' and by 
 His word confirmed the fact, this same said, ' Ye saiv me a 
 ' hungered, and fed me not ; ' and, ' Inasmuch as ye did it 
 'not to one of the least of these, ye did it not to me.'] — 
 p. 569. For this indeed needs not coverings, but a pure 
 
 soul ; but that requires much attention For what is 
 
 the profit, when His table indeed is full of golden cups, but 
 He perishes with hunger ? First fill Him, being an hungered, 
 and then abundantly deck out His table also. Dost thou 
 make Him a cup of gold, while thou givest Him not a cup of 
 cold water ? . . . What again, if seeing one wrapped in 
 rags, and stiff with cold, thou shouldest nes^lect givinof Him a 
 garment, and build golden columns, saying, thou wert doing 
 it to His honour, would He not say that thou wert mocking, 
 and account it an insult, and that the most extreme ? . . . 
 Why, then, doth He Himself say, ' The poor always ye have 
 ' with you, but me ye have not always ? ' . . . To revive her 
 He said these things. For in proof that for her comfort He 
 said it, He added, ' Why trouble ye the woman ? ' and with 
 regard to our having Him really always with us. He saith, 
 ' Lo, I am with you alway, even unto the end of the world.' 
 
 Ibid., Hom. Ixxxii., torn, vii., pp. 698, 699, 703-705. 
 
 6. \_After this Satan entered into him [Judas], not as 
 
 despising the Lord's body, but thenceforth laughing to scorn 
 
 the traitors shamelessness . . . Like as the Old Testament had 
 
 sheep and bullocks, so this has the Lord's blood.'] — p. 569. 
 
 13 59. Hence also he shews that He is soon to die, wherefore also He 
 
22 §§ 7, 8. CHEYSOSTOM. 183 
 
 made mention of a Testament, and He reminds them also of 
 the former Testament, for that also was dedicated with blood. 
 And again He tells the cause of His death, ' which is shed for 
 ' many for the remission of sins ; ' and He saith, ' Do this in 
 ' remembrance of me.' Seest thou how He removes and draws 4 7. 
 them off from Jewish customs ? For like as ye did that, He 6 lo. 
 saith, in remembrance of the miracles in Egypt, so do this like- 
 wise in remembrance of me. 
 
 7. [That luas shed for the j)reservation of the first-born, i3 59. 
 this for the remission of the sins of the whole world. For 
 
 ' This,' saith He, ' is my blood, ivhich is shed for the remission 
 ' of sins.'! — pp. 569, 570. But this He said indicating thereby 
 that His passion and His cross are a mystery, by this, too, 
 again comforting His disciples. And like as Moses saith, * 7. 
 ' This shall be to you for an everlasting memorial,' so He too, 
 ' in remembrance of me,' until I come. Therefore also He 
 saith, ' With desire I have desired to eat this Passover,' that is, 
 to deliver you the new rites, and to give a Passover, by which 
 I am to make you spiritual. [And He Himself drank of it. 
 For lest on hearing this, they should say, What then ? do we 
 drink blood, and eat flesh ? and then be perplexed, therefore 
 lest they should be troubled then likewise, He first did this 
 Himself, leading therti on to the calm participation of the 
 mysteries. Therefore He Himself drank His own blood!\ 9 19. 
 • — p. 570. What, then, must we observe that other ancient 6 10. 
 rite also ? some one may say. By no means. For on this 
 account He said, ' Do this,' that He might withdraw them 
 from the other. ... As then in the case of the Jews, so 
 here also He hath bound up the memorial of the benefit with 
 the mystery, by this again stopping the mouths of heretics. 
 For when they say. Whence is it manifest that Christ was 
 sacrificed ? together with the other arguments we stop their 
 mouths from the mysteries also. For if Jesus did not die, of lo 53. 
 what are the consecrated elements the symbols ? 13 59. 
 
 8. Seest thou how much diligence hath been used, that it 
 should be ever borne in mind that He died for us X For since 
 the Marcionists and Valentinians, and Manich^ans were to 
 arise, denying this dispensation. He continually reminds us of 
 the passion even by the mysteries, (so that no man should be 
 
184 CHEYSOSTOM. 22 § 9. 
 
 deceived ) ; at ouce saving, and at the same time teaching by 
 means of that sacred Table. For this is the chief of the 
 blessings ; wherefore Paul also is in every way pressing this. 
 
 12 32. Then, when He had delivered it, He saith, ' I will not drink 
 * of the fruit of this vine, until that day when I drink it new 
 ' with you in my Father's kingdom.' For because He had 
 discoursed with them concerning Passion and Cross, He again 
 introduces what He has to say of His resurrection, having 
 made mention of a kingdom in their midst, and so calling His 
 own resurrection. And wherefore did He drink after He was 
 risen again ? Lest the grosser sort might suppose the resur- 
 rection was an appearance. For the common sort made this 
 an infallible test of His having risen again. Wherefore also 
 the apostles also persuading them concerning the resurrection, 
 say this, 'We who did eat and drink with Him.* (Acts x. 41.) 
 To show, therefore, that they should see Him manifestly risen 
 again, and that He should be with them once more, and that 
 they themselves shall be witnesses to the things that are done, 
 both by sight and by act. He saith, ' Until I drink it new 
 ' with you,' you bearing witness. For you shall see me risen 
 again. 
 
 ... 9. And wherefore did He not drink water after He 
 was risen again, but wine ? To pluck up by the roots another 
 wicked heresy. For since there are certain who use water in 
 
 9 19- the mysteries ; to shew that both when He delivered the 
 
 1 2 32. mysteries He had given wine, and that when He had risen and 
 
 was setting before them a mere meal without mysteries, He 
 used wine, ' of the fruit,' He saith, ' of the vine.' But a 
 vine produces wine not water. . . . J^Thus let us do in the 
 mysteries also, not looking at the things set before us, but 
 \ heeinng in inind His sayings. For His Word cannot 
 
 deceive, but our senses are easily beguiled. That hath never 
 failed, but thUi in most things goeth ivrong. Since then the 
 Word saith, ' This is my body,' let us both be persuaded and 
 believe, and look at it with the eyes of the mind. For Christ 
 
 13 59. hath given us nothing sensible, but though in things sensible, 
 
 yet all to be perceived by the onind^ — p. 570 ; but all things 
 to be perceived by the mind [He hath given] by means of 
 things sensible. So also in Baptism, the gift is bestowed by a 
 
22 § 9. CHEYSOSTOM. 185 
 
 sensible thing, that is, by water ; but that which is done is 
 perceived by the mind, the birth I mean, and the renewal. 
 For if thou hadst been incorporeal, He would have delivered 
 thee the incorporeal gifts bare ; but because the soul hath 
 been locked up in a body. He delivers thee the things that 
 the mind perceives, in things sensible. \_How many now 13 59. 
 say, I ivould tuish to see His form, the mark, His clothes. His 
 shoes. Lo! Him thou seest, Him thou touchest, Him thou 
 eatest, and thou indeed desirest to see His clothes, hat He J 
 
 giveth Himself to thee not to see only, hut also to touch and 
 eat, and receive within thee. For neither was it enough for is 60. 
 Him to he made man, to he smitten and slaughtered, hut He 
 also commingleth Himself with us, and not hy faith only, hut 
 also in very deed maketh lis His hody. What then ought not 
 he to exceed in purity, that hath the henefit of this sacrifice ? 
 Purer than ivhat sunheam should not that hand he, which is 
 to sever this flesh, the mouth that is filled with spiritual fire, 
 the tongue that is reddened hy that most awful hlood ? Con- 1 
 sider with what sort of honour thou wast honoured, of ivhat 
 sort of tahle thou art p>artaking ! That which when angels i3 60. 
 hehold, they tremhle, and dare not so much as look up at it 
 without awe, on account of the brightness that cometh thence ; 
 with this we are fed, with this we are commingled, and we are 
 made one body and one flesh with Christ, ' Who shall declare 
 ' the mighty works of the Lord, and cause all His praises to 
 ' he heard ?' What shepherd feeds his sheep with his ovjn 
 limbs ? And why do I say, shepherd ? There are often 
 mothers that, after the travail of birth, send out their children 
 to other women, as nurses : hut He endureth not to do this, but 
 Himself feeds us with His own hlood, and hy all means 
 entwines us with Himself.'] Mark it, He was born of our 
 substance. But, you say, this is of no value to all men ; though 
 it does concern all. For if He came to our nature, it is quite 
 plain that it was to all; but if to all, then to each one ; and 
 how was it, you say, that all did not reap the profit therefrom ? 
 This was not of His doinff, whose choice it was to do this in 
 behalf of all, but the fault of them that were not willing. 
 [Iffcf^- each one of the faithful doth He mingle himself in the 9. 4. 
 mysteries, and whom He begat, He nourishes hy Himself, and 
 
186 CHRYSOSTOM. 22 §§ 10, 11. 
 
 inittcih not out to another : hi/ Ih'ts also persuading thee 
 again that He had taken thy Jlesh.'^ Let us not, then, 
 be remiss, having been counted worthy of so much both of 
 love and honour. See ye not the infants with how much 
 eagerness they lay hold of tlie breast ? with what earnest 
 desire they fix their lips upon the nipple ? With the like 
 let us also approach this Table, and the nipple of the 
 spiritual Cup. Or rather with much more eagerness let us, as 
 infants at the breast, draw out the grace of the Spirit, let it 
 
 12 SI. be our one sorrow not to partake of this Food. ^The works 
 set before us are not of man's poxmr. He that then did these 
 things at that Supper, this sanne now also tvorks them. We 
 occupy the pAaa of servants. He tvho sanctifieth and changeth 
 them is the same. Let then no Judas be present, no covetous 
 TMin. If any one be not a disciple, let him ivithdraiu, the 
 
 12 S3. Table receives not such. For 'I keep the passover,' He saith, 
 ' with my discijiles! This table is the same as that, and hath 
 nothing less. For it is not so that Christ turought that, and 
 man this, but He doth this too. This is that upper chamber, 
 where they ivere then.~^ — pp. 570-572. 
 
 Ibid., Horn. Ixxxviii., torn, vii., p. 740. 
 
 10. Thus also Paul persecuted Him in persecuting them 
 that are His ; wherefore, too, He said, ' Why persecutest tliou 
 ' me ? ' Thus, therefore, let us feel, as bestowing on Christ 
 Himself when we bestow. For indeed His words are more 
 sure than our sight. When, therefore, thou seest a poor man 
 remember His Avords, by which He declared, that it is He 
 11 98. Himself who is fed. For though that which appears is not 
 Christ, yet in this man's form Christ Himself receiveth and 
 beggeth. But art thou ashamed to hear that Christ beggeth ? 
 Rather be ashamed when thou dost not give to Him begging 
 of thee. 
 
 Additional Homilies on St Mattheiv attributed to Chrysostom. 
 hom. xi., tom. vii., p. 810. 
 
 9 15. 11. If, therefore, it was so dangerous to transfer to private 
 
 11 08. uses these holy vessels in which there is not the true body 
 
 (^verum corpus) of Christ, but the mystery of His body is con- 
 
22 §§ 12, 13. CHRYSOSTOM. 187 
 
 tained, how much more the vessels of our body, which God has 
 prepared for a habitation for Himself. 
 
 Tbid., horn, xliii., torn, vii., p. 932. 
 12. Wherein consists the virtue of the Gospel? In the n 79. 
 figures of the letters, or in the understanding of the sense ? 
 If in the figures of the letters, thou dost well suspend it about 
 thy neck, but if in the understanding of the sense, then it is 
 better that they be placed in thy heart, than hung about 
 thy neck. 
 
 In Joannerti, hom. xlvi., torn, viii., pp. 235-237. 
 13. He calleth Himself (ver. -48) 'the bread of life,' be- 7 73. 
 cause He maintaineth our life, both which is and is to be, and ^ ^ ^^• 
 saith, ' Whosoever shall eat of this bread shall live for ever.' 
 \By 'hread' He tneaneth here either His saving doctrines ^^ 66. 
 / and. the faith which is in Him, or His own body; for both 
 nerve the soul."} — p. 573. Yet in another place he said, if a 
 man hear my saying he shall never taste of death. . . . 
 Wherefore [it is necessary to understand the marvel of the i3 66. 
 m,ysteries, ivhat it is, why it was given, and what is the pro- 9 27. 
 fit of the action. We become one body, and ' members of His 
 ' Jlesh and of His bones.' Let the initiated follow what I 
 say. In order, then, that we may become this, not by love 
 only, but in very deed, let us be blended into that flesh. This 13 66. 
 is effected by the food tuhich He hath freely given us, desiring 
 to show the love tuhich He hath for us. On this account He 
 hcdh mixed up Himself with us; He hath kneaded up His 
 body with ours, that we might be a certain one thing, like a 
 body joined to a head."^ For this belongs to them who love i3 68. 
 , strongly ; this, for instance. Job implied, speaking of his ser- 
 vants, by whom he was beloved so exceedingly, that they de- 
 sired to cleave unto his flesh. For they said, to show the 
 strong love which they felt, ' Who would give us to be satisfied 
 'with his flesh?' (Job. xxxi. 31.) Wherefore [this also Christ 
 hath done, to lead us to a closer friendship, and to show His 
 love to us; He hath given to those who desire Him., not only 
 to see Him, but even to touch and eat him, and fix their teeth is 69. 
 in His flesh, and to embrace Him and satisfy all their love. 
 
188 CHRYSOSTOM. 22 §§ 14-16. 
 
 . . . This blood, if rightly taken, driveth away devils, and 
 keepeth them afar of from us, ivhile it calleth to us angels 
 and the Lord of angels. For wherever they see the Lord's 
 blood, devils flee, and angels run together. This blood, j)oured 
 forth, washed clean all the world. Many wise sayings did 
 the blessed Paul utter concerning it in the Epistle to the 
 Hebrews."^ — pp. 573, 574. 
 
 Ibid., horn, xlvii., torn, viii., pp. 240, 241. 
 
 14. 'It is the Spirit that quickeneth, the flesh profiteth 
 
 7 73. 'nothing.' (John vi. 63.) His meaning is, * Ye must hear 
 
 9 90. ' spiritually what relateth to me, for he who heareth carnally 
 
 ' is not profited, nor gathereth any advantage.' . . They ought 
 
 to have understood the matter in a mystical and spiritual 
 
 sense. 
 
 Ibid., hom. Ixxxvi., torn, viii., p. 444. 
 
 lo 53. 15. For neither would it be just that through the wicked- 
 ness of another, those who come in faith to the symbols of 
 their salvation should be harmed. 
 
 In Epist. i., ad Cor., hom. vii., tom. ix., pp. 377, 378. 
 
 16. 'But we speak the wisdom of God in a mystery.' (1 
 Cor. ii. 7.) What mystery ? For surely Christ saith, 
 ' What ye have heard in the ear, proclaim upon the house- 
 * tops.' How then does he call it a mystery ? Because that 
 neither angel, nor archangel, nor any other created power 
 knew of it before it actually took place. Wherefore he saith, 
 ' That now unto the principalities and powers in heavenly 
 ' places might be known by the Church the manifold wisdom 
 ' of God.' And this hath God done in honour to us, so that 
 they not without us should hear the mysteries. For we too 
 ourselves, whomsoever we make our friends, use to speak of 
 this as a sure proof of friendship towards them, that we tell 
 9 24. our secrets to no one in preference to them. Let those hear 
 who make a sort of triumphal show of the secrets of the gos- 
 pel, and unto all indiscriminately display the pearls and the 
 doctrine, and who cast ' the holy things unto dogs and swine,' 
 and useless reasoninjjs. . . . 
 
22 §§ 17-19. CHEYSOSTOM, 189 
 
 1 7. And in another sense, too, a mystery is so called ; be- 9 22. 
 cause we believe, not the very things which we see, but some 
 things we see and others believe. For such is the nature of 
 
 our mysteries, I, for instance, feel differently upon these sub- 
 jects from an unbeliever. I hear, ' Christ was crucified ;' and 
 forthwith I admire His loving-kindness unto men ; the other 
 hears, and esteems it weakness. I hear ' He became a ser- 
 * vant ;' and I wonder at the care which He hath had for us ; 
 the other hears, and counts it dishonour. . . . He hearing of 
 a Laver, counts it merely as water; but I behold not simply 
 the thing which is seen, but the purification of the soul which 
 is by the Spirit. He considers only that my body hath been 
 washed ; but I have believed that the soul hath become pure 
 and holy ; and I count it the Sepulchre, the Resurrection, the 
 Sanctification, the Kighteousness, the Redemption, the Adop- 
 tion, the Inheritance, the Kingdom of Heaven, the plenary 
 effusion of the Spirit. For not by the sight do I judge of the 
 things that appear, but the eyes of the mind. 
 
 18. I hear of the ' Body of Christ;' in one sense I under- n 79. 
 stand the expression ; in another sense the unbeliever. And 
 
 just as children, looking on their books, know not the mean- 
 ing of the letters, neither know what they see; yea more, if 
 even a grown man be unskilful in letters, the same thing will 
 befall him ; but the skilful will find much meaning stored up 
 in the letters, even complete lives and histories ; and an epistle 
 in the hands of one unskilful, will be accounted but paper and 
 ink ; but he that knows how to read, will both hear a voice, 
 and hold converse with the absent, and will reply whatsoever 
 he chooses by means of writing ; so also in regard of the 
 mystery. 
 
 Ibid., hom. xxiv., torn, ix., pp. 532, 538, 536, 537. 
 
 1 9 . \\For when I call it blessing, I unfold all the treasure 
 of God's goodness, and I call to mind"^ or remembrance 
 [those onighty gifts."^ Since we, too, recounting over the cup 7 44^ 
 the unspeakable mercies of God and all that we have been 10 42. 
 made partakers of, so we offer it, and we partake in common ; 
 giving Him thanks, that He hath delivered from error the 
 whole race of mankind ; that being- afar off. He made them 
 
190 CHRYSOSTOM. 22 §§ 20, 21. 
 
 nigh ; that when they had no hope, and were without God in 
 12 (U;. the world, He appointed them His own fellow-heirs. For 
 these, and for all such things, giving thanks, thus we approach. 
 . . . ' The cup of blessing which we bless, is it not the com- 
 ' munion of the blood of Christ ?' [_Very persuasively spake 
 lo 42. he, and awfully. For ivhat he says is this : ' This luhich is 
 ' in the cup, is that which Jiowed from His side, and of that 
 * do we partake^ are we partakers fUTi-^oiMiv. ^But he called 
 it the cup of blessing, because holding it in our hands, we so 
 proceed to exalt Him in our hyynn, tuondering, astonished at 
 
 10 43. His unspeakable gift, blessing Him, among other things, for 
 
 the pouring out of this self same draught^ cup \that vje 
 might not abide in error; and not only for the pouring it out, 
 but also for the i7nparting thereof to us oZ?.] . . . 
 7 23. 20. [' The bread ivhidi ive break, is it not the communion 
 
 11 98. ' of the body of Christ ?' Wherefore said he not the paHici- 
 
 pation ? Because he intended to express something more, and 
 to point out hotu close tvas the union, in that we communi- 
 cate not only by ijarticipating and partaking, but also by 
 being united. For as that body is united to Christ, so also 
 are ive united to Him by this bread. But why, adds he also 
 
 10 00. ' tvhich we break ? ' For although in the Eucharist one may see 
 12112. iiiig (jlone, yet on the cross not so, but the very contrary. ' For 
 
 ' a bone of Him,' saith one, ' shall not be broken. But that 
 which He suffered not on the cross, this He suffers in the obla- 
 tion for thy sake, and submits to be broken, that He may fill 
 
 ^ ^^- all men.'J Further, because he said, ' the communion of the 
 ' Body,' and that which communicates is another thing from 
 that whereof it communicates ; even this, which seemeth to 
 be but a small difference, he took away. For having said, 
 ' the communion of the body,' he sought again to express 
 something nearer. Wherefore also he added — 
 
 5 IG. 21. Ver. 17. 'For we being many 'are one bread, one 
 
 11 98. < body.' f' For why speak I of communion?' saith he, ' ive 
 
 12 13. i ^^.g ^^^^ self -same body. For what is the bread ? The body 
 
 of Christ. And luhat do they become who partake of it ? The 
 body of Christ ; not many bodies, but one body. For as the 
 bread, consisting of many grains is made one, so that the 
 grains nowhere appear ; they exist indeed, but their difference 
 
22 §§ 22, 23. CHRYSOSTOM. 191 
 
 is not seen, hy reason of their conjunction ; so are we con- 
 joined both with each other and with Christ, there being not 
 one body for thee, and another for thy neighbour to be 
 nourished by, but the very same for all.'] — pp. 578-581. 
 [This body hath He given to us both to hold and to eat ; a 13 70. 
 thing appropriate to intense love. For those whom we kiss 
 vehemently, we oftimes even bite with our teeth. Where- 
 fore also Job, indicating the love of his servants towards him, 
 said, that they oftimes, out of their great affection towards 
 him said, ' that we were filled with his flesh !' Even so 13 70. 
 Christ hath given to us to be filled with His flesh, drawing us 
 on to greater love^ — pp. 584, 585. 
 
 Ibid., horn, xxvii., torn, ix., pp. 564, 565. 
 
 22. Next he proceeds to recount the very things that were 
 done, saying, ' He took bread, and when He had given thanks, 
 
 ' &c.' (1 Cor. xi. 24.) If therefore thou comest for the giving 12 89. 
 of thanks, do thou on thy part nothing unworthy of the giving 
 of thanks. . . . [Since Christ for His part gave Himself 
 equally to all, saying, ' Take eat,' He gave His body equally, 10 90. 
 but thou dost not give so much as the coTnmon bread equally. 
 Yea, it was indeed broken for all alike, and became the body 
 equally for all.'] — p. 587. 
 
 23. ' This do as oft as ye drink it in remembrance of me.' 
 What sayest thou ? Art thou doing (to/s/;) a remembrance e 15. 
 of Christ, and despisest thou the poor, and tremblest not. 
 Why, if a son or a brother had died, and thou wert doing a 
 remembrance of Him, thou wouldest have been smitten by 
 
 thy conscience hadst thou not fulfilled the custom, and invited 
 the poor ; and when thou art doing a remembrance of thy 
 master, dost thou not so much as simply give a portion of the 
 table ? . . . For as Christ, in regard to the bread and the 
 cup, said, ' Do this in remembrance of me,' revealing to us the 
 cause of the giving of the mystery, and beside what else He 
 said, declaring this to be a sufficient cause to ground our reli- 
 gious fear upon : — (for when thou considerest what thy Master 
 hath suffered for thee, thou wilt the better deny thyself) ; so 
 also Paul saith here, ' As often as ye eat, ye do shew His 
 
192 CHRYSOSTOM. 22 §§ 24, 25. 
 
 * death.' And this is that supper. Then intimating, that it 
 abides unto the end, he saith, ' till He come.' 
 
 Ibid., hom. xxviii,, tom. ix., p. 569. 
 
 24. Ver. 29. Whatsayestthou? Tell me. Is this Table, 
 which is the cause of so many blessings, and teeming with 
 life, become condemnation ? Not from its own nature, saith 
 he, but from the will of him that approaches. For as His 
 presence which conveyed to us those great and unutterable 
 blessings, condemned the more them that received it not ; so 
 also the mysteries become provisions of greater punishment to 
 such as partake unworthily. [|' But ivhy doth he eat coiidem- 
 ' nation to himself ?' not discerning the ' Lord's body,' i.e., not 
 searching, not bearvng in mind, as he ought, the greatness of 
 the things set before him ; not estimating the weight of the 
 gift. For if thoa shoiddest come to know accurately ivho it 
 is that lies before thee, and ivho He is that gives Himself, and 
 to whom thou wilt not need no other argument, but this is 
 enough for thee to use all vigilance, unless thou shouldest be 
 altogether fallen."^ — p. 589. 
 
 In Epist. ad II., Cor. hom. xviii., tom. ix., pp. 872, 873. 
 
 12 82. 25. Certain it is at least, that the prayer of the Churches 
 
 loosed Peter from his chains, opened the mouth of Paul ; 
 
 their voice also in no slight degree accoutres those that arrive 
 
 unto spiritual rule. Therefore indeed it is, that both he who 
 
 is going to ordain calleth at that time for their prayers also, 
 
 and that they add their votes and assent by acclamations, 
 
 9 19, which the initiated know ; for it is not lawful before the 
 
 ^'^' uninitiated to unbare all things. But there are occasions in 
 
 6 17. which there is no difference at all between the priest and 
 
 12 89. those under him ; for instance, when we are to partake of the 
 awful mysteries ; for we are all alike counted worthy of the 
 same things ; not as under the Old Testament, when the 
 priest ate some things, and those under him others, and it was 
 not lawful for the people to partake of those things whereof 
 the priest partook. But not so now, but before all one body 
 is set and one cup. And in the prayers also, one may observe 
 the people contributed much Again, when we have 
 
22 § 26. CHEYSOSTOM. 193 
 
 excluded from the holy precincts those who are unable to 
 partake of the holy table, it behoveth that another prayer be 
 offered, and we all alike fall upon the ground, and all alike 
 rise up. Again, when it behoveth to receive and give peace, 
 we all alike salute each other. Again, in the most awful 
 mysteries themselves, the priest prays for the people, and the 
 people also pray for the priest ; for the words, ' with thy 
 ' spirit,' are nothing else than this. The offering of thanks- 
 giving again is common ; for neither doth he give thanks 
 alone, but also all the people. For having first taken their 
 voices, next when they assent that it is ' meet and right so to 
 ' do,' then he begins the thanksgiving. And why marvellest 
 thou that the people anywhere utter aught with the priest, 
 when indeed even with the very Cherubim and the powers 
 above, they send up in common these sacred hymns ? Now 
 I have said this, in order that each one of the laity also may 
 keep their attention awake, that we may understand that we 
 are all one body, having such differences amongst ourselves, as 
 members with members. 
 
 Ibid., Horn, xx., tom. ix., p. 886. 
 
 26. For the merciful man is not arrayed in a vest reaching 9 29. 
 to the feet, nor does he carry about bells, nor wear a crown ; 
 but he is wrapped in the robe of loving-kindness, a holier 
 than the sacred vestment, and is anointed with oil, not 
 composed of material elements, but manufactured by the 
 Spirit, and he beareth a crown of mercies, for it is said, ' Who 
 ' crowneth thee with pity and with mercies ;' and instead of 
 wearing a plate bearing the name of God, is himself like to 
 God. For how ? ' Ye,' saith He, ' shall be like unto your 
 * Father which is in heaven.' Wouldest thou see his altar 
 also ? Bazaleel built it not, nor any other, but God Himself ; 
 not of stones, but of a material brighter than the heaven, of 
 reasonable souls. But the priest entereth into the holy of 
 holies. Into yet more awful places mayest thou enter when 
 thou offerest this sacrifice, where none is present but ' thy 
 ' Father which seeth in secret,' where no other beholdeth. 
 ' And how,' saith one, ' is it possible that none should behold 
 'when the altar standeth in public view ?' Because this it 
 
 II. N 
 
194 CHRYSOSTOM. 22 § 27. 
 
 is that is admirable, that in those times double doors and veils 
 made the seclusion ; but now, though doing the sacrifice in 
 public view, thou mayest do it, as in the Holy of Holies, and 
 in a far more awful manner. For when thou doest it not for 
 display before men ; though the whole world hath seen, none 
 hath seen, because thou hast so done it. For He said not 
 simply, ' Do it not before men,' but added, ' to be seen of 
 
 11 99. ' tliem.' This altar is composed of the very members of 
 Christ, and the body of the Lord is made thine altar. That 
 then revere ; on the flesh of the Lord thou sacrificest the 
 victim. This altar is more awful even than this which we 
 now use, not only than that used of old. Nay, clamour not. 
 
 12173. For this altar is admirable, because of the sacrifice tliat is laid 
 upon it ; but that, the merciful man's not only on this account, 
 but also because it is even composed of the very sacrifice, 
 which maketh the other to be admired. Again, this is but a 
 stone by nature ; but become holy, because it receiveth 
 Christ's body ; but that is holy, because it is itself Christ's 
 body. So that this, beside which thou, the layman, standest, 
 is more awful than that. Whether then does Aaron seem to 
 thee ought in comparison of this, or his crown, or his bells, or 
 the holy of holies ? For what need is there henceforth to 
 make our comparison refer to Aaron's altar, when even com- 
 
 11 99. pared with this, it has been shown to be so glorious ? But 
 thou honourest indeed this altar, because it receiveth Christ's 
 body ; but him that is himself the body of Christ thou treatest 
 with contumely, and when perishing, neglectest. This altar 
 mayest thou everywhere see lying, both in lanes and in market- 
 places, and mayest sacrifice upon it every hour ; for on this 
 too is sacrifice performed. And as the priest stands invoking 
 the Spirit, so dost thou too invoke the Spirit, not by speech, 
 but by deeds. For nothing doth so sustain and kindle the 
 fire of the Spirit as this oil, if largely poured out. 
 
 In Epist. ad Oal., torn, x., p. 1022. 
 
 11 99. 27. Gal. V. 17. Again the Scripture is accustomed to 
 12138. call both the mysteries [of the Eucliarist] and the whole 
 
 Church by the name of flesh, saying that they are the body of 
 
 Christ. 
 
22 § 28. CHRYSOSTOM. 195 
 
 In E'pist ad Eph., Horn, iii., torn, x., pp. 1048-1050. 
 
 28. 'And gave Him to be Head over all things to the iiioo. 
 ' Church.' (Eph. i. 22.) Amazing ! Look, again, whither 
 He hath raised the Church ! as though He were lifting it up 
 by some engine, He hath raised it up to a vast height, and 
 set it on yonder throne ; for where the Head is, there is the 
 body also. There is no interval to separate between the Head 
 and the body ; for were there a separation, then were the one 
 no longer a body, then were the other no longer a Head. 
 ' Which is His body.' In order that when you hear of the 
 Head, you may not conceive the notion of supremacy only, 
 but also of consolidation, and that you may not behold Him 
 as supreme Ruler only, but as Head of a body, he adds, ' The 
 ' fulness of Him that filleth all in all.' As though this were 
 not sufficient to shew the close connection and relationship, 
 what does he add ? ' The fulness of Christ is the Church.' 
 And rightly, for the fulness of the Head is the body, and the 
 fulness of the body is the Head. Mark what great arrange- 
 ment Paul observes, how he spares not a single word, that he 
 may represent the glory of God. ' The fulness,' he says, i.e. 
 the Head is, as it were, filled up by the body, because the 
 body is composed and made up of all its several parts, and 
 hath need of every one. . . . Let us reverence our Head, let 
 us reflect of what a Head we are the body, — a Head, to whom 
 all things are put in subjection. According to this repre- 
 sentation, we ought to be better, yea, than the very angels, 
 and greater than the archangels, in that we have been 
 honoured above them all. God ' took not on Him the nature 
 * of angels,' as he says in writing to the Hebrews, ' but the 
 ' seed of Abraham.' . , . He took up our nature, and made 
 it sit on high. And why do I say, hath made it sit ? He 
 hath made it His garment, and not only so, but hath put all 
 things in subjection under His feet. How many sorts of 
 death supposest thou ? How many souls ? ten thousand ? Yea, 
 and ten thousand times told, and wilt thou mention nothing 
 like it. Two things He hath done, the greatest things. He 
 hath both Himself descended to the lowest depth of humilia- 
 tion, and hath raised up man to the height of exaltation. 
 
196 CHRYSOSTOM. 22 § 29. 
 
 He spoke of the former first, how that He so greatly humbled 
 Himself. Of the more exalted state of the latter, he is now 
 speaking, a subject vast indeed, and the very crown of all. 
 Surely, even had we been counted worthy of nothing, it were 
 enough. Or, had we been counted worthy even of this honour, 
 it were enough, without the slaying of His Son. But where 
 there arc both, what power of language mu.st it not transcend 
 anil surpass ? The very resurrection is not great when I re- 
 flect on these things. It is of Him that God speaketh, of our 
 11100. Lord Jesus Christ, not of God the Word. Let us feel awed 
 at the closeness of our relation, let us dread lest any one 
 should be cut off from this body, lest any one should fall from 
 it, lest any one should appear unworthy of it. If any one 
 were to place a diadem about our head, a crow^n of gold, 
 should we not do every thing we could that we might seem 
 worthy of the lifeless jewels ? But now it is not a diadem 
 that is placed about our head, but, Avhat is far greater, Christ 
 is made our very Head, and yet we pay no regard to it. Yet 
 angels reverence that Head, and archancjels, and all those 
 powers above, and shall we, which are His body, be awed 
 neither on the one account nor the other ? 
 
 12 82. 29. However, since our discourse is concerning the Lord's 
 
 body, come, and let us turn our thoughts to that which was 
 crucified, which Avas nailed, which was sacrificed. If thou art 
 the body of Christ, bear the cross, for He bore it ; bear the 
 spitting, bear the buffeting, bear the nails. Such was that 
 body, that body was sinless. . . . Further, ^slnce our dis- 
 course is concerning this body [of Christ cruci/ied,] as many 
 J of us OyS partake of that body, and taste of that blood, consider 
 that we are partaking of that ivhich is nowise different from 
 
 13 71. that body, nor separate as regards participation; that we taste 
 
 of that body that sitteth above, that is adored by angels, that 
 11 08, is next to the i^oiver that is incorrupt ible.'\ our discourse is 
 concerning the body [not that which was crucified, but the 
 body the Church] and this differs nothing from that [which 
 was crucified] nor is it separate, as many of us as are partakers 
 of the body, as many of us as taste of the blood, let us con- 
 sider that we taste of the blood of Him that sitteth above, 
 that is adored by angels, that is next to the power that is 
 
22 § 30. CHEYSOSTOM. 197 
 
 incorruptible. TA las ! hoiu many ways to salvation are open 
 to us ! He hatJi made us His oiun body, He hath imparted 
 to us His own body, and yet not one of these things turns 
 us aiuay from what is evil. 
 
 I observe many partaking of Christ's body lightly and heed- 
 lessly, and rather from custom and form, than consideration 
 and understanding. When, saith a man, the holy season of 
 Lent\ the season of holy quadragesima ^sets in, whatever a 
 man may be, he partakes of the mysteries, or when the day of 'i-^ 19. 
 the Lord's Epiphany comes. And yet this does not make a 
 fit time for approaching. For it is not the Epiphiiny, nor 
 is it Lent that makes people fit to approach, but it is sincerity 
 and purity of soul. With this approach at all times; tvith- 
 out it never. ' For as often,' saith he, ' as ye do this, ye do moo. 
 ' shew the fjord's death,' i.e., ye nfiake~^ do ^a remer}ibrance of 
 ' the salvation that has been wrought for you, and of the bene- 
 ' fits which I have bestowed.'~^ — pp. 590, 591. 
 
 Ibid., Horn, xx., torn, x., pp. 1162, 1163. 
 
 30. ' For Ave are members of his body, of his flesh and his 
 bones.' (Eph. v. 30.) What means ' of His flesh?' It means moi. 
 really from Him. And how are we thus 'members of Christ V i3 10, 
 In that we have been begotten after Him. And ^loiv ' of 
 ' His flesh ? ' Ye know, as many as partake of the mysteries. 
 For from Him are we at once created anew. And hoiu ? 
 Hear again this blessed saint, ivhere he saith, ' Forasmuch 
 ' then as the children are partakers of flesh andj blood. He cdso 
 ' Himself likewise took part of the same.' Only here He im- 
 parts to us, not ive to Him.'^ — p. 594. How then are Ave ' of 
 ' His flesh and of His bones V Some say that it is ' the blood 
 ' and the water' are meant, but it is not so. But what he 
 means to express is this, that like as, Avithout conjugal union. 
 He Avas begotten of the Holy Ghost, so also are we begotten 9 107 
 in the laver. Mark, how many are the examples to establish 
 the faith of that conception. Oh, the madness of the heretics ! 
 That which is born of water, Avhatever it is that is born ; that 10 43 
 they confess to be a true birth; but that we are made His moi 
 body, that they admit not. And yet if we do not become so, 
 how will the expression, ' of His flesh and of His bones ' suit ? 
 
198 CHRYSOSTOM. 22 §§ 31-33- 
 
 But mark, Adam was created, Christ was born. From Adam's 
 side entered in corruption. From tlie side of Christ welled 
 forth life. In Paradise sprang up death, in His cross was 
 
 11 101. effected its destruction. As then the Son of God is of our 
 nature, so are we of His substance ; and as He hath us in 
 Himself, so also have Ave Him in us, . . . And well saith He 
 * it is a great mystery.' And then as though He were saying, 
 
 9 18, ' But still nevertheless the allegory (aXXjjyoe/a) does not destroy 
 ^^' ' affection,' He adds, ' Nevertheless,' &c., v. 33. 
 
 In Epist. ad ii. Tim., hom. ii., torn, x., pp. 1637, 1G38. 
 
 31. The priest's part is but to open his mouth, while God 
 6 17. worketh all : the priest only fills up a symbol (su/zlSoXov 
 
 lo 53. tXtipo?:) Why then is this done ? That thou mayest learn 
 
 that the priest performs a symbol. No man differs so widely 
 
 from another man as John from Jesus, and yet with liim the 
 
 Spirit descended, that we may learn that it is God who worketh 
 
 6 17. all, that all is God's doing. |[i am about to say what may 
 
 12 91. appear strange, hat he not astonished nor startled at it. The 
 
 offering is the same, whether a common maii^ I Txjy^uv ^r 
 Paul or Peter offer it. It is the same ivhich Christ gave to 
 His disciples, and which tlie priests now minister.'^ — p. 596. 
 
 In Epist. ad Heb., hom. vi., tom. x., p. 1797. 
 
 32. 'We are made partakers of Christ.' (Heb. iii. 14.) 
 What means, ' We are made pai'takers of Christ.' By partak- 
 
 lo 4.3. jj^g of Him, he means that we and He are become one ; since 
 
 11102. jjg jg ^i^g Head, and we the body, fellow-heirs, and of the 
 
 13 66. same body. 'We are one body; of His flesh,' saith the 
 
 apostle, ' and of His bones.' If we hold fast the beginning 
 of ' our subsistence stedfast unto the end. What means ' the 
 ' beginning of our subsistence V He speaks of faith, by which 
 we subsist, and were born, and, so to speak, were made of one 
 body with Him. 
 
 Ibid., hom. xi., tom. x., pp. 1833, 1834. 
 
 12173. 33. As there was a great difference between Aaron and 
 
 Christ, so there is an equal difference between us and the Jews. 
 
 For behold we have our victim above, our priest above, our 
 
 sacrifice above. Therefore let us offer such sacrifices as can 
 
22 §§ 34-36. CHRYSOSTOM. 199 
 
 be presented on that altar ; no longer slieep and oxen ; no 
 longer blood and incense. All these things are abolished, and 
 there is introduced in their stead a rational worship. But 
 what is a rational worship ? The things that are offered by 
 the soul, the things that are offered by the spirit. 
 
 Ibid., horn, xiii., torn, x., p. 1847. 
 34. ' Who needeth not daily, as those high priests, to offer 
 * up sacrifice, first for his own sins, and then for the people's : 
 ' for this he did once, when he offered up himself.' (Heb. vii. 
 27.) When thou hearest that He was a Priest, do not think e 25. 
 that He is always acting as a Priest, for He acted as Priest 8 70. 
 once, and then sat down. And lest thou shouldest suppose 
 that He is standing above, and is a minister, the apostle 
 shows that it is a part of the dispensation. For as He was 
 made a Servant, so also a Priest and Minister. But as when 
 He was a servant. He did not remain a servant, so also when 
 made a minister, He did not remain a minister. For it is not 
 the duty of a servant to sit down, but to stand. This then 
 here silently betokens the greatness of the sacrifice, which 
 being one and offered once, yet did what all other sacrifices 
 could not do. . . . Therefore does he state the matter up and 
 down, fully and clearly, saying. There is one Priest only, and 
 one sacrifice only ; lest any one should think there are many, 
 and thus grievously err. 
 
 Ibid., horn, xiv., torn, x., p. 1851. 
 
 35. ' Who is set on the right hand of God.' (Heb. viii. 1.) 6 25. 
 Therefore he says, ' Sit thou on my right hand,' as he who ^ 70. 
 sits is not a minister. 
 
 Ibid., hom. xvii., torn, x., pp. 1870, 1871, 1872. 
 
 36. 'So Christ was once offered to bear the sins of many.' 
 (Heb. ix. 28.) Christ was offered once. By whom was He 
 offered ? By Himself, of course. He thereby showed that 
 He is not only Priest, but also the offering and the victim for 
 
 / , the sacrifice. ^W hat then? Do not we Christians daily offer '^. 6 28. 
 ^ We do offer, but making a merfhoriaT\ we do {Toiovfisda) a 
 remembrance (1 Cor. xi. 24.) \_of His death. And this is one 
 
200 CHRYSOSTOM. 22 §§ 37-39. 
 
 and not many ? Hoiu one and not Tnany ? Because it was 
 once offered, as was that which ivas brought into the Holy of 
 Holies. This i^ a type of that, and this itself of that. For 
 we always offer the same; not now one animal, to-morrow 
 another, but ahuays the same thing. So then the sacrifice is 
 one. Else siTice it is offered in many places, there were many 
 Christs. But no. There is but one Christ everywhere, here 
 fully, and there fully, one body. As then He, being offered 
 in viany _2:>^acetS, is one body, and not many bodies, so also 
 there is one sax^rifice.'^ 
 
 37. ^Our High Priest is He ivho offered the sacrifice which 
 clean'ieth us. That same sacrifice which was then also offered 
 we offer noiv too ; that, the inexhaustible. For this is for a 
 memoriaC]^ a remembrance ^f that which took jilace then. 
 For He saith, ' TJtis do as a memorial''] in remembrance [of 
 
 6 28. one. We do not make a different'^ as the high priest did 
 [but cdivays the same sacrifice; or rather ive make a memo- 
 rial^ do a remembrance [of that sacrifice.'^ — pp. 596, 597. 
 
 Ibid., horn, xviii., torn, x., p. 1876. 
 
 38. ' By the which will we are sanctified, through the offer- 
 ' ing of which the body of Jesus Christ, once for all.' THeb.x. 10.) 
 How are we sanctified ? How ? Through the offerino- of the 
 body of Jesus Christ once. ' And every priest standeth daily, 
 ' and offering oftentimes the same sacrifices.' (ver. 11.) There- 
 
 6 25. fore to stand is a sign of ministering, but to sit a sign that it 
 
 is ministered He then remitted those sins when He 
 
 gave the testament ; and He gave this testament through the 
 sacrifice of Himself. If, therefore, lie remitted those sins by 
 that one sacrifice, there is no need of a second. 
 
 Epist. ad Ccesarium. 0pp., torn, iii., p. 744, ed. Ben. 
 
 12 .38, 39. [For as we call the bread, before it is sanctified, 
 
 137.' ^^^^d '} ^^^^y when Divine grace has, through the intervention 
 
 I of the priest, sanctified it, it is set free from the name bread ; 
 
 I and thought worthy to be called the Lord's body, although the 
 
 ^ nature of bread remains, and we proclaim not two bodies, 
 
 but the one body of the Son ; so here, too, the Divine nature 
 
 having come to indiuell in the body, they have together formed 
 
 one Son, one person.^ — (p. 85.) 
 
23 §§ 1-3. THEODORET. 201 
 
 23. 
 
 Theodoret. 
 
 Flourished about a.d. 423. 
 
 Qucest in Gen. Interr. ex., torn, i., p. 115, 
 
 1. ^Ris body he calls ' a gavTYient,' and the blood ' wine,' 12 13, 
 since the Lord too has called the mystic [sacramental] wine ^^g' 
 blood."] — p. 675. 9 19." 
 
 Qucest. in Exod. Interr. xxiv., torn, i., pp. 138-141. 
 
 2. He willed that a perpetual remembrance of their deliver- 
 ance should be kept. Therefore founding the Law, he said : 
 ' When th}"- son shall ask thee, what is the Passover ? Thou 
 ' shalt answer, on this very day the Lord God brought our 
 ' fathers out of Egypt, and redeemed our first-born, when the 
 ' destroyer smote the first-born of the Egyptians.' For this 
 cause he commanded those keeping this feast to be clad in 
 the habit of those who are on a journey : ' Let,' said he, 
 ' your loins be girded, and your sandals on your feet, and 
 
 ' your staves in your hands, and ye shall eat it in haste, for it is * 28, 
 ' the Lord's passover.' {^'xa.eyjx ydg san ■/.v^Iov) Ex. xii. 11. But 
 Philo translated ' passover' sacrifices for a journey ; Josephus 
 a passing over ; Symmachus passings over ; Theodotian re- 
 tained the Hebrew word passover (phasech.) But the Hebrew 
 word signified the deliverance of the first-born. For ^he bade 
 them take a bunch of hyssop, and, having dipped it in the 
 blood of the lamb that was sacrificed, to anoint the lintel and 
 door-posts, that when the destroyer came in to smite the first- 
 born of Egypt, he, seeing the blood, might pass over the 
 dwellings of the Hebrews. Not that the incorporeal nature 
 required such signs, but that through the signs,"] dia tou (ju/jj- 
 jS&Xou, through the symbol, ^they might learn the care of God's 
 providence, and that we, who sacrifice the spotless Lamb, 12174. 
 might know that the type had been described before hand.] — 
 p. 676 
 
 3. But all these are obscure intimations of our mysteries. 
 For we also anoint with the blood of our Lamb, not only the 
 lintel, but also both door-posts, purifying and sanctifying, 
 
202 THEODORET. 23 §§ 4-7. 
 
 according to what is seen, the tongue and lips ; but for the 
 lintel, what is rational, for the two door-posts, anger and con- 
 cupiscence, according to what is understood. But it is neces- 
 sary for us not to eat it raw or boiled, but roasted with fire. 
 For we are not to attend to the letter only, but also to 
 examine the sense. Nor are we to place upon divine words a 
 hunaan interpretation. For on this account Isaiah mentions 
 some who mixed wine with water. But we must use the 
 divine fire only, that is, the grace of the all-holy Spirit. 
 
 Ibid., Intei^. xxvii., torn, i., p. 144. 
 
 4. \_QiL Hoiu is that of the apostle to be understood, 
 ' Tlicy ivere all baptised unto Moses, — they did all eat the 
 'same spiritual meat?' (1 Cor. x. 2-4.) Old things were 
 the type of the new, and the law of Hoses tuas the shadoiv, but 
 grace is the body. Pharaoh is the type of the Devil ; the 
 Egyptians of dcemons ; the manna of the divine, food ; the 
 water from the rock of the saving blood. For as they, after 
 crossiiig the Red Sea., enjoyed the strange food and miracu- 
 lous water, so we, after the saving baptism, partake of the 
 divine mystei'ies.'^ — p. 670. 
 
 QucBst. in Rum. Interr. xv., tom. i., p. 230. 
 
 9 10, 5. We discourse concerning divine mysteries obscurely, on 
 *■■ ■ account of the uninitiated [a/j.vr,Tovg), but when they are with- 
 drawn, we speak plainly before those who have been initiated 
 
 Qucest. in Josuam. Interr. ii., tom. i., p. 305. 
 
 6. The crossing took place before the Passover. For they 
 crossed on the tenth day, and celebrated the feast of the Pass- 
 over on the fourteenth. Since, in truth, after saving baptism 
 Cometh the partaking of the Lamb without spotji — p. 676. 
 
 Qucest. in 1 Regum. Interr. lii., tom. i., p. 388. 
 
 7. \_He \pavid\ by partaking of the things assigned to the 
 9 19. priests alone, prefigures the mystical [sacramental] table, 
 
 which should be set before all the devout. For not tlwse wlw 
 
23 §§ 8 11. THEODOEET. 203 
 
 are consecrated priests alone partake of the Lord's body and 
 Uood, hut all who have obtained holy Baptism.'] — p. G77. 
 
 Ibid., in Psalm, xxi., torn, i., pp. 744, 745. 
 
 8. 'The poor shall eat and be satisfied/ (Ps. xxii. 2G.) 
 Not all (for all do not obey the Gospel,) but they who have 
 received divine love in themselves, he says, that eating and 
 drinking, they shall be filled, deriving advantage from im- 
 mortal food. But ^we know the divine food, and the spiritual 
 teaching, and the sacramentaT] mystical ^and immortal 
 feast, which the initiated are acquainted with. . . . They 
 who have eaten and been filled, giving thanks for the i'm- 
 mortal food, will worship as God Him who supplieth these 
 things; and since in the verse before he mentioned ' the fat ' 
 only as having been made such by that divine Word"] reocprig 
 food \j.vith reason did he say, ' All they that go down into the 
 ' dust shall kneel before Him.' — p. 677. 
 
 ^ Ibid., in Psalm, xxii (xxiii.) tom. i. p. 749. 
 
 9. ' Thou hast prepared a table before me in presence of them 
 * that afflict me. Thou hast anointed my head with oil, and 
 'thine inebriating cup how excellent it is!' (Ps. xxiii. 5,) 
 These thino;s are manifest to those who have been initiated, n 40. 
 nor do they need any explanation. For they know both the 
 spiritual oil with which their heads are anointed, and the 
 strengthening, but not dissipating inebriety, and that mystic 
 food, which He presents to us, who to the office of Shepherd 
 
 has also been made the Bridegroom. 
 
 Ibid., m Psalm, xxxiii., tom. i,, pp. 813, 815. 
 
 10. \The mysteries of grace were foreshadowed and the 
 door of the divine munificence opened beforehand to believers. 
 For the heavenly~\ divine J[_food is no longer confined to the 
 priests alone, but the partaking of heavenly'] divine ^things is 
 offered to all who will.] — p. 677. 
 
 11. 'Taste and see that the Lord is good.' (Ps. xxxiv. 8.) 
 Since he had said ' approach to Him and be enlightened,' He 
 
204 THEODORET. 23 §§ 12-14. 
 
 bids also ' to take' 'From experience learn the goodness of 
 * the Lord, for thence ye shall receive blessedness. But it 
 should be known that this meaning applies to the ancient Jews. 
 But p/tc meaning which lies hid in the depth of the letter 
 
 9 107. hints at the grace of the divine mysteries. For through all- 
 holy baptism the true illumination is bestowed on those luho 
 approach it, and the tasting of the life-giving food plainly 
 
 13 10. shores the goodness of the Saviour. For what so clearly 
 exhibits His love for man as the cross, and the passion, and 
 the death undergone for our sahes, and His being at once the 
 food and the well of His own sheep.'^ — pp. 077, 078. 
 
 Ibid., Psalm, liv. torn, i., p. 904. 
 
 9 1^- 12. Judas was made a common partaker with Him of the 
 
 table, and mystical or sacramental words (fi-j(tTi-/.'2v Xoyuv.) 
 
 Ibid., Psfdin. Ixii., torn, i., p. 1019. 
 
 13. \_'That I might behold thy poiver and thy glory,' (Ps. 
 Ixiii. 2.) / stand by Thee, meditating on thy unspeakable 
 povjer. For since thy nature cannot be attained unto, from 
 thy acts do I take the occasion of praise. The people which, 
 from the Gentiles, hath believed on Thee will ever say, ' Thus 
 ' have I appeared before Thee in thy sanctuary' that is, in the 
 
 9 91. Temple, ivhere Thou art sacrificed unsacrificed, and divided 
 12112. uTulivided, and expended remaining unspent^ — p. 078. 
 
 Ibid., Pscdm. cix., torn, i., p. 1390. 
 
 14. 'Thou art a priest forever after the order of Mel- 
 chizedek.' (Ps. ex. 4.) ^Melchizedek luas priest, not of the 
 Jews, but of the Gentiles ; so too the Lord Christ offered 
 Himself to God, not for the Jeius only, but also for all men. 
 But He enters on his priesthood in that night, after which He 
 suffered ; luhen ' He took bread, and having given thanks, 
 ' He brake it, and said, Talce, eat of it : this is my body. 
 ' Likewise also, having mingled the cap. He gave it to His 
 'disciples, saying. Drink ye all of this ; for this is my blood 
 ' of the new Testament, which is shed for many for the remis- 
 ' sion of sins.' Bat we find that Melchizedek ivas both priest 
 and king (for he luas a type of the true priest and king), and 
 
23 §§ 15, 16. THEODORET. 205 
 
 that He offered to God no sacrifijies of beasts, hut bread and 
 wine. For these also He offered to Abraham, spiritually fore- 
 seeing the archetype of his own high priesthood, in the loins 
 of the Patriarch. If then Christ he from David according to 
 the flesh, and David from Judah ; Christ received this priest- 
 hood ' after the order of Melchizedek' The Levitical priest- 
 hood ceased, and the blessing of the greater priesthood passed 
 into the tribe of Judah. But now Christ is Priest, who hath 
 sprung from Judah according to the flesh, not offering aught 1 1 103. 
 Himself, hut the head of them who offer. For He calls the 12 76, 
 Church His body, and through it, as man. He exercises the 
 Priest's offce;"] but [as God, He receiveththe offerings. But 10 53. 
 the Church offereth the symbols of His body and blood, hallow- 
 ing the whole lump through the fi^rst fruits^ — pp. 672, 673. 
 
 Interpret. Cantic. Canti. cap. i,, torn, ii., pp. 25, 30. 
 
 1 5 . \Let not any of those who grovel on the ground and 
 cleave to the earth he amazed at the mention of Jcisses. But 
 
 let him consider how at the sacramentaf\ mystical [time 9 19, 
 when we receive the members of the Bridegroom, we kiss and gj' 
 embrace Him, and by our eyes place them in our hearts, and 
 represent as it were a nuptial embrace, and think ourselves 
 to be with Him, and to embrace Him, and to kiss Him, ' love 
 ' casting out fear,' according to Holy Scripture^ — p. 678. 
 But if thou wishest to understand that which is more mystical 
 the memorial itself of Holy Initiation (jiusrayuytag, baptism,) 
 in which they who are initiated (riXo'j/jbswi,) after the re- 9 19. 
 nouncing of the Tyrant and the confession of the King, they 
 receive as a certain royal seal, the Chrism of the Spiritual 
 ointment having received as in a figure of (or by) the ointment 10 35, 
 {ug iv rv'TToj rw fiv^w) the invisible grace of the All-holy Spirit 
 [Latin, 'sub ea visibili unguenti specie,' under that visible 
 form of ointment.] 
 
 Ibid., cap. ii., tom. ii., p. 56. 
 
 16. [|i\^oi<; I know in part; hut then I shall know even as 
 I am knoivn. Therefore he saith, ' 1 delighted and sat under 
 ' His shadoiv, and His fruit was sweet in my throat.' For 
 sitting under the shade 1 pluck the fruit, and partake of it. 
 
 37, 
 63. 
 
206 THEODOEET. 23 §§ 17-20. 
 
 And the initiated bear witness, who delight in the members 
 of the bridegroom."^ — pp. 078, G79. 
 
 Ibid., cap. iii., torn, ii., p. 89. 
 
 17. [//<3 called that ' the day of espousal, and the day of 
 'the ghi.dnr.%s of the heart' (Song Sol. iii. 11.) For on that 
 day tvas the communion of the marriage. ' For after sup- 
 ' per,' he says, ' He took bread, and when He had given thanks, 
 ' He brake it, and gave it to His disciples, saying, Take, eat 
 ' ye all of it, for this is my body ivhich is broken for you unto 
 ' remission of sins.* Do this in remembrance of me! They 
 
 9 91. therefore that eat the members of the Bridegroom, and drink 
 His blood, obtain the nuptial communion with Himl^ — 
 p. 679. 
 
 Interpret, in Esai., cap. vi., torn, ii., p. 210. 
 
 18. [Tlie seraphim, although having his name derived 
 from, fire, and accounted worthy of Divine ministry, not %vith 
 bare hand, but with the tongs, took the live coal, and having 
 ptlcLced it on the mouth of the prophet, he indicated to him the 
 rennission of sin. But by these things is moreover described 
 and fore-typified the participation of our blessings the remis- 
 sion of 8171 s through the body and blood of the Lord^ — p. 127. 
 
 Ibid., cap. Ixv., torn, ii., p. 397. 
 
 19. \_To us the Life-giving Cross hath become the tree of 
 life. For it hath received as a kind of fruit the Life-giv- 
 ing body, to which those tvho stretch forth their hands, and 
 partake of the fruit, live eternal life."^ — p. 679. 
 
 Interpret. Jerem., cap. xi., torn, ii., pp. 472, 473. 
 
 20. * Come and let us put wood on his bread, and let us 
 ' utterly destroy him from off the land of the living.' (Jer. xi. 
 
 11 52. 19.) This does not entirely suit the prophet. For how can 
 
 it be, that wood was put on bread ? But the word of pro- 
 
 12 .38, phocy chiefly agrees with the Lord Christ. For He called 
 lOs! His own body ' bread.' For He said, ' The bread which I 
 
 ' will give, is my flesh, which I will give for the life of the 
 
23 §§ 21-24. THEODORET. 207 
 
 ' world.' They affixed this bread to the wood, thinking that 
 His memorial would be blotted out. 
 
 Interpret, in Ezeh., cap. xlviii., torn, ii., p. 1049. 
 
 21. For if the things of the Jews were a type of our u 6. 
 things, which he confesses and does not deny, what need was 
 there of a lamb of a year old after the sacrifice of the Lamb 
 without spot, who hath taken away the sin of the world ? And 6 30. 
 what was the use of the feast of unleavened bread, after the 
 heavenly Bread ? Or of the typical Passover after the spiri- 
 tual Passover ? But he hears not the divine apostle saying, 
 
 ' Therefore let us keep the feast, not with old leaven, neither 
 ' with the leaven of malice and wickedness, but with the uu- 
 ' leavened bread of sincerity and truth. For Christ our Pass- 
 ' over is sacrificed for us.' Nor does he hear the Lord speak- 
 ing to His disciples when He said, ' This is my body, which 
 ' is broken for you, this do in remembrance of me.' And, ' This 
 ' is my blood which is shed for you for the remission of sins, 
 ' this do in remembrance of me.' 
 
 Interpret. Dan., cap. ii., torn, ii., p. 1091. 
 
 22. An image has figures, but not things. lo 59. 
 
 Interpret, in Zacli., cap. xiv., tom. ii., p. 1663. 
 
 23. 'In that day living water shall come forth from Jeru- 
 ' salem.' (Zech. xiv. 8.) By this he denotes a saving preach- 
 ing, which shall pervade the whole world, and fill the East and 
 the West with the Divine doctrine. According to history, also, 
 the truth of the prophecy can be seen. For in that day from 
 the Holy side was opened a fountain of salvation, from which 
 
 we have received the double streams of mysteries, ' the water,' 9 107. 
 I say, ' and the blood,' which he who saw testified. One 
 cleanses us, and frees us from sins, the other nourishes and 
 refreshes and makes us fruitful. 
 
 Interpret. Epist. ad Rom., cap. viii., tom. iii., p. 94. 
 
 24. 'He that spared not his own Son, but delivered him 
 'up for us all,' &c. (ver. 82.) Doubtless it is necessary to 
 know that there is one person of the Son ; but the human 
 
208 THEODORET. 23 §§ 25-29. 
 
 2 20. uature was given for us by the Divinity. ' For the bread,' 
 
 12126. He says, ' which I will give is my flesh, which I will give for 
 
 ' the life of the world.' (John vi. 51.) And ' I have power to 
 
 ' lay my life down, and have power to take it again.' (John 
 
 X. 18.) 
 
 Interpret. Epist. i., ad Cor., cap. v., tom. iii., p. 194. 
 
 2 5 . \_If, in comjjany with such, we ought not to partake of 
 9 19. common- food, much less of the mystic ^or sacramental] and 
 divine.'] — p. 679. 
 
 Ibid., cap. X., tom. iii., pp. 226, 228, 229. 
 lo 53, 26. (1 Cor. X. 3.) Moreover they received also as in a 
 12 38. certain tj^e {ug h tu'ttw tivI) the heavenly raanna . . . 
 
 27. Vs. 16, 17. [_Do not ive enjoying] partaking of \the 
 holy mysteries, communicate with the Lord Himself, whose 
 body and blood ice say they are ? For we all are partakers 
 of that one bread7\ — p. 679. Then this also is confirmed by 
 another reason. ' Behold Israel after the flesh : are not they 
 ' which eat of the sacrifices partakers of the altar ?' (ver. 18.) 
 But look also to Israel, and learn that they who are partakers 
 of the sacrifices communicate with the altar itself, for there 
 they offer a part, and they themselves eat a part of one sacri- 
 fice. ' Ye cannot be partakers of the Lord's table and of the 
 
 5 11. ' table of devils.' (ver. 21.) \JIow can we communicate ivith 
 the Lord through His precious body and blood, and again 
 ivith devils through meat offered to idols ?] — p. 680, 
 
 Ibid., cap. xi., tom. iii., pp. 235, 236, 237, 238, 239, 240. 
 
 28. 1 Cor. xi. 16. For both rich and poor were accustomed 
 to eat in common in the churches after the mystic or sacra- 
 mental service (ver. 20.) He calls the Lord's Mystery the 
 Lord's Supper. 
 
 29. Vers. 23-25. — \^He called to their rem£mbrance that 
 sacred and all-holy night, in which He both put an end to 
 the typical Passover, and showed the Architype of the type, 
 and opened the doors of the saving mystery, and not to the 
 eleven apostles only, but to the traitor also, He imparted His 
 
23 §§ 30, 31. THEODOEET. 209 
 
 precious body and blood. He teacJieth them how they Tuiay 
 ever enjoy the good things of that night. ' For as oft as ye 
 ' do eat this bread and drink this cup, ye do show the Lord's 
 ' death till He come.' For after His coming, there will be lo 53. 
 Qio more need of the symbols of His body, since His 12 29. 
 body itself will appea7\~\ — p. 680. And therefore he 
 said, ' Until He come.' [' Whosoever therefore shall eat this 
 ' bread, or drink this blood of the Lord umvorthily, shall be 
 'guilty of the body and blood of the Lord.' Here he pricketh 
 the ambitious, he pricketh the fornicator ; and with these he 
 pricketh those ivho without distinction were partakers of 
 things offered to idols. Ln addition to these, us also who 
 with an evil conscience dare to partake the holy mysteries. 
 But ' he shall be guilty of the body and blood,' showeth this, 
 that like as Judas betrayed Him, and the Jews insulted 
 Him so they dishonour Him, %vho receive His all-holy body 
 with impure hands, and bear it to their defiled mouth^ — 
 p. 680. ^But let us who have received the benefit herefrom 
 flee whatever injureth faith ; let us diligently consider the 
 poor, and purifying our conscience beforehand, let us so 
 partake of the divine mysteries, that we may receive the 
 good Lord as our Lndweller, to whom with the Father and 
 Holy Ghost, be glory and honour, now and ever, and to 
 endless ages. Artien^ — p. 681. 
 
 Jbid., cap. xiii., torn, iii., p. 255. 
 
 30. ' For we now see through a glass darkly, but then face 
 'to face.' (ver. 12.) ^Things present, he says, are shadoius of 
 
 the things to come. For in all-holy baptism, we see the type 10 53. 
 of the resurrection, but then we shall see the resurrection 
 itself. Here we behold the syvibols of the Lord's body; there 
 we shall see the Lord Himself, For this is face to face. 
 But we see not His invisible nature, ivhich is invisible to all, 
 but that which luas taken of us.] — p. 681. 
 
 Lnterpret. Epist. ad Ephes., cap. v., torn, iii., pp. 434, 435. 
 
 31. ^ Even as Christ the church.' JSfourishing it and cher- 13 10. 
 ishing it and giving it His own body and blood. ' For we are 
 
 ' members of his body, of his flesh, and of his bones.' For 
 
 o 
 
210 TIIEODORET. 23 §§ 32-34. 
 
 9 107. <T-s Eve was formed from A darti, so we from, the Lord Christ ; 
 
 11103. for we are buried with Him in baptism, and rise again 
 
 with Him, and eat His body and drink His blood."^ — p. 681. 
 
 Interpret. Epist. ad Col., cap. i., torn, iii., pp. 47G, 477. 
 
 82. 'Who is the image of the invisible God.' (Col. i. 15.) 
 For He bears the express characters of Him who begat Him, 
 This was the very thing which was said by the Lord to 
 Philip : ' He that hath seen me hath seen the Father.' 
 (John xiv. 9.) But Adam also begat according to his own 
 image, that is, like himself in all things. There is therefore 
 lo 59. an image designating the same essence [or substance]. For 
 images not living have not the essence [or substance] of those 
 things of which they are the images ; but a living image, and 
 having what is unchangeable, has the same nature with the 
 archetype. 
 
 Interpret. Epist. ad Heb., cap. viii., tom. iii., pp. 594, 595. 
 
 33. Heb. viii. 4, 5. — Moreover, he said that it would 
 
 have been superfluous to call Christ a priest while he were on 
 
 earth, if those who are priests of the law discharge the legal 
 
 12174. worship. If, therefore, both that priesthood, which is of the 
 
 law, hath received an end, and the priest, who is according to 
 
 6 28. the order of Melchizedek, has offered His sacrifice and has 
 made other sacrifices to be needless, Avhy do the priests of the 
 
 9 19. New Testament perform (I'rrtrO.luai) the mystical or sacramental 
 service ? It is plain to those who have been instructed in 
 divine things that we do not offer any other sacrifice, but per- 
 Torm the remembrance (7r,v fj^wiiJ^r^M EV/7£Xoy,a£^) of that one saving 
 sacrifice. For the Lord Himself commanded us, saying, ' Do 
 this in remembrance of ' me.' And this we do, in order that 
 by contemplation we may call to mind the type of the sufferings 
 which He underAvcnt for us, and may stir up our love toward 
 our Benefactor, and await the fruition of good things to come. 
 
 Ibid., cap. X., tom. iii., p. G08. 
 
 34. [_He calls the Lord's Jlesh the veil. For through this 
 do we attain an entrance into the Holy of Holies. For as the 
 high priest according to the laiv used to enterl^ through the 
 
23 §§ 35-37. THEODORET. 211 
 
 veil ^into the Holy of Holies, and he could not enter in any 
 other tuay; so they who have believed in the Lord shall, through 
 the 'participation of His all-holy body, enjoy the citizenship 
 of heaven^ — pp. 681, 682. But he calls the faithful the 
 ' house of God.' He necessarily added, 'in full assurance of 
 ' faith.' For neither the entrances of the tabernacle, nor the 
 sacrifice, nor the high priest could, be seen, but are discerned 
 by faith only. 
 
 Ecclesiast. Hist., lib. iv., cap, x., torn, iii., pp. 964, 965. 
 
 85. About this time the heresy of the Messalians sprang 
 
 up They are sometimes called Enthusiasts, because 
 
 they regard the agitating influences of a demon, by whom they 
 are possessed, as indications of the presence of the Holy Ghost. 
 Those who have thoroughly imbibed this heresy, shun all 
 manual labour as a vice ; they abandon themselves to sleep, 
 and declare their dreams to be prophecies. ^The chiefs of this 
 heresy were Dadoes, &c., who did not withdimv from the 
 communion of the Church, saying that neither profit nor 
 harm, came from the divine food. Whereof the Lord Christ 
 said, ' Whoso eateth my flesh, and drinketh my blood, shall 
 ' live for ever.' . . . .][ — p. 682. 
 
 86. Flavian requested Adelphus, who was an old man, to 
 come to him ; and after desiring him in a kindly manner to~ 
 sit down beside him .... The old. man .... said, ' when 
 ' the demons are driven away by the fervency of prayer, the 
 ' most Holy Spirit visits us, and gives sensible and visible 
 ' signs of his own presence, by freeing the body from the per- 
 ' turbation of passion, and the soul from evil propensities ; 
 ' so that, henceforth, there is no more need of fasting for the 
 ' subjugation of the body, nor of instruction for the restraint 
 ' and direction of the soul. Whosoever has enjoyed this 
 ' visitation is delivered from all inward struggles ; he clearly 
 ' foresees the future, and gazes with his own eyes upon the 
 ' Holy Trinity.' 
 
 Religiosa Historia, cap, xxvi., tom. iii., p. 1269. 
 
 87. Bassus ^Having called for a sponge, and having there- 
 with moistened and washed his mouth, he placed upon it the 
 
^12 THEODORET. 23 §§ 38, 39. 
 
 lo 53. symbols of the divine mysteries^ — p. G74, and thus tliruugli 
 these having recovered strength, he raised himself up. 
 
 Dialog. I. Immutahills, torn, iv., pp. 23-27. 
 
 12 12'). 38. Orthodox. We will also propose to thee another pro- 
 phetic testimony, which plainly names the flesh of the Lord 
 
 a robe and a garment Dost thou not know that Jacob 
 
 the patriarch, when he blessed Juda, confined the princedom 
 to the nativity of the Lord, saying, ' A ruler shall not fail 
 ' from Juda, nor a prince from his loins, until there come the 
 ' things stored up for him, and he is the expectation of the 
 ' Gentiles.' (Gen. xlix, 10.) But thou hast acknowledged 
 that this prophecy was before predicted respecting the Saviour. 
 Eran. I have acknowledged. Orth. Recall also to mind 
 what follows. For thus he says whose advent the Gentiles 
 
 12108. expect. ' He shall wash his robe in wine, and his garment in 
 ' the blood of the grape.' Eran. The Patriarch spoke of 
 garments, not of a body. Orth. Show therefore where or 
 when he washed his robe in the blood of the grape. Eran. 
 But do thou show that he reddened his body with these. 
 
 9 19, Orth. I pray thee to answer more mystically. For perhaps 
 . some not initiated are present. Eran. Thus I wall hear, 
 and thus will I answer. 
 
 12 38, 39. I^Orth. Knorvest thou that the Lord called Himself a 
 125. Yine ? Eran. / know that He said, ' I am the true Vine.' 
 Orth. What name hath the fruit of the vine when pressed 
 out ? Eran. It is called wine. Orth. When the soldiers 
 with a spear pierced the side of the Saviour, ivhat do the 
 Evangelists say ^vas shed therefrom ? Eran. Blood and 
 
 12 13, ivater. Orth. He then called the blood of the Saviour the 
 
 ^^- blood of the grape. For if the Lord tvas called a Vine, and 
 
 the fruit of the vine is called wine, and streams of blood and 
 
 water, shed forth from the Lord's side, poured doivn over the 
 
 rest of His body, reasonably then and meetly did the Patriarch 
 
 1210S. say, ' He vjashed His raiment in blood, and His clothes in 
 ' the blood of the grape.' For as we call the mystic f^it of 
 
 12 13. the vine, after the consecration, the blood of the Lord, so did 
 Jacob call the blood of the true Vine blood of the grape. 
 Eran. Mystically at once and clearly hath the present argu- 
 ment been proved^ — p 074. 
 
23 § 40. 
 
 THEODOEET. 
 
 213 
 
 4<0.[OmB. Thou 40. OJada on cIptov 
 knowest iltat God 6 ©joc to oiksTov -tt^ost}- 
 hath called bread ySoivsi aoj/z^a ; . . . . 
 
 His own body. Kal higcaOi OS rriv 
 ErAN. I know it. irdo-x-a gTtom 'hvdiMaSiv ; 
 Orth. And contra- 
 riwise He hath 
 called the flesh 
 corn ? Eran. I 
 know this too (S. 
 John xii. 23, 24.] 
 
 POrTH. Butininsti- 'E^ d'l yt rfi ruv ,(jbvs- 
 
 tuting the 'mysteries rrigl'jjv Hiaoabocm, 
 He called the bread 
 ' body' and ivhat is 
 mingled 'blood.' 
 Eran. He did so. 
 Orth. But accord- 
 ing to nature, body 
 would be called 
 body, and blood 
 blood^ 
 
 [Eran. Confessedly. 
 Orth. But our Sa- 
 viour interchanged 
 the navies ; and to 
 the body gave the 
 name of the symbol, 
 
 40. Orth. Dost 
 tliou know that God 
 entitled His own 
 body bread ? Eran. 
 I know it. Orth. 
 And elsewhere also 
 has he not named 
 His flesh wheat ? 
 Eran. I know this 
 also ; for I have 
 heard Him saying, 
 ' The hour is come 
 ' that the Son of 
 
 * man should be 
 ' glorified.' And 
 ' Except a corn of 
 ' wheat fall into the 
 
 * ground and die, it 
 
 * abideth alone ; but 
 ' if it die, it bring- 
 ' eth forth much 
 ' fruit.' Orth. But 
 in the delivery of 
 the mysteries, He 
 called the bread 
 His body, and that 
 which is mixed 
 blood. Eran. He 
 did so name them. 
 Orth. But that 
 which is His body 
 by nature is rightly 
 called body, and His 
 blood blood. Eran, 
 It is confessed. 
 Orth, But our Sa- 
 viour changed the 
 names, and on His 
 body He placed the 
 
 12 1.3, 
 
 38, 48, 
 50, 125. 
 
 12 13, 
 38. 
 
 12 38. 
 
 12 13. 
 
 38, 48. 
 
214 
 
 THEODORET. 
 
 23 § 40. 
 
 12 13, 
 
 38. 
 
 and to the symbol 
 that of the body ; 
 80, having called 
 Himself a Vine, He 
 €7ititled the symbol 
 blood. Eran. Thou 
 hast said trvly. 
 But I woitld know 
 the cause of this 
 change of naTnes ? 
 Orth. The object is 
 plain to those ad- 
 mitted to the Divine 
 mysteries. For He 
 vrilled that those 
 who partake of the 
 Divine mysteries 
 shoidd not attend 
 to the nature of the 
 things seen, but 
 through the change 
 of name should be- 
 lieve in the change 
 which takes place in 
 tJiis through grace. 
 For He who called 
 tlie natural body 
 corn and bread, 
 and Himself again 
 a vine, honoured 
 the symbols wlcich 
 are seen with the 
 title of bread and 
 wine, not changing 
 the nature, but ad- 
 ding grace to the 
 nainre.'^ — pp. 87, 
 88. Ed. Sch. 
 
 Fd. ;sch. 
 
 name of the symbol, 
 and on the symbol 
 that of the body ; 
 and so having 
 named Himself a 
 Vine, He entitled 
 the symbol blood. 
 Eran. Thou hast 
 said this truly. But 
 I have a mind to 
 know the reason of 
 this change of 
 names, Orth. The 
 scope is manifest to 
 those that are in- 
 structed in divine 
 things. For He 
 would have those 
 who partake of the 
 divine mysteries not 
 to attend to the 
 nature of those 
 things that are seen, 
 but upon the chang- 
 ing of the names to 
 believe the change 
 that is made by 
 grace. For He that 
 entitled His body, 
 that is so by nature, 
 wheat and bread, 
 and again named 
 Himself a vine, He 
 honoui'ed the visible 
 symbols with the 
 title of body and 
 blood, not altering 
 nature, but to na- 
 ture addiug grace. 
 
23 §§ 41, 42. THEODORET. 215 
 
 41. Eran. And mystical things are spoken mystically, and 12125. 
 those things which are not known to all are accurately 
 
 V explained. [Orth. Since it is agreed that the Lord's body 121I8. 
 was called by the Patriarch both ' rahnent ' and ' clothes' 
 and ive have come to the argmnent about the divine mysteries, 9 19. 
 tell me, by the truth, whereof thinkest thou the all-holy food 10 53. 
 is a symbol and type ? Of the Godhead of the Lord Christ, 
 or of His body and blood ? Eran. Plainly of those things, 
 whose names they have received. Orth. Do you mean the 
 body and blood ? Eran. / do. Orth. You have spoken as 
 a lover of truth. For the Lord also, when He took the symbol, 2 20. 
 did not say, ' This is my Divinity ;' but ' This is my body.' 10 53. 
 And again, ' This is Tuy blood.' And in another place, ' The 12 13, 
 ' bread lohich I will give is my flesh, which I will give for 
 ' the life of the world.' Eran. These things are true, for 
 they are divine oracles. Orth. Lf then they are true, the Lord 
 indeed had a body 7^ — pp. 674, 675. 
 
 Dialog. II. Lnconfessus, torn, iv., pp. 85, 86. 
 
 42. Eran. Was not Moses called a Mediator when he was 12125. 
 only a man ? Orth. He was a type of the reality ; but a type 10 59. 
 has not all the things which the reality has. Wherefore he 
 
 was not indeed God by nature, and yet he was called God, 
 that he might fulfil the type. ' For lo,' said he, ' I have 
 ' made thee a god to Pharaoh,' and he immediately joined a 
 prophet as to God. ' For,' he saj^s, ' Aaron thy brother shall 
 ' be a prophet to thee.' But the Reality is also God by 
 nature, and man by nature. Eran. And who will call him a 12125. 
 type who has not the express images, of the archetype ? Orth. 
 Wilt not thou call, as is fitting, kingly images images of the 
 king ? Eran. Yes. Orth. And yet all things have not 10 59. 
 whatever the archetype has. For first they are without life 
 and without reason, then they want the internal members, the 
 heart, I say, belly, liver, and other things connected there- 
 with For they neither hear, nor speak, nor see ; 
 
 they neither write, nor walk, nor perform any human thing 
 whatever, but yet they are called kingly images. So also 
 Moses is a Mediator, and Christ is a Mediator. The former 
 indeed as an image and type, but the latter as the Reality. 
 
216 THEODORET. 23 §§ 43-45. 
 
 Ihid., torn, iv., pp. 125-127. 
 
 12 125. 43. Eran. It is necessary to remove every stone, according 
 to the proverb, that the truth may be found, especially when 
 the question is concerning divine doctrines. ^Orth. The 
 9 10. mystical symbols ofcred to God by the j)'t'i^sts, whereof are 
 lo .").s. they the symbols ? Eran. Of the body and blood of the Lm^d. 
 12 i.s, Orth. Of fh((t ivhich is truly a body or no ? Eran. Of that 
 '^"*- ivhich is truly."^ Orth. Very right. For there must be an 
 lo .")<). archetype of an image, for painters imitate nature, and draw 
 12 125. the images of visible things. Eran. True. ^Orth. If then, the 
 lo 53. Divine mysteries are antitypes of a true body, then the Lord's 
 body is a body still, not changed into the nature of the God- 
 head, but is filled ivith the Divine glory 1^ — p. 112. 
 
 44. Eran. Thou hast seasonably brought in the Divine 
 mysteries ; for [/ ivHl henx^e shotv then the change of the 
 Lord's body into another naJure.~^ — p. 85. Answer there- 
 fore my question. Orth. I will. Eran. What call you the 
 gift that is offered before the priestly invocation ? Orth. I 
 9 24 T^^J not openly declare it, for perhaps some here present may 
 25. not be initiated. Eran. Answer then, enigmatically. Orth. 
 I call it the food that is made of a certain grain. Eran. 
 How call you the other symbol ? Orth. By a common name 
 that signifies a kind of drink. 
 12 1.3, 4<5. Euan. But ^hoiv dost thou call these [the elements'] 
 38. after the consecration ? Orth. Tlie body of Christ and the 
 blood of Christ. Eran. And dost thou believe that thau 
 partaJcest of the body and blood of Christ ? Orth. / do. 
 Eran. As then the symbols of the body and blood of the Lord 
 are one thing before the priestly invocation, and after the 
 invocation are changed and become others, so the body of the 
 Lord, after the ascension, was absorbed into the Divine 
 Substance. Orth. Thou art taken in the net which thou 
 lo .'')3. luovest. For neither after the consecration do the mystic 
 12 13, symbols depart from their oiun nature. For they remain in 
 ^-^- their former substance and figure and form, and can be seen 
 and touched as before ; but in thought they are conceived 
 and believed and adored, as being those things which are 
 
 believed.^ voih-ai 8s amp ly'iViTO, -kol) vidn-jsrai, xai rrpoar.vnTrai, ug 
 
23 §§ 46, 47. THEOUOEET. 217 
 
 r/.sTmi ovTo, avip Tiffrivsrai. But are understood to be the things 
 which they have been made [by consecration, viz., body and 
 blood] and [the symbols] are believed, and are venerated as if 12 97. 
 they were those things which they are believed to be. 
 [Compare then the image ivith the archetype, and thou lu'ilt see 12 12.3. 
 the likeness^ For it is necessary that the figure should be 
 like the Keality. \_For that body hath its former form and 
 figure and circumference, and, i7i a word, the substance of 
 the body. For it became immortcd after the resurrection, 
 and i^icorrujjtible, and was exalted at the right hand, and 
 is worshipped by all creation, as being entitled the body of 
 the Lord of nature. 
 
 46. Eran. But the mystical symbol changes its former 12 13, 
 name. For it is no longer ccdled what it was before, but ^* 
 ' Body! So then the Truth must be ccdled ' God,' not ' Body.' 
 Orth. Thou seemest to be ignorant. For it [the Eucharist^ 
 
 is ccdled not only Body, but Bread of life. So the Lord 
 Himself ccdled it. And His very Body tve call the Divine 
 Body, and life-giving, and Body of the Lord, teaching that 
 it is not common tvith any man, but is of our Lord Jesus 
 Christ, Who is God and man!^ — pp. 85, 86. 
 
 For it is no longer named what it was called before, but is 12 1.3. 
 entitled body. So then the Reality must be called ' God,' 
 not ' body.' Orth. Thou seemest to be ignorant. For It 
 [the Archetyi^e — the Reality] is named not only body, but 12 125. 
 also bread of life. So the Lord Himself entitled It. But we 
 also name that same body a Divine body, and a life-giving- 
 body, and the Master's body, and the Lord's body, teaching 
 that It is not common with any man, but is of our Lord Jesus 
 Christ, Avho is God and man. For ' Jesus Christ the same 
 ' yesterday, and to-day, and for ever.' 
 
 Dialog. III. Impatibilis, tom. iv., pp. 190, 219-221. 
 
 47. [Eran. A body then hath obtained scdvation for us. 12125. 
 Orth. The body of no mere man, but of our Lord Jesus 
 Christ, the only begotten Son of God. But if this appear to 10 53. 
 thee smcdl and worthless, how dost thou suppose thcd its type 
 woidd be holy and saving ? But of that whose type is an 12 97. 
 object of worsJiip'^ vposxu\/riTbg, adorable \_and holy, how could 
 
 the archetype itself be despicable and mean?'^ — p. 112. 
 
218 THEODORET. 23 §§ 48-50. 
 
 48. Orth. Dosttbou remember the Gospel words in which 
 the Lord made a comparison between the manna and the true 
 or real food ? Eran. I remember. OiiTH. In that place, 
 when He had discoursed concerning the bread of life, He 
 uttered these things, ' The bread which I give is my flesh, 
 2 '20. ' which I will give for the life of the world.' And in these 
 words is seen both the munificence of tlie Divinity and the 
 gift of the flesh. Eran. To solve that question one testimony 
 does not suthce. Orth. Thou knowest that place of the 
 Gospel history, in which, eating the Passover with His dis- 
 ciples, He showed the end of the typical lamb, and taught 
 what was the body of that shadow. Eran. I know that 
 history. Orth. Therefore call again to memory what the Lord 
 taking, broke, and by what name He called that which He 
 took. Eran. On account of those who are iminitiated, I shall 
 
 12 110. speak more mystically. When He had taken and had broken, 
 
 '-^- and had distributed to the disciples. He said, * This is my 
 
 ' body which is given,' or according to the apostle, ' broken 
 
 ' for you.' And again, ' This is my blood of the New Testa- 
 
 ' ment, which is shed for many.' 
 
 lo 53. 49. Orth. Showing the type of the passion, He did not 
 2 20. therefore call to mind His Divinity ? Eran. No. Orth. 
 
 12110, But His body and blood? Eran. True. Orth. Was His 
 body therefore affixed to the cross ? Eran. It so appears. 
 Orth. But come, let us examine this. When, after the 
 resurrection, the Lord entered through closed doors to the 
 holy disciples, and saw them struck with fear, in a certain 
 manner their fear departed, and instead of fear He imparted 
 faith ? Eran. He said to them, ' Behold my hands and my 
 ' feet, that it is I myself ; handle me, and see ; for a spirit 
 * hath not flesh and bones as ye see me have.' (Luke xxiv. 39.) 
 Orth. Did He not therefore show His body to those who 
 believed ? Eran. It is certain. Orth. The body therefore 
 rose again ? Eran. It so appears. 
 
 Einstoloi Ep. 130, ad Thnoth., tom. iv., p. 1218. 
 
 12 119, 50. So an angel of the Lord called the body Lord, since it 
 
 '"*'• was the body of the Lord of all. But [the Lord HimselJ- 
 
 2 20. promised to <jlve, not His invisible nature, but His body for 
 
23 § 51. 24 §§ 1-3. THEODORET— BEDE. 219 
 
 the life of the world. For, He saith, ' the bread ivhich I will 
 ' give is my flesh, ivhich I will give for the life of the world.' 
 And when delivering the divine mysteries, He took the symbol lo 53. 
 and said, ' This is my body which is given,' or ' broken,' 
 according to the apostle, 'for you.' And nowhere, in dis- 
 coursing of His Passion, did He mention tlie Impassible 
 Godhead."^ — p. 675. 
 
 Ibid., Up. 145, ad Mon. Constant., torn, iv., p. 1251. 
 
 51. \_And when He delivered the divine mysteries, and lo 53. 
 had broken and distributed the symbol, He subjoined, ' TJds 12126. 
 'is my body.'~^ — p. 113. 
 
 24. 
 
 Bede. 
 riourislied about a.d. 700. 
 
 Comment, in Matt. lib. i., torn, v., col. 8. 
 
 1. 'Man shall not live on bread alone, &c.' (Matt. iv. 4.) 
 As the body lives on earthly food, so the soul on the Word 
 of God, which proceeds out of His mouth, whilst He willeth 
 to reveal the counsel of His will through the Sacred Scriptures 
 for our weakness. 
 
 Ibid., lib. iv., torn, v., col. 90. 
 
 2. ' And, lo, I am with you alvvay, even unto the end of 
 
 ' the world,' (Matt, xxviii. 20.) For because He Himself is 1 20. 
 God and man, He was taken up into heaven, and sits by His 8 92. 
 humanity, which He had taken from the earth : He remains 9 81. 
 with the saints on earth by His divinity, by which He equally 
 fills heaven and earth. 
 
 Comment, in Marc, lib. iv., torn, v., col. 188. 
 
 3. Mark xiii. 34, 35. But a man who takes a journey 
 abroad leaves his house, no doubt but that it was Christ, who 
 after His resurrection ascended victorious to the Father. He 8 92. 
 leaves the Church corporally, which, however, He never leaves 9 81. 
 destitute of the assistance of His Divine Presence, remaining 
 
220 BEDE. 24 §§ 4-8. 
 
 I -0. ill it ' alway even unto the end of tlic world.' For the ])\ace 
 
 of the flesh is properly the earth, which was taken, a« it were, 
 on a journey, Avhen by our Redeemer it was placed in heaven. 
 
 CoDiment. in Luc, lib. vi., torn, v., col. 424. 
 
 4 7. 4. Luke xxii. 19. When the solemnities of the old Pass- 
 6 10. over were ended, which were done in connnemoration of the 
 
 8 94. ancient deliverance from Egypt : He passed to the new Pass- 
 
 over, wliieh the Church desires to celebrate in memory of her 
 lo r)3. redemption. That is to say, for the flesh or blood of the 
 
 9 115. lamb .sul)stituting' a sacrament of His flesh and blood, in the 
 
 figure of bread and wine (^in jxinis ac vini Jiguva), to show, 
 that it was He Himself to whom ' The Lord swore and will 
 ' not repent, Thou art a priest for ever, after the order of 
 * Melchizedek.' 
 8 94. 5. Vs. 20. Because therefore bread strengthens the flesh, 
 and the wine works blood in the flesh, the bread is referred 
 mystically (mystice) to the body of Christ, the wine to the 
 blood. But because it is necessary that we also abide in 
 Christ and Christ in us, the wine of the Lord's cup is mixed 
 with water. For John attests, ' The waters are the people.' 
 (Rev. xvii. ] 5.) And no one is allowed to offer water alone, 
 nor wine alone ; so neither the corn of wheat Avithout the 
 admixture of water and making into bread, that is to say, not 
 such an oblation as might siguify that the Head is separated 
 from the members, and pretend either that Christ could suffer 
 without the love of our redemption, or that we without 
 Christ's passion could be saved and offered to the Father. 
 
 Comment, in Joannem, tom. v., col. 505-5 11. 
 
 6. ' What shall we do This is the work of God, 
 
 ' that ye believe on Him whom He hath sent.' (John vi. 28, 
 29.) [Augustine 21 69, viii. 87.] 
 
 7. ' Then Jesus said unto them, &c. Lord evermore give 
 ' us this bread.' (John vi. 32-34.) [21 70, viii. 84.] 
 
 8. 'I am the living bread, which came down from heaven,' 
 
 II 04. (John vi. 51.) Therefore bread, because of life ; and therefore 
 
 life, because it came down from heaven, Himself saying ; 
 ' I am the way, the truth, and the life.' This is that super- 
 
24 S§ 9-U. BEDE. 221 
 
 substantial bread, which, that it may be given to us, we are 
 commanded to pray daily. Since our Lord Jesus Christ said 
 that He was tlie bread that came down from heaven. 
 
 9. ' The JeAvs then murmured,"&c how is it then 
 
 ' that He saith, I came down from heaven.' (John vi. 41, 42.) 
 Therefore they murmured because they did not understand 
 this bread ; they did not hunger for this bread ; they did not 
 love this bread ; for, if they had loved it, they would not have 
 murmured. 'These men were far &c.' [21 71.] 
 
 10. 'Verily, verily, I say unto you, he that believeth on 
 ' me hath everlasting life.' (John vi. 47) [21 73, viii. 87.] 
 
 11. 'I am the bread of life.' (John vi. 48) [21 74, viii. 
 84, 89.] 
 
 12. ' This is the bread which came down from heaven.' 
 (John vi. 50,) [21 77, viii. 84 ; ix. 102. 21 78, viii. 88, 
 84, 89; ix. 102.] 
 
 13. 'If any man eat of this bread, he shall live for ever ; 
 ' and the bread which I will give is my flesli, which I will 
 ' give for the life of the world.' (John vi. 51.) [21 79, viii. 85.] 
 Whosoever wishes to live, let him believe in Christ, let him 
 eat spiritually, the spiritual food. Let him be incorporated 
 in the body of Christ, and not be a putrid member which 
 deserves to be cut off, let him be a beautiful, let him be a 
 sound member, let him be a member suited to his Head. 
 [See 21 80 for the like sentiments.] 
 
 14. 'Whoso eateth my flesh, and drinketh my blood, hath 
 'eternal life,' (John vi, 54.) This, therefore, hath that man 
 not, who eateth not this bread nor drinketh this blood, for 
 men who are not by faith in His body can have temporal 
 life in this world without any whatever, but never that 
 eternal life which is promised to the saints. But lest they 
 should think that in this meat and drink eternal life is in such 
 sort promised to them who receive carnally, and do not under- 
 stand spiritually, straightway He subjoined, ' and I will raise 
 ' him up at the last day.' That he may have in the mean- 
 while, according to the Spirit, eternal life in the rest which 
 awaiteth the spirits of the saints ; but, as regards the body, 
 neither is the eternal life of it defrauded, but in the resurrec- 
 
222 BEDE. 24 §§ 15-21. 
 
 tion of the dead at the last day, the flesh shall be raised. [For 
 similar views see 21 81.] 
 
 1 ') ' For my flesh is meat indeed, and my blood is drink 
 ' indeed.' (John vi. 55. [21 83, viii. 85.] 
 
 16. 'He that eateth my fle.sh, and drinketh my blood, 
 ' d'.velleth in Me, and I in him.' (John vi. 5Q.) [21 84, 
 viii. 89, 91.] 
 
 17. 'As the living Father hath sent me, and I live by 
 ' the Father ; so he that eateth me even he shall live by me.' 
 (John vi. 57) [21 85, viii. 91.] 
 
 18. 'This is that bread which came down from heaven; 
 ' not as your fathers did eat manna, and are dead ; he that 
 ' eateth of this bread shall live for ever.' (John vi. 58) [21 
 86, vii. 46, viii. 91.] 
 
 19. 'It is the spirit that quickeneth, the flesh profiteth 
 'nothing.' (John vi. 63.) That is, if you wish to understand 
 what I say, tlie flesh profiteth nothing, and if you so under- 
 stand carnally, as eating other food, as flesh which is sold in 
 the shambles, for ' it is the spirit that quickeneth.' Through 
 the Spirit the flesh profiteth, which by itself doth not profit, 
 for the letter killeth, but ' the Spirit quickeneth.' For by 
 the flesh the Spirit acted somewhat for our salvation : the 
 flesh was a vessel which it had, by which flesh the Spirit 
 saved us, using the organ of the flesh for the salvation of the 
 human race, for the devil used the sei-pent, as an organ, to 
 the subversion of our first parent. ' It is the Spirit that 
 ' quickeneth, but the flesh profiteth nothing : so as those 
 Jews understood the flesh, not so give I my flesh to be eaten.' 
 [See 21 88, for the like sentiments.] 
 
 20. ' The words that I speak unto you, they are Spirit, 
 ' and they are life.' (John vi. 63.) [21 89, viii. 85, 91.] 
 
 Ihid. tom. v., col. 537. 
 
 21. 'As long as I am in the world, I am the light of the 
 ' world.' (John ix. 5.) Therefore He Himself operates. 
 But how long is He in the world ? Do we think, brethren, 
 that He was here then, and that in no manner He is here 
 now ? If we think this, then now after His ascension that 
 
 8 92. niffht has been made. What is that which He said to His 
 
21 §§22-27. BEDE. 223 
 
 disciples when ascending into Heaven ? ' Lo, I am with you i -0. 
 ' alway, even to the end of the world.' He who then was in 9 81. 
 the world by His corporal presence, is now every where in the 
 world by His Divine presence. 
 
 Uxpositio in Eijist. ad. Romanos, torn, vi., col. 100. 
 
 22. ' For if we have been planted together in the likeness 3107. 
 ' of his death, we shall be also in the likeness of his resurrec- 
 
 ' tion,' (Rom. vi. 5) [21 3, viii. 82.] 
 
 Ibid, tom. vi., col. 199. 
 
 23. ' For with the heart man believeth unto righteousness; 
 ' and with the mouth, confession is made unto salvation.' 
 (Rom. X. 10) [21 101, viii. 81.] 
 
 Comment, in 1 JEpist. ad Corin, tom, vi., cols. 354-358. 
 
 24. ' Moreover, bi'ethren, and did all eat the 
 
 ' same spiritual meat ; and did all drink the same spiritual 
 ' drink ; for they drank of that spiritual rock that followed 
 ' them ; and that rock was Christ.' (1 Cor. x. 1, 4) [21 23, 
 viii. 83, X. 28. 21 31, viii. 88. 21 53, viii. 84. 21 75, 
 viii. 84, ix. 102. 21 78, viii. 83, 89. 21 94, viii. 84. 
 21 100, viii. 83, x. 29.] 
 
 Ibid. col. 358. 
 
 25. ' But Avith most of them, &c. Now these things were 
 
 ' done in a figure {in figura) Now all these things 
 
 ' happened to them in a figure, &c.' (1 Cor. x. 5-11) [21 54, 
 viii. 89.] 
 
 Ibid., cols. 363-365. 
 
 26. ' The cup of blessing which we bless, is it not the 
 ' communion of the blood of Christ ? the bread which we break, 
 ' is it not the communion of the body of Christ.' (1 Cor, x. 16.) 
 [21 107, 108, 135; viii. 83, 21 136, 137; viii. 85; ix. 
 150; xii. 80, 117.] 
 
 27. Up to a certain point no one should doubt, then, that 
 
224 BEDE. 24 § 2S. 
 
 9 107. every one of the faithful is made a partaker of the Lord's body 
 and blood when in baptism he is made a member of Christ, 
 nor is alienated from the fellowship of that bread and cup, 
 although before he eats that bread and drinks that cup, being 
 constituted in the unity of the body of Christ he is cut off 
 12 117. from this world. He surely is not deprived of the benefit 
 and participation of that sacrament, since he himself has 
 obtained this, which that sacrament signifies. 
 
 Ibid., cols. 3G5, 360. 
 
 28. ' For we being many are one bread, and one body : 
 'for we are all partakers of that one bread.' (1 Cor. x. 17.) 
 
 7 44. Because Christ hath suffered for us. He liath commended unto 
 
 8 Gl. us in this sacrament His own body and blood, which also He 
 ^^' hath even made us ourselves. For we also have been made 
 
 9 142, His body ; and through His mercy we are what we receive. 
 
 Call to mind and ye were not, and ye are created, ye have 
 
 10 .S8. been carried to the Lord's threshing floor by the labours of 
 12 117. the oxen, that is, the jireachers of the Gospel, ye have been 
 
 threshed, when catechumens you were spared, you were saved 
 in the barn, you have given your names, and j^ou have begun 
 to toil with fasts and exorcisms, afterwards you came to the 
 water, and you were sprinkled, and ye were made the Lord's 
 9150. bread. Behold what you have received. You see then how 
 
 11 81. you are one, Avhat has been done, so bo ye one by loving, by 
 
 holding one faith, one hope, indivisible charity. When 
 heretics receive this testimony they receive it against them- 
 selves ; for they seek division, since this bread indicates unity. 
 So also the wine was in many berries, is also only one. One 
 in the sweetness of the cup after the pressure of the winepress. 
 And you, after those fasts, after labours, after humiliation, 
 
 11 07. after contrition of heart now are in the name of Christ, you 
 
 12 117. have, as it were, come to the cujj of the Lord, and there ye 
 
 13 47. are on the table, and there ye are in the cup. Ye are with 
 
 14 47. us. For we together take this, together drink this, because 
 
 together we live. [21 79, 80, viii. 8.5. 21 82, viii. 85, 91. 
 21 83, viii. 85. 21 84, viii. 89, 91.] 
 
24 §§29-35. BEDE. 225 
 
 Ibid. torn, vi., cols. 879, 380. 
 
 29. ' For I have received of the Lord that which I also 
 ' delivered imto you, that the Lord Jesus, the same night in 
 ' which he was betrayed, took bread, and giving thanks, broke, 
 ' and said : Take ye and eat : this is my body which shall be 
 ' delivered for you : this do in remembrance of me. In like 
 ' manner also the cup, after he had supped, saying : This cup 
 ' is the new testament in my blood : this do ye, as often as ye 
 ' shall drink in remembrance of me.' (1 Cor. xi. 23-25) [21 
 58, 59, 72. 21 81, viii. 91. 21 85, viii. 85, 91. 21 86, 
 viii. 91. 21 90, viii. 91. 21 91, viii. 90, 91.] 
 
 Ibid. tom. vi., cols. 381, 382. 
 
 30. ' For as often as ye eat this bread, and drink this cup, 
 'ye do shew the Lord's death till he come.' (1 Cor. xi. 26.) 
 [21 37, xiii. 55.] 
 
 31. 'Wherefore whosoever shall eat this bread, and drink 
 ' this cup of the Lord unworthily, shall be guilty of the body 
 'and blood of the Lord.' (1 Cor. xi. 27) [21 76, ix. 118. 
 21 139, viii. 90, 91.] 
 
 32. 'For he who eateth and drinketh unworthily, eateth 
 ' and drinketh damnation to himself, not discerning the Lord's 
 ' body.' (1 Cor. xi. 29) [21 21, viii. 88. 21 96, 97, ix. 118, 
 21 104.] 
 
 Uxpositio in Epist. ad Ephesios, tom. vi., col. 599. 
 
 33. 'This is a great mystery: but I speak concerning 
 ' Christ and the Church.' (Eph. v. 32.) [21 47, viii. 85. 21 
 116, viii. 85.] 
 
 Expositio in Epist. ad Colos. tom. vi., cols. 651, 652. 
 
 34. ' And he is the Head of the body, the Church.' (Col. 
 i. 18.) [21 115, viii. 85.] 
 
 Expositio in Epist. ad Hehrceos, tom. vi., col. 804. 
 
 35. 'Above .... But this man, after he had offered 
 
226 BEDE— BERTRAM. 24 § 36. 25 §§ 1-3. 
 
 ' one .sacrifice for sins, for ever sat down on the right hand of 
 'God.' .... (Heb. x. 8-12.) [21 30.] 
 
 Ibid. torn, vi., col. 822. 
 
 36. 'But to do good and to communicate forget not: for 
 '■with such sacrifices God is well pleased.' (Heb. xiii. 10.) 
 [21 28,] 
 
 25. 
 
 Bertram, or Ratramn. 
 Flourished a.d. 830. 
 
 Bertrami Preshyteri de Covpore et sanguine Domini Liber, ad 
 Carolum Magnum Iniperatorem. 
 
 Preface. 
 
 8 1. 1. You have bidden me, glorious Prince, to make 
 known to your majesty, what I think touching the mystery of 
 the Body and Blood of Christ 
 
 8 1. 2. For whilst some of the faithful say, that the mystery of 
 the Body and Blood of Christ, which is daily celebrated in 
 8 16, the Church, is performed under no figure, or veil, but with 
 2/, 28. -the naked exhibition of the reality itself; {sed ipsius veritatis 
 nuda nianifestatione), others testify, that these things are 
 contained under the figure of a mystery, and that it is one 
 thing which appeareth to the bodily senses, and another upon 
 which faith looketh. There is then clearly no small diversity 
 of judgment among them. 
 
 8 1, 3. Pp. 7-11. Your excellent majesty inquireth whether 
 7. the Body and Blood of Christ, wdiich in the Church are taken 
 
 12 61 by the mouth of the faithful, be made so in a mystery or in 
 8 10. reality ; that is, whether it containeth any hidden thing, 
 27, 29. ^iji(.]j lieth open to the eye of faith alone : or whether, with- 
 
 9 58. out the veil of any mystciy the sight gazeth on that Body 
 
 outwardly, which the eye of the soul inwardly beholdeth, so 
 that the whole matter standeth forth open and manifest. 
 And, whetlu'r it be the very same body which was born of 
 Mary, suffered, died, and was buried, Avhich rose again, ascended 
 into heaven, and sitteth on the right hand of the Father, 
 
25 §§ 4-7. BEETEAM. 227 
 
 4. Let us look closely into the first of these two questions, 9 63. 
 and let us define what figure is, and what reality, (veritas.). , . ^^^l' 
 
 5. Figure, is a certain outshadowing, which exhibiteth 30. 
 what it meaneth under some sort of veil : for instance, when ^ g^' 
 we would speak of the Word, we say Bread ; as in the Lord's 1 1 66. 
 Prayer, we pray that God would give us our daily bread. Or 12 61. 
 as Christ in the Gospel saith, ' I am the living bread which 8 7. 
 ' came down from heaven' Or when he calleth Himself a 
 vine, and His disciples the branches ; saying, ' I am the true 
 
 ' vine, and ye are the branches.' All these passages express 
 one thing and hint at another. 
 
 6. But reality is the shewing forth of a plain matter, 9 63. 
 veiled under no shadowy images, but conveyed to us in clear, 
 open, and (to speak more plainly yet,) natural significations ; 
 
 as when we say, that Christ was born of the virgin, suffered, 8 7. 
 was crucified, &c. Nothing is here shadowed forth under the 
 veil of a figure, but the reality of the matter is exhibited in 
 the natural signification of the words ; nor must aught else 
 be understood than is expressed. But in the former instances 
 it is not so. For substantially Christ is not bread, nor is 9 64. 
 Christ a vine, nor are the apostles branches. So that in this 
 case a figure is presented in the expression, but in the 
 former reality, that is, the naked and open signification. 
 
 7. Now let us return to the subject, with a view to which 8 30. 
 this hath been said, namely, the body and blood of Christ. 9 60. 
 For if that mystery be performed under no figure, then it is 8 16. 
 not rightly called a mystery, since that cannot be called a 
 mystery, in which there is nothing hid, nothing removed from 
 
 our bodily senses, nothing concealed under any veil. But 
 that bread, which by the ministry of the priest is made the 
 body of Christ, slieweth one thing outwardly to man's senses, 
 and proclaimeth another thing inwardly to the souls of the 
 faithful. Outwardly the form of bread, which it was before, 10 76. 
 is presented, its colour is exhibited, its taste is perceived ; 
 but inwardly a far different thing is signified ; and that much 
 more precious, much more excellent, for it is heavenly, for it 
 is divine ; that is, Christ's body is shewn forth, which is 
 beheld, is taken, is eaten, not by the bodily senses, but by 
 the gaze of the believing soul 
 
228 BERTRAM. 25 §§ 8-10. 
 
 9 60. 8. Likewise \jhe wine, which hy the priestly consecration is 
 
 made the sacvanient of the blood of Christ, exhibits one thing 
 lo 70. on the surface [superjicie tenusl contains another within. 
 For wJiat else is seen in the surf ice than the substance of 
 wine f\ — {Real Presence, &c., p. 7, Pusey.) Taste it, there is 
 the savour of wine : smell it, there is the scent of wine ; behold 
 it, there is the colour of wine. But if thou dost consider it 
 inwardly, then it is no longer the liquor of wine, but the 
 liquor of the blood of Clirist, that to the souls of believers 
 savoureth when tasted, is recognized when beheld, is approved 
 lo 55. when smelt. Since no one can deny that this is so, it is 
 
 8 ('. plain, that the bread and wine are figuratively the body and 
 
 blood of Christ. As to outward appearance, neither the 
 nature of flesh is recognized in that bread, nor the fluid of 
 blood in that wine ; yet after the mystic consecration, they 
 are no longer called bread and wine, but Christ's body and 
 blood. 
 
 9 60. 9 pp, 13-15. They, therefore, who will here take nothing 
 
 8 IG. figuratively, but will have the whole matter consist in simple 
 
 reality, must be asked, in what respect that change takes 
 
 place, by which the elements come to be what they were not 
 
 before, (namely bread and wine,) but the body and blood of 
 
 ® 7. Christ ? For ^according to the appearance [speciem^ of the 
 
 10 77. creature, and the form [formani] in visible things, both the 
 
 bread' and wine have nothing in them changed, and if they 
 have undergone no change, they ai'c nothing else than they 
 luere befare.!^ — Ibid., p. 7. 
 
 9 54. 10. \_Since they confess that it is the body and blood of 
 lo 80. God, and that this could not be, unless a change for the 
 
 better took p)lace, and that change not corporeally but 
 spiritually, it must needs be said figuratively^ Yet because 
 they do confess that they are the body and blood of Christ, 
 and that they could not be so, but by a change wrought for 
 the better ; and since this change is not corporally but 
 8 10- spiritually wrought, it must needs be said to be wrought 
 
 8 •^. figuratively, [[since under the veil of corporeal bread and 
 
 corporeal wine, there is a spiritual body and spiritual 
 
 9 54, Hood. Not that there are two existences of two diverse things, 
 ' ' body and spirit; but one and the same thing is, in one 
 
25 §§ 11-14. BERTRAM. 229 
 
 respect, the forrti [species] of bread and wine, in another is \o 78, 
 the body and blood of Christ. For as each may be touched 
 by the body, they are forms [species'] of the bodily creature ; 
 Ojccording to the power they are made spiritually they are 
 the mysteries of the body and blood of Christ. ~^ — Ibid., 
 p. 205. 
 
 11. Pp. 17-24. The apostle too, "writing to the Cormttiians 9 171. 
 saith ' And did all eat the same spiritual meat, 
 
 ' and did all drink the same spiritual drink, for they drank of 
 ' that spiritual rock that followed them, and that rock was 
 ' Christ.' (1 Cor. x. 1-4.) 
 
 12. In like sort the manna, which was given to the people 9 171. 
 from heaven, and the water which flowed from the rock, had 
 
 a corporal existence, and were meat and drink for the bodies 
 of the people ; yet the apostle calleth that manna and that 
 water spiritual meat and spiritual drink. How so ? because 
 in those corporal substances the spiritual power of the Word 
 was contained, which was meat and drink to the souls rather 
 than the bodies of believers. And although that meat and 
 that drink foreshowed the mystery of the body and blood of 
 Christ, who was to come, which the Church now celebrates, 
 yet St. Paul afiirmeth that our Fathers did eat the same s 7. 
 spiritual meat, and drink the same spiritual drink. 
 
 1 3. Perchance you ask, what same ? The very same, f 7, 
 which at this day the company of the faithful eateth and 
 drinketh in the Church. For we may not think them diverse, 9 65, 
 since one and the same Christ gave His own flesh for food, ' 
 and His own blood for drink to that people, who, in the 
 desert, were baptized in the cloud, and in the sea, and now in 
 
 the Church, feedeth the congregation of the faithful with the 
 bread of His body, and giveth them to drink of the stream of 
 His blood. 
 
 14. The apostle intending to intimate thus much, after ^^*?' 
 saying our Fathers ate the same spiritual meat and drank the 
 same spiritual drink, immediately addeth, ' For they drank of 
 
 ' that spiritual Rock that followed them, and that Rock was 
 ' Christ.' To the end we might understand, that in the wilder- 
 ness the same Christ was in the spiritual Rock, and gave the 
 stream of His blood to the people, who afterwards exhibited 
 
230 BERTRAM. 25 §§ 15, 16 
 
 in our age His body taken of the virgin and hanged upon the 
 cross, for the salvation of believers, and shed from it the 
 stream of His blood, to the end we might not only be re- 
 deemed by it, but also have it for our drink. 
 9 171. 15. In very deed this is wonderful, since we cannot 
 comprehend its depth nor weigh its value. He had not as 
 yet assumed man's nature ; He had not as yet tasted death for 
 the salvation of the world ; He had not as yet redeemed us 
 with His blood, and still our Fathers in the desert by means 
 of that spiritual meat, and that invisible drink, did eat His 
 body and drink his blood, as the apostle testifieth when he 
 saith, ' Our fathers ate the same spiritual meat, and drank the 
 8 7. ' same spiritual drink.' Here we must not enquire how that 
 could be done, but must believe that it was done. For He 
 who now in the Church by His Almighty power spiritually 
 changeth bread and wine into the flesh of His body, and the 
 stream of His own blood, at that time too wrought invisibly, so 
 that the manna, which was given from heaven, and the water, 
 which flowed from the rock, became His body and His blood. 
 9 171. IC. This David understood and testified in the Holy Ghost, 
 13 47, saying, ' Man did eat angel's food.' For it were a fond thing 
 to suppose that the corporeal manna, which was given to the 
 Fathers, feedeth the hosts of heaven, or that they use such 
 diet, who are satisfied with the feast of the Divine Word. Of 
 a truth the Psalmist, or rather the Holy Ghost speaking in 
 8 30. the Psalmist, teacheth us, both what our fathers received in 
 that heavenly manna, and Avhat the faithful ought to believe 
 
 8 16. in the mystery of Christ's body. In either surely is Christ 
 
 signified, who feedeth the souls of believers, and is angel's 
 food. This too He doth, and is, not by bodily taste, nor by 
 becoming bodily food, but by the power of the spiritual Word. 
 
 9 CO. As then, a little before His passion, He was able to 
 
 change the substance of bread and the creature of wine, into 
 His own body, which was to suffer, and into His blood, which 
 was afterward to be shed ; so too in the desert he had power to 
 change the manna and the water from the rock, into His own 
 fle.sh and blood, though long time was to pass ere that flesh 
 was to hang on the cross for us, or that blood to be shed for 
 our cleansinLf. 
 
8 8, 
 
 38, 
 
 25 §§ 17-20. BEETEAM. 231 
 
 17. Pp., 26-29. Here ariseth that question, which very 
 many propose when they say, that these things are done, not 8 8, 
 in figure, but in reality ; in speaking thus, they are proved ^' 
 to contradict the writings of the holy fathers. 
 
 18. St Augustine, a chief doctor of the Church, in his 7 69. 
 third book of Christian doctrine, thus writeth : ' Except ye 
 ' eat (saith the Saviour) the flesh of the Son of Man, and 
 ' drink His blood, ye shall not have life in you. He 
 
 ' seemeth to command a flagitious crime, His words, therefore, a 16. 
 ' are in a figure, bidding us to communicate in the Lord's 
 ' passion, and faithfully store up in our memory, that His 
 ' fl.esh was crucified and wounded for us.' [21 13.] 
 
 19. We see this doctor saith, that the mystery of the body 7 69. 
 and blood of Christ is celebrated by the faithful under a figure ; 8 8, 
 for carnally to receive His body and blood is not, he saith, an ' 
 act of religion, but a crime. So were they minded, who in the 
 Gospel took our Saviour's words, not spiritually but carnally, 
 
 who departed from Him, and followed Him no more. 
 
 20. The same father in his epistle to Boniface the Bishop, ^ ^^• 
 among other things, thus writeth : ' We often speak in this 
 
 ' manner, when the Pascha draweth nigh. To-morrow or the 
 ' next day is the Lord's passion, though He suffered so many 
 ' years ago, and that but once for all. Likewise we say, on 
 ' the Lord's day, on this day the Lord rose again, though so 
 ' many years have passed since He rose. Why then is none 
 ' so foolish as to charge us with falsehood for so speaking ? 
 ' It is because we name the days after their likeness to those 
 ' on which the things themselves were done ; whence that is 
 ' called the day of His resurrection, which is not so indeed, 
 ' but like it in the revolution of time : and by reason of the 
 ' celebration of the sacrament, that is said to be done on this 
 ' very day, which not on this day, but in former time was 
 ' done. Was not Christ once sacrificed in His own person ? 
 ' and yet in the sacrament He is offered up for the people, 
 ' not only during all the Paschal solemnity, but every day. 
 ' Wherefore he lieth not, who, when questioned, answereth 
 ' that Christ is nov/ sacrificed. For if sacraments had not some 
 ' resemblance to these things of which they are the sacra- 
 ' ments, they would not be sacraments at all. But from this 
 
232 BERTRAM. 25 §§ 21-23. 
 
 8 31. ' resemblance tlioy oft-times take the names of the things 
 ' themselves. As then after a certain sort the sacrament of 
 ' the body of Christ, is the bovly of Christ, and the sacrament 
 ' of the blood of Christ, the blood of Christ, so too the sacra- 
 ' ment of the faith is the faith.' [21 2, 3.] 
 
 8 31. 21. We see St Augustine saith, that the sacraments are 
 
 9 10. one thing, and the things of which they are sacraments 
 
 another. For the body, in which Clirist suffered, and the 
 blood, which flowed fi'om His side, are tlie things themselves; 
 whilst the mysteries of these things are the sacraments of the 
 body and blood of Christ, which are celebrated in memory of 
 the Lord's passion, not only during the whole Paschal 
 solemnity in every year, but also every day throughout the 
 year. 
 
 8 31. 22. And although the body of Christ, in which he once 
 
 suffered, is one, and His blood, which was shed for the salva- 
 
 9 16. tion of the world, is one, yet the sacraments of these things 
 
 have assumed the names of the tilings themselves, so as to be 
 called the body and blood of Christ ; and this, from their 
 likeness to the things which they. shadow forth ; even as the 
 Passion and the Resurrection, which are celebrated every 
 year, are so called, though He suffered and rose again in His 
 own person but once, nor can tliose days now be recalled, since 
 they have passed away. Yet the days, on which the Passion 
 or Resurrection of the Lord is commemorated, are so called 
 in that they have a resemblance to those days, on which the 
 Saviour once suffered and rose again. 
 
 23. Pp. 31, 32. Yet it is not false to say that in those 
 mysteries the Lord is sacrificed, or suffers, since they have a 
 likeness to that death and passion, the representations of which 
 they are. Whence they are styled the Lord's Body, and the 
 Lord's Blood, for they take the name of those things of which 
 
 8 r.7. they are the sacraments. Hence the blessed Isidore in his 
 
 book of Etymologies, speaketh thus : ' Sacrifice {sacrijiciwm) is 
 
 12134. 'so called from sacruTn factum, a thing made sacred, because 
 
 8 09. ' it is consecrated by mystical prayer, in remembrance of the 
 ' Lord's passion on our behalf Whence by His command, we 
 ' call that the Body and Blood of Christ, which though made 
 ' of the fruits of the earth is sanctified, and becomes a sacra- 
 
25 §§ 24-27. BEETEAM. , 233 
 
 ' nient by the invisible operation of tlie Spirit of God. The 
 ' sacrament of this bread and cup the Greeks call Eucharist, 
 ' which the Latins interpret Bona gratia, good grace. And 
 ' what can be better than the body and blood of Christ i 
 ' Now, the bread and wine are for this cause compared to the 
 ' Lord's Body and Blood, because as the visible substance of 
 ' this bread and wine doth nourish and cheer the outward 
 ' man, so the Word of God, which is the living bread, doth 
 ' refresh the souls of the faithful by the participation of Him- 
 ' self.' 
 
 24. P. 34. Hence, too, the same doctor saith, ' There is s 67. 
 ' a sacrament in any celebration ; when a thing done is so 9 103. 
 ' performed, that it be understood to signify somewhat, which 
 'must be spiritually taken.' {Sacraraentum est in aliqua 
 celebratione ; cum res gesta ita Jit, ut aliquid signijicare, 
 intelligatur. Quod sancte accipienduni est. See Augustine 
 
 21 7.) 
 
 25. Immediately after he showeth what sacraments the faith- a 67. 
 ful ought to celebrate. ' The sacraments are Baptism and lo 25. 
 ' Chrism, the Body and Blood. These are called sacraments, 9 65, 
 ' because under the covering of bodily things the power of 
 
 ' God secretly worketh the salvation which lieth in them. 
 ' Whence from their hidden and sacred virtues they are called 
 ' sacraments.' He afterwards saith, ' It is called in Greek, 
 ' mysterion, a mystery, because it hath a secret and hidden 
 ' dispensation.' 
 
 26. Pp. 85-37. \\All which has hitherto been said, shows s 10. 
 that the Body and Blood of Christ which are received in the 9 54. 
 Church by the mouth of the faithful, are figures, according to 
 their visible form, but, according to the invisible substance, 
 
 i.e., the power of the divine Word, they are truly the body 
 and blood of Christ. "H- hence according to the visible creature, 
 they feed the body ; according to the virtue of the mightier 
 substance, they feed and sanctify the minds of the faithful. "} 
 —(Ibid., pp. 205, 20G.) 
 
 27. Now, we must examine the second question proposed, 8 11. 
 and see whether the self-same body, which was born of Mary, 
 which suffered, died, and was buried, and which sitteth at the 
 right hand of the Father, be that which daily in the Church 
 
234 BERTRAM. 25 §§ 28-31 
 
 is received by the mouths of the faithful in the mystery of 
 the sacrament. 
 8 11. 28. Let us inquire what is the judgment of St. Ambrose 
 13 40. on this point. He saith in iiis first book of the sacraments, 
 ' Of a truth it is marvellous that God should rain down manna 
 ' on our Fatliers, and feed them from day to day with heavenly 
 ' food. Whence it is said, " Man did eat angels' food." Yet 
 'all they who ate that bread, peri.shed in the wilderness. But 
 ' that food, which thou receivest, that living bread, which 
 ' came down from heaven, ministoreth in a hidden way the 
 
 * substance of everlasting life, and whoso eateth of this bread 
 ' shall never die, and this is the body of Christ.' — [For this 
 and what is quoted below, see 17 lo.] 
 
 8 11. 29. See in Avhat sense this doctor saith that the body of 
 13 40. Christ is that food which the faithful receive in the Church; 
 he saith, ' that living bread which came down from heaven, 
 ' ministereth in a hidden way the substance of everlasting life.' 
 Doth it, as it is seen, and corporally taken, and pressed by 
 the teeth, and swallowed by the throat, and received into the 
 belly, doth it so minister the substance of everlasting life ? 
 In that respect, it nourishcth only the flesh which shall die, 
 and ministereth no incorruptiou, nor can Ave truly say of it, 
 
 * Whoso eateth of this shall never die.' For that which the 
 body receiveth, is corruptible, nor can it secure to the body, 
 that it should never die, since that which is subject to corrup- 
 tion, cannot give everlasting life. There is then in that bread 
 a life, which appeareth not to the bodily eye, but is seen by 
 the eye of faith, which is the living Bread, that came down 
 from heaven, and of which it may with truth be said, 'Whoso 
 ' eateth of this, shall never die ;' and, ' This is the body of 
 ' Christ.' 
 
 8 12. 30. Pp. 39-44. The same author addeth, 'It was surely 
 
 13 40, ' the true flesh of Christ which was crucified, which was buried ; 
 
 'therefore this is truly the sacrament of His flesh. The Lord 
 
 ' Jesus Himself proclaims, " This is my body." ' 
 
 8 12, 31. How carefully, how warily is this distinction drawn ! 
 
 ■^^- Of the flesh of Christ, which was crucified, which was buried, 
 
 13 -10. that is, in respect of which Christ was crucified, and buried, he 
 
 saith, ' This was surely the true flesh of Christ,' but of that 
 
25 §§ 32-35. BERTRAM. 235 
 
 which is received in the sacrament, he declareth, ' Therefore 
 * this is truly the sacrament of that flesh.' Here he distin- 
 guisheth between the sacrament of the flesh and the flesh 
 itself ; inasmuch as he saith, that He was crucified and buried 
 in that true flesh, which He took of the Virgin ; but that the 
 mystery, which is now performed in the Church, is the sacra- lo 79. 
 ment of that true flesh, in the which He was crucified. 
 
 32. Here he openly teacheth the faithful, that the flesh in a 12. 
 which Christ was crucified and buried, is no mystery, but real is 40, 
 and natural ; while the flesh, which now in a mystery con- 
 taineth the similitude of the former, is not flesh in its nature, a 16, 
 but in a sacrament. For in its nature it is bread, but sacra- ^^" 
 mentally it is the true body of Christ, as the Lord Jesus Himself lo 79. 
 declareth, 'This is my body.' 
 
 33. \_A7nhr0se saith in luhat follows : ' What lue eat, tohat 
 ' we drink, the Holy Ghost hath, in another place, told thee 
 ' hy the prophet, saying, " Taste and see that the Lord is 
 ' "good; blessed is the man that trusteth in Him."' Is it 
 hy being corporally tasted, that that bread, is it by being 
 corporally drunk, that that wine shews that the Lord is good ? 
 For whatsoever savoureth and delighteth the palate, is 
 corporal. Is then to taste the Lord, to have any corporal 
 perception ? He inviteth therefore to make trial of the 
 savour of a sinritual taste, and in that, whether drink or 
 bread, to think of nothing after a corporal sort, but to be 
 affected wholly after a spiritual sort, seeing that the Lord is 
 a spirit, and blessed is the man that trusteth in Him. 
 
 34. He proceeds : ' In that sacram^ent Christ is : because 9 54, 
 ' it is the body of Christ : it is not therefore bodily food, but 
 'spiritual! ^hat plainer? what more manifest? what ^ ^' 
 more divine ? For he says, ' In that sacrament Christ is.' 
 
 For he does not say, That bread and that wine is Christ.' is 40. 
 Had he so said, he would have preached a Christ corruptible, 8 5. 
 (which God forbid) and subject to death : for in that food 
 whatever is discerned or tasted corporally, is confessedly 
 subject to corruption. 
 
 35. He goes on, 'Because it is the body of Christ.' On s 3, 
 this you are itp, and say : ' Lo clearly he confesses that that g 54^ 
 ' bread and that drink are the body of Christ! But mark 60. 
 
236 BERTRAM. 25 §§ 36-38. 
 
 13 40. Jiow lie subjoins: 'therefore it is not bodily food, but 
 ' spiHtual.' Do not therefore apply the carnal sense : for by 
 8 5. this nothing is here discerned. It is iiuleed the body of 
 Christ ; yet oiot corporal, but spiritual. It is the blood of 
 Christ, yet not corporal but spiritual. Nothing, therefore, 
 is here to be thought of corporally, but spiritually. It is the 
 body of Christ, bat not corporally : and it is the blood of 
 Christ ; but not corporally. 
 
 8 3, 3G. Ambrose proceeds : ' Whence too the apostle saith of 
 
 ' its type, our fathers did eat spiritual meat, and drink 
 
 9 54. ' spiritual drink. For the body of God is a spiritual body : 
 13 40. ' the body of Christ is the body of the divine Spirit : since 
 
 ' Christ is Sjjirit, as ive read : " The Spirit before our face is 
 8 13. ' " Christ the Lord." ' Most clearly has he taught, how we 
 ought to understand the onystery of the body and blood of 
 Christ. For ivhen he had said that our fathers did eat 
 spiritual food, and drink spiritual drink; while yet no 
 one doubts that that manna ivhich they ate, and that tuater 
 which they drank, tuere corporcd ; he adds, as to the mystery 
 which is now wrought in the Church defining in what respect 
 it is the body of Christ~\ he goeth on to define in what sense 
 that mystery, which is performed in the Church, is the body 
 of Christ \_' for the body of Ood is a spiritual body.' Christ 
 is, in truth, God, and the body which he took of the Virgin 
 Mary, ivhich suffered, ivas buried, rose again, ivas indeed a 
 true body, that is, remained visible and palpable. But the 
 body, which is called the mystery of God, is not corporal, but 
 spiritual ; and if spiritual, neither visible nor p)(^dpable. 
 Hence blessed Ambrose continues : ' The body of Chi'ist is 
 ' the body of the Divine Spirit.' But the Divine Sinnt is 
 nought that is corporal, nought corruptible, nought palpable. 
 8 5. j^iit ili'i^ body, which is celebrated in the Church, is, according 
 to its visible kind, both corruptible and paljxible. 
 
 8 3, 37. How then is it said to be ' tlie body of the Divine 
 
 ' ' Spirit ?' In respect truly of that which is spiHtual, i.e., 
 
 9 54. of that tvliich has its existence invisible and impalpable, 
 
 and so incorrupt ihle.~^ {Ibid. pp. 200-208.) 
 8 14. 38. Pp. 4G-48. By the authority of this most learned 
 13 40. man, [Ambrose] we are tanglit that the difterence is witle 
 between the body, in which Christ suffered, and the blood, 
 
25 §§ 39-41. BEETEAM. 237 
 
 which, when hanging on the cross, He shed from His side, and 
 that body, which in the mystery of Christ's passion is daily 
 celebrated by the faithful, and that blood, which is taken by 
 the mouths of the faithful, that to them it may be the mystery 
 of that blood by which the whole world was redeemed. 
 
 39. For that bread and that drink are not the body and 
 blood of Christ in respect of what meeteth the eye, but as 
 they spirituallj? minister in a hidden way the substance of life. 
 But the body, in which Christ once suffered, bore no other 
 appearance than that in which it really subsisted. It was 
 that which truly was seen, was touched, was crucified, was 
 buried. In like sort the blood, which flowed from His side, 
 did not appear one thing outwardly, and veil another thing 
 inwardly; real blood flowed from a real body; but now the s 14. 
 blood of Christ, which the faithful drink, and His body, 
 which they eat, are one thing in nature, and another in 
 signification. They are one thing as they feed the body with 
 corporal food, and another thing as they satisfy the soul with 
 
 the substance of everlasting life. 
 
 40. Of which matter St Jerome, in his Commentary on 8 23. 
 the Epistle of St Paul to the Ephesians, writeth thus : ' The 
 
 ' blood of Christ and the flesh of Christ are taken in two senses. 
 ' They are either that spiritual and divine flesh and blood, of 
 ' which He Himself saith, " My flesh is meat indeed, and my 
 * " blood is drink indeed." Or the flesh which was crucified, and 
 ' the blood which was poured out by the soldier's spear.' [18 G2.] 
 
 41. The difference is not small with which this doctor 8 23. 
 distinguisheth concerning the body and blood of Christ. For 
 whilst he saith that the body and blood of Christ, which are 
 daily taken b}'' the faithful, are spiritual ; while the flesh, 
 which was crucified, and the blood which was poured out by 
 
 the soldier's spear, are not said to be spiritual or divine ; 
 openly doth he insinuate that these two differ from one 
 another, no less than things corporal and spiritual, visible and 
 invisible, divine and human. And, because they differ, they 
 are not the same ; but the spiritual body which is taken by 
 the mouths of the faithful ; and the spiritual blood, which is 
 daily presented to be drunk by believers, differ from the flesh, 
 which was crucified, and the blood which was poured out by 
 
8 
 
 1.'), 
 
 lO 
 
 34. 
 
 8 
 
 16. 
 
 9 
 
 (50. 
 
 9 
 
 G(i. 
 
 lO 
 
 34. 
 
 8 
 
 15, 
 
 16, 
 
 23. 
 
 9 
 
 66. 
 
 9 
 
 (iG. 
 
 lO 34. 
 
 238 BERTRAM. 25 §§ 42-45. 
 
 the soldier's spear, as the testimony of this author showeth ; 
 therefore they are not the same. 
 
 42. Pp. 49-67. It is further to be considered that in that 
 bread, not the body of Christ alone is figured, but also that 
 of the people who believe in Him. Wherefore it is made of 
 many grains of corn, as the body of faithful people is made 
 up of many that believe through the word of Christ. 
 
 43. For which reason, as that bread is taken to be the 
 body of Christ in a mystery, so likewise are the members of 
 the people that believe in Christ signified in a mystery. And 
 as that bread is called the body of believers, not corporally but 
 spiritually ; so also we must understand the body of Christ, 
 not corporally, but spiritually. 
 
 44. So, too, with the wine, which is called the blood of 
 Christ, water is ordered to be mixed ; nor is the one allowed 
 to be offered without the other, because, as the head cannot 
 be without the body, nor the body without the head, so 
 neither can the people be without Christ, nor Christ without 
 the people. Moreover, the water in that part of the sacra- 
 
 8 !•>• nient beareth the image of the people. If, therefore, that 
 wine, when consecrated by the office of the minister, is cor- 
 porally changed into the blood of Christ, the water also which 
 is mixed with it must necessarily be corporally changed into 
 
 8 33. the blood of the faithful people. For where the consecration 
 is one, there followeth also one operation ; and where the 
 cause is the same, the mystery which followeth is the same 
 also. But we see no change made in the water, as to bodily 
 substance ; and therefore there is no corporal change in the 
 
 8 23. wine. Whatever in the water signifieth the people of Christ, 
 
 9 67. is taken spiritually ; whatever, therefore, in the wine repre- 
 
 seuteth the blood of Christ must be taken spiritually too. 
 
 45. Again, things that differ from each other are not the 
 same. The body of Christ, which died, which rose again, 
 and being made immortal, ' dieth no more, nor hath death 
 'any more dominion over him ;' that Body is eternal, and no 
 
 8 5, longer subject to suffering. But the Body, which is celebrated 
 in the Church, is temporal, not eternal ; corruptible, not incor- 
 ruptible. They diti'er then from each other, and therefore are 
 not the same. Now if they are not the same, how are they 
 said to be the real Body and real Blood of Christ ? 
 
 23. 
 
^5 §§ 46-49. BEETEAM. 339 
 
 46. For if it be the Body of Christ, and if it be truly 
 said that it is the Body of Christ, then it is in reahty the 
 Body of Christ ; and if it be in reality the Body of Christ, 
 then it is the incorruptible and impassible, and therefore 
 eternal Body of Christ ; and, therefore, this Body of Christ, 
 which is celebrated in the Church, must be incorruj)tible and 
 eternal. But no one can deny that that thing is corrupted, 8 23. 
 which is broken into parts and distributed to be taken ; which 
 
 is ground by the teeth, and passeth into the body. But, in 
 truth, that which is presented outwardly is one thing, and 
 that which is by faith believed, another ; that which apper- 
 taiueth to the bodily senses is corruptible, but that which 
 faith believeth is incorruptible. That, therefore, which out- 
 wardly appeareth is not the thing itself, but its image ; but 
 that which is perceived and understood by the soul is the very 
 thing itself. 
 
 47. Whence St Augustine, in his exposition of St John's « 25. 
 Gospel, when treating of the body and blood of Christ, saith 
 
 thus [Here are cited six passages from the writings of 
 Augustine which will be found marked in our extracts from 
 that author, to which the following are the references : 21. 
 74, 75, 77, 78, 87, 89.] 
 
 48. By the authority of this doctor, when treating of our 
 Lord's words concerning the sacrament of His body and blood, 
 we are manifestly taught that these words of our Lord are 
 to be understood spiritually, not carnally. As he saith Him- 
 self, ' The words that I speak unto you, they are Spirit and 
 ' they are life,' namely, the words which concern the eating of 
 His flesh and the drinking of His blood. For He speaketh 
 of that at which his disciples were offended. In order, then, 
 that they might not be offended, our divine Master recalleth 
 them from the flesh to the spirit, from the objects of bodily 
 sight to the understanding of things invisible. 
 
 49. Again, things which are the same, are comprehended 
 under one definition. Of the real body of Christ it is said, 
 that He is very God and very man ; God begotten of God the 
 Father before the worlds ; man, born of the Virgin Mary in 
 
 the end of the world. But since this cannot be said of the s 16, 
 body of Christ, which in the Church is mystically celebrated, ^^- 
 
240 BERTRAM. 25 §§ 50-53. 
 
 wc know that it is the body of Christ after a certain manner, 
 
 the manner, namely, of figure and of image, so that the thing 
 
 itself might be felt to be the truth. 
 
 8 44. 50. In the prayers used after the mystery of the body and 
 
 lo .")!. blood of Christ, to which the people answer. Amen, the priest 
 
 12 80. spcakc'th thus : ' Wc Avho have received the pledge of eternal 
 
 ' life, humbly beseech thee to grant that we may receive, by 
 
 8 16. ' manifest participation, that which Ave touch under the image 
 
 ' of the sacrament.' 
 
 8 IT), 51. Now a pledge and image are the pledge and image of 
 
 ■ some other thing ; that is, they do not respect themselves, 
 
 lo ni. but somewhat else. For a pledge is the pledge of that thing 
 
 12 89. for which it is given ; an image is the image of that, the 
 
 likeness whereof it showeth forth. For they do not openly 
 
 exhibit, but only signify those things, of which they are the 
 
 pledge and the image. Wherefore, it followeth that this body 
 
 8 IG. and blood are the pledge and image of some future thing, 
 
 whereby that which is now exhibited under a likeness shall 
 
 hereafter be openly revealed. Since then they now represent 
 
 that which shall hereafter be revealed, it followeth that that 
 
 which is now celebrated is one thing, Avhile that which shall 
 
 be revealed hereafter is another. 
 
 8 44. 52. Wherefore that which the Church celebrated is both 
 
 10 51. the body and blood of Christ ; but yet as a pledge, as an 
 
 12 80. image. The reality we shall then possess, when pledge and 
 
 8 IG. image shall be no more, but the thing itself in reality shall 
 
 appear. 
 
 8 44. 53. And in another prayer, ' Lord, we beseech thee, let 
 
 12 80. ' thy sacraments work in us, that which they contain ; so that 
 
 8 IG. ' what we now celebrate in figure, we may receive in very 
 
 ' truth.' He saith that these things are celebrated in a figure, 
 
 not in truth ; that is, in the likeness, not by the exhibition of 
 
 the thing itself Now figure and truth differ from one another; 
 
 wherefore the Body and the Blood, which are celebrated in 
 
 the Church, differ from that Body and that Blood, which is 
 
 acknowledged to be already glorified in Christ's Body. This 
 
 8 IG. Body is the pledge and figure, but that is the truth itself. 
 
 lo 51. This will continue to be celebrated till we come to that other; 
 
 but when we come to that Body, this shall be taken away. 
 
25 §§ 54, 55. BEETEAM. • 241 
 
 54). It appeareth therefore that they differ as much from lo 51. 
 each other as a pledge doth from that thing of which it is 12 80. 
 given to us as the pledge, as much as an image doth from 
 that thing of which it is the image, as much as the figure doth 
 from the reality. We see then that the mystery of the body 
 and blood of Christ, which is now received in the Church by 
 the faithful, is separated by a wide difference from that which 
 was born of the Virgin Mary, which suffered, was buried, 
 which rose again, which ascended into heaven, which sitteth 
 at the right hand of the Father. For that which is done on 
 our journey is to be spiritually received, because faith believeth 
 that which it seeth not ; it spiritually feedeth the soul, and 
 maketh glad the heart, and giveth everlasting life, and in- 
 corruption, while we look not upon that which feedeth the 
 body, which is pressed by the teeth, which is divided into 
 parts, but upon that which is spiritually received in faith. 
 But that body in which Christ suffered and rose again, still 
 existeth as His proper body, which He took of the body of 
 the Virgin Mary, which even after His resurrection could be 
 handled and seen, as He Himself said to His disciples, 
 
 * Handle me and see, for a spirit hath not flesh and bones, as 
 ' ye see me have.' 
 
 55. Let us hear also what St Fulgentius saith in his book ^ 35. 
 concerning faith. ' Most firmly hold, and doubt not in any 121I6. 
 
 * sort, that the Only-Begotten son, God the Word, when made 
 ' flesh, offered Himself for us, a sacrifice and oblation to God 
 
 * for a sweet-smelling savour. To whom, with the Father and 
 ' the Holy Ghost, animals were sacrificed in the time of the 
 ' Old Testament by Patriarchs, Prophets, and Priests, and to 
 ' whom now, that is, in the time of the New Testament, 
 ' together with the Father and the Holy Ghost, with whom 
 ' He hath one and the same Divinity, the Holy Catholic 
 ' Church throughout the world ceaseth not to offer the sacri- 
 ' fice of bread and wine in faith and love. In those carnal 
 ' victims there was a signification of the flesh of Christ, which 
 ' He without sin was to offer for our sins, and of that blood, 
 
 which for the remission of our sins He was to pour forth. 
 ' Whilst in this sacrifice there is the thanksoivingf and com- 
 ' memoration of the flesh of Christ, which He hath offered for 
 
 II Q 
 
242 BERTRAM. 25 §§ 56-58. 
 
 ' us, and of the blood which He hath shed for us. Of which 
 ' the blessed apostle speaketh in the Acts of the Apostles. 
 ' " Take heed to yourselves, and to the whole flock over the 
 ' " which the Holy Ghost hath made you overseers to rule the 
 ' " Church of God, which He hath purchased with His own 
 ' " blood." In those sacrifices therefore, what was to be given 
 
 * us was figuratively signified ; but in this sacrifice, what has 
 ' already been given us, is evidently shewn.' 
 
 8 16. 5G. When he saith, that in those sacrifices there was a 
 
 •^5, signification of what should be given us, but in this sacrifice 
 
 121 K). a commemoration of what has been given us, he clearly 
 
 implieth that, as the one had a figure of things to come, so 
 
 this sacrifice too is a figure of things past. 
 
 8 35. 57. By these words he most evidently sheweth how great 
 
 12116. is the difference between the Body in which Christ suffered, 
 
 8 16. and this body, which is for the commemoration of His passion 
 
 and death. For the one is His proper and true body, and 
 
 hath nought in it of mystery or figure ; the other is mystical, 
 
 and sheweth one thing by a figure outwardly, while it repre- 
 
 senteth another thing inwardly through the understanding of 
 
 faith. 
 
 8 .36. 58. Let me allege one other testimony of the Father Augus- 
 
 9 60. tine, which will confirm what I have said, and conclude my 
 
 ' discourse. In his sermon to the people concerning the sacra- 
 
 lo .34. mcnt of the altar, he thus speaketh, 'What ye now see on the 
 
 1 2 80. ' altar of God, ye saw also on the night that is past ; but as yet ye 
 
 ^^'' ' have not heard what it is, what it meaneth, and of how great 
 
 ' a thing it contaiueth the sacrament. What ye see, then, is 
 
 * the bread and the cup, which even your eyes declare to you, 
 
 * but the point in which your faith requireth instruction is 
 
 * this, that the bread is the body of Christ, the cup is the 
 ' blood of Christ. This is but briefly stated, and it may 
 ' suffice for faith, yet faith requireth instruction. For the 
 
 * Prophet saith, " If ye will not believe, ye shall not under- 
 
 * "stand." (Is. vii. 9.) Ye may therefore say to me, thou hast 
 ' bidden us to believe ; explain that we may understand. A 
 ' thoucfht like the followin<r mav arise in some one's mind. 
 ' We know whence our Lord Jesus Christ took flesh, from the 
 ' Virgin Mary, He was suckled as an infant He was nourished, 
 
25 §§ 59-61. BEETEAM. 243 
 
 ' He grew, He came to years of manhood, He suffered perse- 
 ' cution of the Jews, He was hung on the tree. He was slain, 
 ' He was taken down from the tree, He was buried, the third 
 ' day He rose again ; He ascended into heaven on the day He 
 ' willed, thither He raised His own body, thence He shall 
 ' come to judge the quick and dead, there He now sitteth at 
 ' the right hand of the Father. How then can the bread be 
 ' His body? and the cup, or what the cup containeth, how can 
 ' it be His blood ? These, brethren, are called sacraments for 
 ' this reason, because in them one thing is seen, and another 
 ' understood ; that which is seen hath a corporal nature, 
 ' that which is understood hath a spiritual fruit.' [21 135,] 
 
 59. This venerable author in these words, instructeth us 8 .36. 
 what we ought to think of our Lord's j^roper body, which was 9 60, 
 born of Mary &c., and what of that which is placed on the 
 altar, and received by the people. The former is entire, is lo 34. 
 neither cut nor divided, nor veiled under any figure ; the 12 80. 
 latter, which is set on the Lord's table, is a figure, because it '• 
 is a sacrament ; as it is outwardly seen, it hath a corporal 8 16. 
 nature, which feedeth the body ; as it is inwardly understood, 
 
 it hath a spiritual fruit, which quickeneth the soul. 
 
 60. When he would speak somewhat more openly and 9 68. 
 clearly of the mystical body, he addeth the following words. 10 34. 
 ' Wherefore if ye wish to understand the body of Christ, 12 SO. 
 * hearken to the words of the Apostle, " Ye are the body and 
 
 ' " members of Christ." (1 Cor. xii. 27.) If, therefore, ye are 8 36. 
 
 ' the body and members of Christ, your own mystery is laid 
 
 ' on the Lord's table, ye receive your own mystery, ye answer, 
 
 ' Amen, to that which ye are, and by so answering ye sub- 
 
 ' scribe thereto. Thou hearest " the body of Christ," and 
 
 ' thou answerest. Amen. Be thou a member of the body of 
 
 ' Christ, that this Amen may be true. But why so in bread ? 
 
 ' Let us allege nought of our own, but let us hearken to the 
 
 ' apostle, when he saith concerning the sacrament. " We being 
 
 ' "many are one bread and onebody,&c."' (1 Cor.x.l7.)[21 13G.] 
 
 01. St Augustine sufficiently teacheth us, that, in the 9 68. 
 bread which is placed on the altar, the Body of Christ is 
 signified, as well as the body of the people who receive, to the 10 34 
 intent he might plainly shew Christ's proper body to be that ^^ 80, 
 
2 U BERTRAM. 25 §§ 62-65 
 
 in wliich He was Lorn of the Virgin, &c. But that which is 
 placed on the Lord's table, containeth the mystery of that 
 body, as also again it containeth the mystery of the body 
 of believing people, as the Apostle testifieth. ' We being 
 ' many, are one bread and one body in Christ.' 
 
 8 1. 62. Your wisdom, most illustrious prince, may understand 
 ^'''- that it hath been most clearly shown, by the testimony of 
 
 9 68. Holy Scripture, and the words of the Holy Fathers, that the 
 8 16. bread, which is called the body of Christ, and the cup which 
 
 is called the blood of Christ, is a figure, because it is a mystery ; 
 and that the difference is not small between the body, which 
 existeth in mystery, and the body, which suffered, died, and 
 rose again. For the one is the proper body of our Saviour ; 
 no figure, no hidden signification, but the manifestation of the 
 reality itself is there acknowledged, and the vision of this, 
 believers still desire ; for He is our Head, and with the 
 vision of Him our desire shall be satisfied ; inasmuch as He 
 and the Father are One, not in respect of the body, which the 
 Saviour hath, but in respect of the fulness of the Godhead 
 which dwelleth in the man Christ. 
 
 8 i.'i, C3. But in this other, which is celebrated in a mystery, 
 ^^- there is a figure not onl}^ of the proper body of Christ, but 
 
 9 68. also of the people that believe in Christ. For it beareth the 
 
 figure of either body, that is, of the body of Christ, which 
 
 sutiered and rose again, and of the people, who in Christ are 
 
 born again and quickened from the dead. 
 
 2 18. 64. Let us moreover add, that the bread and the cup, 
 
 9 GS. which is both called and is the body and blood of Christ, doth 
 
 lo 56. represent the memory of our Lord's passion and death, as He 
 
 saith Himself in the Gospel. * Do this in remembrance of 
 
 ' me.' Which the apostle Paul' explaineth when he saith, 
 
 * As often as ye eat this bread, and drink this cup, ye do shew 
 
 * the Lord's death till He come.' 
 
 2 18. 65. We are taught both by our Saviour, and by St. Paul 
 
 8 10. the apostle that this bread and cup, which are placed on 
 
 9 68. the altar, are placed there in figure or in memory of the 
 10 56. Lord's death, that they may recall to our present remembrance 
 
 that which was done in times past, so that being put in re- 
 membrance of His passion, we may by it be made partakers 
 
26 §§ 1-3. EABANUS MAUEUS. 245 
 
 of the heavenly gift, whereby we have been freed from death ; 
 knowing well that when we shall arrive at the vision of Christ, 
 we shall have no need of such like instruments, to remind us 
 what His boundless mercy hath endured for us. For we shall 
 then see Him face to face, we shall not be reminded by the out- 
 ward admonition of temporal things, but by the contemplation 
 of the Truth itself shall see, how we ought to render thanks 
 to the Author of our salvation. 
 
 26. 
 
 Rabanus Mauhus. 
 
 Flourished about a.d. 840. 
 De Laudibus Sunctw Crucis lib. i., tom. i., p. 283. 
 
 1. Behold the image of the Saviour [as crucified] in the s 68. 
 
 position of His members But He is called Bread, 
 
 because He is flesh ; a Vine because we have been redeemed 
 
 by His blood, a Floiuer because He is choseii : a Way because 
 through Him we go to God ; a Door, because through Him 
 Ave enter to God. 
 
 Enarratio in Exodimi lib. ii. cap. 6, tom. ii. pp. 110, 111. 
 
 2. God commands the people by Moses ' at evening ye shall 
 ' eat flesh and in the morning ye shall be filled with bread.' 
 (Ex. xvi. 8.) Behold bread is named for all food. For by 
 this name flesh is included, for it also is food : nor yet does 
 he call that bread only, which is made of corn. For we are ac- 
 customed to call that properly bread. But manna he calls 
 by the name of bread. But he does not make void what he 
 says, that he will give flesh at the evening, and bread in 
 the morning 
 
 8. Whence also they are given at the evening, for all 
 things which were granted to them carnally had been wont to 
 have an end. But the light of faith being manifested, 
 manna is given to the, people ; therefore manna is that which 
 Christ is, who as the living bread came down from heaven who 
 through the evangelical clouds is rained on the whole world, ^ 53. 
 not now to a murmuring and tempting synagogue, but to a 
 believing Church placing its hope in Him. But this manna 
 
24G EABAXUS MAURUS. 26 §§ 4, 5. 
 
 is unfailing. Tliis is tlie true Bread and heavenly Food of 
 angels ; wherefore the Word of God feeds incorruptibly the 
 corruptible which, that man might eat, ' was made flesh, and 
 
 * dwelt among us,' by which also, they who are fed, live 
 spiritually. For they who received the ancient figure carnally 
 are dead. 
 
 8 53. 4. And not luisuitably by manna also, is signified hea- 
 venly discourses ; which the meaning of the name also denotes. 
 Manna also is interpreted 'What is this?' For when we 
 hear the law of God read in the Church, we ask the teachers, 
 ' What is this ? ' the same morally Avhich was given to the 
 people from above, is designated the admiration of heavenly 
 sweetness. For sweet food which is received from heaven, is 
 called manna. For manna as is said above, is called, ' What is 
 this V And what is this we say, when this which we comprehend, 
 knowing, we admire. Therefore the mind will receive heavenly 
 manna when uplifted by the voice of compunction it is 
 astonished at a new form of refreshment, so that filled with 
 divine sweetness it may rightly respond, ' What is this ?' 
 
 Enarratio in Deid., lib. i., cap. 14, torn, ii., p. 418. 
 
 8 ,'>4. 5. ' He gave thee mauna for thy food, which neither thou 
 ' nor thy fathers knew, to shew that not on bread alone doth 
 ' man live, but on every word that proceedeth from the mouth 
 'of God.' (Deut. viii. 8.) Here now spiritual food is com- 
 mended to us, by which minds about to live for ever are satisfied. 
 For manna given from heaven signifies the flesh of Christ. ' I 
 'am, '.says He, 'the bread of life which came down from 
 ' heaven,' and ' the word was made flesh and dwelt among us,' 
 ' He who eateth,' saith the Truth itself, ' my flesh and drinketh 
 ' my blood, hath eternal life.' This then hath not he, who 
 doth not eat this bi'cad, nor drink this blood. For men who are 
 not byfaith in His bodycan havetemporal life withoutany spirit- 
 ual food at all ; but never eternal life which is promised to the 
 saints. In another manner that which he says : ' man doth 
 
 * not live on bread alone, but on every word which proceedeth 
 ' out of the mouth of God,' signifies the twofold substance of 
 our nature. For man consists of body and soul, whence this 
 which is of the earth is nourished by earthly food ; the soul 
 
26 § 6. RABANUS MAURUS. 247 
 
 cannot live except by the Word of God. For the spirit of God 
 gives life to the spirit of man which dwelleth in him if how- 
 ever the man himself is in the body of Christ, and lives by 
 faith on the Son of God. 
 
 Comment in Hieremiam, lib. vi,, cap. 11, torn, iv., p. 38. 
 
 6. 'And I was a meek lamb, that is carried to be a victim, 
 ' and I knew not that they had counsels against me, saying, 
 ' Let us put wood on his bread, and cut him off from the land 
 ' of the living and let his name be remembered no more.' (Jer. 
 xi. 19.) This is the consensus of all the Churches, that under 8 55. 
 the person of Jeremiah they understood that these things were n 53. 
 said by Christ, that which the Father shewed to Him how he 
 ought to speak, and discovered to Him the designs of the Jews, 
 and He Himself was led as a lamb to the slaughter. He 
 opened not His mouth, and knew no sin, according to that 
 which is said by the Apostle, ' For he who knew no sin he 
 ' hath made sin for us.' And they said let us put wood on His 
 bread, that is, the cross on the Saviour's body. For it is He 
 Himself who says, ' I am the bread which came down from 
 'heaven.' And let us eradicate or cut Him off from the land 
 of the living. For they thought this wickedness in their mind, 
 to blot out His name for ever. . . . The bread of Jesus by n 53. 
 which we are nourished may be interpreted His word. When, 
 therefore He taught, some wished to bring scandal on His 
 doctrine, crucifying Him they said, ' Come let us put wood on 
 ' His bread.' For when the crucifixion of the Teacher is joined 
 with the word of Jesus and his discipline, wood is put on the 
 bread, and certain lyers in wait may say, ' Come and let us 
 ' put wood upon His bread.' But I announce a certain wonder- 
 ful thing that the wood put on his bread, made the bread 
 better ; take for instance the Law of Moses. That wood which 
 was put into the bitter water, made it sweet ; so the wood of 
 the passion of Jesus Christ put on his doctrine, made His 
 bread sweeter. For before wood was put upon His bread, 
 when it was bread only, and there was not wood. His sound 
 had not gone out into all the world, but afterwards He took 
 strength through the wood, then the discourse of His passion 
 was diffused throughout the whole world. 
 
248 RABANUS MAURUS. 26 §§ 7-9. 
 
 4 
 
 Comment, in Matt., lib. ii., cap. G, torn, v., pp. 35, 8G. 
 
 11 07. 7. 'Give us this day our daily bread.' (Matt. vi. 11.) It 
 
 has been called ' daily bread,' either for those things which 
 
 sustain the necessities of this life, respecting which He orders 
 
 saying, 'Take no thought for the morrow,' and therefore it 
 
 8 "6. was added, ' Give us this day,' what we receive daily : or for 
 
 the sacrament of the body of Christ : or for spiritual food of 
 
 wliich the same Lord says, ' Labour for the meat which is not 
 
 8 -23. ' corrupted,' (Operamini escam quce non corrumpifar.) John 
 
 vi. 27. And again, ' I am the bread of life which came down 
 
 ' from heaven.' 
 
 8 50. 8. But of these three, that which is the best can be con- 
 
 11 07. sidered. For perhaps some one may be concerned why we 
 
 pray to obtain those things which are necessary for this life, 
 
 such as food and clothing, when the Lord Himself says, ' Take 
 
 * no thought what ye shall eat, or with what ye shall be 
 
 * clothed.' But as they who are more numerous in the eastern 
 parts do not move the question concerning the sacrament of 
 the Lord's body, nor do they partake daily of the Lord's 
 Supper, since this bread is called daily bread, it remains 
 that we accept daily bread as spiritual bread, viz., the Divine 
 precepts Avhich daily Ave ought to contemjDlate and practice ; 
 for concerning them the Lord Himself says, ' Labour for the 
 'food which is not corrupted.' But this food is now called 
 daily food as long as this temporal life is prolonged through 
 
 8 57. departing and receding days. But ' supersubstantial bread/ 
 
 11 GO. of which we read in other copies, signifies in like manner either 
 
 that peculiar or extraordinary Bread, who says, ' I am the 
 
 * bread which came doAvn from heaven,' that is to sa}'. He who 
 is above all substances, and outlives all creatures. 
 
 Ibid., lib. viii., torn, v., p. 143. 
 
 6 10. 9. Matt. xxvi. 26. The solemnities of the ancient Passover 
 being ended, which were kept in commemoration of the 
 ancient deliverance of the people of God from Egypt, He 
 passed over to the new Passover Avhich He Avished the Church 
 to celebrate in remembrance of her redemption, namely, that 
 
26 §§10-13. EABAXUS MAUEUS. 249 
 
 He might substitute the sacrament of his own body, and of 
 his blood, for the flesh and blood of the lamb. 
 
 10. Ver. 28. Therefore because bread strengthens, but wine 
 works blood in the flesh, the bread relates mystically to the 
 body of Christ, the wine to the blood. But because it is ® ^^• 
 necessary that we dwell in Christ and Christ in us, the wine 
 
 of the Lord's cup is mixed with water. For John attests that 
 the water is the people (Rev. xvii. 15.) And no one is allowed 
 to offer water alone nor wine alone, as neither the corn of 
 wheat alone without the admixture of water into bread, that 
 is to say, not such an oblation as might signify that the Head 
 is separated from the members, and pretend either that Christ 
 could suffer without the love of our redemption, or that we 
 without Clirist's passion could be saved and offered to the 
 Father. 
 
 Ibid., lib. viii,, tom. v., p. 159. 
 
 11. 'And, lo, I am with you alway, even unto the end of i 20. 
 the world.' (Matt, xxviii. 20.) For because He Himself is 
 
 God and man, He was taken up into heaven in his humanity, 
 which He had taken from the earth. He remains with the 
 saints on earth by His divinity, by which He equally fills 
 heaven and earth. But He remains alway even to the end 
 of the world. From which it is understood that even to the 
 end of the world, they will not be deserted who are worthy of 
 a divine abode and indwelling. 
 
 GoTYhTYient. in I. Epist. ad Cor., lib. x., cap. x., tom. v., 
 pp. 318, 820, 321. 
 
 12. 1 Cor. X. 1-4. For did not they believe the same 
 things .... at the intelligible signification, they drank the 
 same spiritual drink. [For the intermediate part of the ci- 8 G6. 
 tation see Augustine 21 94.] 
 
 13. ' For we being many are one bread and one body, for 12117. 
 'we are all partakers of that one bread.' (v. 17.) For He 8 61. 
 who hath suffered for us, hath commended to us in this sacra- 
 ment .... because together we live. [For the intermediate 
 
 part see Bede 24 28.] 
 
250 EABAXUS MAUEUS. 26 §§ U, 15. 
 
 Comment, in Epist. ad Heb. lib. xxviii., cap. 7, torn, v., p. 5 55. 
 
 6 25. 14. 'For this he did once wlien he offered up himself.' 
 12 ().">. (Heb. vii. 27.) When thou hearest that He is a highpriest, 
 
 8 '**• do not think that he is always performing the office of High- 
 priest ; He certainly has been once constituted in the High- 
 priesthood, henceforward He hath sat down, and lest thou 
 shouldest suppose, that He stands and is ministering again, 
 thence the apostle shows that the duty of the office hath been 
 finished. For as He was made a Servant, so also He was 
 made a Highpriest and Minister. For it is not the duty of a 
 minister to sit down, but to stand. For here He shows the great- 
 ness of the sacrifice, although it was one, and offered once 
 sufficed for ever, and availed as much as all other sacrifices 
 availed. And what He offered He did not offer for Himself, 
 but for the people. For He would not be offering daily for the 
 people, for He was of so great holiness and honour with God, 
 that a sacrifice offered once availed for the people of God for ever. 
 
 Ibid., cap. X., torn, v., pp. 561, 5G2. 
 
 1 5 ' But in those sacrifices there is a remembrance again 
 ' made of sins every year.' (Heb. x. 3.) Hence there was a 
 remembrance of sin, not an absolution, for even both the priests 
 themselves, and the people equally were purged with the 
 same sacrifices. On the contrary, in Christ a sacrifice was 
 once offered availing to eternal salvation. . . . Our High- 
 priest is He who offered the sacrifice which cleanseth us ; that 
 same which was then offered, we offer now, that which cannot 
 be exhausted ; but this which we do is done in remembrance 
 of tliat which was done, for, said He, ' Do this in remem- 
 1210.3. ' brance of me.' We do not offer a different sacrifice as the 
 highpriest did, but always the same, but we rather do a re- 
 membrance of a sacrifice. . . . 'Then I said, lo, I come, by which 
 ' will we were saved.' The manner in which we were saved, 
 that is, by the offering of the body of Jesus once. And every 
 priest indeed ought to stand ministering daily, but to minis- 
 ter is the part of servants, and to sit the part of masters. 
 8 70. Whence also he says, ' Sat down at the right hand of God,' 
 Wherefore having offered one sacrifice which could save ' for- 
 
26 §§ 16-19. EABANUS MAUEUS. 251 
 
 ' ever sat down at the right hand of the Father, from hence- 
 ' forth expecting till his enemies be made his footstool' 
 
 Horn. II. De Orations Dominica, tom. v., p. 591. 
 
 16. 'Give us this day onr daily bread.' We either ask n 67 
 sustenance from God the Father necessary for the body, 
 signifying in bread, whatever is necessary for us, or we 
 understand that it is daily bread, which we are to receive 
 from the altar. For why do we pray that He may give 
 
 us that, except lest we admit something of evil by 
 which we shall be separated from such bread. And the 
 Word of God which is daily preached, is bread. For because 
 it is not bread for the stomach, is it not therefore bread of 
 the mind ? But when this life shall have passed away, we 
 shall neither seek that bread which hunger seeks, nor shall we 
 have to receive the sacrament of the altar, because there we 
 shall be with Christ, whose body we merely (inodo) receive in a ^1- 
 a sacrament {in sacraniento, sacramentally). Nor will those 
 words which we are now speaking to you have to be then 
 spoken by us ; nor the book to be read when we shall see Him, 
 who is the Word of God, by whom all things were made, by 
 whom angels are fed, and by whom archangels are enlightened. 
 
 Homilia. Lee. 8. Evan. secund.Joannem, tom. v., pp. 673, 674. 
 
 1 7. [This homily consists of extracts from Augustine, most 
 of which are given 21 73-75, 77-79.] 
 
 Be Institutione Glericoriim lib. i.. cap. 24, tom. vi. p. 8. 
 
 18. On the sacraments of the Church. Baptism and Chrism, ^ ^^ 
 Body and Blood are sacraments ; which for this reason are 
 called sacraments, because under the cover of corporeal things, lo '-5- 
 Divine power worketh more secretly the salvation of the same 
 sacraments [salvation signified by them], whence also from 
 their secret or holy virtues {a secretis virtutibus vel sacris) 
 
 they are called sacraments. 
 
 Ibid., lib. i., cap. 31, tom. vi., pp. 11, 12. 
 
 19. On the sacrament of the body and blood of the Lord. 8 5S. 
 For because we have already discussed above, so far as the 12 80. 
 Lord hath given to us, concerning the two sacraments, that 
 
252 EABANUS MAURUS. 26 §§ 20, 21. 
 
 is Baptism and Clirisiii, it remains that we examine more 
 diligently, so far as the Lord shall now permit us, tlie remain- 
 ing two, that is, the body and blood of the Lord. . . . For 
 the Lord Avould have the sacraments of His body and blood to 
 be received by the mouth of the faithful, and be reduced into 
 their nourishment, that by a visible work an invisible effect 
 might be represented. For as material food nourishes and 
 invigorates the body outwardly, so also the Word of God 
 nourishes and strengthens the soul inwardly: ' for man doth 
 ' not live on bread alone, but on every word which proceedeth 
 'out of the mouth of God.' ' And the Word was made flesh 
 ' and dwelt among us.' For the Truth Himself says, ' For 
 ' my flesh is meat indeed, and my blood is drink indeed.' 
 That is to say, the flesh of Christ is meat indeed ; because 
 He feeds indeed and nourislies man to eternal life ; and His 
 blood is drink indeed, because He truly satisfies for ever the 
 soul hungering and thirsting after righteousness. 
 
 12 80. 20. For men can have temporal life without this meat and 
 drink, not eternal life at all ; for this meat and drink signify 
 the eternal union of the Head and His members. ' He who 
 * eateth,' saith He, ' my flesh and drinketh my blood, dwelleth 
 ' in me and I in Him.' On this account we esteem it neces- 
 sary to receive His body and blood, that we may dwell in 
 Him, and be members of His body. 
 
 12 so. 21. For that cause in fact our Lord Jesus Christ com- 
 mended His body and blood in those things which out of 
 many grains or unleaven are brought to one certain thing. 
 8 61. So that it might signify the unity of the charity of the saints 
 and might give the unity of the body and its members to be 
 understood, which is the holy Church in His saints and faith- 
 ful ones, being predestinated and called, justified and glorified, 
 the first of these has been done already, that is predestination, 
 the second and the third have been done, are being done, 
 and will be done, that is calling and justification ; but the 
 fourth in the reality is future, that is glorification, the sacra- 
 8 r>8. ment of this thing, that is, the unity of the body and blood 
 of Christ is taken from the Lord's table by some to life, by 
 some to death ; but the Thing Itself is life to every man, to 
 no man destruction, whoever shall be a partaker of It, that is, 
 
26 §§ 22-24. EABANUS MAURUS. 253 
 
 shall be united a member to Christ the Head in the heavenly q go. 
 
 kingdom ; for the sacrament is one thing, the virtue of the 9102. 
 sacrament is another. 
 
 22. For the sacrament is received by the mouth, the inner s 58, 
 man is satisfied with the virtue of the sacrament. For the ^^• 
 sacrament is reduced into the nutriment of the body, but the 12 80. 
 dignity of eternal life is attained by the virtue of the sacra- 9iu2. 
 ment. All the faithful communicating in the sacrament enter 
 
 the covenant of unity and peace. For in the virtue of the a 60, 
 
 sacrament all the members conjoined and united with their ^^" 
 Head shall rejoice in eternal glory. 
 
 23. Therefore as it [the sacrament] is changed into us, q 55 
 when we eat and drink it, so also we are changed into the ^9, 
 bod}^ of Christ, whilst we live obediently and piously. But 
 
 yet the dignity and power of the sacrament itself (as we have 
 said above) are so great that whoever receives it unworthily, 
 rather procures condemnation than salvation, which the 
 apostle shows saying : ' Wherefore whosoever shall eat this 
 ' bread, and drink this cup of the Lord, unworthily, shall be 
 ' guilty of the body and blood of the Lord. But let a man 
 ' examine himself, and so let him eat of that bread, and 
 ' drink of that cup. For he that eateth and drinketh un- 
 ' worthily, eateth and drinketh judgment to himself, not discern- 
 ' ing the Lord's body.' For then we receive truly and benefici- 
 ally the body and blood of Christ, if we not only wish to consume 
 the flesh and blood of Christ in a sacrament (sacramentally) 
 but to eat and drink even to the participation of the Spirit, 
 that we may dwell as members in the body of Christ, that 
 we may be invigorated by His Spirit. Then the faithful 
 receive well and truly the body of Christ, if they neglect not 
 to be the body of Christ. Let them become the body of 
 Christ, if they wish to live by the Spirit of Christ. By the 
 Spirit of Christ liveth not any but the body of Christ. 
 
 24. Thence it is that the apostle expounding to us this ® ^' 
 one bread, wished to signify that the one body of Christ is 
 understood. ' The cup,' saith he, 'of blessing which we bless, ^^ ^^• 
 ' is it not the communion of the blood of Christ ? The bread 
 
 ' which we break, is it not the communion of the body of 
 ' Christ ? For we being many are one bread, and one body ; 
 
254 KABANUS MAUEUS. 26 §§ 2o, 26. 
 
 ' for we are all partakers of one bread and of one cup.' For 
 no other thing is allowed to be offered in the sacraments, 
 except what the Lord Himself appointed and taught us to do 
 by His example. Since ' the Lord Jesus on the night on 
 
 * which He was betrayed took bread, and giving thanks, broke, 
 ' and said, This is my body which shall be delivered for you : 
 
 * this do ye in remembrance of me. Likewise also the cup 
 ' after he supped saying, This is the cup of the New Testa- 
 ' ment in my blood, tliis do ye as oft as ye shall drink, in 
 'remembrance of me.' (1 Cor. xi. 23-25.) 
 
 8 r)8. 25. It is therefore necessary that unfermented bread, and 
 
 12 80. wine mixed with water be consecrated into the sacrament of the 
 
 body and blood of Christ. For the gospel narrates that the Lord 
 
 testified these very things concerning Himself. For the Lord 
 
 Himself said, ' I am the living bread which came down from 
 
 * heaven, if any man eat of this bread he shall live for ever, 
 ' and the bread which I will give is my flesh for the life of 
 
 8 68. ' the world.' And again, ' I am,' said He, ' the true Vine.' 
 For the bread of God comes down from heaven and gives life 
 to the world, whom the Father sealed, God sent into the 
 world. This is the bread of life, he who eats this shall not 
 hunger for ever. This ' bread strengtheneth the heart of 
 'man.' This indeed was produced from the earth of our 
 nature. And this ' wine maketh glad the heart of man' 
 (Psalm civ. 15), which hath proceeded from the true vine. 
 For no other thing can be produced from the vine than wine. 
 Therefore because bread strengtheneth the heart of the body, 
 therefore that is suitably called the body of Christ. But 
 wine because it makes blood in the flesh, therefore it is 
 referred to the blood of Christ. But whilst these things are 
 visibly consecrated yet by the Holy Si)irit they pass into a 
 sacrament of the divine body. . . . 
 12 80. 26. But in the sacrament wine ought to be offered mixed 
 with water, for it is read in the gospel that when one of the 
 soldiers had opened the side of Jesus with a lance, immediately 
 there came out blood and water. For that blood was shed 
 for the remission of sins, that water mingles the saving cup, 
 and it shows the Laver and the drink. Therefore neither of 
 these without the other ought to be oft'cred in sacrifice, 
 
26 §§ 27, 28. EABANUS MAUEUS. 255 
 
 neither wine without water, nor water without wine ; for it is 
 necessary that we dwell in Christ and that Christ dwell in us, 
 which St Cyprian shows thus saying, ' The Lord's cup is a 61, 
 ' offered mixed with wine, for we see that in the water the 2^' 
 
 . . . o4. 
 
 * people are understood, but that in the wine is shown the 
 ' blood of Christ. But since in the cup water is mingled 
 ' with wine, His people are united to Christ, and the multi- 
 ' tude of believers are united and conjoined with Him in whom 
 ' they believe. Which union and conjunction of water and 
 ' wine is so mingled together in the cup of the Lord that that 
 ' commixture cannot again be separated' [see 12 6]; thus 
 neither can the Church be separated and divided from Christ. 
 
 27. The thing also being attested by John, ' the water is g qi_ 
 'the people.' And neither is it allowed to any one to offer 12 80. 
 water alone, nor wine alone ; so neither the corn of wheat 
 without the admixture of water and making into bread, that 
 
 is to say, not such an oblation as might signify that the 
 Head is separated from the members, and pretend either that 
 Christ could suffer without the love of our redemption, or that 
 we without Christ's passion could be saved and offered to the 
 Father. [Here he quotes another passage from Cyprian, part 
 of which will be found. 12 7.] 
 
 Ibid., lib. i., cap. 82, tom. vi., p. 13. 
 On the Office of the Mass. 
 
 28. Of sacraments (as I think) we have spoken sufficiently 
 above. Let us now speak briefly on the office of the Mass, in 
 
 which office the sacraments themselves are made But 8 67 
 
 office (officium) is called from effecting (efficiendo), as if it were, 
 effice (efficium) one letter being changed for the sake of the 
 elegance of the word. That which by a mystic prayer is con- 
 secrated in remembrance of the Lord's passion, has been called 
 
 a sacrifice in the sense of a sacred doing or deed {sacrijicmni s 69 
 dictum quasi sacrum factum) whence whilst that which 12134, 
 is of the fruits of the earth, by His command is consecrated 
 into the body of Christ, and into the blood of the Lord, 
 and becomes a sacrament, the sacrament of which bread and 
 cup the Greeks call Eucharist, which the Latins interpret. 
 
 170. 
 
25G RABANUS MAURUS. 26 §§ 29-31. 
 
 good grace. And what is better tliaii the body and blood of 
 
 Christ ? 
 8 G7, 29. There is a sacrament in any celebration when a thing 
 9 103. is so performed that it be understood to signify something 
 
 which must be solemnly regarded. [Augustine 21 7.] 
 
 Tb'uh, lib. iii., cap. 13, torn, vi., p. 39. 
 
 7 (■)(). 30. The mode of finding whether a form of speech is to be 
 
 8 9, interpreted literally or not. If a form of speech is preceptive, 
 
 forbidding either what is flagitious or horrible, or command- 
 ing what is useful or beneficent, it is not figurative. But if 
 it seems to command what is flagitious or horrible, or to 
 forbid what is useful or beneficent, it is figurative. ' Except 
 ' ye eat the flesh and drink the blood of the Son of man, ye 
 8 50. ' have no life in you.' He seems to command what is horrible 
 or flagitious; therefore it is figurative, commanding us to com- 
 municate in the passion of the Lord, and sweetly and profitably 
 to treasure up in our memory, that His flesh was crucified and 
 wounded for us. [21 13.] 
 
 Epist., ad Hirihald. de Eucltar., cap. xxxiii. 
 
 8 47. 31. With respect to your interrogation, whether the 
 Eucharist, after it has been consumed, and in the manner 
 of other food has passed into the draught, returns again into its 
 pristine nature which it had before its consecration upon the 
 altar; a question of this description is superfluous, since in the 
 gospel the Saviour Himself hath said, 'Eveiy thing that enters 
 ' into the mouth goes into the bell}^ and passes away into the 
 ' draught.' The sacrament of the body and blood of the Lord is 
 composed of things visible and corporeal; but it produces an in- 
 visible sanctification both of the body and of the soul. Why need 
 we, then, on the part of that which is digested in the stomach, 
 and which has passed into the di'aught, talk of a return to its 
 pristine state ; when no person ever asserted the occurrence of 
 any such return ? Lately, indeed, some individuals, not 
 thinking rightly concerning the sacrament of the body and 
 blood of the Lord, have said that ' that very body and blood 
 ' of the Lord, which was born of the Virgin Mary, in which 
 ' the Lord Himself suffered on the cross, and in which He 
 
26 §§ 32, 33. 27 §§ I, 2. ^LFEIC. 257 
 
 ' rose again from the sepulchre, is the same as that whicli is 
 ' received from the altar.' 
 
 32. In opposition to which error, as far as lay in our a 47. 
 power, writing to the Abbot Egilus, we propounded what 
 ought truly to be believed concerning the body itself. For 
 
 the Lord in the Gospel says concerning His body and blood, 
 
 ' I am the living Bread, which came down from heaven. If 
 
 ' any one eat of this bread, he shall live for ever. For my 
 
 ' flesh is meat indeed, and my blood is drink indeed. He 
 
 ' that eateth my flesh, and drinketh my blood, hath eternal 
 
 ' life.' This life, therefore, he hath not, who eateth not this s 47. 
 
 bread, nor drinketh tliis blood, for men who are not by faith 
 
 in His body can have temporal life in this world without that 
 
 at all, but never that eternal life which is promised to the 
 
 saints. 
 
 33. But lest they should think that the eternal life pro- s 47. 
 mised by faith is in such sort in that meat and drink, which 
 
 they receive carnally and do not understand spiritually, that they 
 who receive it should die neither in soul nor in body. He 
 deemed it worthy to meet this thought. For when He had 
 said, ' He who eateth my flesh and drinketh my blood hath 
 ' eternal life,' straightway He subjoined, 'And I will raise him 
 ' up at the last day.' That he may have in the meanwhile 
 eternal life according to the Spirit. 
 
 27. 
 
 ^LFRIC. 
 
 Flourished about a.d. 1000, and is believed to have been Archbishop 
 of Canterbury from 995 to 1005. 
 
 1. A sermon of the paschal lamb, and of the sacramental ^ ^^' 
 body and blood of Christ our Saviour, written in the old 
 Saxon tongue before the conquest, and a23pointed in the reign 
 
 of the Saxons to be spoken unto the people at Easter before 
 they should receive the communion, and now first translated 
 into our common English speech. 
 
 2. That innocent lamb which the old Israelites did then 9 G9. 
 kill, had signification after ghostly understanding of Christ's 
 
 n. R 
 
69. 
 
 258 iELFRIC. 27 § 3. 
 
 surt'cring, wlio unguilty shed His holy blood for our redemption : 
 hereof sing God's servants at every mass, agnus Dei qui toUis 
 peccata mundi viiaserere nobis : That is in our speech, Thou 
 Lamb of God that takest avxty the sins of the world have 
 mercy upon us. Those Israelites were delivered from that 
 sudden death, and from Pliaraoli's bondage by the lamb's 
 6 30. ottering, which signified Christ's suffering through which we 
 be delivered from everlasting death, and from the devil's 
 cruel reign, if we rightly believe in the true Redeemer of the 
 
 whole world Christ the Saviour Those Israelites eat 
 
 the lamb's flesh at their Easter time, when they were delivered, 
 and we receive ghostly Christ's body, and drink His blood, 
 when we receive with true belief that holy housel. That 
 time they kept with them at Easter seven days with great 
 worship, when they were delivered from Pharaoh, and went 
 from that land, 
 60, 3. So also Christian men keep Christ's resurrection as the 
 time of Easter these seven days, because, through His suffering 
 and rising Ave be delivered and be made clean by going to this 
 holy housel, as Christ saith in His Gospel, ' Verily, verily, I 
 * say unto you, ye have no life in you, except ye eat my flesh 
 ' and drink my blood. He that eateth my flesh and drinketh 
 ' my blood, abideth in me, and I in him, and hath the ever- 
 ' lasting life; and I shall raise him up at the last day, &c,' (John 
 vi. 53-54.) He blessed bread before His sutfering, and 
 divided it to His disciples, thus saying : ' Eat this bread, it 
 ' is my body, and do this in my remembrance.' Also He 
 blessed wine in a cup, and said : ' Drink ye all of this. This 
 ' is my blood that is shed for many in forgiveness of sins.' 
 The apostles did as Christ commanded, that is, they blessed 
 bread and wine to housel again afterwards in His remem- 
 brance. Even so also their successors and all priests by 
 Christ's commandment do bless bread and wine to housel in 
 His name Avith the apostolic blessing. Now several men have 
 often searched, and do yet often search, how bread that is 
 gathered of corn, and through fire's heat baked, may be turned 
 to Christ's body ; or how wine that is pressed out of many 
 grapes is turned through any blessing, to the Lord's blood. 
 
27 §§ 4-8. J^LFRIC. 259 
 
 Now we say to sucli men, that some things be spoken of Cliri^t 9 26, 
 by signification, and some by things certain. *^^- 
 
 4. True this is and certain that Christ was born of a maid, ® -^' 
 
 tii) 
 and suffered death of His own accord, and was buried, and on 117I 
 
 this day rose from death. (See Bertram 25 6.) He is said to 
 
 be bread by signification, and a lamb, and a lion, and a moun- 7 74. 
 
 tain. He is called bread, because He is our life and angel's 11 46. 
 
 life. He is said to be a lamb for His innocency ; and a lion 11 7. 
 
 for strength, wherewith he overcame the devil. But Christ 
 
 is not so, notwithstanding, after true nature, neither bread, 
 
 nor a lamb nor a lion, (see Augustine 21 121, 122.) 
 
 5. Why is then the holy housel called Christ's body, or His 9 26, 
 blood, if it be not truly what it is called ? Truly the bread \f~' 
 and the wine which by the mass of the priest be hallowed, 
 shows one thing without, to human understanding, and another n 4(3, 
 thing within, to believing minds. (See Bertram 25 7.) With- 
 out they be seen, bread and wine, both in figure and iu 
 
 taste ; but they be truly after the hallowing, Christ's body 
 and His blood, through ghostly mystery 
 
 6. Behold, now we see two things in this one creature, s 60, 
 after true nature, the water is corruptible water, and after ghostly 
 mystery hath healing might. So also if we behold the holy 
 housel after bodily understanding, then we see that it is 
 
 a creature corruptible, and mutable : if we acknowledge therein 
 ghostly might, then understand we that life is therein, and 
 that it giveth immortality to them that eat it with belief : 
 much is betwixt the invisible might of the holy housel, and 
 the visible shape of His proper nature. It is naturally cor- 
 ruptible bread, and corruptible wine, and is by might of God's 
 word truly Christ's body and His blood, not so, notwithstanding 
 bodily but ghostly. Much is betwixt the body Christ suffered 
 in, and the body that is hallowed to housel. (See Bertram 
 25 41.) 
 
 7. The body truly, that Christ suffered in, was born of the ^ ^0. 
 flesh of Mary, with blood and with bone, with skin and with 
 sinews, in human limbs, with a reasonable soul livinsf ; and 
 
 8. His ghostly body, which we call the housel, is gathered ^ ^l^^ 
 of many corns, without blood and bone, without limb, and 
 Vfithout soul, and therefore nothing is to be understood therein 
 
 69. 
 
'200 .ELFRTC. 27 §§ 9, 10. 
 
 bodily, but all is ghostly to be understood. Whatsoever is in 
 that housel, which giveth substance of life, that is of the 
 ghostly might and invisible doing. Therefore is the holy 
 housel called a mystery, because there is one thing in it seen, 
 and another thing understood. That which is there seen, 
 hath bodily shape ; and that we do there understand, hath 
 ghostly might. Certainly Christ's body, Avhich suffered death, 
 and rose from death, never dieth henceforth, but is eternal 
 and impassible. (See Bertram 25 45, 46.) 
 
 9 GO, 9. The housel is temporal, not eternal ; corruptible and 
 *^^' dealed into sundry parts, chewed between teeth, and sent into 
 the belly ; hovvbeit, nevertheless after ghostly might, it is all 
 in every part. Many receive the holy body, and yet, notwith- 
 standing, it is so all in every part, after ghostly mystery. 
 Though to some man fall a less deal, yet there is no more 
 might, notwithstanding, in the more part, than in the less, 
 because it is all in each man, after the invisible might. 
 This mystery is a pledge and a figure ; Christ's body is truth 
 itself. This pledge we do keep mystically, until that we be 
 come to the truth itself, and then is this pledge ended, 
 (Bertram 25 45, 46, 52, 53.) Truly it is so as we before 
 have said, Christ's body and His blood ; not bodily but 
 ghostly. And ye should not search how it is done, but hold 
 it in your belief that it is so done. 
 
 g gQ 10. Lotus now hear the apostle's words about this mystery. 
 09. Paul the apostle speaketh of the old Israelites, thus writing in 
 his epistle to faithful men. All our forefathers Avere baptized 
 in the cloud, and in the sea ; and all they ate the same 
 ghostly meat, and drank the same ghostly drink. They drank 
 truly of the stone that followed them and that stone was 
 
 ■ ■■ Christ. Neither was the stone then from which the water 
 ran, bodily Christ ; but it signified Christ that calleth thus to 
 all believing and faithful men. ' Whosoever thirsteth, let him 
 ' come to me and drink, and from his bowels floweth lively 
 'water.' This he said of the Holy Ghost, whom he receiveth 
 which believeth on him. The apostle Paul saith that the 
 Israelites ' did eat the saine ghostly meat, and drank the same 
 ' ghostly drink' because tiie heavenly meat that fed them 
 forty years, and the water which from the stone did flow, had 
 
27 §§11-16. ^.LFEIC. 261 
 
 signification of Christ's body and His blood that noAV be 
 offered daily in God's church. It Avas the same which we now 
 offer, not bodily but ghostly. (Bertram 25.11-14.) 
 
 11. We said unto you a little before that Christ hallowed 9 ^0, 
 bread and wine to housel before His suffering, and said, ' This 
 ' is my body and my blood.' Yet He had not then suffered ; but 
 so notwithstanding He turned, through invisible might, the 
 bread to His own body, and that wine to His blood, as He 
 before did in the wilderness, before that He was born a man ; 
 when He turned that heavenly meat to his flesh, and the 
 flowing water from the stone to his own blood. (Bertram, 
 25 15.) 
 
 12. Very many ate of the heavenly meat in the wilderness 9 GO, 
 and drank that ghostly drink, and were nevertheless dead, as ^^ 
 Christ said, and Christ meant not that death which none can 
 escape, but the everlasting death, which some of the folk 
 deserved for their unbelief. 
 
 1 3. Moses and Aaron and many other of that people which 9 CQ 
 pleased God, eat that heavenly bread, and they died not that '^^• 
 everlasting death, though they died the common death. They 
 
 saw that the heavenly meat was visible and corruptible, and 
 they ghostly understood by that visible thing and ghostly 
 received it. (Bertram, 25 47.) 
 
 14. The Saviour said. He that eateth my flesh and drinketh 9 60, 
 my blood, hath everlasting life. And he bade them not to eat ^^' '^■ 
 that body which he was encompassed with, nor the blood to 
 drink which He shed for us ; but He meant with those words 
 
 the holy housel, which ghostly is His body and His blood, and 
 he that tasteth it with believing heart, hath the eternal life. 
 In the old Law, faithful men offered to God divers sacrifices, 
 that had fore-signification of Christ's body, which for our sins, 
 He himself to His heavenly Father hath since offered as a 
 sacrifice. (Bert. 25 55.) 
 
 15. Certainly this housel which we do now hallow at God's 9 60, 
 altar, is a remembrance of Christ's body which He offered ^^' 
 for us, and of His blood, which He shed for us. So He 
 Himself commanded, Do this in my remembrance. 
 
 16. We ought also to consider diligently how this holy 9 GO, 
 housel is both Christ's body, and the body of all faithful men, 12 SO. 
 
262 ^LFRIC. 27 §§17, 18. 
 
 9 70. after a ghostly mystery. As wise Augustine says of it, If ye 
 will understand of Christ's body, hear the apostle Paul thus 
 sjx'Mking : ' Yc truly he Christ's body and his members.' 
 Now is your mystery set on God's table, and ye receive your 
 mystery, which mystery ye yourselves be. (Augustine 21 135, 
 Bertram, 25 58-(Jl.) 
 
 Epistle of ^Elfiic, Archbishop of Canterbury, to Wulfstane, 
 Archbishop of York. 
 
 9 00, 17. Christ Himself blessed housel before His suffering. 
 ^^^' He blessed the bread and bia]:e, this speaking to His apostles : 
 ' Eat this bread, it is my bo(iY.' And again He blessed one 
 chalice with wine and thus speaketh unto them : ' Drink ye 
 ' all of this, it is my own blood of the New Testament which is 
 ' shed for many in forgiveness of sins.' The Lord wliich hallowed 
 housel before His suffering and sayeth that the bread was His 
 own body and that the wine was truly His blood, he halloweth 
 daily by the hands of the priest bread to His body, and wine 
 to His blood in ghostly mystery, as read in books. And yet 
 that lively bread is not bodily so notwithstanding: not the self 
 same body that Christ suffered in. Nor that holy one is the 
 Saviour's blood which was shed for us in bodily thing, but in 
 ghostly understanding. Both be truly that bread His body, 
 and that wine also His blood, as was the heavenly bread which 
 we call manna, that fed forty years God's people. And the 
 clear water which did then run from the stone in the wilder- 
 ness, was truly His blood, as Paul wrote on some of his 
 epistles. 
 
 9 60. 18. 'All our fathers did eat in the wilderness the same 
 ' ghostly meat, and drink the same ghostly drink ; they drank 
 * of that ghostly stone, and that stone was Christ.' The apostle 
 hath said, as you have heard, that they all did eat the same 
 ghostly meat, and they all did drink the same ghostly drink. 
 And he saith not ' bodily,' but ' ghostly.' And Christ was not 
 yet born, nor His blood shed, when the people of Israel did 
 eat that meat and drink of that stone. And the stone was not 
 bodily Christ, though he so said. It was the same mystery in 
 the old Law, and they did ghostly signify that ghostly housel 
 oi' our Saviour's body which we consecrate now. 
 
28 §§ 1-10. SPECIAL EXTRACTS, &c. 263 
 
 28. 
 
 Special Extracts from the Fathers made by Dr Pusey in 
 defence of the doctrine of the Real Presence of Christ's 
 Body and Blood in the consecrated elements, and given in 
 his two sermons — one on ' The Presence of Christ in the 
 ' Holy Eucharist,' published in the year 1853, and the 
 other^entitled ' This is My Body,' published this year, 
 1871. 
 
 Ignatius. — 1. Misbelievers who confess not that the Eucharist 13 20. 
 is flesh of our Saviour Jesus Christ, the flesh which suffered 
 for our sins, which the Father in His mercy raised again, 
 pp. 48, 49. [3 6.] 
 
 2. I have no taste for corruptible food, nor for the pleasures 13 20. 
 of this life. Bread of God I desire, heavenly Bread, Bread of 
 Life which is flesh of Jesus Christ; and drink of God I desire: 
 His Blood which is love without corruption, and life evermore. 
 p. 49. [3 4.] 
 
 Justin Martyr. — 3. The bread consecrated with thanks- i3 21. 
 giving by the prayer of the word, which is from Him, is (so 
 we are taught) the Body and Blood of that incarnate Jesus. 
 p. 52. [7 2.] 
 
 Iren^us. — 4. The Eucharist becomes Christ's Body and 13 22. 
 Blood, p. 52. 
 
 Clement of Alexandria. — 5. The Lord provided for us 13 25 
 food from Himself He offereth flesh, and j)oureth out blood, 
 and nothing is wanting to the children's growth, p. 49. [9 3.] 
 
 6. We receive Him and lay Him up in ourselves, and place 13 24. 
 the Saviour in our breasts, p. 60. [9 3.] 
 
 Tertullian. — 7. Approach those hands to the Body of the i3 27. 
 Lord. The Body of the Lord is offended, p. 55. 
 
 Origen. — 8. His flesh is true food. p. 49. [11 32.] i3 3, 
 
 9. He who hath been initiated in the mysteries knoweth 
 both the flesh and blood of the Word of God."^ p. 54. [11 30.] 
 
 10. When ye receive the body of the Lord ye guard it is 5. 
 with all caution and veneration lest ever so little of it fall, lest 
 aught of the consecrated gifts drop off", p. 54. [11 22.] 
 
13 
 
 '29, 
 
 
 :n). 
 
 13 
 
 20. 
 
 13 
 
 •2<). 
 
 264 SPECIAL EXTRACTS, &c. 28 §§ 11-30. 
 
 13 '). 11. How think ye, is it less guilty to neglect the Word of 
 God than to neglect His body? p. 55. [11 22.] 
 
 13 fi. 12. He gives to thee the bread of blessing, His own body, 
 and bestows His own blood, p. GO. [11 47.] 
 
 Cyprian. — 13. He is the Bread of us who appertain to His 
 body. p. 49. [12 1.] 
 
 14. The hand receives the Lord's body. p. 54. 
 
 15. They invade the body of the Lord. Offer violence to 
 the body. To profane the sacred body of the Lord. p. 55. 
 
 13 20. IG. Receive the Lord's body in defiled hands, and drink 
 
 the Lord's blood with polluted mouths, p. 55. 
 13 20. 17. We drink His holy blood to the propitiation for our 
 
 sins and participation of the immortality in Him. p. GO. 
 13 8.3. EuSEBius. — 18. He gave them for food the heavenly 
 
 bread, Himself (gave Himself.) p. 50. 
 13 33. 19. Having the senses purified, so as to be able to eat the 
 
 living Bread and His life-giving Flesh, and to drink His saving 
 
 Blood, p. 56. 
 13 .33. 20. Eat the living Bread and the life-giving Flesh and 
 
 drink His saving Blood, p. 59. 
 13.33. 21. Receive His Body and Blood. That saving Body Christ 
 
 Himself, p. 61. 
 13 33. 22. On every Lord's day we are quickened by the hallowed 
 
 Body of the same Saviour's Passover, and are sealed in our 
 
 souls by His precious blood, p. 61. 
 13 .35. Cyril of Jerusalem. — 23. We become Christ-bearers. His 
 
 body and His blood being diffused through our members. 
 
 p. 61. [15 12.] 
 13 36. Basil. — 24. Be holy and spotless, and so eat the body and 
 
 drink the blood of Christ, p. 56. 
 13 36. 25. We are entrusted with the body and blood of Christ. 
 
 p. 57. 
 13 36. 26. Distribute the body of Christ, p. 5/. 
 13 .30. Ambrose. — 27. Touch not the body of Christ with a 
 
 fevered hand. p. 56. 
 13 30. 28. Minister the body of Christ, p. 57. 
 13 30. 29. The body of the Lord Jesus, in whom is remission of 
 
 sins. p. 59. 
 13 30. 30. The flesh of Christ, which is indeed the body of life. p. 59. 
 
28 §§ 31-49. SPECIAL EXTEACTS, &c. 265 
 
 Jerome. — 31. We know that the Avine is consecrated into i3 7. 
 the blood of Christ, p. 52. [18 61.] 
 
 32. The Lord Jesiis gives lis the true bread : He eateth 13 8. 
 with us and Himself is eaten : we drink His blood, and with- 
 out Him we cannot drink it. p. 54. [18 21.] 
 
 33. We pollute bread, that is, the body of Christ, p. 55. is 9. 
 [18 47.] 
 
 84. Handle the body of the Lord. p. 57. [18 8.] i3 9. 
 
 Gaudentius. — 35. From bread (because He can and hath i3 43. 
 promised) He maketh his own body : of wine His own blood, 
 p. 51 [19 4,] 
 
 Augustine. — 36. He was carried in His own hands, when 13 44. 
 commending His own very body to us, He said, ' This is my 
 'body.' p. 52. [21 49.] 
 
 37. We have heard the true Master the divine Redeemer, is 44. 
 the tender Saviour, commending to us our price, His blood. 
 
 He spake to us of His body and blood. He called His body 
 food: His blood drink, p. 53. [21 107.] 
 
 38. In place of all those sacrifices and oblations. His body is 4.3. 
 is offered and is ministered to communicants, p. 54. 
 
 39. That everlasting Word equal to the Father, wherewith is 45. 
 angels are fed. p. 59. 
 
 40. We are fed from the cross of the Lord, because we eat is 45. 
 His body. p. 61. 
 
 4 J . Eating and drinking the crucified, p. 61. is 45. 
 
 Chrysostom. — 42. To nourish us. He spares not His own is 56. 
 flesh and blood, p. 50. 
 
 43. He giveth himself to thee; to receive within thee, is 58, 
 p. 50 [22 9.] ^'^" 
 
 44. God invites us to His own table, and sets before us his 13 56. 
 own Son. p. 50. 
 
 45. He left us His own flesh, p. 50. i3 ^^• 
 
 46. That which is in the cup is that which flowed from ^® ^2, 
 His side, and thereof do we partake, p. 52 [22 19.] 
 
 47. He is really present, because the sacrament is His is 61. 
 body. p. 52. iJ 62.' 
 
 48. That the same Christ who was crucified for as, makes is 56. 
 them to become his body and blood, p. 52. 
 
 49. His body is set before us now. p. 54. is 03. 
 
20n SPECIAL EXTRACTS, t^'C. 28 §§ 50-03. 
 
 13 r)G. 50. He who rcceiveth the body in an impure soul defileth 
 
 it. p. 55. 
 13 .")G. 51, Receive with insolence the body of Him who is God 
 
 over all. p. 55. 
 13 56. 52. In a tumult the most holy blood of Christ was spilled. 
 
 p. 55. 
 13 .'>G. 53. We drink not water from the rock but blood from His 
 
 side. p. 60. 
 13 G.3. 54. If we will we have Him entire, p. Gl [22 5.] 
 13 .')8. 55. He comminglcth himself with us, and not by faith ooly 
 
 but in very deed maketh us His body. p. 62 [22 9.] 
 13 58. oQ. That whereat angels gaze with awe, thereby are we 
 
 nourished, therewith are we mingled and we become the one body 
 
 and the one flesh of Christ. He feeds us with His own blood 
 
 and by every means entwines us with himself, p. 62 [22 9.] 
 13 Gfi, 57_ That same flesh whereby He became akin to us, He 
 
 gives forth to us. Wishing to show the longing He hath 
 
 towards us, He hath mingled himself with us, and blended His 
 
 body with ours, that He might, in a manner be one thing, as 
 
 the body joined to the head. p. 62 [22 13.] 
 13 70. 58. Christ gives us of His flesh to be filled, drawing us to 
 
 greater love. p. 62 [22 21.] 
 
 59. That very body which sitteth above is adored by angels 
 
 and is nigh to the power incorruptible, of this do we partake, p. 
 
 63 [22 29.] 
 *^ ^^- 60. He gives himself for a spiritual feast and banquet, p. 
 
 64. [22 4.] 
 13 (..3. (j]^ jjg Yms given us to be filled with His holy flesh. He 
 
 has set before us Himself sacrificed, p. 64 [22 5.] 
 13 10. Theodoret — 62. He nourishcth and clierisheth the Church 
 
 and giveth her His own body and blood, p. 62 [23 31.] 
 
 Extracts from the Sermon entitled 'This is my body.' 1871. 
 
 13 -21. Justin Martyr. — 63. We receive not the Eucharist as 
 common bread or as common drink, but in what way Jesus 
 Christ our Saviour being, through the Word of God incarnate, 
 had both flesh and bU)od for our salvation, so also have we 
 been taught that the food over which thanksgiving has been 
 
 13 71. 
 
28 §§ 64-76. 29 § 1. ZWIXGLE. 267 
 
 made by the prayer of the word whicli is from Him, is the 
 flesh and blood of Him, the incarnate Jesus, p. 29 [7 2.] 
 
 iRENiEUS. — 64. The divine communion was the body and 13 2.3. 
 blood of Christ, p. 29. 
 
 do. Taking bread of this our creation, He confessed that is 24. 
 the mingled drink of the cup was His own blood, p. 29 [8 1.] 
 
 Clement of Alexandria. — 66. Being both bread and flesh, i3 2G. 
 He giveth Himself, being both, to us to eat, p. 30. 
 
 Tertullian. — 67. He hath consecrated His blood in wine, 13 27. 
 who then figured forth wine in blood, p. 31. [10 14.] 
 
 68. The flesh feeds on the body and blood of Christ, p. 31. is 27. 
 
 Ortgen. — 69. His flesh is true food, p. 30. [11 32.] is 4. 
 
 Cyprian. — 70. The hand receives the Lord's body. p. 30. is 23. 
 
 Eusebius.— 71. He gave them for food the heavenly is 33. 
 bread, Himself gave Himself, p. 30. 
 
 Cyril of Jerusalem — 72. The bread of the Eucharist after i3 35. 
 the invocation of the Holy Ghost, is mere bread no longer, 
 but the body of Christ, p. 32. [15 11.] 
 
 Basil. — 73. Be holy and spotless and so eat the body of i3 <^6. 
 
 Christ, p. 33. 
 
 (f^'AMBROSE. — 74. In that sacrament Christ is, because it is 13 39, 
 
 . . 41. 
 
 the body of Christ ; it is not therefore bodily food but spiritual. 
 
 p. 33. [17 15.] 
 
 Augustine. — 75. The bread which ye see on the altar, i3 47. 
 sanctified by the Word of God, is the body of Christ. That 
 cup, rather what the cup holds, sanctified by the Word of 
 God, is the blood of Christ, p. 32 [21 126.] 
 
 Chrysostom. — 76. It is not man who maketh what lieth ^3 56. 
 there to become the body of Christ, but Christ Himself, who 
 was crucified for us. p. 32. 
 
 29. 
 
 Zwingle. 
 
 Opus Articidorum, tom. i., ff 31, 32. 
 
 1. I think that it is not unknown to you that the word lo 21. 
 sacrament is employed by the ancient Latins otherwise than 
 
268 ZWINGLE. 29 § 2. 
 
 it is now by ecclesiastics. For sacninicnt properly signifies swear- 
 ing. But if you name all those things sacraments, which God 
 by His word promised to be so firm as if he had regarded it as 
 swearing, theru will not be many sacraments which are held 
 by you for sacraments, as confirmation, orders, and extreme 
 imction, especially as we use sacraments. On the other hand, 
 there will be sacraments which we do not hold to be sacra- 
 ments at all, . . . excommunication will be a sacrament. For 
 Christ said, whatever the Church shall bind that this is bound 
 in heaven. But theologians do not so use the word sacrament, 
 
 lo 21. but say that a sacrament is the sign of a sacred thing. But if 
 the body and blood of Christ are only signs of a sacred thing, 
 I ask of you what is that of which they are the signs ? Then 
 if the}'' are only signs, how can they be sacrifices ? Or how 
 can you theologians include the body and blood of Christ 
 under a sacrament, when ' a sacrament ' is merely ' a sign of a 
 ' sacred thing V Yet in the meantime you so anxiously enquire 
 how the substance of bread can be converted into the sub- 
 stance of body. Ye do not, therefore, rightly define a sacra- 
 ment to be the sign of a sacred thing, since according to your 
 doctrine it is not a sign but a sacrifice. But if it is a saci'ifice 
 how can it be a sign ? especially in the New Testament. . . . 
 But if you understand that a sacrament is some certain sign 
 or seal I will not allow the Body and Blood of Christ to be 
 called a sacrament. But your definition does not receive nor 
 permit this interpretation. For according to this opinion, 
 orders, confirmation, and extreme unction, which you make 
 into sacraments, would be lost to you, and would be cut off by 
 your definition, since they cannot by the word of God confirm 
 man, or make him certain, especially as they are in use by you. 
 
 lo 21. 2. For if by sacrament you understand a sign consecrated 
 or sanctified by the word of God, or of man, there will be 
 more sacraments than seven. But if you understand that 
 sacraments are signs or pledges which God Himself has 
 sanctified and established by His word, it necessarily follows 
 that those are not sacraments which come by mere human 
 institutions and words. When, therefore, I call the body and 
 blood of Christ or baptism, a sacrament, I take a sacrament 
 for something which has been instituted and established by 
 
29 § 3. ZWINGLE. 269 
 
 the infallible and most certain word of God. But when I call 
 other blessed or consecrated things sacraments, I understand 
 by sacrament a sign which has been either consecrated by the 
 word of God, or of man. For as theologians define a sacrament, 
 it cannot be common to the sacrament of the body and of 
 the blood. 
 
 Ff 36, 37. 3. Since the flesh of Christ suffered death for 14 39. 
 us, and His blood was shed for us, and He delivered us 
 miserable men from eternal death, more solid food, and that 
 which confirms and nourishes cannot come in contact with 
 the mind of a pious man, than if he constantly and undoubtedly 
 believes this. For so the death and the shedding of the 
 blood of Christ is made life and joy to the soul. But since 
 the words of Christ have this sense, which, viz., under the 
 appellation of the corporal things, body and blood, the word 
 of faith is signified and set forward, Christ Himself teaches in 
 the same place. For when some of His disci])les had said, 
 ' This is a hard saying,' (for they were horrified by eating the 
 body and blood of Christ which they saw before them), ' who 
 ' can hear it ?' ' Jesus said to them, Doth this offend you ? 
 ' What and if ye shall see the Son of man ascend up where 
 ' He was before ? It is the spirit that quickeneth, the flesh 
 ' profiteth nothing; the words that I speak unto you, they are 
 ' spirit and they are life.' Christ presumed by these words, 
 that they did not yet believe in Him, (for in what follows 
 He says, ' There are some of you who do not yet believe,') 
 but when they should see Him ascend into heaven in their 
 sight, they would learn from that, that nothing was impossible. 
 What hitherto Christ had spoken to them, they had under- 
 stood concerning the corporal eating and drinking of His body 
 and blood. Christ therefore corrected this their error, showing 
 that there was another sense of His words, namely, that His 
 body and blood were then food to the soul, since the soul 
 certainly believes that the body and blood of Christ were its 
 salvation, pledge, and price of redemption, before God. That 
 this is done by the Spirit of God, who induces faith in the 
 soul, by which faith a man lives. For that the flesh (in that 
 sense in which the erring and unbelieving disciiiles understood 
 it) profited nothing; for His words, which He had spoken with 
 
270 ZWINGLE. 29 § 4 
 
 them, were pledges aiul proini.se.s of life and spirit, namely, 
 that His body and blood presented as certain life to the soul, 
 as bread did to the body, nor did it present life only, but also 
 preserve it in life, provided we believe that the body and 
 blood of Christ made satisfaction, and were sacrificed in death 
 for us. You see here that the body and blood of Christ are 
 no other thing than the word of faith, namely, that His body 
 dying for us. His blood shed for us on the cross, redeemed us, 
 and reconciled us to God. Whilst we firmly believe this, our 
 soul is nourished and renewed by the body and blood of Christ. 
 Yet still where the testament itself of the body and blood can 
 be received by those who are sincere. He has instituted certain 
 forms of things by which we are nourished and renewed, 
 namely, bread and wine, so that the faithful might be made 
 more assured in this faith even by this certain visible action. 
 
 Be vera et Falsa Rdigione Covimentarius, torn, ii., 
 K 212-215. 
 
 14 32, 4. Therefore the Eucharist, Fellowship, or Lord's Supper, 
 ■ is no other thing than a commemoration in wiiich they who 
 firmly believe that they are reconciled to the Father by the 
 death and blood of Christ, show forth this vital death, that is, 
 they rejoice, give thanks, and proclaim it. Now therefore it 
 follows that they who come to this service, or festivity, being 
 
 14 41. about to commemoi'ate the Lord's death, that is, to show it forth, 
 testify by the deed itself that they are members of that one 
 body, that they are that one bread ; for all ivho believe in 
 Christ are one body, as not in one place only doth Paul 
 testify, but especially above, in the tenth chapter of the 1 Cor. 
 He therefore who associates with Christians when they shew 
 forth the Lord's death, who at the same time eats the sym- 
 bolical bread, or flesh, he doubtless ought to live afterwards 
 according to tlie rule of Christ, for he has given proof to 
 others that he believes in Christ. [This section thus far, 
 except the part given in italics, is cited by Canon Liddon in 
 his lectures on our Lord's Divinity. Zwingle, after dwelling 
 upon the importance of purity and holiness in all communicants 
 with consi(leral)le force cites Tertullian, Augustine, Origeu 
 and others, in defence of a figurative interpretation of the 
 
29 §§ 5, 6. ZWINGLE. 271 
 
 words of institution. Some of the passages will be found in 
 the Catena, to which the following are references. ' Repre- 
 ' sents,' &c. 10 7. 'The figure of His own body.' 21 44. 
 ' The sign which shows that one hath eaten,' &c. 21 86. 
 ' If by means of the flesh of Christ,' &c. 21 88. See also 
 Origen 11 12 ; Jerome 18 42 ; Augustine 21 84. After 14 17. 
 having made these citations, Zwinsie remarks on the extracts, 
 especially those from Augustine.] 
 
 5. What, I ask, could be spoken more clearly or appropri- 
 ately than these words ? What, at the same time, could be 
 said more cautiously ? For when he had said, ' although 
 ' carnally and visibly he presses with his teeth.' Then lest 
 you should think that this ought to be understood of the 
 corporal flesh of Christ, he subjoins, 'The sacrament of the 9 llO. 
 ' body and blood of Christ.' Maintaining that this is to eat 
 carnally, when it is eaten sacramen tally, but (to eat sacra- 9 "21 . 
 mer. tally cannot be any other thing than to eat the sign or 14 17. 
 symbol.) [The part in brackets is cited by Bishop Browne 
 
 on the 28th article, p. 702.] Again, lest any one should 
 
 think that he said to eat sacramentally was a trifling thing, as 9 HO. 
 
 if this eating disparaged the words of Paul, ' For he that 
 
 ' eateth and drinketh unworthily, eateth and drinketh judg- 
 
 ' ment to himself,' &c. (1 Cor. xi. 29), for who could say. If 
 
 I eat only sacramentally, how then can I be made guilty of 9 110. 
 
 the body and blood of the Lord ? Augustine therefore checks 
 
 this rashly formed objection, when he says, ' But rather doth 
 
 ' eat and drink the sacrament of so great a thing to judgment 
 
 ' to himself.' Observe he doth not say 'so great a thing,' but 
 
 ' the sacrament of so great a thing.' But of what thing? Of 
 
 this, which we are by faith in Christ, and He Himself in us. 
 
 6. But again they say, we worship, and we eat the spiritual 
 body of Christ. What is . . .the spiritual body of Christ ? 
 
 Is there found anywhere in the Scriptures any other spiritual 14 18, 
 body than either the Church as contained in Eph. iv. and 
 Colos. i., or our faith which also believes that He on the cross 
 paid the penalties for us, and by Him is certain of salvation ? 
 Why do we, I ask, by words of this kind, which no intelligent 
 man understands, burden pious minds ? A spiritual body is so 9 53. 
 understood by man as if you spoke of a corporal mind, or a 
 
272 ZWINGLE. 29 §§ 7-9. 
 
 rieslily understanding. Do Ave not eat the body of Christ 
 spiritually when we believe that He was slain for us and con- 
 fide in Him ? are they not now spirit and life in us ? Why do 
 we connect irroconciloable words together, only that we may make 
 this long cord of contention ? Let us sjoeak plainly, we eat 
 spiritually when by the grace of God we come to Christ. 
 14 -20. Therefore to eat the body of Christ si^iritually, what other 
 thing moreover can it be than to believe in Christ ? 
 
 Ad Carolum Imp. Fidei Ratio de Eucharistia, tom. ii., f. 541. 
 
 7. I believe that in the holy sujjper of the Eucharist, that 
 is, of thanksgiving, the true body of Christ is present in the 
 contemplation of faith, that is, that they who give thanks to 
 the Lord for the benefit procured for us in His Son, confess 
 that He assumed true flesh, truly suffered in it, truly washed 
 away our sins in His blood, and so that everything done 
 through Christ for them, to the contemplation of faith, is done 
 as if present. But that body of Christ by essence and really, 
 that is, the natural body itself, is either present in the Supper 
 or is eaten by our mouth and teeth, as Papists and some who 
 respect the Egyptian pots assert ; that indeed we not only 
 deny, but constantly affirm, that it is an error which is against 
 the word of God. 
 
 Ad Principes Gemianice Epistola, tom. ii., ff. 547-549. 
 
 12109. 8. Doth not one desire, when he feeleth his faith to fail, to 
 be uph olden and restored to his place ? And where in the 
 whole world shall we hope to find that more conveniently 
 than in the very action of the sacraments, so far as belongeth 
 to all sensible thinas ? For let it be that all creatures allure 
 and pi'ovoke us to the contemplation or beholding of God's 
 majesty, yet all that their allurement or provoking is dumb ; 
 but in the sacraments there is a lively provoking and speaking 
 allurement. For the Lord speaketh, and the elements also 
 speak ; and they speak and persuade that to our senses which 
 the word and spirit speak to our mind. Howbeit, hitherto 
 all these visible things are nothing vmless the sanctification of 
 the Spirit go before. 
 
 12109. 9. We have spoken above of sanctified and consecrated 
 
29 §§ 10-12. ZWINGLE. 273 
 
 bread, which we intend in no manner to be taken in the sense i4 19. 
 of the Papists, as if the bread was converted into the body of 
 Christ really or naturally, but into the sacramental body, for 9 110. 
 example, if daily bread is sanctified by word and prayer, much lo 88. 
 more that bread which is changed that it may now be the 
 sacramental body of Christ ; that which was common before is 
 sanctified and consecrated that it may now be divine and holy 
 bread. . . . 
 
 10. 'This is my body which is given for you, and this is 12109. 
 * my blood,' &c. The adversaries say that here the body of 
 Christ is offered, and we say the same thing. Where, then, is 8 10. 
 the disagreement ? It is here : The adversaries say that the 
 natural and substantial body of Christ is offered, we, the sacra- 9 HO. 
 mental body. Hence the contests. Let them answer, there- lo 88. 
 fore, whether they intend these words, ' This is my body,' to 
 
 be understood naturally or spiritually, that is, whether He 
 offered His body to be eaten naturally or spiritually, for be- 
 tween a natural or corporal body and a spiritual body there is 
 no middle state. 
 
 11. Moreover that sacrament is not only entitled the body, 12 108. 
 but also sensibly represents and signifies it, in which also our 10 88. 
 perceptions may be advised or restrained ; now it does not 
 offend us, though all these things which the Holy Ghost 
 worketh be referred to the external sacrament, so long as we 10 21. 
 understand them to be spoken figuratively, as the Fathers 
 
 said. 
 
 12. Thus, in the Eucharist, when that nobleman, taking His 13 79. 
 journey into a far country, distributing bread and wine, did 14 23. 
 far more lively and peculiarly give Himself unto us, when He 
 
 said, 'This is my body,' than if He had said. This is a token 
 or sign of my body, although He took away His natural body 
 and carried it into heaven. Yet, nevertheless, by these words, in 
 that which appertaineth to faith and grace. He giveth Himself 8 10. 
 wholly, as if He had said. Now I go to die for you, and after 
 a while will wholly depart from hence ; but I will not have 
 you doubt of my love and care to you- ward. How much so- 
 ever I am, I am altogether yours. In witness whereof, I com- 
 mend unto you a sign of this my betraying and testament, to the 
 intent you might maintain the memory of me and my benefits ; 
 II. s 
 
274 ZWINGLE. 29 §§13-15. 
 
 that when you see this bread and tliis cup ministered to you 
 in the Supper of my remembrance, ye may be no otherwise 
 reminded of me, that is, that I delivered up myself for you, 
 than if you should see me with your eyes face to face, as ye 
 now see me both to eat with you, and by and by shall see me 
 to be led from you to die for you. 
 
 Fidei ChristiancB Expositio, torn, ii., f. 551. 
 
 12 99, 13. But we are so to venerate and worship sacraments 
 (sacramenta vero sic veneramur et colhnub) as signs and 
 
 14 IG. symbols of sacred things, not as if they were the very things 
 of Avhich they are the signs. For who can be so ignorant as 
 
 to say that the sign is that which it signifies But 
 
 because sacraments are significations of true things, which true 
 things by essence and naturally have some time been done, 
 they introduce these things, I say, commemorate them as if 
 placed before the eyes. I desire, king that you may well 
 understand me. Christ by His death expiated our wickedness. 
 Now the Eucharist is a commemoration of this thing as He 
 Himself said, ' Do this in remembrance of me,' in which re- 
 membrance all God's benefits are commemorated, which He 
 
 14 16. has manifested to us through His Son, whence by these very 
 
 7 70. s3'^mbols, that is, bread and wine, Christ Himself is presented 
 
 8 10. as to our eyes, that so not only now being heard, but also 
 
 seen and tasted, they see and perceive Christ whom the soul 
 has in its bosom and rejoices in Him. 
 
 Ibid., Presence of Christ's body in the Supper, ff., 553-555. 
 
 14 16. 14. Because in the Supper of the Lord that natural and 
 substantial body of Christ in which He both suffered here, and 
 now is seated at the right hand of the Father in heaven, is 
 
 9 38. not eaten naturally and essentially, but only spiritually. And 
 
 that which the Papists have taught is not only frivolous and 
 foolish, but even wicked and debasing. 
 
 14 20. 15. (To eat the body of Christ spiritually, is no other thing 
 9 38. than in spirit and in mind to depend on the mercy and good- 
 ness of God through Christ.) [This part given in brackets is 
 cited by Bishop Browne on the xxviii. article p. 702.] 
 
 14 16. That is with an unshaken faith to be assured that God will 
 
29 §§ 16-19. ZWINGLE. 275 
 
 grant to us the pardon of sin, and the joy of eternal blessedness 
 for the sake of His Son. 
 
 16. But to eat the body of Christ sacramentally, since we 9 21, 
 intend to speak properly, is, in connection with the sacrament, 
 
 to eat the body of Christ in spirit and in mind. But I wish i* 16. 
 O king, to place all things under the eyes of your majesty. 
 That when you come to the Lord's Supper with this spiritual 
 eating, and you give thanks to the Lord for so great a benefit, 
 for the deliverance of your soul, by which you were freed from 
 the peril of desperation, and for the pledge, by which you 
 were assured of eternal blessedness, and at the same time you 
 participate of bread and wine with the brethren, which are 
 now the symbolical body of Christ, you properly eat sacra- lo 88. 
 mentally when, namely, you do the same thing inwardly which 9 36, 
 you perform outwardly, when the mind is renewed by that 
 faith which you testify in the symbols. But they are said to lo 21. 
 eat sacramentally improperly, who indeed eat the visible 14 17. 
 sacrament, or public symbol, but have not faith in the Lord. 9 87. 
 These, therefore, by eating provoke judgment, that is, the 
 punishment of God against themselves. 
 
 Ibid., What is the virtue of the Sacrmnents, ff. 555, 556. 
 
 17. The first virtue. Sacraments are holy and venerable i4 16. 
 things as being received from the High priest Christ and 
 instituted by Him. For He Himself not only instituted 
 baptism, but Himself also received it. He Himself not 
 
 only commanded to celebrate the Eucharist but He first 
 celebrated it. 
 
 18. The second virtue. Sacraments bear testimony of a 14 16. 
 thing done. For all laws, customs, and ordinances shew their 
 authors and beginning. Therefore baptism, since it sets forth 
 
 in signification the death and resurrection of Christ, it 
 must needs be that these things were done indeed. 
 
 19. The third virtue. Sacraments are in the place of those 14 16. 
 things which they signify, whence also they obtain their 
 names. The passover or passing over by which God spared 4 42. 
 the childreQ of Israel, cannot be placed before the eyes, but 
 
 the lamb, a symbol of that thing is placed in the stead of it. 
 So also the body of Christ and all things done in it since 
 
276 ZWINGLE. 29 §§ 20-23. 
 
 tliey cannot be placed under the eyes, bread and wine are set 
 forth in the place of it. 
 14 16. 20. The fourth virtue. Sacraments signify lofty things. 
 
 So bread and wine are symbols of the friendship of 
 
 Him by whom God has been reconciled to the human race by 
 
 14 9. His Son, which symbols we value not according to the worth 
 
 of their matter, but according to the greatness of the thing 
 
 signified, that now it is not common bread, but holy : it has 
 
 not only the name of bread, but also of the body of Christ, 
 
 lo 88. yea rather it is the body of Christ, but by appellation and 
 
 9 21. signification, which more recent authors call sacramentally. 
 
 14 IG. 21. The fifth virtue. The relation of the symbols and of 
 
 the thing signified. But the Eucharist has a twofold relation. 
 
 One which pertains to Christ. For as bread sustains and 
 
 nourishes human life, as wine exhilarates man, so Christ alone 
 
 restores, sustains, and makes glad the mind deprived of all 
 
 hope. For who pines away beyond desperation who sees that 
 
 the Son of God is made his own ? When with the soul he 
 
 holds Him as treasure which cannot be taken away, but by 
 
 whom he can obtain all things with the Father. The 
 
 Eucharist has another relation which pertains to us. For as 
 
 bread is made of many grains, and wine flows from many 
 
 berries, so the body of the Church grows from countless 
 
 members into one body, into one assurance in Christ, which 
 
 is from one Spirit, joined together and is erected, that it may 
 
 be a true temple and body of inhabitation of the Holy Spirit. 
 
 14 in. 22. The sixth virtue. Sacraments bring help and assistance 
 
 to faith. We are obliged wilhng or unwilling to know what 
 
 these words are, ' This is my body, &c.' They are not to be 
 
 understood naturally and in the proper sense of the words, 
 
 9 21, but symbolically, sacramentally, denominatively, metonymi- 
 
 ■ cally, in this manner. This is my sacramental or mystical 
 
 12 3. body, that is symbolical, sacramental, and vicarious of that 
 
 body which was truly assumed, died, and was offered. 
 14 iG. 23. F. 5G3. And they say that we are heretics. ... As 
 
 9 38. if we denied that Christ was in His Supper But do 
 
 thou O most benignant king receive in a few Avords our 
 
 sentiments concerning Christ's body how it is in the Supper. 
 
 8 10. We believe that Christ is truly in the Supper, yea, rather we 
 
29 §§ 24-26. ZWINGLE. 277 
 
 do not believe that it is the Lord's Supper except Christ is i4 23. 
 present. This is confirmed, ' Where two or three are met 
 ' together in my name, there am I in the midst of them,' how 
 much more is He present where the whole Church is congre- 
 gated with Him. 
 
 Farrago Annotationum in Genesim, cap. xvii., torn, iii., f. 32. 
 
 24. We see here that circumcision, the symbol of the cove- 3 18. 
 nant, is called the covenant or testament. For He says, ' This 
 
 ' is my covenant, which ye shall keep . . . shall be circum- 
 ' cised,' &c., as if circumcision were the covenant. Since, how- 
 ever, there was no other covenant than that God may be our 
 God, and we may live innocently before Him. When, there- 
 fore, we see that the symbol of the testament or covenant is 
 called covenant, why do we so greatly dispute concerning the 
 cup of thanksgiving, which is the New Testament ; since 
 Christ, with no other reason, called it the testament, than here 
 circumcision is called the testament, — that is to say, metony- 
 mically. For the name of what is signified is transferred 
 to the sign. So bread is called body and wine blood by a 
 metonymy, because they are the symbols of these things. 
 
 Annotationes Coin2Jlanationis in Jereiniam, cap. xxvii., 
 tom. iii., ff. 361, 362. 
 
 25. But so far as the mind attains to the divine character, 14 23. 
 suppose that the word which is preached is the word of God, 
 
 the symbol which is offered is "distributed by the command of 
 God, now we say that these things penetrate even to the soul. 
 But by what vehicle or guide ? By faith. For, as we have 
 said, take away faith, which recognises the word and the 
 symbols as gifts of God, then, as we have now said, those 
 things which thou preachest and offerest are a jest and ridicule, 
 as it also appears in the present place. Since they who are 
 admonished by the prophet, and are ostensibly led by the 
 hand, were strangers to the fear of God and faith, nothing avails 
 neither the word, nor the act like the word. 
 
 26. It follows, therefore, that whatever things are attributed 
 to the symbols may be principally attributed to faith, but 
 should be attributed with just and equal reason, since they are 
 
278 ZWINGLE. 29 § 27. 
 
 10 21. what is a part of the sacrament, although an inferior part, 
 inasmuch as it is external, for a sacrament consists of a spiritual 
 
 lo 21. thing and a corporal thing {fqiirituali re et corporali sacra- 
 nientuni). Then they signify that same thing to the senses 
 which the Spirit signifies to the mind; they restrain the body, 
 which is inimical to the Spirit, and render it compliant to that 
 which the mind does. Whence no one is so ignorant as to be 
 offended with exaggerations of this kind, the true body of 
 Christ in the Supper, truly also is eaten when bread and 
 •wine are offered. For Christ assumed a true not a false 
 body, the believing mind truly eats, since it does not receive 
 Christ feignedly, since it truly believes in Christ. But see 
 whether or not all these things may be said of the symbols, 
 not however done, by virtue of the symbols, but by the opera- 
 tion of the Spirit and faith ? So that by virtue of a figure 
 of speech that which is known to be of faith only in another 
 
 lo 21. part of the sacrament (if we intend only to restrict the thing 
 
 to the living body) is attributed to the symbols. 
 9 38. 27. When therefore the true body is said to be eaten, we 
 understand that true body which was carried into heaven ; but 
 that itself is not naturally eaten by us, that is, as itself is 
 natural it is also eaten naturally, but here we eat spiritually 
 what exists there naturally. That so we may not depart from 
 simplicity and ingenuousness when Ave speak after this manner, 
 the true body of Christ is truly eaten in the Supper. For by 
 these words we impose on the simple, unless at the same 
 time we explain the figure of speech, that is, the variation of 
 the words. For we do not understand in the same sense the 
 words true and truly. Therefore we deceive and reason falsely. 
 For when we say the true body of Christ is eaten in the 
 Supper, then the pious mind so understands the body of 
 Christ, which is a true and natural body, to be spiritually eaten, 
 that is, the pious mind firmly confides in the goodness of 
 God, since His Son assumed the true and natural formation 
 of man, and keeps it in perpetuity, &c., that which renders 
 the mind assured of divine goodness. That so, the word true 
 may refer principally to the body, not to the word eating, 
 
 9 3S. in this manner. The body of Christ, which He assumed and 
 keeps, is a true body, is eaten in the Supper, but spiritually, 
 
29 §§ 28, 29. ZWINGLE. 279 
 
 that is, is believed, for here to eat is to believe. Not as if we 
 would deny that the true body is eaten, but that very body of 
 itself natural is not naturally eaten by us. But since we add 
 truly to the word eating, and we say it is truly eaten, now by 
 right we ought by the word true to understand naturally by 
 a figure of speech. For since the word true, in this discourse, 
 may signify the natural body, the true body of Christ is eaten 
 in the Supper, in this sense, the body of Christ which is 
 plainly human and natural. 
 
 28. Now also, truly, an adverb ought to be the quality of 
 a noun, whence it has been deduced to signify, the body is 
 eaten truly, in the same manner that it can be eaten, naturally, 
 humanly, and corporally. This indeed, should be the proper 
 meaning of the word, but since by the word truly we here 
 intend it to signify the integrity of the faith, concerning the 
 body seated in heaven, now we say no other thing than the 
 true body of Christ is eaten by true faith. For it confides 
 through this unhesitatingly in God, because He assumed man, 
 &c., as it has been explained. So when it is said, Christ 
 truly gave His own flesh to be eaten, if thou dost understand 
 the word truly as if to eat truly ; then the sense will be, 
 Christ in this delivered Himself, as we ourselves believe. For 
 to eat is to believe. But if thou referrest the word truly to 
 the flesh, and flesh may signify to thee natural flesh, and 
 naturally eaten, then thou dost reason falsely. We are not 
 therefore, as we have said, so ignorant, that we shrink with 
 horror from words of this kind. But we do shrink with horror 
 from those who think that the truth is either betrayed or 
 defended by our loquacity. For why does the truth itself 
 suffer if I by this word admit that the true body of Christ is 
 truly eaten, provided only I so understand that the true body 
 of Christ, which ought to be in one place (to use the words of 
 Augustine.) For it is the true body, truly, that is, in true 
 faith, that He assumed a true body for me, and bore it 
 
 into heaven, is eaten in spirit, in mind, in soul, that is. He 9 38 
 is believed in. 14 20 
 
 In Evangeliwni Joannis, cap. vi., torn, iv., pp. 305-309. 
 
 29. 'Labour not for the meat,' &c. That is, endeavour to 
 
280 ZWINGLE. 29 §§ 30-32. 
 
 seek not only the food of the hody, rather look after the food 
 of the mind. The Lord exhorts to hunger after that food, 
 
 without which the soul perishes for ever 
 
 30. 'What shall we do that we might work,' etc. This is 
 nearly the case of all men, that they seek what they may do, 
 when, however, the will of God has been made known to them 
 most manifestly through Christ, as appears below. ' This is 
 ' the will of Him that sent me, that every one that seeth the 
 
 * Son and belie veth on Him, may have everlasting life.' . . . 
 7 22. 31. * This is the work of God that ye believe,' &c. So 
 
 14 20. Christ abrogates and rejects all external things and the cere- 
 monies of the laAv, and appoints faith only in Christ the Son 
 of God, the true and genuine worship of God. For God is a 
 Spirit, and may not be served by any corporal acts. Tiiis is 
 the work of God, that is, what God demands from you, that 
 ye believe on His Son, whom He Himself hath sent, and by 
 whom He speaks to us. The sum of the whole chapter hangs 
 upon these words, ' Labour not for the meat which perisheth.' 
 For He plays in what follows on the word work and on the 
 word meat. But He calls faith a work, because they them- 
 selves had respect to works. So in the Epistle to the Romans 
 and Galatians he calls grace the law of the Spirit through 
 imitation. He had shown this work above in chapter v., 
 when he said, ' He that heareth my word, and believeth on 
 
 ' Him that sent me,' &c 
 
 7 22. 32. ' He that Cometh to me.' That is, who believes in me, 
 
 14 20, who confides in me. Observe here, that to come to Christ, to 
 23 . 
 
 eat Christ, to believe in Christ, is esteemed the same thing. 
 
 For He always explains things more obscure by things better 
 
 known. Therefore He shows what it is to eat Him, namely, 
 
 to come to Him, and what it is to come to Him, namely, to 
 
 believe. Then He subjoins, 'He that believeth on me shall 
 
 * never thirst.' Why did He not say in this latter part of the 
 sentence as before, ' He who drinketh me,' &c. To show also 
 that by coming to Him, and througli Him to eat, He intended 
 no other thing to be understood than to believe. He that 
 believes in Christ, the same comes to Him, the same eats 
 Him, the same drinks Him, the same labours for the food 
 which does not perish, the same works the work of God 
 
29 §§ 33-35. ZWINGLE. 281 
 
 33. 'Verily, verily, I say unto you, He that believeth on 7 22. 
 
 * me hath everlasting life.' As if He said, now you have the 14 10. 
 sum of this my doctrine, yea, the sum of the whole embassy 
 committed to me, that is to say, he who confides in me has 
 eternal life. Here in this place he teaches most clearly that 
 Christ by the eating and drinking of His body and blood 
 understood no other thing than that we believe that His very 
 body and blood were given to death for us, that we ourselves 
 might live. To believe in Him is to be saved ; to see, to eat, 
 
 in nowise. Afterwards He begins to open to them the mystery 
 of His passion and death, and at the same time to respond to 
 their remark, which they brought forward above. ' Our 
 ' fathers did eat manna in the desert' Then He says, ' I am 
 ' that bread of life,' the nature of which I have explained 
 from the beorinning' of this discourse. I am that meat which 
 noTirishes to life eternal, of which I began to speak. Faith, 
 therefore bestows eternal life, that is to say, faith in Christ. 
 From which we understand to eat bread and flesh, is nothing 
 more than to believe. No one denies that our fathers did 
 eat manna in the wilderness, but they are dead. But he who 
 shall eat this bread, (that is to say me), that is, who shall 
 believe in me hath eternal life 
 
 34. The bread (of which I say so many things) ' that I will 7 22. 
 'give is my flesh, which I will give for the life of the world,' i* 20. 
 comprehends in a compact view the entire sum of Christ's 
 doctrine. As if he had said, I have said just now that I am 
 
 the bread of eternal life, but I have not yet said by what 
 agreement that may be done. I will now explain this, I will 
 deliver my flesh to death, and by this sacrifice will make 
 satisfaction to the justice of my Father. . . . By dying, 
 therefore. He is made the bread of life, not that which is 
 broken by the teeth, but that which is believed, namely, that 
 He gave His flesh to death for us. For He did not say, ' The 
 ' bread which I will give is my flesh, which I offer to be eaten 
 ' corporally by you,' but thus, ' The bread which I will give is 
 
 * my flesh which I will give for the life of the world,' and this 
 will feed the soul even as bread the body. . . . 
 
 35. ' He that eateth my flesh and drinketh my blood, ^ 22. 
 'dwelleth in me, and I in him.' These words are said to the i* 10. 
 
282 CALVIN. 30 §§ 1, 2. 
 
 unbelieving on account of their obstinacy, but to the pious for 
 information. And tl)is is the fourth mark that Christ does not 
 here speak of sacramental eating (for alas I am grieved that 
 there are many who eat and drink sacramentally the body and 
 blood of Christ, yet are not in God, nor God in them, except 
 in the way in which he is in all things) but of the eating of 
 faith. For he who believes that he is freed by the giving up 
 of Christ's body, and that he is washed by the shedding of 
 His blood, he without doubt dwellcth in God, for he securely 
 casts entire confidence on the Son of God. 
 
 30. 
 
 Calvin. 
 
 Comment upon Genesis, ch. xvii., 9, vol. i., p. 451. 
 (A.D. 1554.) 
 
 9 35. 1. A sacrament is nothing else than a visible word, or 
 14 24. sculpture and image of that grace of God, which the word 
 more fully illustrates. 
 
 Com/ment. on the Oospel according to John, ch. vi., vol. i., 
 pp. 264-266. (A.D. 1563.) 
 
 2. Those persons, therefore, are either led astray through 
 ignorance, or are deficient in candour, who, without taking 
 into account the hardihood and eagerness to quarrel, which 
 alone the Evangelist condemns, direct all their outcry against 
 9 35. the Avord hoiv; as if it had not been lawful for the Jews to 
 enquire about the manner of eating the flesh of Christ. But it 
 ought rather to be imputed to sloth than ascribed to the 
 obedience of faith, if we knowingly and willingly leave un- 
 solved those doubts and difficulties Avhich are removed for us 
 by the word of the Lord. Not only is it lawful, therefore, to 
 enquire as to the manner of eating the flesh of Christ, but it is 
 of great importance for us to understand it, so far as it is made 
 known by the Scriptures. Away, then, with that fierce and 
 14 24. obstinate pretence of humility, ' For my part, I am satisfied 
 ' with that single word of Christ, when He declares that His 
 'flesh is truly food ; to all the rest I willingly shut my eyes.'. . . 
 
30 §§ 3-5. CALVIK 283 
 
 3. This discourse does not relate to the Lord's Supper, but 7 22. 
 to the uninterrupted communication of the, flesh of Christ, 9 35. 
 which Ave obtain apart from the use of the Lord's Supper. ... 14 19, 
 It is certain, then, that He now speaks of the perpetual and 
 ordinary manner of eating the flesh of Christ, which is done by 9 35. 
 faith only. And yet at the same time I acknowledge that 
 there is nothing said here that is not figuratively represented, 
 
 and actually bestowed on believers, in the Lord's Supper. 
 
 Chap. XX., vol. ii., p. 269. 
 
 4. (The word is joined to the external sign, and hence sacra- 14 29. 
 ments have their efficacy;) not that the efficacy of the Holy 
 Spirit is contained in the word which sounds in our ears, but be- 
 cause the effect of all those things which believers receive from 
 
 the sacraments depends on the testimony of the word. (Christ 14 29. 
 breathed on His apostles, and they received, not His breathing 
 only, but the Spirit of God. Wherefore, but because Christ 
 had promised ? So in baptism we put on Christ, we are washed 
 in His blood, our old man is crucified, that the righteousness of 
 God may reign in us. In the sacred Supper we are fed spiri- 9 39. 
 tually by the body and blood of Christ. Whence so great 
 effects, but from the promise of Christ, who effects and makes 
 good by His ^^Spirit what He testifies by His word ?) Let us 
 therefore learn that all the sacraments which men have con- 
 trived are nothing else than absolute mockeries or frivolous 
 amusements, because the signs can have no truth unless they 
 be accompanied by the word of the Lord. 
 
 [The parts in brackets are cited by Bishop BroAvne on the 
 2oth article, p. 595.] 
 
 Comment on the First Epistle to the Corinthians, chap, xi., 
 24. (A.D. 1548.) 
 
 5. But in order that we maybe capable of this participation 11 HO. 
 we must rise heavenward. Here, therefore, faith must be our 
 resource when all the bodily senses have failed. When I 
 speak oi faith, I do not mean any sort of opinion, resting on 
 human contrivances, as many boasting of faith on all occasions 
 
 run grievously wild on this point. What then ? You see bread 
 — nothing more — but you learn that it is a symbol of Christ's 
 
284 CALVIN. 30 §§ 6-8. 
 
 body. Do not doubt tliat the Lord accomplishes what His 
 9 39. words intimate (that the body which you see not, is to^you a 
 
 14 29. spiritual aliment. Does it seem incredible that we are fed by 
 the flesh of Christ, whicli is so far from us ? We must re- 
 member tliat the work of the Spirit is secret and wonder- 
 working, whicli it would be profane to measure by our 
 intelligence.) [The part in brackt'ts is cited by Bishop Browne 
 on the 28th article, pp. 703, 704.] 
 
 6. In the meantime, however, drive away gross imagina- 
 tions, which would keep thee from looking beyond the bread. 
 Leave to Christ the true nature of flesh, and do not, by a 
 mistaken apprehension, extend His body over heaven and 
 earth ; do not divide Him into different parts by thy fancies, 
 and do not adore Him in this place and that, according to thy 
 carnal apprehension. Allow Him to remain in His heavenly 
 
 11110. glory, and aspire thou thither, that He may thence communi- 
 cate Himself to thee. 
 
 Institutes of the Christian Religion, book iv., ch. xiv. 17, 
 vol IIL, pp. 815, 816. (A.D. 1559.) 
 
 14 24. 7. Wherefore, let it be a fixed point that the office of the 
 
 7 70. sacraments differs not from the Word of God ; and this is to 
 
 9 35. hold forth and offer Christ to us, and, in Him, the treasuries 
 
 of heavenly grace. They confer nothing, and avail nothing, 
 
 14 11- if not received in faith. . . . They do not of themselves 
 
 bestow any grace, but they announce and manifest it, and, like 
 
 earnests and badges, give a ratification of the gifts which the 
 
 Divine liberality has bestowed upon us. 
 
 Ibid., book iv., ch. xvii., 4-9, vol. IIL pp. 392-398. 
 
 7 22. 8. When He called Himself the bread of life. He did not 
 14 19. take that appellation from the sacrament, as some perversely in- 
 terpret ; but such as He was given to us by the Father, such He 
 exhibited Himself to us wlien becoming partaker of our human 
 mortality He made us partakers of His divine immortality. 
 . . . ' The bread that I will give is my flesh, which I will 
 ' give for the life of the world,' doubtless intimating tliat His 
 body will be as bread in regard to the si^iritual life of the 
 soul, because it was to be delivered to death for our salvation, 
 
30 § 9. CALVERT. 285 
 
 and that He extends it to us for food when He makes us par- 
 takers of it by faith. Wherefore He once gave Himself that 
 He might become bread, when He gave Himself to be cruci- 
 fied for the redemption of the world ; and He gives Himself 9 35. 
 daily when, in the word of the Gospel, He offers Himself to 
 be partaken by us, inasmuch as He was crucified, when He 
 seals that offer by the sacred mystery of the Supper, and when 
 He accomplishes inwardly what He externally designates. 
 Moreover, two faults are here to be avoided. We must neither, 
 by setting too little value on the signs, dissever them from 
 their meanings to which they are in some degree annexed, 
 nor by immoderately extolling them seem somewhat to obscure 
 the mysteries themselves. That Christ is the bread of life by 
 which believers are nourished unto eternal life, no man is so 
 utterly devoid of religion as not to acknowledge. But all are 
 not agreed as to the mode of partaking of Him. For there 
 are some who define the eating of the flesh of Christ, and the 
 drinking of His blood, to be, in one word, nothing more than 
 believing in Christ Himself. 
 
 9. (But to me Christ appears to have intended something 7 22. 
 more express and sublime in that famous discourse of His, ** 21, 
 where He commends to us the eating of His flesh, namely, 
 that by a real participation of Him we be quickened, which 
 He therefore designated under the words eating and drinking, 
 lest any should think that the life we derive from Him is 
 received by simple cognition. For as, not the sight but the 
 eating of the bread gives nourishment to the body, so it is need- 
 ful that for the soul to be wholly partaker of Christ it should 
 be quickened by His virtue to life eternal.) [The part in 
 brackets is cited by Bishop Browne on the 28th article, p. 
 703.] Meanwhile we admit that this is nothing else than the 
 eating of faith, and that no other eating can be imagined. 
 But there is this difference between their mode of speaking 
 and mine : According to them, to eat is merely to believe, 
 while I maintain that the flesh of Christ is eaten by believing, 
 because it is made ours by faith, and that that eating is the effect 
 and fruit of faith ; or, if you will have it more clearly (with 14 19. 
 them the feeding is faith ; with me the power of feeding 
 comes as a consequence of faith.) — [^Tbid., p. 704.] 
 
286 CALVIN. 30 §§ 10-12. 
 
 7 22. 10. The ditfercuce is little in words, but not little in reality. 
 For although the Apostle teaches that Christ dwells in our 
 hearts by faith, no one will interpret that dwelling to be faith. 
 All see that it explains the admirable effect of faith, because 
 to it it is owing that believers have Christ dwelling in them. 
 In this way the Lord was pleased, by calling Himself the bread, 
 of life, not only to teach that our salvation is treasured up in 
 the faith of His death and resurrection, but also, by virtue of 
 true communication with Him, His life passes into us and 
 becomes ours, just as bread when taken for food gives vigour 
 to the body. When Augustine, whom they claim as their 
 patron, wrote that we eat by believing, all he meant was to 
 indicate that the eating is of faith and not of the mouth. This 
 I deny not ; but I at the same time add, that by faith we 
 embrace Christ, not as appearing at a distance, but as uniting 
 Himself to us, He being our head and we His members. 
 
 7 •22. 11. I do not absolutely disapprove of that mode of speak- 
 14 20. ing ; I only deny that it is a full interpretation, if they mean 
 to define what it is to eat the flesh of Christ. I see that 
 Augustine repeatedly used this form of expression, as when he 
 said, ' Unless ye eat the flesh of the Son of man' is a figura- 
 tive expression enjoining us to have communion with our 
 Lord's passion, and sweetly and usefully to treasure in our 
 memory that His flesh was crucified and wounded for us. (21 
 13.) Also when he says, ' These three thousand men who 
 ' were converted at the preaching of Peter, by believing drank 
 ' the blood which they had cruelly shed,' (21 93.) 
 
 12. I am not satisfied with the view of those who, while 
 acknowledijinsr that we have some kind of communion with 
 Christ, only make us partakers of the Spirit, omitting all 
 mention of flesh and blood, as if it Avere said to no purpose at 
 all that His flesh is meat indeed, and His blood is drink 
 indeed ; that we have no life unless we eat that flesh and drink 
 that blood, and so forth. Therefore, if it is evident that full 
 communion with Christ goes beyond their description, which is 
 too confined, I will attempt briefly to show how far it extends, 
 before proceeding to speak of the contrary vice of excess. For 
 
 9 "7. I shall have a longer discussion with these hyperbolical doctors, 
 who, according to their gross ideas, fabricate an absurd mode 
 
30 §§ 13, 1 4. CALVIN". 287 
 
 of eating and drinking, and transfigure Christ, after divesting 
 Him of His flesh, into a phantom — if indeed it be lawful to 
 piit this great mystery into words — a mystery which I feel, 9 35. 
 and therefore freely confess that I am unable to comprehend 
 with my mind, so far am I from wishing any one to measure 
 its sublimity by my feeble capacity. Nay, I rather exhort my 
 readers not to confine their apprehension within those too 
 narrow limits, but to attempt to rise much higher than I can 
 guide them. For whenever this subject is considered, after I 
 have done my utmost, I feel that I have spoken far beneath its 
 dignity. And though the mind is more powerful in thought 
 than the tongue in expression, it too is overcome and over- 
 whelmed by the magnitude of the subject. All, then, that 
 remains is to break forth in admiration of the mystery, which 
 it is plain that the mind is inadequate to comprehend, or the 
 tongue to express. 
 
 13. I will, however, give a summary of my view as I best 9 35. 
 can, not doubting its truth, and therefore trusting that it will 
 
 not be disapproved by pious breasts Nay, the very 
 
 flesh in which He resides he makes vivifying to us, that by 
 partaking of it we may feed for immortality. 'I,' says He, 
 ' am that bread of life ; I am the living bread which came 
 ' down from heaven. And the bread that I will give is my 
 ' flesh, which I will give for the life of the world.' By these 
 words He declares, not only that He is life, inasmuch as He 
 is the eternal Word of God who came down to us from heaven, 
 but by coming down, gave vigour to the flesh which He 
 assumed, that a communication of life to us might thence 
 emanate. Hence, too. He adds, that His flesh is meat indeed, 14 24. 
 and that His blood is drink indeed ; by this food believers are 
 reared to eternal life. The pious, therefore, have admirable com- 
 fort in this, that they now find life in their own flesh. For they 
 not only reach it by easy access, but have it spontaneously set forth 
 before them. Let them only throw open the door of their hearts 
 that they may take it into their embrace, and they will obtain it. 
 
 14. Now, who sees not that the communion of the flesh 9 35. 
 and blood of Christ is necessary to all who aspire to the 
 heavenly life ? Hence those passages of the apostle : The 
 Church is the ' body ' of Christ ; His ' fulness.' He is ' the 
 
288 CALVIN. 30 § 15 
 
 ' Head, from whence the wliole body fitly joined together, and 
 
 * compacted by that which every joint supplieth, maketh 
 ' increase of the body.' Our bodies ' are the members of 
 ' Christ.' We perceive that all these things cannot possibly 
 take place, unless he adheres to us wholly in body and 
 spirit. But the very close connection which unites us to His 
 flesh, he illustrated with still more splendid epithets, when he 
 said that we ' are members of His body, of His flesh, and of 
 
 * His bones.' At length to testify that the matter is too high 
 9 35. for utterance, he concludes with exclaiming, ' This is a great 
 
 ' secret.' (arcanum.) It were, therefore, extreme infatuation 
 not to acknowledge the communion of believers with the body 
 and blood of the Lord, a communion which the apostle declares 
 to be so great, that he chooses rather to marvel at it, than to 
 explain it. 
 
 Ibid., sec. 19, pp. 408, 409. 
 
 9 39. 15. The presence of Christ in the Supper we must hold to 
 be such as neither affixes Him to the element of bread, nor 
 encloses Him in bread, nor circumscribes Him in any way, 
 (this would obviously detract from His celestial glory) ; and it 
 must, moreover, be such as neither divests Him of His just 
 dimensions, nor dissevers Him by differences of place, nor 
 assigns to Him a body of boundless dimensions, diffused 
 through heaven and earth. All these things are clearly re- 
 pugnant to His true human nature. Let us never allow our- 
 selves to lose siofht of the two restrictions. First, let there be 
 nothing derogatory to the heavenly glory of Christ. This 
 happens whenever He is brought under the corruptible 
 elements of this world, or is affixed to any earthly creatures. 
 Secondly, let no property be assigned to His body inconsistent 
 with His human nature. This is done when it is either said 
 to be infinite, or made to occupy a variety of places at the 
 
 14 32, same time. But when these absurdities are discarded [I 
 
 ^'- willingly admit any thing which helps to express the true and 
 
 suhstanticd communication of the body and blood of the 
 
 Lord as exhibited to believers under the sacred symbols (sub 
 
 ID S3, sacris symholis) of the Supper, understanding that they are 
 received not by the imagination or intellect merely but are 
 
30 §§16, 17. CALVIN. 289 
 
 enjoyed in reality as the food of eternal life'\ (The passage 
 in brackets is cited by the Rev. H. L. Lidclou, M.A., in his 
 "Lectures on the Divinity of our Lord, &c./' p. 483.) 
 
 Ibid. sees. 31, 32, vol. iii., pp. 430, 431. 
 
 IG. They are greatly mistaken in imagining that there is 9 39 
 no presence of the flesh of Christ in the Supper, unless it be 
 placed in the bread. They thus leave nothing for the secret 
 operation of the Spirit, which unites Christ Himself to us. 
 Christ does not seem to them to be present unless He descends 
 to us, as if we did not equally gain His presence when He 
 raises us to Himself. Tlie only question, therefore, is as to 
 the mode, they placing Christ in the bread, while we deem it 
 unlawful to draw him down from heaven. Which of the two 
 is more correct, let the reader judge. Only have done with 
 the calumny that Christ is withdrawn from His Supper if He 
 lurk not under the covering of bread. For seeing this mystery 2 35. 
 is heavenly there is no necessity to bring Christ on the earth 
 that He may be connected with us. (If any ask me concern- 9 34, 
 ing the mode, I am not ashamed to confess the mystery •"'• 
 {arcanum, secret,) to be more sublime than my intellect can 14 2;). 
 grasp, or than words can tell ; and, that I may speak more 
 openly, I essay rather than understand. Therefore here I 
 embrace without controversy the truth of God in which I may 
 safely acquiesce. He pronounces His flesh the food of my 
 soul. His blood the drink. I offer my soul to be fed with 
 such aliments. In His sacred feast He bids me, under 10 83. 
 symbols (sub symholis) of bread and wine, to take His body 
 and blood, to eat and to drink. I doubt not but that He really 
 offers, and that I receive. All I reject, is what is in itself 
 absurd, unworthy of the heavenly majesty of Christ, or alien 
 from the verity of His nature as man.) [The part in brackets 
 is cited by Bishop Browne on the 28th article, p. 725.] 
 
 Short Treatise on the Lord's Supper (a.d. 1540), tracts, 
 vol. ii., pp. 170. 
 
 17. What is required in order to live in Jesus Christ. 
 Moreover, if the reason for communicating with Jesus Christ 
 is to have part and portion in all the graces which He pur- 
 
 II. T 
 
290 CALVIN. 30 §§ 18, 19. 
 
 chased for iis by His dcatli, the thing requisite must be not 
 only to be partakers of His Spirit, but also to participate in 
 His humanity, in which He rendered all obedience to God 
 His Father, in order to satisfy our debts, although, properly 
 speaking, the one cannot be without the other ; for when He 
 gives Himself to us, it is in order that we may possess Him 
 entirely. Hence, as it is said that His Spirit is our life, so 
 He Himself, with His own lips, declares that His flesh is 
 meat indeed, and His blood drink indeed. (John vi. 55.) If 
 these words are not to go for nothing, it follows that in order 
 to have our life in Christ our souls must feed on His body and 
 blood as their proper food. This, then, is expressly attested 
 in the Supper, when of the bread it is said to us that we are 
 to take it and eat it, and that it is His body, and of the cup 
 that we are to drink it, and that it is His blood. This is 
 expressly spoken of the body and blood, in order that we 
 may learn to seek there, the substance of our spiritual life. 
 
 18. How the bread and wine are the body of Jesus Christ. 
 Now if it be asked whether the bread is the body of Christ 
 and the wine His blood, we answer, that the bread and the 
 wine are visible signs, which represent to us the body and 
 blood, but that this name and title of body and blood is given 
 to them (because they are, as it were, instruments, whereby 
 Christ distributes them to us). [The part in brackets is cited 
 by Bishop Browne on the 28th article, p. 703.] This form 
 and manner of speaking is very appropriate. For as the com- 
 munion which we have with the body of Christ is a thing 
 incomprehensible, not only to the eye, but to our natural 
 sense, it is there visibly demonstrated to us. 
 14 20. 19. The sacrament is represented by visible signs. (Thus 
 it is with the communion which we have in the body and 
 blood of the Lord Jesus. It is a spiritual mystery which 
 can neither be seen by the eye nor comprehended by the 
 human understanding. It is therefore figured to us by visible 
 signs, according as our weakness requires, in such manner 
 though they are figures, yet are tlioy not naked and empty 
 figures, but have their truth and substance luiited to them). 
 It is with good reason then that the bread is called the body, 
 since it (not only represents, but offers grace). Hence we 
 
30 §§ 20-23. CALVIN. 291 
 
 indeed infer that the name of the body of Jesus Christ is 
 transferred to the bread, inasmuch as it is the sacrament and 
 figure of it. But we should likewise add (we ought never to 
 separate the substance of the sacraments from the sacraments 
 themselves. We ought not indeed to confound them ; but to 
 rend them asunder is absurd). [The above parts in brackets 
 are cited by Bishop Browne on the 25th article, pp. 595, 703.] 
 
 20. The proper body and blood of Jesus Christ received 
 only by faith. Hence when we see the visible sign we must 
 consider what it represents, and by whom it has been given us. 
 The bread is given us to figure the body of Jesus Christ, with 
 command to eat it, and it is given us of God, who is certain 
 and immutable truth. If God cannot deceive or lie, it follows 
 that it accomplishes all which it signifies. We must then truly 
 receive in the Supper the body and blood of Jesus Christ, since 
 the Lord there represents to us the communion of both. 
 
 21. The internal substance is conjoined with the visible 14 29 
 signs. (If we believe the truth of God, we must believe that 
 there is an inward substance of the sacrament in the Lord's 
 Supper joined to the outward signs ; and so, that, as the 
 bread is given by the hands, the body of Christ is also com- 
 municated, that we be partakers of Him) [it, the body.] Ibid., 
 
 p. 703. 
 
 Mutual consent in regard to the sacraments between the 
 ministers of the Church of Zurich and John Calvin, minister of 
 the Church of Geneva (a.d. 1554), Tracts, vol. ii., p. 211. 
 
 22. This good zealot saw clearly that all whom he styles 14 10, 
 Sacramentarians, have one same faith and confess it as with 
 one same mouth, and even if the two excellent doctors, 
 Zwinglius and CEcolampadius, who were known to be faithful 
 servants of Jesus Christ, were still alive, they would not 
 change one word in our doctrine. 
 
 Heads of Agreement, p. 214. 
 
 23. Spiritual Communion. Institution of the Sacraments. 
 The spiritual communion which we have with the Son of God 
 takes place when He, dwelling in us by His Spirit, makes all 
 who believe capable of all the blessings which reside in Him. 
 In order to testify this, both the preaching of the gospel was 
 
 37. 
 
292 CALVIN". 30 §§ 24-26. 
 
 appointed find the use of the sacraments committed to us, 
 namely, the sacraments of holy Baptism and the holy Supper. 
 24. The ends of the Sacraments are to be marks and 
 badges of Christian profession and fellowship or fraternity, to 
 b ' incitements to gratitude and exercises of faith and a godly 
 lifo ; in short, to be contracts binding us to this. But among 
 other ends the principal one is, that God may, by means of 
 them, testify, represent, and seal His grace to us. For 
 
 14 24. althougli they signify nothing else than is announced to us by 
 the word itself, yet it is a great matter, first, that there is 
 7 70. submitted to our eye a kind of living images which make a 
 deeper impression on the senses, by bringing the object in a 
 manner directly before them, while they bring the death of 
 Christ and all His benefits to our remembrance, that faith 
 may be the better exercised ; and secondly, that what the 
 mouth of God had announced is, as it were, conlirmed and 
 ratified by seals. 
 
 14 11. P. 217. 25. The sacraments do not confer grace. By this 
 doctrine is overthrown that fiction of the sophists which teaches 
 that the sacraments confer grace on all who do not interpose 
 the obstacle of mortal sin. For besides that in the sacraments, 
 nothing is received except by faith, we must also hold that tiie 
 9 97. grace of God is by no means so annexed to them, that wlioso 
 receives the sign also gains possession of the thing. 
 
 14 24. P. 218. 2(). Believers before, and without the use of the 
 sacraments, communicate with Christ. As the use of the 
 sacraments will confer nothing more on unbelievers than if they 
 had abstained from it, nay, is only destructive to them, so 
 without their use, believers receive the reality which is there 
 fii^ured. Thus the sins of Paul were washed away by baptism 
 though they had been previously washed away. So likewise 
 baptism was the laver of regeneration to Cornelius, though he 
 had already received the Holy Spirit. So in the Supper, 
 Christ communicates Himself to u.s, though He had previously 
 imparted Himself, and perpetually remains in us. For seeing 
 that each is enjoined to examine himself, it follows that faith 
 is required of each before coming to the sacrament. Faith is 
 not without Cliri.^t, but inasnuich as faith is confirmed and 
 increased by the sacraments, the gifts of God are confirmed in 
 
30 §§ 27-31. CALVIN. 293 
 
 us, and thus Christ in a manner grows in us and we in Him. 
 
 P. 219. 27. Explanation of the words, 'This is my body.' 
 Those who insist that the formal words of the Supper — ' This 
 ' is my body ; this is my blood,' are to be taken in what they 
 call the precisely literal sense, we repudiate as preposterous 
 interpreters. For we hold it out of controversy that they are 
 to be taken figuratively — the bread and wine receiving the 
 name of that which they signify. Nor should it be thought a 
 new or unwonted thing to transfer the name of things figured 
 by metonomy to the sign, as similar modes of expression occur 
 throughout the Scriptures, and we by so saying assert nothing 
 but what is found in the most ancient and most approved 
 writers of the Church. 
 
 Second Defence of the Sacraonents in Answer to the Calumnies 
 of Wesphal. Tracts, vol. ii., pjs. 263, 264. (a.d. 1556.) 
 
 28. All who expound the words of Christ otherwise than 14 10. 
 according to the letter, as it is called, he hesitates not to style 
 Sacramentarians. I am pleased with the terms ; for in this way 
 Augustine is brought into our ranks. He wrote, in answer to 
 Faustus, that our Lord said, ' This is my body,' when He was 
 ' giving a sign of His body.' Seeing he expounds the words of 
 Christ figuratively, he will no doubt be regarded as a Sacra- 
 mentarian. [For this and another passage which he cites from 
 Augustine, see 21 35, 44.] 
 
 P. 276. 29. He alleged that we left nothing in the sacra- 
 ments but bare and empty signs. . . . We assert that in the 
 sacred Supper we are truly made partakers of Christ, so that 
 by the sacred agency of the Spirit, He instils life into our souls 
 from His flesh. Thus the bread is not the empty picture of 
 an absent thing, but a true and faithful pledge of our union 
 with Christ. 
 
 P. 285. 30. When he imputes it to me as a crime, that I 
 teach that nothing is received by the mouth but the sign, I 
 am so far from refusing to take it so, that I am willing that 
 the whole controversy should be decided on these terms. 
 
 P, 293. 31. Under the sixth head he assails me for 
 making the bread and wine to be the body and blood of Christ 
 in the same sense that to the fathers of old the manna was 
 
294 CALVIK 30 §§ 32, 33 
 
 spiritual food and the rock was Christ. But why is he angry 
 at me rather than at the Apostle 1 Surely I was entitled to 
 quote his words. But he says the manna and the water were 
 only figures. Let him settle the matter with St Paul as 
 he will. 
 9 3P. Pp. 295, 296. 32. He alleges that I exhibit a Supper 
 
 14 -2-1. devoid of Christ, because I shut up Christ in heaven, just as 
 Zwinglius did, who insisted that he was to be sought in heaven 
 
 14 37. and taught that He is received into heaven until He shall 
 appear in judgment. Our good censor perceives not that the 
 words he is lashing, as if they had proceeded from Zwinglius, 
 were uttered by the apostle Peter. ... If Westphal insists 
 that Christ is not to be sought in heaven, let him explain how, 
 according to Peter, it is necessary that the heavens should 
 receive Him. Shutting his eyes to the testimony of Peter, 
 he diverges into a commonplace, that He is not to be sought 
 where men wish, but where He has promised that He will be 
 present ; as if we were fighting him with our own or any 
 human decisions, and not with the oracles of heaven. But 
 Christ exhibits Himself in the word and sacraments. This we 
 deny not ; only let the nature of the exhibition be explained, 
 9 3P. as Westphal here points to the promises, he must necessarily 
 admit that the presence of Christ is manifested without the 
 use of the Supper, as well as in the Supper. The promise of 
 Christ is, ' I am with you always, even to the end of the 
 ' world ; ' and again, ' Where two or three are met together in 
 'my name, there am I in the midst of them.' ... If we 
 transfer the same thing to the Supper, Westphal puts on his 
 buskins, and gcttinff into the heroics, exclaims that credit is 
 refused to the words of Christ. 
 
 14 37. Pp. 307-309. 33. I had said that (Ecolampadius and 
 Zwinglius were induced by the best of reasons, nay, compelled 
 by urgent necessity, to refute a gross error which had long 
 before become inveterate, and was connected with impious 
 idolatry, but that, while intent on this one object, they, as 
 often happens in debate, lost sight of another. This passage 
 Westphal endeavours to blacken, as if I had said that they 
 contended for the empty syml)()ls, without thinking that the 
 reality \vas combined with them. . . . He promises that in 
 
30 § 34. CALVIK 295 
 
 order that the thing may be established in the mouth of two 
 witnesses, he gives me Zwinglius as a companion, and one, too, 
 who is by no means to be despised. But although the defence 
 of Zwinglius would be just, and not difficult, &c. When 
 Westphal invidiously says that Zwinglius left nothing in 
 respect of substance but bread and wine, it ^is easy to answer 
 that he was only contending against a carnal presence, which 
 we are determined to oppose with our last breath. I am not 
 to be so deterred by the silly rej)roach of Westphal as to desert 
 the defence of the truth, when he charges Zwinglius with 
 blasphemy for having called the substantial union of the bread 
 and the flesh a fiction. He might more correctly and not 
 less truly, have called it a dream. 
 
 Pp. 314, 315. 34. Moreover, with regard to the discussions 
 which have taken place in England, I would rather leave it to 
 Peter Martyr, a faithful teacher of the church of Strasburgh, 
 to give the answer, which, I trust, he is now preparing. Here 
 I must only, in a few words, call attention to the no less cruel 
 and barbarous than sacrilegious insults of our censor. He 
 grins ferociously at all the worshippers of God who had pro- 
 mised themselves that the state of the Church in England 
 would prove lasting. Who can now pity you, should it ever be 
 to your lot to be reduced to the last extremity? It is not 
 enough for you to sit at ease while all pious men are in mourn- 
 ing, but you must turn your insolent invectives against the 
 Church, while undergoing a miserable and mournful wasting. 
 Did not the sacred blood of so many martyrs calm your fury 
 — blood which with its sweetest odour breathes strength and 
 vigour into faithful souls in the remotest regions of the earth, 
 as it delights God Himself and the angels in heaven ? A 
 king, of the highest promise, being suddenly cut off, the edifice 
 of piety which had begun to rise is overthrown ; Satan and his 
 adherents are triumphing over the extinguished light of pious 
 doctrine; the most fearful cruelty rages against the children of 
 God; distinofuished men, draoofed to the flames, seal the truth 
 with the invincible constancy with which they had embraced 
 it. Joachim [Westphal, a Lutheran] not only puts out his 
 tongue in scorn against the afflicted daughter of Zion, but 
 savagely derides the hope which had been entertained of a 
 happier issue. 
 
296 CALVIN— CRAXMEr.. 30 § 35. 31 §§ 1, 2 
 
 Last Admonition to Joachim Wrstphal. Tracts vol. II., p. 400 
 
 14 -4. 35. We arc perfectly agreed tliat the sacraments are to be 
 ranked in the same place as the ^vord, so while the gospel is 
 called the power of God unto salvation to every one that 
 believeth, we hesitate not to transfer the same title to the 
 sacraments. 
 
 31. 
 
 Cranmek, Archbishop. 
 
 Defence of the Trve and Calhollc Doctrine of the Sacrament. 
 Preface to the Reader. Vol. i., p. 3. 
 
 9 40. 1. Moreover, when I say and repeat many times in my 
 14 -iTi. book that the body of Christ is present in them that worthily 
 receive the sacrament, lest any man should mistake my words, 
 and think that I mean that, although Christ be not corporally 
 in the outward visible signs, yet He is corporally in the per- 
 sons that duly receive them, this is to advertise the reader 
 that I mean no such thing; but my meaning is, that the force, 
 the grace, the virtue, and benefit of Christ's body that was 
 crucified for us, and of his blood that was shed for us, be really 
 and effectually present with all them that duly receive the 
 sacraments ; but all this I understand of His spiritual presence, 
 of the which He saith, ' I will be with you until the world's 
 ' end,' and, ' Wheresoever two or three be gathered together 
 ' in my name, there am I in the midst of them,' and, ' He 
 ' that eateth my flesh and drinketh my blood, dwelleth in me 
 ' and I in him.' Nor no more truly is He corporally or really 
 present in the due ministration of the Lord's Supper than He 
 is in the due ministration of baptism. 
 14 '21. P. 25. 2. For who ever said or taught before this time that 
 the sacrament was the cause why Christ said, ' If we eat not 
 ' the flesh of the Son of man, Ave have not life in us V The 
 spiritual eating of His flesh, and drinking of His blood by 
 faith, by digesting His death in our minds, as our only price, 
 ransom, and redemption from eternal damnation, is the cause 
 wherefore Christ said, 'That if Ave eat not His flesh, and dnnk 
 'not His blood, we have not life in us; and if Ave eat His flesh, 
 ' and dritdc His blood, Ave have everlasting life.' And if Christ 
 
31 §§ 3-6. CEANMER, AECHBISHOR 297 
 
 had never ordained the sacrament, yet should we have eaten 14 25. 
 His flesh, and drunken His blood, and have had thei'eby ever- 
 lasting life, as all the faithful did before the sacrament was 
 ordained, and do daily when they receive not the sacrament. 
 And so did the holy men that wandered in the wilderness, and 
 in all their life-time very seldom received the sacrament. 
 
 3. And that in the sixth of John Christ spake neither of 14 21. 
 corporal nor sacramental eating of His flesh, the time mani- 
 festly sheweth. For Christ spake of the same present time 
 that was then, saying, ' The bread whicli I will give is my 
 ' flesh,' and 'He that eateth my flesh, and drinketh my blood, 
 ' dwelleth in me, and I in him, and hath everlastinfj life,' at 
 which time the sacramental bread was not yet Christ's flesh. 
 For the sacrament was not then yet ordained; and yet at that 
 time all that believed in Christ did eat His flesh, and drink 
 His blood, or else they could not have dwelled in Christ, nor 
 Christ in them. 
 
 P. 52. 4. And although we do affirm (according to God's 14 25. 
 word), that Christ is in all persons that truly believe in Him, 
 in such sort, that with His flesh and blood He doth spiritually 
 nourish and feed them, and giveth them everlasting life, and 
 doth assure them thereof, as well by the promise of His word, lo 72. 
 as by the sacramental bread and wine in His holy Supper, 
 wdiich He did institute for the same purpose. 
 
 P. 61. 5. Doth not God's word teach a true presence of lo 40. 
 Christ in Spirit, where He is not present in His corporal sub- i* 25. 
 stance ? As whem he saith, ' Where two or three be gathered 
 ' together in my name, there am I in the midst of them.' 
 And also when He saith, ' I shall be with you till the end of 
 ' the world.' Was it not a true presence that Christ in these 
 places promised ? 
 
 P. 92. 6. I say that Christ is Spiritually and by grace 9 40. 
 in His Supper, as He is when two or three be gathered 14 35. 
 together in His name, meaning that with both He is spiritually, 
 and with neither corporally ; and yet I say not that there is 
 no difference. For this difference there is, that with the one 
 He is sacramentally, and with the other not sacramentally, 
 except they be gathered together in His name to receive the 
 .sacrament. Nevertheless, the selfsame Christ is present in 
 
298 CRANMER, ARCHBISHOP. 31 §§ 7-9. 
 
 botli, nourisliing aud Ic'cding both, if the sacrament be rightly 
 received. 
 
 P. 111. 7. 'The words which I do speak be spirit and 
 
 * life ;' that is to say, are not to be understood, that we shall 
 eat Christ with our teeth, grossly and carnally, but that we 
 shall spiritually and ghostly Avith our faith eat Him, being 
 carnally absent from us in heaven ; and in such wise as 
 Abraham and other holy Fathers did eat Him, many years 
 before He was incarnated and born, as St Paul saith, ' That 
 ' all they did eat the same spiritual meat that we do, and 
 ' drink the same spiritual drink ; that is to say, Christ.' For 
 
 9 40. they spiritually by their faith were fed and nourished wath 
 Christ's body and blood, and had eternal life by Him, before 
 He was born, as we have now, that come after His ascension. 
 P. 205. 8. For there be indeed three manner of eatings, 
 one spiritual only, another spiritual and sacramental, both 
 together, and the third sacramental only ; and yet Christ 
 Himself is eaten, but in the first two manner of ways, as you 
 
 9 86. truly teach. And for to set out this distinction somewhat 
 more plainly, that plain men may understand it, it may thus 
 be termed ; that there is a spiritual eating only when Christ by 
 a true faith is eaten without the sacrament ; also there is 
 another eating both spiritual and sacramental, when the visible 
 sacrament is eaten with the mouth, and Christ Himself is eaten 
 with a true faith ; the third eating is sacramental only, when 
 the sacrament is eaten and not Christ Himself. So that in 
 the first is Christ eaten without the saci'ament; in the second, 
 He is eaten with the sacrament ; and in the third the sacra- 
 ment is eaten without Him ; and therefore it is called sacra- 
 mental eating only, because only the sacrament is eaten, and 
 not Christ Himself. After the two first manner of ways godly 
 men do eat, who feed and live by Christ; the tliird manner of 
 ways the wicked do eat; aud therefore, as St Augustine saith, 
 ' They neither eat Christ's flesh nor drink His blood, although 
 
 * every day they eat the sacrament thereof, to the condemua- 
 ' tion of their presumption. 
 
 ' '^^- Pp. 3()G, 307. 9. And further more, when we hear Christ 
 speak unto us with His own mouth, and show Himself to be 
 seen with our eyes, in such sort as is convenient for Him of 
 
32 §1. JEWEL, BISHOP. 299 
 
 us in tliis mortal life to be heard and seen, what comfort can 
 we have more ? The minister of the Church speaketh unto 
 us God's own words, which we must take as spoken from God's 
 own mouth, because that from His mouth it came, and His 
 word it is, and not the minister's. (Likewise when he minis- 14 29. 
 tereth to our sight Christ's holy sacraments, we must think 
 (Christ crucified and presented before our eyes, because the 
 sacraments so represent Him, and be His sacraments and not 
 the priest's. As in baptism we must think that, as the priest 
 putteth his hand to the child outwardly, and washeth him 
 with water, so must we think that God putteth to His hand 
 inwardly and washeth the infant with His Holy Spii'it, and 
 moreover, that Christ Himself cometh down upon the child, 
 and apparelleth Him with His own Self. And as at the 
 Lord's holy table, the priest distribiiteth wine and bread to 
 feed the body, so must we think that inwardly by faith we 
 see Christ feeding both body and soul to eternal life.) [The 
 part in brackets is cited by Bishop Browne on the 2oth 
 Article, p. 597.] 
 
 32. 
 
 Jewel, Bishop, 
 
 A Reply to M. Harding's Answer, vol. i., pp. 140, 1-il. 
 
 1. Cyrillus saith that as many as believe in Christ, whether i4 38. 
 they be far or near, Jews or Gentiles, free or bond, they are 
 all one body in Christ Jesus. . . . We confess that Christ by 
 the sacrament of regeneration, as Chrysostom saith, hath made 
 us flesh of His flesh, and bone of His bones (22 30) that we 
 are the members and He is the head. We confess also, that 
 all the faithful are one body, all endued with one spirit. And 
 be that distance never so great, yet are we one another's 
 members. This marvellous conjunction and incorporation is 
 first begun and wrought by faith ; as saith Pauliuus unto 
 St Augustine, ' By our faith we are incorporate or made one 
 ' body with Jesus Christ oiir Lord.' Afterward the same in- 
 corporation is assured unto us, and increased in our baptism ; 
 
300 JEWEL, BISHOP. 32 §§ 2, 3. 
 
 so saitli St Augustine. ' To this availeth baptism, that men, 
 'being baptized, may be incorporate into Christ, and made 
 
 * His members.' And for that we are very imperfect of our- 
 selves, and therefore must daily proceed forward, tliat we may 
 grow into a perfect man in Christ, therefore liath God 
 appointed that tlie same incorporation should be often renewed 
 and confirmed in us by the use of tlie holy mysteries. 
 
 14 -"^S. 2. Wherein must be considered that the said holy mysteries 
 do not begin, but rather continue and confirm, this incorpora- 
 tion. First of all, we ourselves nnist be the body of Christ, 
 and afterward we must receive tlie sacrament of Christ's body, 
 as it is well noted by St Augustine : ' If thou wilt understand 
 
 * the body of Christ, hear what St Paul saith to the faithful, 
 ' " Ye are the body and the members of Christ, your mystery 
 ' " is set on the Lord's table ; ye receive the mystery of the 
 ' " Lord. To that thing that ye are ye answer. Amen. Thou 
 ' " hearest, the body of Christ, and sayest, Amen. Be thou a 
 ' " member of Christ's body, that thy Amen may be true."' (21 
 13G.) [For the same views see pp. 472, 478.] 
 
 14 .34. 3. Pp. 448-450. And whereas M. Harding thus unjustly 
 reporteth of us, that we maintain a naked figure and a bare 
 sign or token only, and nothing else ; if he be of God he 
 knoweth well he should not thus bestow his tongue or hand 
 to bear false witness. It is written, ' God will destroy them 
 ' all that speak untruth.' He knoweth well we feed not the 
 people of God with bare signs and figures, but teach them that 
 the sacraments of Christ be holy mysteries, and that in the 
 ministration thereof Christ is set before us even as He was 
 crucified upon the cross ; and that therein we may behold the 
 remission of our sins, and our reconciliation unto God ; and as 
 Chrysostom briefly saith, ' Christ's great benefit and our salva- 
 ' tion.' Herein we teach the people, not that a naked sign or 
 token, but that Christ's body and blood indeed and verily is 
 given unto us; that we verily eat it ; that we verily drink it ; 
 that we verily be relieved and live by it ; that we are bones of 
 His bones, and fle.sh of His flesh : that Christ dwelleth in us 
 and we in Him. Yet we say not, either that the substance of 
 the bread or wine is done away ; or that Christ's body is let 
 down from heaven, or made really or fleshly present in the sac- 
 
32 §§ 4, 5. JEWEL, BISHOP. 301 
 
 rament. We are taught, according to the doctrine of the old 
 Fathers, to lift up our hearts to heaven, and there to feed 
 upon the lamb of God. Chrysostom saith, ' Whoso will reach 
 ' to thaf body must mount on high.' St. Augustine likewise 
 saith, ' How shall I take hold of Him, being absent ? How 
 ' shall I reach up my hand into heaven, and hold Him sitting 
 ' there ? Send up thy faith and thou hast taken Him.' 
 (21 96.) 
 
 4. Thus spiritually and with the mouth of our faith we eat 9 41 
 the body of Christ and drink His blood, even as verily as His 
 body was verily broken, and His blood verily shed upon the 
 cross. And thus St Augustine and St Chrysostom, and other 
 holy Fathers taught the people in their time to believe. 
 Indeed the bread that we receive with our bodily mouths is an 
 earthly thing, and therefore a figure, as the water in baptism 
 
 is likewise also a figure ; but the body of Christ that thereby 
 is represented, and there is offered unto our faith, is the thing 
 itself, and no figure. And in respect of the glory thereof, we 
 have no regard unto the figure. 
 
 5. But our doctrine, grounded upon God's holy word, is this, 
 that as certainly as Christ gave His body upon the cross, so 
 certainly He giveth now the self-same body unto the faithful ; 
 and that, not only in the ministration of the sacrament, as M. 
 Harding untruly imagineth, but also at all times, whensoever 
 we be able to say with St Paul, ' I think I knoAV nothing but 
 ' Jesus Christ, and the same Christ crucified upon the cross.' 
 Therefore St Ambrose writeth thus : — ' O thou Jew, what 
 ' desirest thou ? That Christ should give thee bread ? He 
 ' giveth it to all men ; He giveth it daily ; He giveth it at all 
 * times.' If it be true that St Ambrose saith that Christ 
 giveth that bread which is His body at all times, then it is. 
 false that M. Harding saith that Christ performeth His pro- 
 mise, and giveth His body only at the ministration of the 
 sacrament. And therefore St Augustine saith, ' They eat 
 ' Christ's body, not only in the sacrament, but also in very 
 'deed.' (21 32.) Here St Augustine saith, contrary to M. 14 26. 
 Harding's doctrine, that we eat Christ's body not only in the 
 sacrament but also otherwise ; yea, and so far he forceth this 
 difference, that he maketh the eating of Christ's body in the 
 
302 JEWEL, PJSHOP. 32 §§ 6, 7. 
 
 sacrament to be one thing, and tlie very true eating thereof 
 indeed to be anotlier tliinij. Ayain, touching the Fathers of 
 the old law, he saith tliat Abraliani, Moses, and Aaron, and 
 others, received the body of Christ, truly and effectually, long 
 time before that Christ either had received flesh of the blessed 
 Virgin, or had ordained the sacrament ; and that even the 
 self-same body that is received now of the faithful. To be 
 short, of Christian children, and other faithful that never 
 received the sacrament, he [not Augustine, but Fulgentius] 
 writeth thus : ' No one should doubt,' &c., . . . sacrament 
 ' signifies.' [For the whole passage see 21 138, and 24 27.] 
 So far St Augustine [rather Fulgentius]. By these we may 
 see it is not all true that M. Harding so constantly avoucheth. 
 If it might have pleased him to take advice of Beda, St Augus- 
 tine, St Ambrose, and other godly Fathers, he should soon 
 have found that the faithful may otherwise eat Christ's body, 
 and that verily and indeed, and not only in the sacrament. 
 [See also p. 465, where Jewel rebuts the charge of being a 
 Sacramentarian, by including with himself the leading Fathers 
 of antiquity.] 
 9 97. P. 781. 6. Yet may not M. Harding upon occasion hereof 
 either think or say that this grace is really and substantially 
 inclosed either in one sacrament or in the other. Bonaventura 
 saith, ' We may not in any wise say that the grace of God is 
 ' contained in the sacraments substantially and indeed, as water 
 ' is contained in a vessel. For to say, it were an error. But 
 14 11. ' sacraments are said to contain the grace of God, because they 
 ' signify the grace of God. The gi'ace is in the minds or souls 
 * of the receivers, not in the visible signs or sacraments.' [For 
 the same sentiments see p. 473 in the same volume.] 
 
 Treatise of the Sacraments of the Lord's Supper, vol. i,, 
 pp. 1110, 1121. 
 
 9 41. 7. We say and believe that we receive the body and blood 
 of Christ truly, and not a figure or sign ; but even that body 
 which suffered death on the cross, and that blood which was 
 shed for the forgiveness of sins. So saith Christ : ' My flesh 
 ' is meat indeed, and my blood is drink indeed. And again : 
 ' Except ye eat the flesh of the Son of man, and drink His 
 
32 § 7. JEWEL, BISHOP. 303 
 
 ' blood, ye have no life in you.' We say there is no other 
 substantial food of our souls, and that He is divided among 
 all the faithful, and that He is void of salvation and the grace 
 of Christ whosoever is not a partaker of His body and blood. 
 This we say, and may not flee from it hereafter. Yet, lest 
 happily any should be deceived, we say this meat is spiri- 9 41. 
 tual, and therefore it must be eaten by faith, and not with the 
 mouth of our body. Augustine saith, ' Why preparest thou thy 
 'teeth and thy belly? believe and thou hast eaten.' (21 69.) 
 And again : ' Prepare not your jaws, but your heart.' (21 1 05.) 
 As material bread nourisheth our body, so doth the body of 
 Christ nourish our soul, and is therefore called bread. ' God 
 ' is the inward bread of my soul,' saith Augustine. For we 
 receive Him, and eat Him, and live by Him. But hereof 
 hereafter more at large. Now let us examine what difference 
 is between the body of Christ and the sacrament of the body. 
 It behoveth us to take each part aright as it is, lest we be 
 deceived, and take one for the other. Origen saith : ' Simple 
 ' men, not being able to discern what things in the Scriptures 
 ' ought to be applied to the outward man, and what to the 
 ' inner, being deceived by the likeness of words, have turned 
 ' themselves to a sort of peevish fables and vain fantasies.' . . . 
 The difference herein is this: a sacrament is a fiorure or token, 14 26. 
 the body of Christ is figured or tokened. The sacrament-bread 
 is bread, it is not the body of Christ ; the body of Christ is 
 flesh, it is no bread. The bread is beneath, the body is above. 
 The bread is on the table, the body is in heaven. The bread 
 is in the mouth, the body in the heart. The bread feedeth 
 the outward man, the body feedeth the inward man. The 
 bread feedeth the body, the body feedeth the soul. The bread 
 shall come to nothing, the body is immortal, and shall not 
 perish. The bread is vile, the body of Christ glorious. Such a 
 difference is there between the bread, which is a sacrament of 
 the body, and the body of Christ itself. The sacrament is 
 eaten as well of the wicked as of the faithful; the body is only 
 eaten of the faithful. The sacrament may be eaten unto judg- 
 ment, the body cannot be eaten but unto salvation. Without 
 the sacrament we may be saved, but without the body of 
 Christ we have no salvation ; we cannot be saved. 
 
304 JEWEL, BISHOP. ; 32 §§ 8, 9. 
 
 An Apolocjy or A nsiuer in Defence of the Church of England, 
 vol. ii., pp. 02-04). 
 14 'H\. 8. Moreover we allow the sacraments of the Church, that 
 is to say, certain holy signs and ceremonies, which Christ 
 would we should use, that by them He might set before our 
 eyes the mysteries of our salvation, and might more strongly 
 confirm our faith which we have in His blood, and mijrht seal 
 
 « 88. His grace in our hearts. And those sacraments, together with 
 Tertullian, Origen, Ambrose, Augustine, Hierome, Chrysostom, 
 Basil, Dionysius, and other Catholic Fathers, do we call figures, 
 signs, marks, or badges, prints, copies, forms, seals, signets, 
 similitudes, patterns, representations, remembrances, and 
 memories. And we make no doubt, together with the same 
 
 7 70. doctor.s, to say, that those be certain visible tvords, seals of 
 righteousness, tokens of grace, and do expressly pronounce 
 that in the Lords Supper there is truly given unto the 
 believing the body and blood of the Lord, the flesh of the Son 
 of God, which quickeneth our souls, the meat that cometh 
 from above, the food of immortality, grace, truth, and life; 
 and the Supper to be the communion of the body and blood 
 of Christ ; by the partaking whereof we be revived, we be 
 strengthened, and be fed unto immortality ; and Avhereby we 
 are joined, united, and incorporate unto Christ, that we may 
 abide in Him, and He in us. [This forms a part of the 
 English Confession under the heading 'Sacraments in General,' 
 in the Harmony of Protestant Confessions, pp. 294, 295.] 
 
 9. Or that which Origen saith, 'Bread which is sanctified 
 * by the word of God, as touching the material substance 
 ' thereof, goeth into the belly, and is cast out into the 
 'draught' (11 5), or that which Christ Himself said, not only 
 after the blessing of the cup, but after He had ministered the 
 communion, 'I will drink no more of this fruit of the vine?* 
 It is well known that the fruit of the vine is wine, and not 
 
 1* 28, blood. (But when we say this, we lower not the nature of the 
 Lord's Supper, nor teach it to be a mere frigid ceremony, and 
 that in it nothing is done, as some calumniously say that we 
 teach. For we assert, that Christ truly exhibits Himself 
 present with us in His sacraments ; in baptism, that we may 
 
32 §§ 10, 11. JEWEL, BISHOP. 305 
 
 put Him on ; in the Supper, that we may feed on Him by- 
 faith and in Spirit, and from His Cross and Blood have ever- 
 lasting life; and this we assert to be done, not coldly and per- 
 functorily, but in very deed and truth.) [This part in 
 brackets is cited by Bishop Browne, on the 25th Article, pp. 
 596, 597.] 
 
 10. For although we do not touch the body of Christ with 14 2G. 
 teeth and mouth, yet we hold Him fast, and eat Him by faith, 
 
 by understanding, and by the Spirit. And this is no vain 
 faith which doth comprehend Christ ; and that is not received 
 with cold devotion, which is received with understanding, with 
 faith, and with Spirit. For Christ Himself altogether is so 
 offered and given us in these mysteries, that we may certainly 
 know we be flesh of His flesh and bone of His bones, and that 
 Christ ' continueth in us, and we in Him.' And therefore 
 in celebrating these mysteries, the people are to good purpose 
 exhorted, before they come to receive the holy communion, to 
 lift up their hearts, and to direct their minds to heaven-ward ; 
 because He is there, by whom we must be full fed and live. 
 [Both of these sections form part of the English Confession 14 28. 
 under the heading, ' Of the Supper of the Lord,' in ' The 
 ' Harmony of Protestant Confessions,' p. 333.] 
 
 The Defence of the Apology, vol. ii., p. 370. 
 
 11. Touching M. Calvin, it is great wrong untruly to report 
 so reverend a father, and so worthy an ornament of the Church 
 of God. If you had ever known the order of the church of 
 Geneva, and had seen four thousand people or more receiving 
 the holy mysteries together at one communion, ye could not 
 without your great shame, and want of modesty thus untruly 
 have published to the world that by M. Calvin's doctrine the 
 sacraments of Christ are superfluous. Certainly, to leave all 
 that he hath otherwise spoken of the sacraments in general, of 
 
 the sacrament of Christ's last Supper he writeth thus: 'The 14 38 
 ' godly minds may take great fruit of pleasure and comfort of 
 ' this sacrament, for that therein they have a witness that 
 ' Christ is so made one with us, and we so grafted into Him, 
 ' and are so grown both into one body, that, whatsoever is His 
 ' we may now call it ours.' (Inst., lib. iv., cap. 17, 2.) 
 
 U 
 
306 PASCHASIUS. 33 §§ 1-3- 
 
 The doctrine of the Real Presence in the consecrated elements 
 as first pronndgated by Paschashus, tvith this and otJier 
 alien doctrines in connection with the Lord's Supper as 
 maintained and held by Romanists and Romanizers as 
 stated in the luritings of Dr Wiseman, Dr Pusey, Arch- 
 deacon Denison, Rev, W. J. E, Bennett, Bishop Hamilton, 
 
 and the Rev. 0. Shipley. 
 
 33. 
 
 PASCHASIUS. 
 
 De Corpore et Sanguine Domini. [Written a.d. 831.] Cap. i., 
 Hibl. Mag. Vet. Pair. torn, ix., pt. 1, p. 121. 
 
 8 G. 1. For all things •whatever God willed He did in heaven and in 
 
 earth. And because He willed, altliongh there is here the figure of 
 
 9 5"), bread and wine, certainly nothing but tlie flesh and blood of Christ 
 '^^' must be believed after consecration. 
 
 8 G, 2. Whence also the Truth itself said to the disciples, ' This is my 
 
 ' flesh for the life of the world.' And that I may speak more won- 
 
 9 G3, derfully, plainly no other than was born of Mary, and suffered on 
 ^'- the cross, and rose from the sepulchre. Tliis 1 say is that itself, and 
 
 therefore is the flesh of Christ, which is oficred still at this day for 
 the life of the world. 
 
 Ibid., cap. iv. Ibid., p. 123. 
 
 8 G. 3. Wlicthcr under a figure or in reality, this mystery is made the 
 
 real flesh and real blood of Christ. That by the consecration of the 
 
 9 63. mystciy the body and blood are made in reality, no one who believes 
 
 the divine words doubts. Whence the Truth said, ' For my flesh is 
 ' meat indeed, and my blood is drink indeed.' And that He might 
 make it clear to His disciples, who did not rightly understand of 
 what flesh, or of what blood He spoke. He openly introduced Him- 
 self ' He who eateth my flesh,' said He, ' and dx-inketh my blood, 
 * dwelleth in me, and I in liim.' If, therefore, He is meat indeed, 
 He is also real fle.sh ; and if He is drink indeed, therefoi-e He is also 
 real blood. Otherwise how will that be true which He says, ' The 
 
33 §§ 4-6. PASCHASIUS. 307 
 
 ' bread wliicli I will give is my flesh which I will give for the life of 
 ' the world,' unless it is real flesh. Therefore also, ' the bread which 
 ' came down from heaven,' is real bread. 
 
 4. But because it is not suitable that Christ should be eaten by 
 the teeth, He willed that in a mystery, or in the ministry (in mys- 
 terio, another reading, ministerio), this bread and wine should indeed 
 be potentially created His flesh and blood by the consecration of the 
 Holy Spirit ; but that by being created daily He is sacrificed mysti- 
 cally for the life of the world ; that as real flesh was created of the 
 virgin by the SjDirit without coition ; so by the same Spirit is conse- 
 crated mystically, of the substance of bread and wine, the same body 9 63. 
 and blood of Chx'ist, of which, namely, of the flesh and blood He 
 says, ' Verily, verily, I say unto you except ye eat the flesli of the 8 6. 
 ' Son of Man, and drink His blood, ye shall not have eternal life in 
 ' you.' Where, certainly. He speaks of no other than real flesh and 9 55. 
 real blood, although mystically. Whence, because the sacrament is 
 mystical, we cannot deny that it is a figure. 
 
 5. But if it is a figure, it is asked how it can be the reality? For lO 59. 
 every figure is the figure of something, and is always referred to it, 
 
 that it may be the real thing of whicli it is the figure. For that the 
 figures of the Old Testament wei-e shadows, no one who reads the 
 holy writings doubts. But this mystery is either a reality or a 
 figure. . . . But it seems to be a figure, whilst it is broken, whilst 
 in the visible form another thing is undei'stood than that which is 
 perceived by the taste and sight of the flesh, and whilst the blood in 
 the cup is at the same time mixed with water ; moreover, that sacra- 
 ment of faith [Augustine, 21 3,] is rightly called the reality. There- 
 foi-e there is the reality when the body and blood of Christ, by the 
 virtue of the Spirit in His word, are made of the substance of bread 
 and of wine. . . , 
 
 6. But if we look into the matter truthfully, the sacrament is 9 13. 
 rightly called the reality and figure at the same time ; that what is lo 59. 
 perceived more externally may be a figure or express image of the 8 oS. 
 reality. For every figure or shadow is not a falsehood. Whence 
 Paul, speaking of the only begotten Son of God to the Hebrews 
 
 said, ' Who being the brightness of His glory, and the figure of 
 ' His substance, and upholding all things by the word of His powcx, 
 ' making purgation of sins.' By which words he certainly declares 8 38. 
 that there are two substances in Christ, and both real. For when 
 He says, ' Wlio being the brightness of His glory,' he proclaims the 
 consubstantiality of the divinity. But since a figure or express 
 image of His substance designates the nature of His humanity, where 
 dwells the fulness of the Godhead bodily, yet in both, Christ one and 
 true God is commended in an orthodox mannei-. Whence the one 
 thing he takes for the proof of the two substances, which he calls the 
 figure or express image of substance. 
 
308 PASCHASIUS. 33 §§7-11. 
 
 9 l'^- 7. T5iit the figiiro oi* express iTiiage is tliat which is perceived 
 lo .')<). more externally, but the whole, the reality and no representation, 
 is that which is perceived within ; and also by this sacrament of 
 His flesh no other thing is shown {a})eritur) on every side than 
 the reality. Therefore the real sacrament of His flesh, which by 
 the priest is divinely consecrated upon the altar by the Holy Spirit 
 in the word of Christ, is the real flesh of Christ which was cruci- 
 fied and buried. Whenoe the Lord Himself exclaims, ' This is my 
 ' body.' 
 
 Ihicl, cap. V. Ihid., pp. 123, 124. 
 
 8. What difference is there between the sacrifices of the ancients 
 and the figures of the law, and between the sacrament of the Lord's 
 body and blood '? That that sacrifice of the lamb was a figure of the 
 passion of Christ and our communion, no one of the faithful is 
 rightly ignorant of But I think we should inquire how much dif- 
 
 8 17. fereuoe there is between tliat and this sacrament, or between the 
 meat which came down from heaven, and also that water which 
 flowed from the rock, and between that spiritual and divine inter- 
 covwse, especially when the blessed Apostle states, ' That all our 
 ' f ithers did eat the same spiritual meat, and all drank the same 
 ' spiritual drink.' Where if they had received the same meat and 
 the same drink, why was it necessary that what it really was should 
 be changed, or should be given as another thing, if it were nothing 
 more ] 
 
 8 17. 9. Whenoe it appears that there is much difference, although the 
 same meat and the same drink were proclaimed by the apostle, for 
 it was not yet the same iu the thing, but in hope and in figure 
 whenever the promise of the truth took place. 
 
 Ibid. cap. xiv. Ibid. p. 131. 
 
 8 6, 10. That these things have often appeared in a visible form. For 
 2.1, 71. ^^ Qj^p ^yj^Q reads the lives and examples of the saints, can be 
 ignorant that often these mystical sacraments of the body and blood, 
 either for the sake of those who doubt, or certainly for the sake of 
 those who love Christ more ardently, have been shown iu a visible 
 form in the shape of a lamb, or in the colour of flesh and blood ; so 
 that Christ might yet work faith concerning Him in those that 
 believed not, that whilst the oblation is broken or the sacrifice is 
 oflfered, a lamb might be seen in the hands, and blood in the cup, as 
 if it were flowing from the sacrifice ; that what lay hid in a mystery, 
 might to them that yet doubted be made manifest in a miracle. 
 ^ 11. For there Wius a certain presbyter, very religious, named 
 
 riegileS, celebrating frequently the solemnities of the mass at the 
 body of St. Ninus,a bishop and confessor, who with worthy deportment 
 
29. 
 
 33 §11. PASCHASIUS. 309 
 
 led a lioly life to a' gracious Christ ; began to intreat tlie Almighty 
 with pious prayers, to show him the nature {iiaturam) of Christ's body 
 and blood. Therefore, as he was accustomed, not from unbelief, but 
 from piety of mind he sought this. For he had been imbvied with 
 the divine laws from a child, and for the sake of the love of the 
 Heavenly King had long ago forsaken the confines of his country 
 and its sweet fields, that as an exile he might learn more diligently 
 the mystei'ies of Christ. Therefore, being more inflamed with His 
 love, offering precious gifts daily, he requested that it might be 
 shewn to him what was the appearance (species) hid under the form 
 (/or ma) of bread and wine. Not because he was doubtful concerning 
 the body of Christ, but because he wished so to perceive Christ 
 whom now, elevated above the stars, no moi'tal on earth could see. 
 Then the day had come and the same man celebrating piously the 
 solemnities of the mass after his wonted custom, kneeling upon his 
 knees. I beseech Thee, said he, O Almighty God open to me for a 
 little in this mystery the nature (naturam) of Christ's body, that I 
 may be permitted to behold Him present by bodily vision, and now 
 to touch with my hands the form (formani) of the child, whom 
 weeping, His mother's bosom boi-e. Who whilst he besought such 
 things was accosted by an angel coming down from Heaven. Arise 8 J^ 
 quickly, said he, since it is permitted for thee to see Christ ; He stands 
 present with a bodily robe of clothing whom sacred child-birth bore. 
 The venerable presbyter trembling, nay rather lifting his counten- 
 ance, sees on the altar the Father's Son — the child whom Simeon 
 had deserved to carry as an infant in his arms. To whom the angel 
 said, because it is permitted to see Christ whom before under the 
 outward form (specie) of bread thou was accustomed to conseci-ate 
 with mystic words, now see with thine eyes and touch with thine 
 hands. Then the priest x'elying on the Heavenly gift, which, 
 wonderful to say, with trembling arms he took the child, and joined 
 his own bosom to the bosom of Christ, profuse in embrace he gives 
 kisses to God, and with his lips piously presses the lips of Christ. 
 When these things were ended he replaced the chosen members of 
 God on the top of the altar, and replenished the table with the 
 Heavenly food of Christ. Then again prostrate on the ground, he 
 besought God that he himself might be deemed worthy that it be 
 turned again for him into its former outward appearance. (Sjyeciem.) 
 Who, when the prayer was completed, rising from the earth, found 
 the body of Christ was returned into its former form (formam) as he 
 had pi'ayed. And wonderful is the dispensation of Almighty God, 
 who, for the desii'e of one so worthy, rendered Himself visible, not 
 in the figure of a lamb, as He appeai-ed to some others in this 
 mystery, but in the form of a child ; and in order that the truth 
 might be laid open to view and the desire of the priest be accom- 
 
310 PASCHASIUS. 33 §§ 12-15 
 
 plished by a miraclo, and our faith confirmed from its recital. 
 NL'vertlieless it is recorded tliat the same person did not com- 
 municate of the body and bh>od of the chikl before it returned 
 into the outward appearance of its former form (in lyrioris formce 
 sjiecieni.) 
 
 Ibid. cap. XX. J bid. p. 134. 
 
 8 47. 12. For these things nnist be received spiritually and not carnally. 
 Althougli, therefore, bread is turned (convertatur) into flesh, and 
 wine into blood, as is shown by nature, yet these things must be 
 
 8 6, considered more loftily, where not only is either the flesh of Christ 
 11.23. turned into our flesh, or His blood into our blood, but they lift us 
 up from carnal things and make us spiritual. Tliey healthily nourish 
 that in us which is born of God, and not that which is of flesh and 
 blood. For Christ hath given us power to l)ecome the sons of God 
 but yet we are not born of the will of the flesh, nor of the will of 
 man, but of God. Therefore that nativity, which is of God, is 
 merely spiritual, for God is a Spirit. And so these mysteries are 
 not cai-nal, although they are flesh and blood, but are riglitly under- 
 stood as spiritual. It is then frivolous, as is read in the same 
 apocryphal book, in this mysteiy to think of excrements, lest it 
 should be commingled in the digestion of other food. Finally, where 
 spiritual meat and drink are taken, and the Holy Spirit operates by 
 tliem on man, as if what is yet carnal in us, might be transferred 
 into Spirit, and man become spiritual food : what of commixture 
 can he have 1 
 
 Extracts madejrom Augiistine and Ambrose, by Faschasius in 
 Defence of his Doctrine. Ibid. pp. 138, 141. 
 
 1 3. ' Let us hear the true Master the Divine Redeemer .... 
 ' except it were given him of my Father.' [For the intermediate 
 part see 21 107-109.] 'And he Avas carried in his own hands. 
 
 * How indeed this could be done For that body He 
 
 ' (Christ) carried in His own hands.' [For the entire extract see 
 21 49. 
 
 14. Ambrose. For which see 17 15. 
 
 Einst. ad Frudegardum. Ibid., pp. 142. 
 
 15. For you inquire concerning the thing [the doctrine of Pas- 
 cha.sius on the Eucharist] of wliich many doubt. Which if per- 
 cliance they do not undei-stand fully, surely they ought to believe 
 the words of the Saviour, who being tlie trutliful God does not lie, 
 
 3 (;_ when He says, ' Except ye eat the flesh of the Son of Man, and 
 ' drink his blood, ye shall have no life abiding in you. For my 
 ' flesh is meat indeed, and my blood is^drink indeed.' And when 
 
33 §§ 16-18. PASCHASIUS. 311 
 
 he presented the bread to the disciples, He said, ' Take ye. This is a ■> 
 ' my body, which shall be delivered (tradetur) for you.' Likewise 2 15. 
 also concerning the cup : ' Drink ye all of this, for this is my blood 
 ' of the New Testament, which shall be shed {efftmdetur) for you and 2 15. 
 ' for many for the remission of sins.' Therefore when lie says, ' This 
 ' is my body,' or ' my flesh,' or ' this is my blood,' I think he intro- 
 duces no other than proper (proprium) flesh, and which was born of 9 63. 
 the virgin Mary, and hung on the cross ; nor any other blood than 
 that which was shed on the cross, and than was in his proper body 
 (m proprio corpore). 
 
 IG. No one, therefore, who well understands, believes that Jesus 13 7. 
 had any other flesh and blood than that which was born of tlie virgin 
 Mary, and sufiered on the cross. For it was the very same flesh 
 in whatever manner it is to be understood, as I believe when He 
 said, ' This is my body which shall be delivered for many,' or ' this is 2 15. 
 ' my blood.' And that you may not think because He spoke in a 
 sacrament [in Sacramento sacrameiatally), He said that which con- 
 cerned another thing rather than concerning Himself, (jjroprio). He 
 said demonstratively in the same mystery, ' This is my body.' For a 6. 
 when he said ' my,' and ' this is,' He did not wish His body to be 
 undei-stood to be any body whatever, but that which was to be de- 2 15. 
 livered, as He Himself immediately added, and that no other blood 
 than that which was in His proper body {in 2^^oprio corpore) was to 
 be slied for the remission of sins. 2 15 
 
 17. But otherwise, however it is understood, if thei-e may be other 
 blood and other flesh in this mystery, there is not in it the remission 
 of sins ; and if there is not life in it, He never established life. 
 Moreover, not any kind of food, except of the living and eternal 
 
 Lord gave eternal life to those receiving Him for salvation. Since e 6. 
 as He Himself says, ' He who doth not eat this flesh, nor drink this 
 ' blood, hath not eternal life dwelling in him.' And therefore the 
 sacrament which gives life has in it that which it gives to those who 
 receive it worthily, and the life in it is truly the flesh of Him who 
 lives, and the blood in which there is truly eternal life. 
 
 18. In that thou sayest that thou didst believe so formerly, and 
 that thou didst thus read in my little book which I published on the 
 sacraments ; but thou didst acknowledge afterwards that thou didst 
 read in the thiixl book on Christian Doctrine by the blessed Augus- 
 tine what is a figurative speech as the body and blood of Christ may s 9. 
 be said to be. If that is a figurative speech, and a form rather than 
 
 the reality. ' I know not,' thou sayest, ' how I ought to take it.' Then 
 thou addest, ' And if I were to believe that it is that body which 
 ' He took of the Virgin Mary His mother contrary wise, even the 
 'eminent doctor himself proclaims this to be a great crime.' [21 
 13.] That saying forsooth seems to strike its receivers with too 
 
312 PASCHASIUS. 33 §§ 19, 
 
 mucli liorror if thoy do not believe that to be in tlic sacrament which 
 the reality openly testifies. And if they believe that this is so, as 
 some believe, they nevertheless commit that crime in that they be- 
 lieve \mtnily, for it was so said that it was lawful that He be eaten 
 with the teeth. Whence any one who believes it to be so a crime, 
 as they then believed it to whom He said, ' Except ye eat the flesh 
 ' of the Son of Man,' and could not bear it, for they understood 
 evilly. And so if any one says that this flesh and this blood are 
 themselves so to be taken without mystery and saci-ament, not partly 
 in figure, as they then thought, being canial understood carnally de- 
 stroys the whole, and so thei-efore perliaps the blessed Aiigustine 
 says that so to understand this is a great crime. 
 
 8 :?8. 19. Moreover, how this very same doctor so eminent said contrary 
 
 9 13. to himself, as I remember in his sermons to neophytes, ' Receive ye 
 13 7. ' this,' said he, * in the bread which hung upon the cross.' And of 
 
 the cup, ' Receive ye this,' said he, * in the cup which flowed from 
 ' Christ's side.' I do not believe that any other thing hung on the 
 cross than the flesh, nor any other thing flowed from Christ's side 
 than blood and water. And if this is so, believers receive this, 
 that is, the flesh and blood with which (blood) water is mixed, in 
 which sacraments are the regenerated, and therefore these two are 
 mixed in the cup. The water in which the faithful ai-e regenerated, 
 
 8 41. and blood by which they ai-e redeemed. And as St Cyprian testifies, 
 neither ought water to be in the cup without blood, nor blood with- 
 out water ; for by water is signified the people washed by the wave 
 of baptism, and by the blood [is signified] Christ, who hath redeemed 
 ns by it, and by this Christ and the Church are understood and are 
 formed one body. Therefore, neither Christ without the Church is 
 High Priest forcA^er, nor is the Church offered without Christ to God 
 the Father. These things are certainly mystical in which there is 
 the reality of the flesh and of the blood ; not of another than Christ, 
 yet in mystery and figui-e. 
 
 20. It is not wondei-ful therefore if the figure be this mystery, 
 and the words of this mystery be called a figurative speech when 
 Christ Himself is called by the Apostle Paul an express image or 
 figure, although He is Himself the reality. For he says, ' In these 
 ' last days He hath spoken to us,' namely, God the Father, ' in His 
 ' Son, who since He is the brightness of His glory and the figure or 
 ' express image [cliaracte?-] (as other copies have it) of His substance.' 
 Lo as thou hearest the supreme Reality Christ Himself is called ' ex- 
 ' press image and figui-e.' Yet in Him there was nothing fictitious, 
 nothing void of reality, as we say that express images, or figures of 
 lettei-s, are not devoid of force and power, since we call these same 
 
 8 38. figures figuratively lettei-s. Respecting which right signification in 
 the same my little book which thou doth testify that thou didst 
 
33 §§21-23. PASCHASIUS. 313 
 
 read, T have published in one of the chapters that this mystery and 
 reality are comprehended, nor yet is it denied that there is a figure. 
 Because for the present we know as in part whatever we know of 
 God, and the Apostle testifies in part we prophesy of the future and 
 heavenly kingdom. Tluis in part we taste, not by the j^alate of the 
 mouth, but by the palate of the heart the body and blood, and by 
 ftiith we believe that they are Christ's, in order that we may live of 
 Him, and in Him by whom and in whom and through whom we 
 were redeemed and regenerated. It is necessaiy that we be renewed 
 and transformed a new creation, that also of this new ci'eation we 
 may live. 
 
 21. For the blessed Augustine, by whose opinion thou saidst that thou 
 wast moved concerning this thing [the doctrine of Paschasius on the 
 real presence] says, in his epistle to Bishop Boniface, ' As also we are 
 ' accustomed to speak of the day of Christ's passion through all the 
 ' solemnities of the passover : we say on this day is the resurrection 
 ' of Christ, which took place once many years before, although it has 
 ' revolved through so long a course of years, it may be said to be 
 ' the very same, as also it may be believed to be the very same, but 
 
 * not unless it be understood that it once took place. And therefore 
 ' he who says on this day is the resurrection of Christ does not really 
 
 * lie, for it is the same in a certain manner in the revolution of time.' 
 [21 2.] Then the aforesaid doctor added that we might understand 
 the mode of speaking, not because the mode is believed to be contrary 
 to himself or his aforesaid opinion to neophites would be false, but 
 that we might be able to understand that which elsewhere he had 
 shown was spoken figuratively. Nor ' is he false,' says he, ' who is 
 ' asked, if he answer, that He, that is Christ is sacrificed to-day. For 
 ' sacraments receive the names from the very likeness of those things 
 ' of which they are the sacraments. But otherwise unless sacraments 
 ' had some resemblance to that thing of which they are the sacra- 
 ' ments, they would not be sacraments.' [21 3.] Thei-efore whilst 
 He is sacrificed, who now dies no more, death will have no more 
 dominion over Him. This is done in the sacrament. 
 
 22. Whence the same doctor says, 'After a certain manner as the 
 ' sacrament of the body of Christ is the body of Christ : so the 
 ' sacrament of the blood of Christ is the blood of Christ.' [21 3.] So 
 he himself is not contraiy to himself, as some think, nor to the 
 blessed Ambrose whose opinion, I say, is most complete and true in 8 11. 
 that book in which he says, ' For in the sacrament there is the flesh 13 41. 
 ' itself of Christ which was on the cross and taken of the Virgin 
 
 ' Mary, and the blood which flowed from His side.' [For this 
 quotation, with its context, see 17 1.5.] 
 
 23. And this the blessed Cyprian confirms in his letter to the 8 41. 
 people where he speaks of the sacrament of the body and blood o 
 
314 PASCHASIUS. 33 §§ 24-26. 
 
 Christ. "Wlioni [Ambrose and Cyprian] tlie most acute disputer, 
 the aforesaid father Augustine followed, as I have said, ' This receive 
 ' ye, .said he, in the bread whicli hung upon the cross, and this receive 
 ' ye in the cup which flowed from Christ'.s side.* And elsewhere 
 
 8 41. concerning the Jews he says ' Afterwards believing they drank m the 
 
 ' cup that which raging they shed on the cross.' 
 
 9 13. 24. Most dearly beloved this is the faitli of the saints, although 
 
 many doubt of this how he remains wliole, and this [sacrament] 
 can be the body and blood of Christ. These would not believe if 
 they had seen that the five or seven loaves were the twelve and seven 
 baskets of fragments. For there was not any other thing in the 
 fragments, and for the food of the eaters of them the loaves them- 
 selves. For from the very blessing of Christ such great abundance 
 remains, and what was eaten and what laid aside was not anything 
 else than the five or seven loaves themselves. How much more 
 thei-efore (for the Word was made flesh) the flesh of the Word pro- 
 duces, and the abundance of Christ and His blood flow in the sacra- 
 ment 1 And there is no other than flesh of Christ, and yet Christ 
 remains whole. 
 
 25. Therefore there is no disagreement among all these, as I 
 think the blessed Augustine, with the rest of the holy fathei-s, who I 
 may say, with most, think and belive that this is so, as the Saviour 
 said, which the holy Church of God believes. ' For,' says the same 
 8 .31. eminent father to the aforesaid Boniface, 'the body and blood of 
 ' Oirist are so as the sacrament of faith is faith. For to believe,' he 
 says, ' is nothing else than to have faith on account of the sacrament 
 ' of faith, for also the answer itself belongs to the celebration of the 
 
 * sacrament.' [21 3.] Since being asked, we confess that Christ is 
 sacrificed daily in the mystery, which was once done when He was 
 sacrificed in His own person for the salvation of the world. And 
 because through this we so believe that it is spiritually done ; nor 
 is that without Him which was then performed in a sacrament : nor 
 is it so repeated that Christ may actually die, but He is sacrificed 
 for us daily in the mystery, that we may receive in the bread that 
 which hung upon the cross, and may drink in the cup that which 
 flowed from Clirist's side. ' For we walk by faith and not by sight.' 
 And therefoi'e in the Spirit we ought to believe these things spirit- 
 ually, and not carnally lest we commit that crime. 
 
 8 .31. 26. For as this doctor himself says, 'the sacrament of faith is 
 ' faith.' So the body and blood of Christ in this sacrament ai-e i-eal 
 flesh and blood. But he says, ' to believe is no other thing than to 
 
 * have faith, on account of the sacrament of faith, because also the 
 ' answer itself belongs to the celebration of the sacrament.' [21 3.] 
 From which it is given to be undei-stood, that not all who read the 
 blessed Augustine undei-stand him. . . . Thou hast for the present 
 
8 
 
 3, 
 
 9, 
 
 22 
 
 
 26. 
 
 9 
 
 54. 
 
 8 
 
 5. 
 
 9 
 
 59. 
 
 33 §§27-29, PASCHASIUS. 315 
 
 dearly beloved what things occurred to me, since thou art to roe a 
 part of my soul, I ought not to conceal those things of which it was 
 necessary to speak, at least as I was able. But I wish thee to read 
 my little book again on this subject which formerly thou say est thou 
 didst read, and if thou shalt doubt or repi'ohend what is in it, let it 
 not disj)lease thee to read it again. For although I have wi-itten 
 nothing in it wortliy of tlie readers, which I dedicated to youth alone. 
 
 27. Yet [7 have, as I hear, aroused many to the right tinderstand- 
 ing of this mystery, because it tvas said, that the jiesh profiteth nothing ; 
 so that they learnt and understood to thinh tvorthily of Christ xuhose 
 body is not corrupted, because it is sjnritual, and the luhole which is 
 celebrated in this sacrament is sjnritual, because it is the Sjnrit lohich 
 quickeneth and icorketh in it, life to those who believe and receive 
 worthily ; but to those who believe not, and eat it timuorthily, truly 
 [^oorheth^ the jxidgment of condemnation^ — (Doctrine of the Ileal 
 Presence, by Dr Pusey, p. 208.) 
 
 Comment, in Matt., lib. xii. Bibl. Mag. vet. Patr. torn, ix., pt. 2, 
 pp. 1200, 1201. 
 
 28. 'And as they were eating, Jesus took bread, and blessed and 
 
 ' brake, and gave to his disciples, and said. Take eat, this is my 8 6. 
 
 * body,' (fee. {Matt. xxvi. 26.) Let those hear who wish to diminish 
 
 this word body, that it be not the real flesh of Christ which we now 9 63 
 celebrate in a sacrament in the Church of Christ, nor His real blood. 102. 
 I know not how the real death of Christ is announced among those g gg. 
 wishing to applaud and imagine as if tliere were a certain virtue 
 only of the flesli and blood in that sacrament, so that the Lord de- 
 ceives, and there is not His real flesh, nor real blood, when the 
 Truth Himself said, ' This is my body.' Likewise also concerning 
 the cup, ' Drink ye all of this ; This is my blood of the New Tes- 
 ' tament,' (not of whatever kind,) 'but which shall be shed (effundetur) 9 102. 
 ' for you for the remission of sins.' Tlierefore He did not say, when 
 He brake and gave to them the bread, that is in this mystery there 
 is either a certain virtue, or a figure of my body, but he said un- 
 feignedly, ' This is my body.' And therefore this is what He said 
 and not what any one conceives. Where Luke adds, ' which shall 
 ' be delivered, (tradetur), or as other copies have it, ' is given.' 
 
 29. But John also says of tlie Lord's person, ' the bread wliich I 
 
 * will give is my flesh,' (not any other) 'which I will give for the life 
 
 ' of the world,' and then ' He who eateth my flesh, and drinketh my 8 6. 
 
 ' blood, dwelleth in me and I in him.' Whence I marvel why some 9 102. 
 wish now to say that there is not the reality of the flesh or of the 
 
 blood of Christ in the thing but that in the sacrament there is a g jq 
 
 certain virtue of the flesh, and not the flesh ; that there is the 60. 
 virtue of the blood; and not the blood: a figure, and not the reality ; 
 
316 PASCHASIUS— DR WISEMAN. 33 § 30. 34 § 1. 
 
 a shadow, and not the body. "When this species received the reality, 
 and the fignn; of tlie ancient .sacrifices the body, then the truth .said, 
 
 8 f). when He presented the bread to the disciples, ' This is my body,' 
 
 9 03. and no other than that which shall be delivered (tradetur) for you. 
 
 And when He presented the oij), 'This is the cup of the New Testa- 
 ' ment which shall be shed {effundetur) for the remission of sins.' 
 Therefore the blood was not yet shed, and yet the very blood is 
 presented in the cnj) which wjus to be shed. That indeed was now 
 in the cuj), Avhich however as yet was to be .shed for a ransom. 
 And therefore, also the selfsame blood was in the cup, which was 
 also in tlie body, as also the flesh or body was in the bread. 
 
 Ibid., torn, ix., pt. 2, p. 1235. 
 
 30. ' Lo I am with you alway, even unto the end of the world.' 
 (Matt, xxviii. 20.) He does not say, I was and will be with you, 
 as of past and future, but I am with you, which is the characteristic 
 mark of Divine Majesty. For the Godhead of the Word has 
 no past or future, biit is always the same. Whence it was formerly 
 said to Moses wishing to shew the incommunicable Divinity ; ' I 
 
 * am that I am ; and thou shalt say to the children of Israel, He 
 
 * who is hath sent me to you.' For God could not say anything 
 more suitable than when He said, ' I am that I am.' Whence also 
 in this place willing to show His own self to the disciples, that it 
 was He who was speaking to Moses before, said almost the same 
 thing. ' Lo I am with you.' As if He would say, ' For I am 
 ' always the same and everywhere present.' But yet in one manner 
 everywhere by His majesty by which He fills the univei-se, and in 
 another manner with us according to grace. In which sentiment 
 He doubtless gives great confidence to all who believe in Him. 
 
 1 20. For He did not promise this only to His disciples but also to all 
 9 74. Christians. 
 
 34 
 
 Dr. Wiseman. 
 
 Lectures on the Real Presence. Sec. i. ExaniirMtion of tlie Sixth 
 C/iapter of St. John's Gospel, Lecture i. 
 
 7 14, 1. P. 40. On the signification of His discour.se as far as the 
 
 .'■>4, r^7, fortv-eishth or fifty-first vei-se. Protestants and Catholics are 
 
 ' ' ■ equally agreed it refei-s entirely to believing in Him. It is at one 
 
 of the verses just mentioned, that we begin to differ most materially 
 
 7 14 upon the subject of His doctrine. The Catholic maintains that, at 
 
 72. this point, a total, though natural change of subject takes place, 
 
34 §§ 2-6. DE WISEMAK 317 
 
 and a perfect transition is made from believing in Christ, to a real 7 11, 
 eating of His body and driiiking of His blood, in the Sacrament of ^2, 64, 
 the Eucharist. The generality of Protestants maintain that no such 
 transition takes place, but that our Saviour really continues to 
 discourse upon the subject as before, that is, on faith. 
 
 2. Lecture ii., pp. 50 51. In the first part, our Saviour speaks 7 14, 
 of Himself as bread which came down from heaven (vv. 32, 35.) '^2- 
 The figurative application of bread or food to wisdom or doctrines, 7 17, 
 by which the mind is nourished, was one in ordinary use among the "•^* 
 Jews, and other orientals ; consequently it could present no difficulty 1 1 no. 
 here. The figure is used by Isaiah (Iv, 1, 2) ; also Deut. viii. 3 ; 7 31. 
 Matt. iv. 4 ; Jeremiah xv, 1 6 ; Amos viii. 1 1 ; Proverbs ix. 5 ; 
 Ecclesiasticus xv. 3.) 
 
 3. P. 53. Now mark well, that thus it is in the first part of 7 14. 
 Christ's discourse. Our Saviour, the "Word and Wisdom of the 
 Father, identifying Himself with His doctrines, calls Himself, the 
 bread of life ; but it is very remarkable that never once, through 7 17, 
 this part of the discourse, does He sufier the idea of eating Him to 23. 
 escape His lips. 
 
 4. P. 55. Let us now proceed to examine the phraseology which 7 14. 
 occurs in the remaining portion of the discourse that is, from verse 
 
 forty-eight to the conclusion of the chapter For our 
 
 Saviour does now, in fact, say to them, ' and the bread which I will 
 
 ' give is my flesh, for the life of the world.' (v, b2) After this verse, 
 He again and again repeats this extraordinary phraseology, in even 
 more marked tones, (vv. 54-60.) 
 
 5. Pp. 60, 61. Our opponents suppose the phrases in the two 7 14. 
 portions of the discourse to be parallel, and to refer equally to faith. 
 
 By this reasoning it follows, that to eat His flesh (vv. 54, 55, 56, 
 5 7), means the same as to possess the bread of life mentioned in the 
 former section (vv. 32, 33, 35.) . . . . But, if to feed on Christ 7 24. 
 mean to believe in Christ, then, to eat the flesh of Christ (if the 
 phi'ase has to be considered parallel), must signify to believe in the 
 Hesh of Christ. This is absurd j for the flesh and blood of Chiist 
 was not an object of faith to those who really sinned by believing 
 Him too literally to be only a man ; nor can our belief in them be 
 the source of eternal life. Protestants say, that as to feed on Clnist 
 signifies to believe in Him, so to eat His flesh, and drink His blood, 
 means to believe in His passion. 
 
 6. Lectures II. and III., pp. 64-66, 91, 92. Once more, then, if 12 ol, 
 the phrase, to eat the flesh of a pei"son, besides its literal sense, bore ^^^' 
 among the people whom Jesus addressed a fixed, proverbial, unvary- 13 3, 
 ing, metaphorical signification, then, if he meant to use it meta- -3> ♦57. 
 phorically, I say, that he could use it only in that one sense ; and 
 hence our choice can only lie between the literal sense and that 
 
318 DR WISEMAK 34 § 7. 
 
 usual figure. Now, I do assert that, whether we examine the 
 phraseology of the Bible, &c., we shall find the expression to eat 
 the Jfesh of a person signifying, invariably, when used metaj)horica]ly, 
 to attempt to do him some serious injury, principalli/ by calumny or 
 false accusation. Such therefore, was the only figurative meaning 
 which the ]ihrases could present to the audience at Caj)harnaum. 
 It is so in Hebrew. ' While the wicked,' says the Psalmist, ' draw 
 
 * near against me, to eat my Jlesh.'' (Ps. xxvii. 2.) This expression, 
 as commentators have marked, describes the violent rage of his 
 enemies, and the lengths to which they were ready to go against 
 liim. Job. xix. 22 is the same phi'ase, but spoken of calumniators, 
 
 * Why do you persecute me, and are not satisfied with (eating) my 
 
 * flesh ?' Again, Micheas iii. 3, we have, ' Who also eat the flesh of 
 ' my people.' 
 
 7 14. We must conclude that the Jews understood tlie transition to be 
 the doctrine literally expressed, of feeding upon Christ, for their 
 objection supposes him to be teaching a doctrine impossible to be 
 7 31. practised. ' How can this man give us His flesh to eat V Now, 
 no other but the literal signification could possibly give rise to this 
 objection. But, in fact, this requires no proof Most commentatoi-s 
 agree that the Capharnaites took our Saviour's words in their literal 
 
 sense Thus for, then, we have the sti-ongest testimony we 
 
 can require to our Savioux*'s having passed, in His discourse, to the 
 
 literal eating of His flesh. One thing now only remains to decide 
 
 the question finally. Were the Jews right in so understanding 
 
 Him, or were they lorong 1 If they were right, then so are the 
 
 Catholics, who likewise take His words literally : if wrong, then 
 
 Protestants are right, when they understand Him figuratively. 
 
 7 14^ 7. Pp. 93-99. I say, then, that whenever our Lord's hearers 
 
 25, 31, found difiiculties, or raised objections to His words, from taking 
 
 ' ■ them in their literal sense, while He intended them to be taken 
 
 figuratively. His constant practice was to explain them instantly, in 
 
 3 GT^, a figurative manner, even thou<i;h no m-eat error could result from 
 
 ^^''" their being misunderstood. The first example which I will give is 
 
 a well known convei'sation between our Saviour and Nicodemus, 
 
 * Jesus answered and said to him, Amen, amen, I say to thee, unless 
 
 7 27. ' a man be born again, he cannot enter the kingdom of God.' This 
 
 expression was in ordinaiy use among the Jewish doctors, to express 
 
 proselytism. Nicodemus, whether from wilfulness or error, took 
 
 the words in their litt'ral import, and, made an objection precisely 
 
 similar in form to that of the Jews. ' How can a man be born 
 
 'when he is okH' Our Saviour instantly explains the words in 
 
 their figurative meaning to him, by repeating them with such a 
 
 modification as could leave no further doubt of the sense in which 
 
 He spoke them. ' Amen, amen, I say to thee, unless a man be 
 
 7 
 
 10, 
 
 
 64. 
 
 7 
 
 10, 
 
 52, 
 
 53, 
 
 5y, 
 
 64, 
 
 
 74. 
 
34 §§ S-11. DR WISEMAN. 319 
 
 ' born again of vxUer and the Holy Ghost, he cannot enter into the 
 ' kingdom of God.' (Other instances quoted are Matt. xvi. 6, 1 1 ; Luke 
 xii. 1 ; John xv. 32; John xi. 1 1 ; Matt. xix. 24 ; John viii. 21, 32, 40, 
 44 ; John vi. 43.) .... I say that when His words were rightly 7 31. 
 understood in their literal sense, and by that correct interpretation 
 gave rise to murmers or objections, it was His custom to stand to 
 His words, and repeat again the very sentiment which had given 
 the oflPence. The following instances will demonstrate this rule, 
 Matt ix. 2 ; John viii. 56 ; John vi. 42, 50, 51, 59. The two rules, 
 then, are sufficiently clear ; when His hearers, viisunderstandhig 
 His words, raise objections, Jesus explains them ; when understand- 
 ing them right, they find fault. He repeats them, 
 
 8. Pp. 102, 103. I will notice two passages, which appear to be 
 
 at variance with the rule I have laid down The first is 7 26. 
 
 John ii. 18-22. Here the Jews understood His words literally, when 
 He meant them to be understood figui-atively ; yet He gives no 
 explanation. On the contrary, the Jews retain their erroneous 
 interpretation to the end ; for they made it a charge against Him 
 at His trial ; and the apostles themselves, as appears from the very 
 text, did not understand it until after the resurrection. 
 
 9. P. 106. In John vi., our Saviour is delivering a doctrine ; in 7 26. 
 the second chapter. He is littering a prophecy. It is the nature of 
 
 the one, that it ought to be undei'stood when delivered ; of the other 
 that it should be explained by its accomplishment. The former ought 
 to be all plain and intelligible ; the latter is, of its nature, obscure 
 and involved. 
 
 10. P. 109. Another instance which, at first sight, seems at 
 variance with the rule which I have given of our Lord's conduct 
 might be taken from John iv. 10-15. Our Saviour there speaks of 7 28. 
 giving living waters, in a figui-ative sense, and the Samaritan woman 
 manifestly understands Him literally ; yet He gives no explanation. 
 
 Lectures on the Real Presence, sec. ii., lecture 5, pp. 155, 156. 
 
 11. The argument from the words of institution, sti'ange as it 
 may seem, is not so easy to propose in an hermeneutical form, as 
 that from John vi., and that on account of its extreme simplicity. 
 We believe that the body and blood of Jesus Christ are truly and 
 really present in the adorable Eucharist, because, taking bread and 
 wine, He who was Omnipotent, said, ' This is my body, this is my 
 ' blood.' Hei'e is our argument ; and what can we advance to prove 
 a strict accordance between our doctrine and that of our Saviour, 
 stronger and clearer than the bare enunciation of our dogma beside 
 the words which he used in delivering it "? ' This is my body,' says 
 our Lord ; ' I believe it to be thy body,' replies the Catholic. ' This 2 5. 
 
320 DR WISEMAN. 34 12-18. 
 
 ' is my blood,' repeats our Redeemer ; ' I believe it to be t\\Qji<jure 
 of tliy blood,* rejoins the Protestant. Whose speech is here yea yea i 
 who saith Amen to the teaching of Christ % Is it the Catholic or the 
 Protestant 1 
 
 12. Pp. 1G2-1G4. First, to prove that the words of institution 
 may be taken figuratively, .... the folhnving is tJie system 
 ordinarily followed : to produce a number of passages from Scripture 
 and from otiier writers, where ' to be' evidently signifies ' to repre- 
 
 * sent,' and from these it is concluded that we can as well understand 
 the vei'b here in the same sense . . . As the passages in question 
 are confusedly heaped together by Clarke and his copyists, I find it 
 necessary to sift them, and reduce them to some arrangement. For 
 the same answers do not apply exactly to all, and we shall gain in 
 clearness by the separation of such incongruous materials. I shall be 
 careful, however, not to omit one text. I distribute them, thei-efore, 
 as follows : — 
 
 ^ -i- 13. 1st Class. — 1. Gen. xli. 26,27, 'The seven good kine are 
 
 'seven years.' Dan. vii. 24, ' The ten horns are ten kingdoms.' 
 ]\fatt. xiii. 38, 39, ' The field is the world ; the good seed in the 
 ' children of the kingdom ; the tares are the children of the wicked 
 ' one. The enemy is the devil ; the harvest is the end of the world ; 
 
 * the reapei-s are the angels,' 1 Cor. x. 4, 'And t/ie rock was Christ.' 
 Gal. iv. 34, ' For these are the two covenants.' Apoc. i. 20, 'The 
 ' stars are the angels of the seven churches.' 
 
 12 48- 14. 2. John X. 7, 'I am the door;' xv. 1, ' / am the true vine.' 
 
 1 5. 3. Gen. xvii. 1 0, ' This is my covenant between tliee and me,' 
 speaking of circumcision. 
 
 16. 4. Exod. xii. 11, ' This is the Lord's passover.' 
 
 17. The texts composing the first class can only cause us the 
 sliglitest difficulty ; I will show you that all the others are nothing 
 at all to the purpose. 
 
 13 77, 18. Pp. 171, 172. 'And the rock was Christ.' Well, now, let us 
 
 take this very text and compare it with the words of institution, on 
 
 12 47, one side, and with the first vei'se of St John, and see which it most 
 
 I'O, resembles, to wliich it is more parallel. I write it thus between 
 125. ,1 
 
 them : — 
 
 ' The woi'd was God,' 
 
 ' The rock loas Christ,' 
 
 ^ ' This is my body.' 
 
 Now tell me which have we most right to consider parallel. The 
 
 construction of the two first is, word for word, identical ; certainly 
 
 much more so tlian that of the two last ; and if parallelism have to 
 
 depend only upon similarity of phrase, and if Protestants have a right 
 
 * 3. to interpret the words ' This is my body,' by the hel]) of ' The rock 
 
 9 49. ' was Christ,' then I say, the Socinian hiis an equal right to interpret 
 
34 §§ 19-22. DE WISEMAN". 321 
 
 the phrase, ' The word was God,' by the very same parallelism aud 
 explain it by ' The word represented God.' 
 
 19. Pp. 174, 177. It is obviously necessary to fly from the litei-al 
 meaning of texts which rejjresent two material objects as identical, 
 which every one of those alleged, excepting one, does in its ordinary 
 acceptation. But we have no reason for this change, where one term 
 is left vague and indefinite, and has no subjective existence till the 
 other confers it. For Christ does not say, 'Bread is my body,' 12 2, 
 ' Wine is my blood,' which, in point of construction, would have 
 brought these words within a possibility of a comparison with the 12 53. 
 ' Seven kine are seven years,' or, ' The horns are kings.' But he 
 
 says, ' Tliis is my body,' ' This is my blood.' The this is nothing 
 but the body and the blood ; it I'epresents nothing, it means nothing, 
 till identified at the close of the sentence with the substances named. 
 This is even more marked in the original Greek than in our language ; 
 because the distinction of genders shows clearly that the bread is not 
 indicated, but only a vague something to be determined by the re- 
 mainder of the sentence. In this manner, the motive or reason 
 which in those texts drives us from the literal sense, as involving a 
 contradiction, does not exist here, and consequently we cannot con- 
 sider tliis as parallel with them. . . . 
 
 20. Pp. 176, 177. In the second class, I have placed two texts 
 commonly mixed up with the preceding : ' I am the door, I am the 
 ' vine.' Christ, we are told, is not really the vine or door, but only 
 figuratively j so, in like manner, is the Eucharist not his body, ex- 
 cept in figure. I assert that these passages can boast of no paral- 
 lelism with the words of institution. 
 
 21. Pp. 178, 179. Let us pass on to the third class. The 
 passage which I have placed in it, ' This is my covenant between 
 ' me and thee,' (Gen. xvii. 10) is no more applicable to the present 
 case. 
 
 (1.) Circumcision, of which the text speaks, was indeed a sign of 3 19, 
 God's covenant with His people ; but then God was careful to let 
 His people know this. He is not content with telling them that it 
 is His covenant, and leaving them to conjecture or argue that this 
 meant a sign of His covenant, for in the very verse following he 
 adds, ' And ye shall circumcise the flesh of your foreskin ; and it 
 ' shall be a sign or token of the covenant between me and you.' But 
 are these two verses identical [vs. 10 and 11] in meaning, and 
 is the second only an explanation of the first ; so that is really cor- 3 19, 
 responds to ' represent' ] Certainly not. 
 
 22. (2.) Because, secondly, circumcision was, at all events, not 3 19, 
 merely the symbol or emblem, but actually the instrument whereby 
 the covenant between God and His people was at once executed and 
 recorded. It was, according to the established law of every language 
 
 X 
 
 20. 
 
322 BR ^VISEMAN. 34 §§ 23-26 
 
 ami country, tlio treaty itself. . . . Therefore, ' This is my cove- 
 ' uant between me and thee, signifies much more than ' this is the 
 3 20, ' si^n of my covenant,' to wit, this is ' the act of my covenant,' tak- 
 ^-- ing the word ' act' in both its meanings, of its execution and its 
 record. This interpretation is fully borne out by svhat follows 
 (v. 13) : * He who is born in thy hou.se, and lie that is bought witli 
 ' thy money, must needs be circumcised ; and mi/ covenant shall be in 
 ^ your Jlesh for an everlasting covenant.' 
 
 23. (3.) Satisfactory, however, as these answers are, and per- 
 fectly in harmony with each other, I am led, by a more minute 
 examination of Scriptui-e jdiraseology, to adopt a third, which does 
 not, however, in any way disturb the correctness of all [ have 
 asserted. I have no hesitation in saying, that the verb is must here 
 be taken quite literally, and the pronoun tJiis referred not to circum- 
 
 3 32. cision or its idea, but to tlie Litter member of the sentence. ' This is 
 ' my covenant which ye shall keep between me and thee. . . . 
 ' every male child among you shall be circumcised.' As if one said, 
 * This is our agreement, you shall pay me a hundred pounds,' I pre- 
 sume no one would hesitate to refer the pi'onoun to the condition 
 proposed. The idea of is meaning to rei)resent would never have 
 entered into any one's head in eitlier proposition, except in a contro- 
 versial argument. I have said that I noways doubt this to be the 
 true meaning. 
 
 24. First, because I see that, as in the following verse, so in 
 every other place a sign of a covenant is clearly styled such, and no 
 encouragement is given elsewhere by Scripture to this Protestant in- 
 terpretation. Thus, in Gen ix. 12, 13, 17, the rainbow is not called 
 a covenant, but thrice distinctly named the sign or token of the 
 covenant. 
 
 25. Secondly, whenever the words, ' this is my covenant' occur in 
 ' Scripture, they refer to the second member of the sentence in which 
 
 3 3?,, the covenant is described. Thus Is. lix. 21, * This is my covenant 
 34. ' with them, saith the Lord ; my Spirit which is upon thee, and my 
 
 ' words which I have put in thy mouth shall not depart out of thy 
 3 .%. ' mouth,' &c. ; Jer. xxxi. 33, ' And this is the covenant wliicli I will 
 
 ' make with the house of Israel ; after those days, saith the Lord, I 
 
 ' will put my law in their interioi',' etc. ; 1 Sam. xi. 2, according to 
 3 38. the original, ' In this \vi\\ I make a covenant with you in boring out 
 
 * your right eyes.' This is further confirmed by the analogous and 
 3 U. parallel forms: * This is what the Lord hath commanded' (Exod. 
 
 xvi. 16) ; ' This is wliat the Lord hath said' (lb. v. 23) ; ' This shall 
 3 49. ' be an everla.sting statute to you' (Levit. xvi. 3-i) ; ' This shall be a 
 
 'statute for ever unto them' (lb. xvii. 7). 
 
 26. In all these, and in similar i)hrases, reference is clearly made 
 to what is proposed in the other member of the sentence. Now, in 
 
34 §§ 27, 28. DR WISEMAN". 323 
 
 fact, no one lias ever dreamt of interpreting these passages by ' this 
 ' is a figure of my covenant,' or ' a figure of my statute ; ' and, con- 
 sequently, in the objected passage, there is no reason whatever to 
 render it similarly. On the contrary, it is evident by the real 
 parallelism of these quotations, where not only the same words are 
 tised, but the same things expressed, that it ought and must be ex- 
 plained in these terms : ' The following is my covenant between Me 
 ' and thee, that every male child among you shall be circumcised.' 4 48. 
 
 27. Pp. 182-187., iv. We come finally to the passage occupying 
 the fourth class, which possesses an interest quite independent of its 
 real value. ' This is the Lord's passover.' This text, you are 
 doubtless aware, was considered by Zwiuglius the segis of his figura- 
 tive interpretation, and the discovery of it was esteemed by him a 
 complete triumph. For he himself tells us, that he made little or 
 no impression upon his hearers with other texts, because in them all 
 it was evident, as I have shewn you at full, that parables or allegories 
 are treated. The history of his discoveiy you shall have in his own. 
 words : — ' The attempt yet remained, and it was not the least, to 4 33. 
 ' produce examples which should not be joined to parables. We 
 
 ' began, therefore, to think over everything ; but no examples came 
 ' to mind except what were in the Commentary, or resembled them. 
 ' But when the thirteenth day approached, — I relate a true occur- 
 ' rence, and so true, that my conscience obliges me to manifest (when 
 ' I desire to conceal it) what the Lord communicated to me, knowing 
 ' to what contumely and laughter I shall expose myself. When, 
 ' then, the 1 3tli of April was come, I appeared to myself again to 
 ' be contending in my sleep with my adversary the scj-ibe, with great 
 ' annoyance ; and unable to utter what I knew to be true, because 
 ' my tongue refused to do its office. I was troubled as men are in 
 ' deceitful dreams (for I relate nothing more than a dream as far as 
 ' I am concerned, though what I learn b in the dream was not, through 
 ' God's favour, of light moment, for whose glory I relate it), when 
 ' opportunely, a monitor appeared to be present (whether he were 
 ' black or white,^! do not remember, for I relate a dream), who said, 
 ' " You cowaixl ! why do you not answer him that in Exod. xii. is 
 ' " written, it is the Pasch, that is, the Passover of the Lord 1 " As 
 ' soon as this phantom appeared, I awake and leap up from bed ; I 
 ' examine well the passage in the Septuagint, and preach to the 
 * assembly about it.' 
 
 28. There is much to remark in this statement. One does not 4 48. 
 know after reading it, whether to consider the writer a mad enthusi- 4 34. 
 ast, or little better than an idiot. It is scarcely possible to under- 
 stand the motives which impelled him to publish this disgraceful 
 narrative, in spite of his own better feelings. The best criterion for 
 ascertaining whether the spirit, if any, who suggested this palmary 
 
324 DE WISEMAN. 34 §§ 29-32. 
 
 argument against us was a true or lying one, is to see whether the 
 argument he suggested was correct or false ; and, if we find that the 
 text is nothing on earth to the puqiose, I think we may determine 
 the chai'actcr of its suggestor; if, indeed, the incoherence of a raver 
 deserve such credit. At any rate, we must compassionate the poor 
 burgliers of Zurich who allowed themselves to be cheated out of 
 their belief in the Catholic dogma, with all its consolations and all 
 its charms, by a misapplication of a Scripture text. For Zwinglius 
 adds, that the discovery of this wonderful text, on the 1 3th of April, 
 achieved their conviction ! 
 
 4 9. 29. (1.) I say, then, in the first place, that if the words in question 
 signify — ' this represents the passover,' the many ceremonies and 
 peculiar rites prescribed in eating the paschal lamb, of which they 
 were spoken, were of a character to prepare the Jews for a .symboli- 
 cal explanation of them. 
 
 4 9. 30. (2.) Again, grantingthe point at issue — that the paschal .sacrifice 
 is called ' the Lord's Passover,' meaning that it was only its symbol, 
 this might be a figure easily allowed, because it was familiar to the 
 Hebrews to call sacrifices by the name of the object for which they 
 were oftered. Thus a peace-offering and a sin-offering are known 
 in Hebrew by the simple designation of j^^ace and sin. This, in fact, 
 ■was so usual as to have given rise to several peculiar images, as Osee 
 iv. 8, where the priests are said ' to eat the sins of the people,' and 
 2 Cor. V. 21, where St Paul says of God, 'Him who knew no sin, 
 * for us He hath made sin,' — that is, an oblation for sin. In like 
 manner, thei'cfore, the sacrifice of the Lord's passover might, by the 
 same familiar image, be called His passover. But there is no trace 
 of any such usage in regard to bread being the image or type of 
 Christ's body. 
 
 31. (3.) But, in fact, these remarks are almost needless, for, as I before 
 intimated, the text, from its very construction, is in nowi.se applicable 
 to the matter under discussion, inasmuch as the verb ' to be ' does 
 not here signify ' to represent,' but purely what it sounds. A verj 
 simple and natural translation, pi'oposed by Dr Trevern, if admitted, 
 makes this evident ; that is, the referring of ' this ' to the day or 
 
 4 34. festival. It would then no more mean ' this is a figure of the Lord's 
 ' pa-sso/er,' than 'this is Easter day' means that it is a figure of that 
 holiday. I am satisfied that this is nearly the sense, Avitli this differ- 
 ence, that, instead of understanding ' day,' we may make the demon- 
 strative pronoun refer to the repast or sacrifice just described. 
 
 4 0, 32. But there is an important circumstance in the gi-ammatical 
 
 38, 3'J. construction of this j)assage, noticed by modern commentatoi-s, which 
 
 ■ fairly removes all doubt as to the inapplicability of this text to the 
 
 illustration of the Eucharist formula.s, but proving that the verb has 
 
 its native signification. Rosenmiiller has observed, that in the 
 
34 § 33. 35 §§ 1. DR WISEMAIT— DE PUSEY. 325 
 
 original it is not 'the passover or pascli of the Lord,' but with a 4 9. 
 dative ' to the Lord.' NIH riDQ ni^H''^ [The original is HI^H''^ i<in noa 
 
 Now this construction invariably signifies sacred or dedicated to. We 
 have several examples, as Exod. xx. 1 0. n'lrT'p r\2U ' a Sabbath 
 
 ' (sacred) to the Lord,' and xxxii. 5, ^)i^''^ JH ' a festival (sacred) to 
 ' the Lord. 
 
 33. But this rendering is placed beyond all controvei'sy by a pas- 4 38. 
 sage perfectly parallel, in the very chapter from which the objection 
 is drawn, which, if Zwinglius had possessed the sagacity to compare, 4 48. 
 he would not have become the instrument of ensnaring his unlearned 
 auditors. I allude to the twenty-seventh vei-se, in which we read 
 of this very sacrifice as follows : — riDQTinf n'ln''? X^H [The original is 4 9, 
 
 r])n>b t<^n npQ-n3T] Literally, ' This is to the Lord the sacrifice of ^^' 
 
 ' passover or pasch.' Here the paschal feast is spoken of not as any 
 emblem of the Lord's passovei', but as its sacrifice ; and the thing so 
 spoken of is said to be sacred to the Lord. The verb which expresses 
 this idea must necessarily be taken in its own strict sense, for it 
 aitirms the fact of this consecration. In the other passage, therefore, 
 in which the same thing is spoken of, and the same construction 
 employed, we must conclude that the word has the same meaning ; 
 {Rosenmuller, Scholia in loc.) ' This is the paschal feast sacred to the 4 38. 
 ' Lord.' 
 
 35 
 
 Dr. Pusey. 
 
 The Holy Eucharist, a comfort to the Penitent. A Serinon Preached 
 before the University in the Cathedral Church of Christ, in Oxford, 
 on the fourth Sunday after Easter, 1S43. 
 
 Preface, pjj. iii., iv., v. 
 
 1. Nothing, throughout the whole sermon, was further from my 2 1, 
 thoiights than controversy. My own views were cast (so to speak) -> ^• 
 in the mould of the minds of Bishop Andrewes and Archbishop 
 Bramhall, which I regarded as the type of the teaching of our Church. 
 From them originally, and with them, I learnt to receive in their 2 6. 
 literal sense, our Blessed Lord's solemn words, ' This is my body,' 
 and from them, while I believe the consecrated elements to become, 2 5, 
 by virtue of His consecrating words truly and really, yet spiritually 28. 
 
 and in an ineffable way. His Body and Blood, I learnt also to with- 9 32, 
 hold my thoughts as to the mode of this great mystery, but 'as a ^^• 
 ' mystery ' to ' adore it.' 
 
32C DR PUSEY. 35 §§ 2-5 
 
 7 34. 2. r. 7. He answers not the sti'ivings of the Jews, ' liow can tliis 
 ' man give us His Flesh to eat.' Such an ' how can tliese things 
 'heV He never answeretli ; and we, if we are wise, .shall never ask 
 how they can be elements of this world and yet His very Body and 
 Blood. But how they give life to us, He does answer ; and amid 
 this apparent uniformity of His teaching, each separate sentence 
 gives us a portion of that answer. And the teaching of the whole as 
 far lis such as Ave may grasp it, is this, That He is the Living Bread, 
 because He came down from heaven, and as being One God with the 
 Father, hath life in Himself, even as the Father hath life in Himself ; 
 the life then which He is, He imparted to that flesh which He took 
 into Himself, yea, which He took so wholly, that Holy Scripture 
 says, He became it, ' the Word became flesh,' and since it is thus a 
 
 7 38. pfii't of Himself. ' Whoso eateth my Flesh and drinketh ray Blood,' 
 (He Himself says the amazing words,) ' eateth me,' and so receiveth 
 into liimself, in an ineft'able mannei", his Lord Himself, ' dwelleth ' 
 (our Lord says) ' in Me and I in him,' and having Christ within him 
 not only shall he have, but he ' hath ' already ' eternal Life,' because 
 he hath Him who is ' the Only True God and Eternal Life.' 
 
 7 38, 3. P. 11. The Eternal Word so took our flesh into Himself as to 
 
 ^' impart to it His own inherent life ; so then we, partaking of it, that 
 
 life is transmitted on to us also, and not to our souls only, but our 
 
 bodies also, since we become flesh of His flesh, and bone of His bone, 
 
 and He who is wholly life is imparted to us wholly. 
 
 4. Pp. 20-22. It has been remarked, as that which cannot be 
 incidental (as how should any words of the Eternal Word be inci- 
 dental 1) how amid lesser variations in the order or fulness of those 
 
 2 10, solemn words, they still, wherever recorded, speak of the act as a 
 present act. 'This is my Body which is given for you ; ' ' This is 
 ' my Body which is broken for you ; ' ' This is my Blood of the New 
 ' Testament which is shed for many for the remission of sins ; ' ' This 
 ' cup is the New Testament in my Blood which is shed for you.' He 
 saith not, ' which shall be given,' ' shall be broken,' ' shall be shed,' 
 but 'is being given,' * being broken,' ' being shed,' [dido/Mvov, yJmijlvjov, 
 iy.yjjv6!J.svr)\i)^ and this in remarkable contrast with His own words, 
 when speaking of that same gift, as yet future, ' The Bread which I 
 * will give is my flesh, which I will give {ov syu duffcu) for the life of 
 12112. 'the world.' And of one of the words used, Saint Chrysostom re- 
 marks how it could not be said of the cross but is true of the Holy 
 Eucharist, ' For a bone of Him,' it saith, ' shall not be bi-oken,' ' but 
 ' that which He suffered not on the cross, this He sufi'ei-s in the 
 ' oblation for thy sake, and submits to be bi'oken that He may fill 
 'all men.' 
 
 5. And this may have been another truth which our Lord in- 
 12 72. tended to convey to us, when He pronounced the words as the form 
 
35 §§ G40. DE PUSEY. 327 
 
 ■which consecrates the sacramental elements into His Body and 
 blood that that precious blood is still, in continuance and application 
 of His one oblation once made upon the cross, poured out for 2 12. 
 lis now. 
 
 The Presence of Christ in the Holy Eucharist. A Sermon Preached 
 before the University, hi the Cathedral Chiirch of Christ in Oxford, 
 on the Second Sunday after Epiphany, 1853. 
 
 6. P. 10. By making us, through the sacrament of Baptism, 3 105. 
 members of His Son ; by giving ns, through the Holy Eucharist, not 7 40. 
 in any carnal way but really and spiritually, the Flesh and blood of 
 the incarnate Son, whereby ' He dwelleth in us and we in Him.' 
 Through these, He impai-teth to us tlie life which He Himself is. 
 
 7. Pp. 14, 15. Holy Scripture, taken in its plainest meaning, 
 affirms both that the outward elements remain, ;ind still that there is 
 the real Presence of the Body of Christ. And I may, in the outset, 
 say that when the Articles reject Transubstantiation, they themselves 
 explain what they mean to reject — a doctrine which ' is repugnant 
 ' to the plain words of Holy Scripture,' i.e., those words in which our 
 Lord and St Paul speak of the natural substances as remaining. Tlie 
 Articles call it also ' a doctrine which overthroweth the nature of a 
 ' Sacrament ' in that tlie outward and visible part is supposed to 
 have no real subsistence. They except against no statement which 
 does not imply that the natural substances cease to be. 
 
 8. P. 17. It is no unusual way of teaching in Holy Scripture to 
 speak of that only which is at the time meant to be declared or im- 
 pressed upon us. Almighty God does not, in the way of those 
 laboured statements which we are sometimes compelled to make, 
 guard His own words so as to express in each the whole of His truth, 
 
 or preclude absolutely their being misunderstood. Thus Holy Scrip- 5 1. 
 ture says, ' Man became a living soul,' without implying that he 
 ceased to be material. 
 
 9. Pp. 21-23. We cannot, then, infer that our Blessed Lord's 2 2S. 
 words, ' This is my Body,' convey His wliole teaching as to the Holy 5 \ 
 Eucharist. They declare one truth ; they deny none. They affirm 
 
 what it is ; they do not deny It to be also physically what It was 
 any more, . . . than the saying, ' Man became a living soul,' 
 im])lies tliat he was not also flesh. Our Blessed Lord does not say, 
 
 * This is a figure of my absent Body,' nor does he say, ' This has 
 ' altogether ceased to be bread, and is the same Body in the same 
 
 * way as that which you see with your bodily eyes;' but simply 
 
 * This is my Body.' 
 
 10. The Presence of which our Lord speaks, has been termed 9 7, 
 sacramental, supernatural, mystical, ineffable, as opposed not to what -'^• 
 is real, but to what is natural We know not the manner 
 
328 DR PUSEY. 35 §§11-13. 
 
 2 22. of His presence, save that it is not according to the natui-al presence 
 of our Lord's hnnian flt-sli, wliich is at the right hand of God : and 
 therefore it is called sacianiental. But it is a presence without us, 
 not within us only ; a presence by virtue of our Lord's words, 
 although to us it becomes a saving presence, received to our 
 salvation, through our faith. It is not a presence .simitly in the 
 soul of the receiver, as ' Christ dwells in our hearts by faith ;' or as, 
 in acts of sj)iritual, apart from sacramental communion, we by our 
 longings, invite Him into our souls. But while the consecrated 
 elements, as we believe (l)ecausc our Lord and God the Holy Ghost 
 in Holy Scripture c:\ll them still after consecration by the names of 
 their natural substances, and do not say that they cease to be such) 
 while the consecrated elements remain in their natural substances, 
 still, since our Lord says, ' This is my body, this is my blood,' the 
 Church of England believes that ' under the form of bread and wine,' 
 so consecrated, we ' receive the body and blood of our Saviour 
 ' Christ.' And since we receive them, they must be there, in oi-der 
 11110. that we may receive them. We need not then (as the school of 
 Calvin bids men,) ' Ascend into heaven, to bring down Ciirist from 
 ' above.' .... 
 
 8 19, 11. Both interpretations of His sacred words, as well that which 
 -^- says, ' This is not bi-ead, and nothing else but His body,' and that 
 
 other, ' This is a figure of His absent body,' introduce that into 
 
 9 85. them, which docs not lie in them. Christ hath said, ' This is my 
 
 'body;' He saith not by what mode. We believe what He, the 
 
 Truth saith, Truth cannot lie It is a law whicli He hath 
 
 impressed upon physical nature, that two bodies cannot be in the 
 
 9 44. same place at the same time. And yet we receive, without doubting, 
 
 5 7. that our Lord, in His s})iritual body, passed, on the morning of tlie 
 
 9 49. resurrection, tlu-ough the sealed tomb. For the angels rolled away 
 
 the stone, to show that He was risen. He passed through the 
 
 closed doors, so that the disciples thought that ' it was a Spirit,' 
 
 ^ 7. as He liad passed before, illccsa virginitate, through the dooi's of 
 
 the virgin's womb. 
 
 8 40. 12. Pp. 25, 26. But as, on the one hand, it is an unauthorised 
 
 inference from our Lord's words, that the bread and wine are no 
 longer there ; so also, and even more, is it, that the words mean 
 
 9 8. only, ' This represents, is a figure of, My absent body. It is true 
 
 that the outward elements are, as some of the Fathei-s call them, 
 figures, types, symbols, images of His body. But who authorized 
 men to add, ' of His absent body V 
 2 !\ 13. All things combine to make us take our Lord's woi-ds 
 ■ solemnly and literally, all around is solemn and literal. 'I liold it,' 
 says Hooker, ' for a most infallible i-ule, in expositions of Holy 
 ' Scripture, that when the literal construction will stand, the 
 ' furthest from the literal is commonly the worst.' 
 
35 §§ 14-17. DR PUSEY. 329 
 
 14. Pp. 28, 29. When our Lord for the liardnesg of men's hearts, 3 65, 
 spake in parables. He Himself expounded all things privately to His 1^^- 
 disciples. The evangelists themselves at times explain when He 
 spake in a figure (John ii. 19, 21 ; vi. 70, 71 ; vii. 38, 39); or the 
 
 very language itself marks itself to be a parable. Our Lord in that 1 1 4. 
 
 solemn hour was completing the shadows of the law. Why should 
 
 we think that He brought in a mere shadow, less expressive than 
 
 those which He abolished 1 He our good Master was leaving His 2 18. 
 
 testament in His blood to His disciples, even to the end of the 
 
 world. We do not think that even a man, in a testament, means 
 
 to leave the mere figures of what he professes to bestow. Human 2 19. 
 
 principles of interpretation require that we shoiild believe that a 
 
 testator means what he says. Reverence for the word of God 
 
 requires that we should not tamper with its apparent meaning, on 
 
 any preconceived notions of our own. 
 
 15. Pp. 31-34. 'Nor is there any case in Holy Scripture in 
 which, being figurative, it is not indicated in the context that it is 
 
 figurative St Paul does not say, ' that Rock was Christ,' 
 
 until he had before said, 'that spiritual Rock j' showing that he 
 spake in a figure. 
 
 16. But the word 'body' is no figure. For our Lord says, 
 ' This is M9/ body ;' and not so only, but 'this is My Body which is 
 ' given ybr you.' Since, then, it was His ti-ue body which was given 
 for us upon the cross, it is His true body which is given to us in 
 the sacrament. The manner of the presence of the body is different. 
 The body which is present is the same, for He has said, ' this is my 
 ' body which is given for you.' 
 
 17. St Paul's words are an expansion and application of our 6 8, 
 Lord's. Our Lord says, 'This is my body ;' St Paul, 'Is it not the ^^• 
 ' communion of the body of Christ V Our Lord says, ' This is My g qo. 
 ' blood ■/ St Paul, ' Is it not the communion of the blood of Christ V 
 There is no bond between a communion and a figui-e. Had the 5 n. 
 Holy Eucharist been only a figure, there w-ould be nothing whereof 
 
 it coidd be a communion. True, what we see, in that it is 10 89. 
 
 broken, is an image of His body which was slain ; and in that it is 
 
 poured out, is an image of His blood which was shed. That which 
 
 is seen is an image of the reality which is unseen. Yet God says 
 
 not by St Paul, it is an imai^e, but it is ' the communion of the 
 
 ' body of Christ.' But, in order to be a communion of it, there 
 
 must be that of which it is the communion. ' Why,' asks St 5 16. 
 
 Chrysostom, ' did he not say participation 1 Because he wished to 
 
 ' point out something more, to shew how great is the conjunction. 
 
 ' For we communicate, not by sharing only and partaking, but also 
 
 ' by being iinited. For as that body is united to Christ, so also are 
 
 ' we vmited to Him by this bread.' 
 
 8 
 
 16, 
 
 
 17. 
 
 13 
 
 77. 
 
 4 
 
 1. 
 
 5 
 
 7. 
 
 7 
 
 36. 
 
 9 
 
 64. 
 
 8 
 
 17, 
 
 
 19. 
 
 2 
 
 10, 
 
 90 
 
 28. 
 
'b 30 DE PUSEY. 35 §§ 18-21. 
 
 1 8. Pp. 34, 35. Our Lord does not say more distinctly, 'This is my 
 
 * blood of the New Testament wliich is slied for many for the remission 
 ' sins,' than He subjoins immediately, ' 1 will not drink henceforth 
 ' of this fruit of the vine, until that day when I drink it new with 
 ' you in my Father's kingdom.' He says as plainly, ' this fruit of 
 
 * the vine,' as He had said, ' This is My blood.' He says both. 
 
 We believe both The literal does not exclude the spiritual, 
 
 but is the basis of it There is then no ground from Holy 
 
 Scripture to make the language of our Lord or St Paul figurative. 
 
 9 49. 19. Pp. 37, 38. Had the Churcli then believed that the elements 
 were acci<lents without substance, the Gno.stics might have retorted, 
 ' Unsubstantial accidents are an appropriate figure of such a Body 
 ' as we conceive, unsubstantial.' 
 
 20. Pp. 39, 40. S. Basil, S. Gregory of JSTazianzum, S. Macarius, 
 Eusebius, Theodoret, Eustathius, S. Augustine, say, as did TertuUian, 
 that the consecrated elements are symbols, types, antitypes, figures, 
 images of our Lord's Body and Blood, as it is clear from their own 
 writings that they did not me.m figures of an absent body, so also is it 
 that they did mean, that there was a real visible substance which 
 was the image or symbol of the present spiritual, invisible substance. 
 TertuUian says, ' In the bread is underetood His Body.' S. Augus- 
 tine says, ' Our Lord Jesus Christ commended His Body and Blood 
 ' i7i those things which are, out of many [many grains and many 
 ' grapes], i-educed into some one.' 
 
 21. Pp. 41, 42. The Fathers use undoubtingly the word which 
 we have in our services, ' spiritually,' opposed as it is, not to really 
 
 g 83. '"^d sacramentally, but to physically and carnally. Thus S. Clement 
 of Alexandria : ' Wherefore the Saviour, having fii'.st taken bread, 
 ' spake and gave thanks. Then, having broken the bread. He jdaced 
 ' it before them, that we may eat reasonably.' S. Athanasius ; 
 ' On this ground Ho mentioned the ascent of the Son of man into 
 ' heaven, that He might withdraw them from corporeal thoughts, 
 ' and that they might understand that the flesh spoken of was 
 ' spiritual food from above and spiritual nourishment given by Him.' 
 S. Macarius : ' They who partake of the visible bread, spiritually 
 ' eat the flesh of the Lord.' S. Ambrose : ' In that sacrament 
 
 9 84. * Christ is, because it is Christ's body; it is not, therefore, bodily 
 ' food, but spiritual. Whence also the apostle says of its type : 
 *" Our fathers ate a spiritual food, and drank a spiritual drink ;" 
 ' for the body of God is a spiritual body: the body of Christ is a 
 ' body of a Divine Spirit ; for Christ is a Spirit.' S. Augustine : 
 ' Eat life, drink life ; thou shalt have life, and the life is entire. 
 ' But then shall the body and the l>lood of Christ be each man's life, 
 'if what is taken in the saeranuMit visibly is, in the truth itself, 
 * eaten spiritually, drunk s])iritually.' 
 
 8 
 
 40. 
 
 lO 47. 
 
 13 
 
 74. 
 
 9 
 
 8. 
 
 8 
 
 19, 
 
 
 2G. 
 
 10 
 
 30, 
 
 31, 
 
 38. 
 
 8 
 
 19, 
 
 
 26. 
 
35 §§ 22-24. DE PUSEY. 331 
 
 The Doctrine of the Real Presence, as contained in the Fathers from the 
 deatli of S. John the Evangelist to the Fourth General Council, vin- 
 dicated, in Notes on a Sermon, ' The Presence of Christ i7i the Holy 
 Fucharist. 1855. 
 
 22. P. 61. 'The words of the testator must not be departed 2 20. 
 ' from, because the intention is presumed to have been sucli as the 
 
 ' words propei-ly mean.' ' It is not to be believed that the testator 
 ' willed what he lias not said.' ' We ougbt to be content with the 
 ' limitations of the words, because no disposition goes farther than 
 ' the words bear : the reader then of a deed has the solution of what he 
 ' seeks.' ' What the testator does not say, he is presumed not to will.' 
 ' When a thing is explained manifoldly, its meaning is unknown.' 
 
 23. Pp. 61-63. Against the attempt to explain away tlie force of 4 1. 
 the viords, ' This is my body, by the introduction of a figured In a 
 figurative sentence, the figure must lie either (1) in the thing spoken 
 
 of, or (2) in that which is spoken of it, or (3) in the word by which 
 these two are connected. Simple as tliis statement is, the neglect of 
 it has introduced much confusion. People have seen that there is a 
 figure somewhere in such a sentence as, ' I am the Door,' ' I am the 
 ' good Shephexxl,' ' I am the true Vine,' and so have been open 
 to the argument, then there may be a figure in the words, ' This 
 is My Bodv.' If there had been, it must have lain in the word, 
 ' This,' or in the words ' My Body,' or in the word ' is,' which 
 joins these together. The whole cannot be figurative, imless there 
 be a figure somewhere in the parts. . . . ' I am the true vine.' 
 'True vine' is a metaphor, or figurative language. Our Lord means 
 by it to picture to us, that we have our life and strength from Him, 
 as the branches derive theirs from the stock whence they issue. . . . 
 But in all these cases the figure lies in the word spoken of our Lord, 
 whether (as I said) it be Vine, Door, &c. This is obvious, as soon 
 as it is stated. Such passages, then, as ' I am the Door,' ' My 4 1. 
 ' Father is the Husbandman,' in which the words Door and Hus- 
 bandman ai'e figurative, metaphorical, picture words, form no plea 
 for taking the words, ' This is my Body which is given for you,' 
 figui'atively. For the words, ' My Body which is given for you,' 
 are not like the words 'Door' and 'Husbandman,' figurative, but 
 they speak of a true Body which for us was nailed upon the Cross. 
 
 24. Pp. 63, 64. As plainly there is no figure in the word 4 1. 
 ' This,' neither does any figure ever lie in the word is. It simply 
 serves to join the two parts of the sentence together, whether there 
 
 be a figure or no. . . . God does not leave us doubtful, whetlier, 
 in Holy Scripture, He is speaking to us plainly or figuratively. 3 (35 
 Where there is a figure God shows plainly that there is one. . . . 115. 
 Holy Scripture itself determines that there is a figure, wherever 
 there is one. 
 
332 DR PUSEY. 35 §§ 25-30. 
 
 2o. Pp. G5-G7. In otluM- i)laces wliicli tliese interpreters allege, 
 they liave simply niisundeistood Holy Scripture. . . . (8) Gen. 
 
 3 45. xvii. 10, it is not .said, ' Circumcision i.s My covenant,' whereas in 
 vcr. 11,' circumcision' is expi'cssly called the ' token of the covenant.' 
 In vcr. 10 tiiere is no figure of speech whatsoever. God say.s, 
 ' This is My covenant between Me and you, and thy seed after 
 ' thee ; every man child among you shall be circumcised.' This 
 was His covenant itself ; not any figure of a covenant. 
 
 3 47, 2G. (9.) In like way, Ex. xxxi. IG, it is not said that the sabbath 
 is a covenant ; but it is said (ver. 1 7) tliat it is 'a sujn.^ The words 
 ' for an everlasting covenant,' are added (as in Gen. xvii. 7, Lev. 
 xxiv. 8 also, or other equivalent words, ' an ordinance for ever,' (Ex. 
 xii. 14, 17, xxvii. 21, xxviii. 43, xxx. 21; Lev. iii. 17, vi. 18), 
 declaring this to be a binding obligation, so long as the ritual system 
 
 3 50. was in force. This is said plainly, witliout any figui-e. 
 
 4 45, 27. (10.) Ex. xii. 11 : ' It is tlie Lord's Passover,' does not mean, 
 40. 'it is the sign of the Lord's passing over.' The ''blood' was a 
 
 token, and is so called (ver. 12). The whole festival was a memorial, 
 and is so called (ver. 14); or sign (lb. xiii. 9, IG). The lamb was 
 not a sign, and is not so called. Tlie Hebrew riDS [passover] is 
 used in different places for (1) the whole festival, (2) the Paschal 
 lamb ; in both cases it is elliptical ; in neither figui'ative. riDS 
 [passover] in the one case stands for nD2n jn, feast of the Passover 
 (Ex. xxxiv. 25), in the other, for riDDil n3f, ' sacrifice of the Passover,' 
 wliich occurs ver. 27. Both idioms are common; to 'keep the 
 
 4 46. 'tlie Passover,' 'the statute of the Passover' of the feast; to 'slay 
 'the Passover' (Ex. xii. 21); 'sacrifice the Passover' (Dent. xvi. 
 
 4 4G. 2, 5 ; 2 Chr. xxx. 15, 17, i^c); 'eat the Pa.ssover' (2 Chr. xxx. 18), 
 of tlie victim. Again, the idiom, 'keep the Pa.ssover to the Lord' 
 (Ex. xii. 48), occurs of the festival ; to ' sacrifice the Passover to 
 'the Lord,' of the Paschal lamb (Deut. xvi. 2); as there are also the 
 idioms, ' a sabbath to the Lord' (Ex. xx. 10); 'a feast to the Lord.' 
 Nor is this use of the name of the feast, for the animal sacrificed at 
 the fea.st, any special or insulated idiom. The common word for 
 'feast,' 3n, is used for the sacrifice in Ps. cxviii. 27, Ex. xxiii. 18, 
 Mai. ii. 3. 
 
 4 8, 28. Thei'e is, then, absolutely nothing remarkable in this idiom, 
 •iS. which Zwingle relates to have come to Jiim in a dream, as an illus- 
 tration of our Lord's words, ' This is my Body,' and which others 
 have copied from him. 
 
 3 55. 29. (11.) E.xodus xxiv. 8, 'Behold the blood of the covenant,' 
 has been mistranslated, ' this blood is the covenant.' 
 
 30. Two other passages are cited, in consequence of the rejection 
 
 3 70. of true doctrine by tho.se who cite them. Albertinus says, 'Baptism 
 ' is called the washing of regeneration (Tit. iii. 5) and burial with 
 
35 §§ 31, 32. DE PUSEY. 333 
 
 ' Christ.' (Rom. vi. 4, and Col. ii. 1 2.) But according to the faith 
 which came from the apostles, baptism is called 'the washing of 
 ' regeneration,' not as being a bare sign of it, but as the sacrament, 
 whereby Almiglity God is pleased to work it. Nor according to the 3 102. 
 same ftiith is baptism any mere sign of burial with Christ, but God's 
 appointed means, whereby He conveys to the soul the inward 
 spiritual grace, ' a death unto sin, and a new birth unto righteous- 
 ness.' 'As the death of Christ in the flesh was real, so is one's to sin 
 real,' says S. Chrysostom. 
 
 31. Pp. 68, 69. It is quite true that the outward elements are a 8 40. 
 
 figure of the inward substance The question as to the 10 19. 
 
 elements themselves is not whether they are a figure of His body 11 5. 
 broken, and of His blood shed for us. The very action of the Holy e 89. 
 Eucharist shows that they are. The question so far is, whether they 10 91. 
 are figures of what is present, although unseen, or of what is absent. 
 
 But in these words of our Lord, 'This is my body,' the question is, 11 2, 
 whether our Lord meant to express a spiritual reality, or whether, 
 while He appeared to be speaking of a gift which He was bestowing, 
 He meant that He gave to His apostles, and to us, only a shadow, 
 a rite as outward as any of the law, which He Himself came to fill 
 up and fulfil. He Himself was the substance of the shadows of the 
 law, He did not come to give us fresh shadows, instead of realities. 
 The alignment from language is conclusive. There would be endless 
 confusion, and our whole faith might be turned into a figure, if men 
 might assume as they pleased, that this or that, which they did not 
 like to take literally, was a figure. The Docetse might equally 
 interpret, ' The Word was made flesh,' as a figure, and contend that 
 S. John's words did not establish that our Lord had real flesh. 
 Nor has one who interprets as a figure, ' This is my Body,' any 
 answer to make to them. 
 
 32. Pp. 94, 95, 96 . The Sacrament of the Holy Eucharist having 
 two parts, an outwai'd and an inward, and the outwai-d part having 
 been instituted by our blessed Lord with a certain relation to the 
 inward, and gifted with a certain significance of it, nothing is more 
 natural than that the titles, type, antitype, symbol, figure, image, 
 should be given to the outward part. S. Augustine says of sacra- 
 ments (in his well-known words), ' If saci^aments had not some 
 ' likeness to the things whereof they ai-e sacraments, they would 
 ' not be sacraments at all ; but from this likeness they for the 
 ' most part also receive the names of the things themselves.' Tliere 
 ig, then, no even seeming difficulty in taking these titles, as used by 
 the Fathers, in their natural and obvious sense. Tlie Calvinistic 10 47 
 party inferred wrongly, that the Fathers who used these terms, 
 thought, with themselves, that the outward or visible part Avas an 
 emblem, — not of the inward part or thing signified, but of an absent 
 
 11 4, 
 
 4 
 
 3. 
 
 9 
 
 49. 
 
 10 
 
 56. 
 
 8 
 
 40. 
 
 10 
 
 19, 
 
 
 57. 
 
 10 47. 
 
 12 
 
 52. 
 
 55. 
 
334 DR PUSF.Y. 35 §§ 33-35. 
 
 lO f)0. thing. Roman Catholic controversialiats denied that tliere was any 
 
 lO 11). outward existing part, which was a .symbol It is alike an 
 
 assumption to say that the outward syml)ol is the figure of an absent 
 Body of our Lord, or that itself is not. Rather, the Eucharistic 
 elements are an outward reality, figuring to us tliat liidden reality, 
 
 12 52. which .sacramentally they convey to us The Fathera use the 
 
 words ' symbols,' ' antitypes,' in juxtaposition with clear assertions 
 of a real objective presence ; i.e., they a.ssert the actual presence, both 
 of the inward and the outward part ; tlie sacrament and the ' res sacra- 
 
 * menti,' the elements in their natural substance, and the body and 
 blood of Chri.st. 
 
 33. Pp. 132, 133. The word in, like the word of our Book of 
 Homilies, ^ under the form of bread and wine,' only expresses a real 
 Presence under that outwai'd veil. S. Cyril of Jerusalem says, * In 
 ' the type of bread is given to thee His body, and in the type of wine 
 His blood.' S. Augustine says again, 'Receive ye that in the bread, 
 ' which liung on the cross ; receive ye that in the cup wliich flowed 
 ' from the side.' S. Augustine again, as quoted in the ' Sentences 
 ' of Prospei-, ' We drink His blood under the form and flavour of 
 wine.' .... Tertullian again, 'He consecrated His Blood i/j wine.' 
 .... The ' cup,' in the Fathers is altogether equivalent to the 
 element of 'wine,' so that the cup stands for the one element as 
 much as the Bread for the other. It is in the same sense that S. 
 Chrysostora says, ' This which is in the ;cup is that which flowed 
 ' from the side, and thereof do we partake ; ' and ' the Blood in the 
 
 * cup is drawn for thy cleansing from the undefiled side.' S. Cyprian, 
 ' Nor can His Blood, whereby we have been redeemed and quickened, 
 
 * appear to be in the cup, when the cup is without that wine whereby 
 lO 34. ' the Blood of Christ is set forth, as is declared by the mystical mean- 
 
 ' ing and testimony of all the Scriptures.' 
 
 12 '^5 ^^' ^1'" 134-136. Our Lc.'d's words, 'Until I drink it new,' 
 
 were taken from the first in their literal sense, since they were, S. 
 Jei'ome says, the groundwork of the belief that Avine should be drunk, 
 
 whether sacramentally or cai-nally, in the Millennium I 
 
 have .shown elsewhere that S. Jerome is historically wrong in 
 attributing to S. Irenteus and TertuUian, and probably to Nepos, 
 
 the doctrine of a carnal Millennium I cannot doubt that 
 
 those Fathers meant, not ordinary, V)ut Eucharistic, eating and 
 drinking, |yet still they' meant such Eucharistic eating as implied 
 the reception of the natural substances of bread and wine. 
 
 13 73. 35. P. 169. The Fathers used words which do not express the doc- 
 
 trine now currently received ; [Ti-ansubstantiation] they use words 
 which only in a vague way express change, without in the least implying 
 of what sort that change is; still less implying any change o( substance. 
 They do NOT use the one word, now used universally in the Roman 
 
 8 
 
 40. 
 
 lO 
 
 30, 
 
 CI, 
 
 03. 
 
 lO 
 
 35, 
 
 58. 
 
 lO 38, 
 
 39, 
 
 8 
 
 73, 
 
 9 
 
 139. 
 
 lO 38, 
 40. 
 
 lO 
 
 31, 
 34. 
 
 8 
 
 41, 
 63. 
 
35 §§ 3G41. DE PUSEY- 335 
 
 Cliurcli, which does express change of substance (f-Lsrovdc/jGig) or 
 ' Transubstautiation.' 
 
 36. P. 258. The pi-oposition ' this bread is my body,' could have lO 56, 
 no other meaning than that it was in some way both. ' This, which is ^"' ^^• 
 ' is in its natural substance bread, is sacramentally my Body, through jq y^' 
 the presence of my Body under its form.' 12 52. 
 
 37. P. 278. S. Cyril had, thits/ar, the same error to guard 
 against, lest people should undervalue God's gifts on account of the 
 poorness of the outward symbols through which He bestowed it. 
 
 ' Bewai'e,' he says, ' of supposing this to be mere ointment.' Before 121 12. 
 
 consecration, it was simple ointment ; so also the ' bread of the 
 
 ' Eucharist ' was mere bread. After consecration, ' the bread is -mere 
 
 ' bread no longer ; and ' this holy ointment,' he says, ' is no more 
 
 ' simple ointment,' but ' the bread is the Body of Christ,' and ' the 
 
 ' Chrism is Christ's gift of grace.' Yet it was not the Chrism itself a 67. 
 
 which was Chinst's gift of grace. It was but the instrument and 10 36. 
 
 vehicle of it. He calls the Chrism by the name of the grace which 13 35, 
 
 it conveys. 63. 
 
 38. Pp. 315-317. The following list has been made as full as I 1 39. 
 was enabled to make it. . . . Some passages have been supplied 
 
 from the originals recently published by Dom Pitra and Card. Mai, 
 It is remarkable that the single volume of Dom Pitra should furnish 
 three new early authorities. ... 
 
 39. The following evidence that the belief in the Real Presence 1 2. 
 was part of tlie faith of Christians from the first, is more than 13 1. 
 enough to convince one who is willing to be convinced. If this 
 convince not, neither would any other. There is no flaw, no doubt. 14 3. 
 I might almost say, no loophole, except that man always finds one, 
 
 to escape wliat he is unwilling to accept. 
 
 40. The English Church certainly believed that there is a definite i i5_ 
 testimony to the faith, plainly recognisable in Christian antiquity, 
 
 so that no one who wished to know the facts could fail to discern 
 
 them. Once more, I may prefix to this evidence, the rule which j^ j_ 
 
 that Convocation which gave us the Articles recognised as its guide. 
 
 ' They (preachers) shall, in the first place, be cai'eful never to teach 
 
 ' anything from the pulpit to be religiously held and believed by the 
 
 ' people, but what is agreeable to the doctrine of the Old or New 
 
 ' Testament, and collected out of that very Doctrine hy the Catholic 
 
 ' Fathers and ancient BisJwpsJ 
 
 41. P. 715. I have now, as I could in the space of time which 
 seemed open .to me, before this fundamental doctrine might be 
 disputed before a legal tribunal, gone through every writer who, in 
 his extant works speaks of the Holy Eucharist, from the time when 
 S. John the Evangelist was translated to his Lord, to the date of the 
 Fourth General Council, a.d. 451, a period of three centuries and a 
 
336 PR PU8EY. 35 §§ 42-45. 
 
 1 34. liiilf. I have suppressed nothing ; I liave not knowingly omitted 
 
 8 •) 
 9 1.S8 
 lO 5 
 
 13 1 
 
 49 
 
 '2C. 
 
 mything ; I liave given every passage, as far as in lue hiy, with so 
 much of the context as was necessary for the clear exhibition of its 
 1 1 5, meaning. 
 76. 
 
 The Heal Presence of the Body and Blood of our Lord Jestis Christ, 
 the Doctrine of the EiKjlish Church, with a vindiaifion of the re- 
 ception hy the wicked, and of the adoration of our Lord Jesus 
 Christ truly j^'resent. 1857. 
 
 42. Preface, p. xi. It was my intention, in addition to the cliap- 
 tei-s here published, to have written tliree chapters, (1.) to vindicate 
 the literal interpretation of our Blessed Lord's words, ' This is my 
 Body ; ' (2.) to maintain the belief of the Fathers in the Real Objec- 
 tive Presence ; (3.) to contrast our English Articles on the Sacra- 
 ments with the Confessions of the Zwinglian or Calvinistic bodies. 
 
 1 3, But the effort, in the midst of my other duties, to complete this vin- 
 dication of my belief, as a member and a priest of the English 
 Church, before the trial of Arclidcacon Denison should be concluded, 
 has involved a strain under which my health, for the time, if it 
 so please God, has so far suffered, that it becomes a duty to 
 desist. 
 
 43. Pp. xiii.-xviii. Of the subjects which I am now compelled to 
 delay, the only argument against the literal interpretation of our 
 Loi'd's words, which seemed to me to require notice, lay, I regret to 
 say, in a passage of Dr "VVaterland, [quoted by Mr Goode, p. 67.] 
 It too is capable of a ready answer. I will here only notice that he 
 
 3 5. gives up as untenable, the application of * all metaphorical locutions,' 
 ' when our Lord is styled a door, a vine, a star, a sun, a rock, a lion, 
 ' or the like,' and 'the well-known instances of seven kine being 
 * seven years, and foiir great beasts being four kings, and the field 
 ' being the world, reapers l)eing angels, and tlie like ; which apjier- 
 ' tain only to visional or parabolical representations, and come not up 
 ' to the point in hand.' 
 
 3 5. 44. When any have got thus far, little, I imagine, remains to be 
 done. Our Lord's words will, I beli(ive, carjy their own conviction, 
 except where thei-e is a strong contz-ary prejudice ; and where there 
 is, argument avails little, and God's enlightening grace must do all. 
 
 45. On the other main subject, the belief of the Fathers, Mr 
 Goode's work is chiefly directed against that of the late Archdeacon 
 Wilberfoi'ce, and only incidently against mine. He heads his sec- 
 tion, ' Review of the statements of those Fathers who are chiefly 
 ' relied upon by the authors under review for support of their doc- 
 ' trine,' and then eonsi tiers, more or less, ten of the Fathei-s. In 
 my own work, I had laid no special stress upon any Father or 
 Fathers, but extracting what had been said on the Holy Eucharist 
 
35 §§ 46-49. DE PUSEY. 337 
 
 by ninety-one authorities, I rested, not on the authority or weight of 
 any Father, however distinguished, but on the consent of all. 
 
 46. Mr Goode, in his chapter on the Fathers, has addressed him- 
 self, not so much to the consideration of what the Fathers say directly 
 on the Real objective Presence, as to prove that they believe certain 
 other things, whicli he holds to be inconsistent with that belief 
 These I hope to consider, when it shall please God to give me i 26, 
 health. One argument, however, I will now consider, because it 
 
 has always been the chief argument of the party which has dis- 
 believed the Real Presence. 
 
 47. Mr Goode states it in two theses : ' The Fathers give us rea- 
 sons why the bread in the Eucharist is called Christ's Body, and 
 the wine His Blood, showing that they did not consider them to 
 be so really, but only representatively.' ' Hence the Fathers them- 
 selves tell us, that it is customary to call the signs in the Eucharist, 
 as in other cases, by the names of the things signified by them, the 
 conseci^ated bread and wine being styled the Body and Blood of 
 Christ as figuratively representing them.' Plainly, since the Holy 2 .31. 
 
 Eucliarist consists of two parts, ' the earthly and the heavenly,' as 3 4. 
 S. Irenfeus says, ' The visible and invisible,' as S. Augustine speaks, 13 77. 
 the earthly, visible, and outward part can only improperly be called 
 by the name of the inwai'd, invisible, and heavenly part. But so to 
 call the outward, visible, earthly part, by the name of the inward, 
 invisible, and heavenly, attests the close connection between them. 
 It cannot be an argument that there is no inward part. Nor is such 
 the common usages of the Fathers. 
 
 48. Rather they call the ivhole both outward and inward, by the 
 name of that which gives the value to the whole, viz., the inward. 
 This is common in Holy Scri])tui-e, and in ordinary language. Thus, 
 we have learnt from Holy Scripture to speak of men, as ' souls.' 
 
 "We say, ' There are in such a place so many thousand souls.' Holy 5 1. 
 Scripture forbids to ' steal souls,' meaning, ' men.' It says, ' give q. 
 ' me the souls, and take the goods to thyself ; ' ' All the souls whicli 
 ' came out of the loins of Jacob wei^e seventy souls,' whereas, what 
 is derived from the parents is rather the rudiment of the body, into 
 which God infuses the soul ; ' these she bare unto Jacob, ' sixteen 
 ' souls ; ' ' an omer for every man, according to the number of your 
 * souls,' although the manna was food for the body. Nay, this 
 idiom, by which ' the soul ' stands for the person, is extended so far 
 in the O. T., that ' the soul ' is used of ' the dead body.' (Lev. xxi. 1 ; 
 xxii. 4 ; Num. v. 2 ; vi. 6 ; ix. 6, 7, 10 ; xix. 13 ; Hagg. ii. 13) from 
 which the soul is separated, but to which it is one day to be re- 
 joined 
 
 49. The character of the union in these cases is different, the 
 pi-inciple is the same. In our blessed Lord, two perfect natures are 
 
 II. Y 
 
338 DR PUSEY. 35 §§ 50-52. 
 
 united in One Person ; in oui'selves, the two parts of one and the 
 same nature are united, in tlie one person of each of us ; in the 
 Holy Eucharist, the Body and Blood of Christ do not (as Mr Goode 
 often represents us as toachiiig) form One whole, exce[)t saci-araent- 
 ally. There is no pliysical union of tlie Body and Blood of Christ 
 with tlie bread and wine. Yet where the consecrated bread is, there, 
 sacramental ly, is the Body of Clirist ; where the consecrated wine is, 
 9 20. there, sacramentally, is the Blood of Christ. And so not the Fathers 
 only, but the whole Christian people of old as I said, called the 
 whole by the name of the inward part, which makes it what is. 
 6 5. 50. For it is not by chance or witliout meaning, that all these 
 titles are exchanged. Man is called ' soul ' or ' flesh,' i.e., by his 
 higher or lower part, as the occasion suggests to speak of him, 
 according to that which is the noblest, or that which is weakest 
 in him. The soul is said to be ' empty,' ikc, in order to express 
 how the sufferings of the body extend even to the inmost self, the 
 soul. . . . ' Almost all,' says Augustine, ' call the Sacrament His 
 
 11 69, 'Body.' (Mr Goode, p. 247.) True ! but he does not say, that they 
 ^^- call it so untruly. So, again, Theodoret repeatedly says that our 
 Saviour ' gave to the symbol the name of the Body.' But the whole 
 argument of Theodoret shows that he regai'ded these names, as be- 
 longing to two distinct substances, truly present in the Holy 
 Eucharist. 
 
 51. P. xxiii. Facundus, who seems to have imitated this 
 
 lO 45. passage [from Augustine 21 3] explains the word ' sacrament ' to 
 be the outward visible sign. [He says], ' The sacrament of adoption 
 ' may be called adoption, as the Saci'ament of His Body and Blood, 
 ' which is in the consecrated bread and cup, we call His Body and 
 ' Blood, not that the Bread is properly His Body, or the cup His 
 ' Blood, but because tliey contain in them the mystery of His Body 
 ' and Blood.' Facundus says (what none can doubt), that ' the 
 ' bread,' [i.e., the outward pai-t], ' is not properly the Body of Chi-ist;' 
 but he attests at the same time, his belief in the Real objective 
 
 lo 4.3. Presence ; ' they,' [the bread and cup] contain in them the mystery 
 ' of His Body and Blood.' 
 
 13 77. 52. P. xxvii. But I would only ask any one who loves, and 
 desires to know, the truth, to examine for himself the passages of the 
 Fathers, which I have adduced, and see whether he thinks that the 
 words ' bread and wine ' could be substituted for their words, the 
 ' Body and Blood of Christ,' and the meaning remain the same. 
 For if that maxim of Albertinus and the school of Calvin were true, 
 that ' the signs are called by the name of the things signified,' and 
 the inference which alone would make it bear upon this doctrine, 
 also true, viz., that when ' the Fathers sj)eak of the things signifiied, 
 * the Body and Blood of Christ,' we are entitled to suppose that they' 
 
35 §§ 53-57. "DPt PUSEY. 339 
 
 meant only the ' signs,' i.e., the bread and wine, then, of course, we 
 might, in every case which is so to be disposed of, substitute the 
 words ' bread and wine,' for ' tlie Body and Blood of Christ,' and 
 the sense receive no damage. Let any one really and earnestly and 
 perseveringly try this, and I feel no doubt, that he would soon be 
 convinced, at least, that Christians of old, learned or unlearned, be- 
 lieved in the real Presence of ' the Body and Blood of Christ under 
 ' the form of bread and wine.' 
 
 53. I have in my work ' the Doctrine of the Real Presence as con- 
 ' tained in the Fathers, from the death of St John the Evangelist to 
 'the fourth General Council.' a.d. 451, set down, to the utmost of 
 my knowledge, every passage bearing upon the doctrine of the Holy 
 Eucharist, from which any argument could be drawn. I have set 
 these down, I may say, with such conscientiousness, that Mr Goode 8 9. 
 tliinks that I have brought forwai'd passages, which tell against my 9 138. 
 belief, as well as those which attest it. 70 5. 
 
 An Eirenicon, Contents p. v. 
 
 54. Belief of the Greek Church the same as ours on the meaning 12 74. 
 of the word Ti'ausiibstantiation. 
 
 55. P. 25. Archbishop Plato, in the Greek Church admits the 12 16, 
 term (ifrovaiuiffig in a sense which, if proposed to it, the English Church '• 
 must accept. ' The Eastern and Greek-Russian Church admits 13 73. 
 ' the woi-d "transubstantiation,"' in Greek, fJ'SrovaiMSig, not that physical 
 
 and carnal trans ubsta^itiation, but the sacramental and mystical, and 
 receives that word transubstantiation in the same sense in which the 
 oldest fathers of the Greek Church received the words /j^iraXkayr], 
 fisrddsffig, fiiraGroiyiiMai?. A sacramental or hyperphysical change 
 no English churchman, who believes the Real Presence as his 12 74. 
 Church teaches, could hesitate to accept. 
 
 56. The doctrine of the Eucharistic sacrifice depends upon the 12 92. 
 doctrine of the real objective Presence. Where there is the apostolic 2 27. 
 ^ijuccession and a consecration in our Lord's words, there, it is held 
 
 by Roman authorities too, is the Eucharistic sacrifice. 
 
 Will ye also go away ? A Sermon. Appendix, pp. 25-28. 
 
 57. Some words in the ' Reasons ' preceding the resolution lately 
 passed in the Upper House of the Convocation of the Province of 
 Canterbury (although those reasons were, on a division, rejected by 
 ■*;he Lower House), compel me to state distinctly what I meant, when 
 I spoke of the ritual, adopted in some churches, as ' setting before 
 ' the eyes ' the truths which we, the older Tractarians, had taught. I 
 said, in a meeting of the English Church Union, that this so-called 
 Ritualist movement was eminently a lay movement. We, the Clergy, 
 had taught the truth ; the people had said, ' Set it before our eyes.' 
 
340 DE rUSEY. 35 §§ 58-62 
 
 58. Although I have never taken any part in the ritualist move- 
 ment, I believed, and believe that the object of that movement has 
 been to set before the eyes. Catholic truths in regard to the Holy 
 Eucharist which have been ever received in the Church. Whether 
 it was wise or unwise to adopt this mode of teaching, it was too late to 
 consider then. It had been adopted. In the congregations in whicli 
 it has been received, devotion had evidently been promoted thi-ough 
 it. Believing that it was attacked on the ground of truths which it 
 exhibited, I defended it. When those are tolerated, who deny Hell 
 and the truth of God's Word, it seemed little to ask, that iheij might be 
 tolerated, whose only object it was, to set forth the faith as to the 
 
 1 47. Holy Eucharist, as it has been i-eceived, ' semper, ubique et ab 
 ' omnibus.' 
 
 59. The above-mentioned reasons of the Upper House of Convo- 
 cation of the Southern Province carefully abstained from imputing 
 any error of faith to the Ritualists. It carefully distinguished be- 
 tween their acts, and evils which (it was apprehended) might arise 
 from those acts. Of the Ritualists themselves it did not speak. 
 But it implied that there is danger lest ' certain ritual observances' 
 should ' favour errors deliberately rejected by the Church of England.' 
 Now, T cannot for a moment believe that the Bishops, who passed 
 this resolution, meant to condemn as ' erroi-s deliberately rejected by 
 ' the Church of England,' those truths which I sjioke of as being 
 ' set before the eyes ' by that ritual. But it becomes necessary for 
 me, for my own position, and for that character of unreserve and 
 straightforwardness which every one who would benefit the Church 
 of England must maintain, to state what those doctrines are, which 
 I believe to be included in it. These are — 
 
 GO. (1.) That the Holy Eucharist is the great and central act of 
 Christian worship, our closest nearness to God. 
 
 61. (2.) That, while repudiating any materialistic conceptions of 
 the mode of the Presence of our Lord in the Holy Eucharist, such 
 as I believe is condemned in the term ' Corporal Presence of our 
 ' Lord's natural Flesh and Blood,' i.e., as though His precious Body 
 and Blood were present in any gross or carnal way, and not ratlier 
 sacramentally, really, spiritually. I believe, that in the Holy 
 Eucharist, the Body and Blood of Christ are sacramentally, suj)er- 
 naturally, inefiably, but verily and indeed, present ' under the form 
 ' of bread and wine ; ' and that, ' whore His Body is, tliere is Christ.' 
 
 62. (3.) That, thankfully believing that ' the offering of Christ 
 ' once made is that perfect redemption, propitiation, and satisfaction 
 * for the .sins of the whole world, both original and actual ;' and that 
 our ]51essed Lord Himself, having ' finished uj)on the cross that one 
 ' oblation of Himself,' doth now, while ever living to make inteices- 
 sion for us, add nothing to the Infinite merits of the superabimdant 
 
 2 28. 
 
 8 
 
 26. 
 
 9 
 
 7, 
 
 
 85. 
 
 9 
 
 20. 
 
 2 
 
 19. 
 
35 §§ 63-66. DE PUSEY. 341 
 
 satisfaction of that His One sacrifice which wonld suffice to redeem 
 a thousand worlds ; I also believe, that as in all our prayers, 
 ' through Jesus Christ our Lord' we plead in woi-d that one meri- 
 torious sacrifice, so in the celebration of the Holy Eucharist, the 
 priest pi-esents and pleads to the Father that same Body which was 
 broken for us, and the Blood which was shed for us, tlierein sacra- 9 20. 
 'mentally present by virtue of the consecration which our great High 
 Priest, in His perpetual Intercession for us, locally present in His 
 natural Body at the Right Hand of the Father, evermore exhibits 
 before the Father for us. 
 
 63. In the words of S. Ambrose, ' We have seen the High Priest 
 coming to us ; we have seen and heard Him, offering for us His 
 Blood ; we priests follow, as we can ; that we may offer sacrifice 
 for the people ; although weak in deserts, yet honourable in sacri- 
 fice ; since, though Christ is not now seen to offer, yet Himself is 
 offered on earth, when the Body of Christ is offered ; yea. Himself 
 is plainly seen to offer in us. Whose Word sanctifieth the sacrifice 
 which is offered.' [15 8.] 
 
 64. (4.) I do not know the ritual observances enough to say 
 whetlier the adoration of Clirist, truly present, is symbolised in them. 
 But while I hold the literal meaning of the words of the Articles, 
 ' The sacrament of the Lord's Sujjper was not, by Christ's ordinance, 
 ' reserved, carried about, lifted up, or worshipped,' I also hold in the 
 words of Bishop Andrewes, that ' Christ Himself, the substance [res] 2 6. 
 ' of the sacrament, in and with the sacrament, out of and without 
 
 ' the .sacrament, is, wherever He is, to be adored, i.e., the substance 
 ' of the sacrament but not the sacrament, i.e., the earthly part, as 
 ' Irenseus ; the visible, as Augustine.' 
 
 65. These truths, I hold, not as ' opinions ' but as matters of 1 6. 
 faith, for which, if need were, I would gladly suffer the loss of all 
 things. These truths I would thankfully have to maintain, by the 
 
 help of God, on such terms that, if (per impossibile, as I trust) it 
 should be decided by a competent authority, that either the real ob- 
 jective Presence, or the Eucharistic sacrifice, or the worship of Christ 
 there present (as I have above stated those doctrines) were contrary 
 to the docti'ine held by the Church of England, I would resign my 
 office. Extra-judicial censures, or contradictions, or opinions, if di- 
 rected against faith or truth, condemn none but their authors. 
 
 66. Censures and criticisms of Bishops in 1841-45, have passed 
 away, except in mournful effects upon individuals ; the system which 
 they criticised has lived, strengthened, rooted deeper through ad- 
 versity. 
 

 75. 
 
 6 
 
 10. 
 
 2 
 
 27. 
 
 9 
 
 85. 
 
 12 
 
 73. 
 
 342 DE PUSEY. 35 §§ 67-69. 
 
 Eleven addresses during a Retreat of the Companions of the 
 
 Love of Jesus. ^ 
 
 9 85. 67. Pp. 61, 64-66. Man placeth hi.s hand on the obhitions with 
 
 12 72. the vvorils of consecration, ' Tliis is my Body,' ' Tliis is my Blood.' 
 
 .... But so He has said, ' This is my body.' ' This is my 
 
 2 22, blood,' and by his saying lie effects what He .said. It is a 
 
 28. great mystery of His love that, being for ever, in His natural 
 
 mode of existence, in His human body at the I'ight hand of God, 
 
 He should so ' delight to be among the sons of men,' that lie should 
 
 9 71, invent, so to speak, another mode of existence of His Body and 
 
 Blood, a spiritual existence, in order to be w ith us, to be with each 
 
 one of us, to be so wholly with each one of us, as if He were with 
 
 none besides. It is a miracle, the most marvellous of miracles, but 
 
 a miracle, for which we have His word, Who is the truth itself. 
 
 His glorious Body is in heaven, where it is to remain ' until the res- 
 
 ' titution of all things.' Yet He made Himself present to St Paul 
 
 in His way to Damascus, ' I am Jesus, whom thou persccutest.' He 
 
 is not present, in the sime mode of existence, in the heavens and on 
 
 9 71, the aUai-. But ' by a Divine virtue He raises His body above the 
 
 85. ' condition of a body, and gives it a spiritual mode of existence.' 
 
 As He Himself speaks, when speaking of that great mystery in the 
 
 9 49, words which St John has recorded ; ' so that it exists as if it were 
 
 '^- 'a spirit, invisible and indivisible ;' a likeness of which we see in 
 
 the soul, which exists everywhere in the body, and wholly in each 
 
 part of it. 
 
 2 22, 68. But then the same body, which is locally at the Right 
 
 ^7, Hand of God, is supralocally under a different mode of existence, 
 
 present with us really, truly, substantially, though spiritually. And 
 
 8 19 since His Body is there, there must His soul be also, there also His 
 26. Divinity. For they are insej^arable. And all this for us, all this 
 
 2 20, for each one of us, all this to unite each one of us as closely as is 
 
 2^- possible with Himself. He does not leave heaven for us ; His pre- 
 
 2 25. sence there is necessary for us ; yet, ere He left earth, He contrived 
 
 9 71, a way whereby He should be continually present on earth, present, 
 ''^- not as when on earth, in one single place, but throughout the whole 
 
 earth, wherever Christians are, for Him to come to, wherever, ac- 
 cording to His holy institution, His words consecrate the oblations 
 to be His body and blood. 
 
 ' This is My Body^ a sermon preached before the University at «S'. 
 Mary s, on the jifth Sunday after Easter 1871. 
 
 12 47, 69. Pp. 15-17. — What reason then is there, for not receiving the 
 1J9' words, ' This is my body,' as literally as the words, * Tlie Word was 
 
 ' with God ; The Word was God V It is worth observing in the 
 
 13 73. outset, that in all explanations of Christ's plain words, 'This is my 
 
35 §§ 70, 71. DE PUSEY. 343 
 
 ' body,' other than the simple affirmation which they are, the utmost 
 
 claimed for such explanation is possibility. The necessity that they 
 
 must mean something else than their simple meaning, is postulated ; 
 
 and then analogies (as it is thought) are adduced to prove tbat they 
 
 may. But these alleged analogies all foil. And first I need 
 
 scarcely dwell upon that expression which Zwingle ascribes to a 4 33, 
 
 dream from God given to him as a ground for disproving the 
 
 doctrine, the belief in which he had previously cast aside ; [Here 13 7-">. 
 
 he refers to a footnote containing Zwingle's dream which may be 
 
 seen as cited by Dr Wiseman, 34 27.] ' It is the Lord's Passover ;' 
 
 which he explains to be, ' It is the figure of the Lord's passing over.' 
 
 For the words without doubt mean, ' It is a passover to the Lord,' * ^- 
 
 as in the fourth commandment it is said, ' the seventh day is a [the] 
 
 ' sabbath to [of] the Lord,' or again, ' To-morrow is a feast to the ® ''^• 
 
 ' Lord.' For tlie ' passover,' is the name of the paschal lamb itself, 
 
 or of the feast ; whence the words are used, ' kill the passover,' 
 
 ' sacrifice the passover,' ' roast the passover,' ' eat the passover,' and 
 
 ' the passovers' are the paschal lambs ; or it is the feast of the jmssover, 
 
 as in the words, ' keep the passover.' But nowhere is it used in the 
 
 abstract sense which Zwingle would have, and which his would-be 
 
 analogy requires, ' the passing over,' aiid to say, ' This is the passing 
 
 ' ovar,' would be wholly different from affirming of an existing thing, 
 
 ' This is my body.' 
 
 70. Pp. 19, 20. — The vine and its branches are a wonderful 
 image of the closeness of union between Christ and His true members, 
 deriving from Him life and continual support and fruitfulness. But 
 the vine is an image of Christ, not Christ of the vine ; the branches 
 express our relation to Christ we (it is almost too simple to state) 
 are not images of the branches. One can then hardly understand 12 5'2, 
 how, from mouth to mouth, the sophism could be repeated, that, 
 because our Lord could speak of Himself under a metaphor, ' I am 
 ' the true vine,' &c., therefore, when He speaks not of Himself, but 
 says, ' this thing,' and then declares what that thing of which He is 
 speaking is in words absolutely excluding metaphor, 'my body 
 ' which is given for you,' ' my blood of the New Testament, which 
 ' is shed for many for the remission of sins ;' the predicate is here 
 too, to be a figure, unfigui-ative as the words are. In the one set of 
 phrases alleged, the meaning of a symbolic term, ' the kine,' the 
 ' candlesticks,' the ' field,' of the parable is explained and it is 
 declared of what it is the symbol. In the other, [I am the vine, 
 &c.] truth is declared under symbolic or metaphoric language. In 12 52. 
 our blessed Lord's words of institution, 'this is my body,' there is 13 74 
 no mention of any symbol. He does not say, ' this bread is my 
 ' body,' but ' this thing, rouT-o, which I give you is my body.' 
 
 71. Pp. 21, 22. — It were an unexplained and unexampled 12 51. 
 
3U DR PUSEY, 35 §§72-74. 
 
 12110. metaphor, tliat to eat His flesh were to believe in Him ; the more 
 13 ;^, so, since in that hniguage such metuplior is only used of preying 
 23, 68. upon a person or one's self, or of calumniating. The metaphor is 
 from wild beasts, Ps. xxvii, 2 ; Micah iii. 3. ' Why do ye persecute 
 'me, and are not satisfied with my flesh V Job, xix. 22, in the same 
 sense as ' devour my people.' Ps. xiv. 4 ; Jer. x. 25, 1. 17 ; 'the poor,' 
 Prov. XXX. 14, or he ' oateth his own flesh,' ' preycth on himself,' 
 Eccl. iv. 5. Tlie phrase is retained in the Pe.shito in Ps. xxvii. and 
 Micah. 
 
 6 8- 72. p. 26. But to US our dear Lord hath given the communion 
 ^"' of His body, not in heaven as yet, but here on earth. ' The bread 
 
 7 42- ' which we break, is it not the communion of the body of Christ ?* 
 
 ' Communion ' is ever, in Holy Scripture, ' participation of.' ' The 
 
 13 70. 'communion of the Holy Ghost,' 'communion of the Spirit,' is by 
 
 His actual indwelling in our souls. ' The communion of His Son 
 
 ' Jesus Christ our Lord, into which God has called us, is communion 
 
 with Christ Himself, to become membei's of Him, to partake of Him, 
 
 He dwelling in us and we in Him. When then the Apostle says, 
 
 ' the bread which we break is the communion of the body of Chi-ist,' 
 
 he expresses, not only that we (blessed be God !) are ' pai'takers 
 
 ' of Christ,' but the special way in which we are partakers of Him, 
 
 that we are partakers of His body, of His blood ; and so He 
 
 s 10. dwelleth in us, and we in Him. 'Wherefore,' said he, 'asks St 
 
 7 43. Chrysostom, ' the communion (xonuvia) and not the partaking 
 
 ' O^^'^X^) ^ Because he intended to express something more, and 
 
 ' to point out how close was the union ; in ' that we communi- 
 
 ' cate, not only by participating, but by being united. For as that 
 
 ' body is united to Chrst, so we also are united to Him by that 
 
 'bread.' [22 20.] 
 
 9 44- 73. P. 36. — If we nnderstood what a spiritual body is, what 
 
 •'>!. these our bodies and what their laws sh.dl be, when after the resur- 
 
 13_;7G. rection they, in God's mercy, shall be 'conformed' by the working 
 
 of His omnipotence ' to the body of His glory,' if we knew by 
 
 what law His risen body pa.ssed tlirough the unopened tomb or the 
 
 closed doors, then we might understand the laws by which He is 
 
 present in the sacrament, [meaning the consecrated elements.] 
 
 14 k;, 74. P. 40. — Finding that the words 'real presence' were often 
 
 •"''J- understood of what is in fact a ' real absence,' we added the word 
 
 ' objective,' not as wishing to obtrude on others a term of modern 
 
 philosophy, but to exi)ress that the life-giving body, the i-eality or 
 
 tiling of the sacrament, is, by virtue of the consecration, present 
 
 without us, to be received by us in the words of the FatJier.s, ' for 
 
 ' us to lay up Christ in ourselves and place the Saviour in our breasts.' 
 
 [Clement 9 3.] 
 
36 §§ 1-4. ARCHDEACOIT DEXISOK 34j 
 
 36. 
 
 Archdeacon Denison. 
 
 The Defence of the Archdeacon of Taunton. July 1856. 
 
 1. P. 90. The proposition which I have undertaken to prove from 7 36. 
 Holy Scripture is this : That there is a Real Presence — not material, 
 
 or, as it is said, ' corpoi-al,' but immaterial and spiritual — of the 
 Body and Blood of Christ in the consecrated Bread and Wine. And 
 that the Body and Blood of Christ, being really pi-esent in the con- 
 secrated Bread and Wine, after an immaterial and spiritual manner — 
 a manner which, as Holy Sc7-ipture has not explained, the Church has 
 not defined — are given, therein and thereby, to all, and are received 
 by all who come to the Loi'd's table. 
 
 2. Pp. 92, 93. The foot of the Eeal Presence rests upon the 
 words of the Institution by our blessed Lord of the Holy sacrament 
 of His Body and His Blood, as recorded in the Gospels of S. 
 Matthew xxvi. 26-29; S. Mark xiv. 22-25; S. Luke xxii. 14-21 ; 
 
 upon tlie words of our blessed Lord, as recorded by S. John, ch. vi., 7 18, 
 especially verses 50-58, though it may, I think, be doubted whether 
 the whole chapter, from ver. 4 to ver. 71, inclusive, is not to be 
 regarded as applicable to the Doctrine of the Holy Eucharist ; and 
 lastly, upon the words of S. Paul, 1 Coi-. x. 16-21, and xi. 23-34. 
 
 3. It has however been attempted, in the face of the testimony of 
 the Church Catholic, to assign a figurative character to the words of 
 Institution, of the same kind witli that truly assigned to other 
 passages of Holy Scrijiture, in which our blessed Lord is spoken of 
 under figures, and by this process to explain away the Mystery of 9 28. 
 the Real Presence. This attempt has been, as it appears to me, so 
 completely set at rest by Dr Pusey (pp. 25-33 of his ' Sermon 
 
 ' preached before the University of Oxford, on the second Sunday 
 ' after tlie Epiphany,' of the present year, 1853), that I gladly and 
 thankfully refer to that Sermon. I beg to add that I subscribe fully 
 aiad unreservedly to that part also of the argimient of the Sermon 
 (pp. 33, et. seq.) which shows with equal conclusiveness that the 
 same principle of literal interpretation, which is affirmed to be tlie 
 only true principle of interpretation of the words of Institution, is to 
 be extended to the words employed by the Evangelists and S. Paul 
 to designate the elements after consec7'ation. We may not interpret 
 ' this is my body' literally, and 'this fruit of the vine.' 'This bread,' 
 'the bread which we hveak, ' figziratively. 
 
 4. That the Body and Blood of Christ are really present in the ^ ^^• 
 consecrated bread and wine after a manner not material, or as it is 
 
 said, ' corporal,' but immaterial and ' spiritual,' is proved by the 
 
346 DENISOX— BENXET. 36 §§ 5, G. 37 §§ 1, 2. 
 
 words of our blessed Lord (S. John vi. 61-63), and also by the con- 
 sideration that S. Paul (1 Cor. x. 3, 4), where he is speaking of 
 types of the Holy Eucharist, the Manna and the Rock, ap[)Iies to 
 both the word spiritual. 
 
 5. Pp. 93-95. It remains to offer proof from Holy Scripture that 
 all who come to the Lord's Tahle, whether worthily or unworthily, 
 have given to them, and eat and drink the body and blood of Christ, 
 is established by 1 Cor, x., xi., with which I am at this time more 
 
 immediately concerned There are, I think, only two places 
 
 of Holy Scripture, which inity, at first si(/hf, appear to some to teach 
 that those who ' eat and drink unworthily,' do not eat and drink the 
 
 * Res Sacramenti,' ' the inward part or thing signified,' the Body and 
 Blood of Christ The fir.st is S. John vi! 50, 51, 54-58. . . . 
 
 9 00. His words in this place declare and pledge to the believing soid at 
 once the ' Res Sacramenti ' and the ' gratia,' or * vii-tus Sacramenti.' 
 
 7 37. 6. ' All those considerations which are adduced from sixth of S. 
 
 ' John, to prove that the wicked neither eat the flesh of Christ, nor 
 ' drink His Blood, are foreign to the purpose, because the Lord in 
 ' that place is not speaking about sacramental eating, but about spirit- 
 ' ual eating, which hath to do with the virtue of the sacrament and 
 ' sacramental grace.' (Sarovia, ip. 91.) 
 
 37. 
 
 Rev. W. J. E. Bennett, M.A. 
 
 A Flea for Toleration in the Church of Enf/land in a Letter to the 
 Rev. E. B. Fusey, D.D. 
 
 1. Preface, pp. iii., iv. The reader will observe that in the two 
 2 5- first editions the words were ' The real, actual, and visible Presence 
 
 8 29. ' of our Lord upon the altars of our churches.' In the present 
 
 9 02. edition he will find the following words substituted, ' The real and 
 
 ' actual Presence of our Lord under the form of bread and wiue ujjon 
 ' the altai's of our churches.' 
 9 62. 2. He will also observe that in the former editions the words 
 were, ' Who myself adore, and teach the people to adore, the con- 
 ' secrated elements, believing Christ to be in them — believing that 
 
 * under their veil is the sacred Body and Blood of my Lord and 
 
 * Saviour Jesus Christ.' He will now find the following words sub- 
 stituted, ' Who myself adore and teach the people to adore Christ 
 
 * present in the sacrament, under the form of bread and wine, believ- 
 ' ing that under their veil is the sacred Body and Blood of my Lord 
 
 8 29. ' and Saviour Jesus Christ.' ]My meaning, and that which passed 
 through my mind in writing the original passages, was precisely the 
 same as that which is now conveyed in the words substituted. . . . 
 
37 §§ 3-7. EEV. W. J. E. BENNETT. 347 
 
 The formula now adopted, and wliicli, without any doubt, will con- 
 vey the doctrine of the Real Presence as the Church would teach it, 
 has been suggested to me by liim whose name stands at the head of 
 this pamphlet ; one to Mdiom the whole Church would implicitly 
 bow, and all revere. 
 
 3. Pp. 1, 2. My dear Friend, clouds seem gathering afresh round 1 4. 
 about t])e Church, many, of whom I am one, ar-e in great perplexity, 9 58. 
 and our hearts are failing lis concerning the tilings which may be 
 
 coming Looking back to the earlier part of my education at 
 
 Oxford T remember that religious opinion then bore a very 
 
 diffei'ent aspect from that which it bears now I could not 
 
 but be conscious that the English people, and to a gi^eat degree even 
 the clergy, did not, as a whole, believe in tlie doctrine of sacramental 
 grace ; more especially, they very slightly held the idea of the Eeal 
 Presence of our Blessed Lord in the Holy Euchai-ist. 
 
 4. They did not consider it, as we have learned to do since, a vital i 4. 
 principle of the Faith. But as I have advanced in years, and the 9 58. 
 work of the Church, (say from the year 1830), I have gradually 3 110. 
 leai'ned from yourself, and from other doctors of the Church, to 
 whom in your writings you have referred, the essential necessit}' of 
 
 these great truths. 
 
 5. The greater part of the Priesthood does now maintain and set i 4. 
 forth without flinching those doctrines which were then, to say the 9 58. 
 least, held in abeyance. To speak only of myself, I have worked 3 110. 
 steadily onwards, as far as my liumble powers have enabled me, 
 cheered and instructed by the ' Tracts for the Times,' and your own 
 
 more special teaching in Oxford, to ' contend earnestly for the Faith 
 ' once delivered unto the Saints.' That faith seeming to me to derive 
 its whole efficacy from a right appreciation, primarily of the doctrine 
 of the Incarnation, and depending on that, the real and actual Pre- 
 sence of our Lord under the form of bread and wine upon the Altars 
 of our Chuixhes. 
 
 6. Witliout that doctrine, as containing and inferring the sacer- 1 4. 
 dotal office of the Priest, and the sacrificial character of the altar, 9 .58. 
 there would seem to be no Church at all. It could not but be that 
 somehow the words of our Blessed Lord must be true : — ' Except ye 
 
 ' eat the flesh of the Son of Man, and drink His hlood, ye have no life 
 ' in yon.' 
 
 7. Pp. .50, 51. It is not as if these docti'ines now appeai-ed for the i 4. 
 first time in Church history. They are the first principles of the 9 58. 
 oracles of God, and it seems hard to be thus compelled to lay their 3 110. 
 foundation over and over again. You yourself, my dear friend, have 
 
 in these latter days made them amply known, and have claimed 
 them as the indisputable heritage of the Church. When first in 
 the ' Tracts for the Tinies^ and then in your univei'sity and other 
 
348 
 
 BENNETT— HAMILTON. 37 § 8. 38 §§ 1-4. 
 
 scnnoiis, you wore cliiillongcd by tlic world, you proved tlicm to be 
 our doctrine. Wlion you preached, in 1843, on ' Comfort to the 
 ' Penitent in the Holy Eucharist,' you were suspended by the 
 university. When you preached the same doctrine, only much more 
 strongly, in 1853, the university, by its then silence, showed that it 
 was able to acceiJt what you taught, and there was no more question 
 concerning it. 
 
 1 4. 8. Ten years had cleared away the misunderstanding of your first 
 3 110. statement ; and the Church dwelt confidently in the strength of her 
 
 9 58. faith, now no longer gainsaid. Then followed, in 1855, your 
 voluminous work, being principally a catena of the Fathei's, to pi*ove 
 tlie catholicity of the doctrine which you advocated ; and then fol- 
 lowed again, in 1857, in order to bring the doctrine fully home, and 
 apply it to the English Church, another volume concerning which 
 there could be no mistake, for it boi-e this remarkable title : ' The 
 ' real Presence of the Body and Blood of our Lord Jesus Chri.st, the 
 
 * doctrine of the English Church, with a vindication of the reception 
 
 * by the wicked, and of the adoration of our Lord Jesus Christ truly 
 
 * Present.' 
 
 6 1. 
 
 11. -Ji). 
 
 12 1)2. 
 
 38. 
 
 Bishop Hamilton. 
 
 The Charr/e of the Lord Bishop of Salisbury. 1867. 
 The Bishop's Doctrine. The Eoman Catholic Doctrine. 
 
 1. Pp. 26, 27. I maintain, 
 that there were those, in the first 
 days of the Gospel, who had 
 received in a very special and 
 peculiar way from the One Priest, 
 special powers of sacrificing. The 
 powers committed to the Apostles 
 were transmitted by the Apos'tles 
 in the name and place of their 
 Lord to other men. 
 
 1, 
 
 3. P. 34. He still continued 
 
 24. to present before the mercy -seat, 
 
 2. " He appointed the Apostles 
 priests of the New Testament, 
 that they might receive them 
 [His Body and Blood under the 
 species of bread and wine] ; and 
 in these words, Do this in reinem- 
 hrance of me, He charged them, 
 and their successors in the priest- 
 hood, that they should ofier Him. 
 For He instituted a new Pass- 
 over, even Himself, to be sacri- 
 ficed by the Church through the 
 priests, under visible signs, in 
 memory of His departure from 
 this world to the Father.' — Coun. 
 of IWent. 
 
 4. We therefore acknowledge 
 it to be, and that it ought to be 
 
38 §§ 5-10. 
 
 BISHOP HAMILTON. 
 
 349 
 
 in His own glorified, but once 
 crucified body, that perfect sacri- 
 fice which He once offered on the 
 cross. Our Lord by this com- 
 memoration of His one sacrifice, 
 ■which was perfected on the cross, 
 exercises His functions as the 
 Great High Priest of His Church, 
 and through sucli functions, such 
 sacrificial actions, applies the fruits 
 of tliat one sacrifice to believers 
 separately. 
 
 5. So too they who, in obe- 
 dience to His charge, ' Do tliis in 
 ' remembrance of me,' ever com- 
 memorate His death and sacrifice 
 in the breaking of bread, do thus 
 act as priests, and exhibit in their 
 celebrations of the Eucharist their 
 delegation to the duties and the 
 dignities and the ministrations of 
 the Priesthood of Jesus Christ. 
 
 7. P. 35. We then conse- 
 crate this oblation of bread and 
 wine as our LoixFs representatives, 
 and so in the Person of Christ 
 putting forth some of His dele- 
 gated powers, and by His own 
 words, we bless the elements, or 
 rather He blesses them through 
 
 9. Through such blessinsc the 
 oblation becomes a sacrament, and 
 as such has not only an outwai-d, 
 but an inward, part. . . . The 
 inward part is that which our 
 Blessed Lord took from the Blessed 
 virgin — whicli He offei-ed to Gotl 
 as an atoning sacrifice on the 
 Cross — which the Almighty 
 Father has glorified. 
 
 accounted but one and the same 
 sacrifice, which is done in the 
 mass, and which was offered on 
 the Cross : even as it is one and 
 the same host, to wit, Christ our 
 Lord, who once only ofiered Him- 
 self in His blood upon the cross. 
 For the bloody and unbloody host 
 is not two hosts, but one ho>t 
 only : the sacrifice whereof is 
 renewed daily in the Church, after 
 that our Lord had commanded 
 thus : ' Do this in commemora- 
 ' tion of me ! ' — Cat. of Trent. 6 1, 
 
 6. If any one shall say that in ■^^' }^'l^ 
 these words, ' Do this in remem- 
 ' brauce of me,' Christ did not ap- 
 point the Apostles to be priests, 12 75, 
 or did not ordain that they and ^*- 
 other priests should offer His body 
 and blood, let him be accursed. — 
 Coun. of Trent. 
 
 8. The Priest also is one and 6 1, 
 the same Christ our Lord ; the l^- 
 
 ministere, who offer this saciifice, 12 72, 
 consecrate the holy mysteries, not '^' 
 
 in their own, but in the Pei"son 
 of Christ, as is evident from the 
 words of consecration ; for the 
 priest does not say, ' This is 
 ' Christ's Body,' but '' This is my 
 ' Body.'— Cat. of Trent. 
 
 1 0. Now there are those won- 6 1. 
 derful and stupendous things, 12 72, 
 which in this sacrament Holy 75. 
 
 Church without all doubt believes 
 are to be wrought by the words 
 of consecration. The first is, 
 that the true Body of Christ, that 
 very same which was born of the 
 virgin, and now sits in heaven, 
 at the right hand of the Father, 
 is contained in this sacrament. — 
 Ibid. 
 
350 
 
 BISHOP HAMILTON". 
 
 38 §§ 11-16. 
 
 11. P. 30. But til is consecra- 
 tion of the gifts stands in closest 
 relation to anotlier great function. 
 Tliat sacrificial action, which is the 
 counterpart of Christ's peri)etual 
 pleading and i)rescntation of His 
 body and blood in our behalf is 
 consummated when the bread and 
 wine are made the sacrament of 
 the Lord's body and blood. In 
 this the Eastern and Western 
 Church are agreed. 
 
 6 1. 13. P. 35. The inward part 
 of the sacrament of the Lord's 
 
 9 97- Supper is Christ's precious body 
 
 IW. and blood, and so, by virtue of the 
 
 hypostatic union, Christ Himself. 
 
 1 2. We therefore beseech Thee, 
 Lord, to receive this oblation 
 of our service and of Thy whole 
 family. . . . Which oblation do 
 Thou, O God, vouchsafe, we 
 beseech Thee, in all respects to 
 bless, approve, ratify, and accept, 
 that to us it may be made the 
 Body and Blood of Thy most be- 
 loved Son our Lord Jesus Christ. 
 . . . ' For this is my Body.' — 
 Canon of the Mass. Prayer of 
 Consecration. 
 
 14 For since in heaven the 
 whole humanity is joined to the 
 Divinity in one person and hypo- 
 stasis it would be wicked to ima- 
 gine th;it the Body which is in the 
 sacrament is disjoined from the 
 same Divinity.' — Cat. Coun. of 
 Trent. 
 
 9 9. 15. Pp. 35-37. The outward part — the bread and wine — remains 
 
 10 'I'd. in its appearance, form, and essence, or substance, what it was before 
 
 the act of consecration ; but still by consecration it has been made 
 the veil and channel of an ineffable mystery. The inward part is 
 that which our blessed Lord took fi*om the blessed Virgin — which 
 He offered to God as an atoning sacrifice on. the cross — which the 
 Almighty Father has glorified — has, that is, endowed, not with the 
 actual properties, but with the supernatural gifts, graces, and effects 
 of Godhead, and out of which wells forth every blessing of the New 
 Covenant. The inward part of the saci-ament of the Lord's Supper 
 is Christ's precious body and blood, and so, by virtue of the hypos- 
 tatic union, Christ Himself. But here observe, my brethren, a dis- 
 tinction which I must make. This inward part of the sacrament — 
 this presence of the body and blood of Christ, and of Christ Himself 
 — is not after the manner or laws of a body, according to which 
 ordinary laws our Lord's body is in heaven only ; but is a super- 
 natural, heavenly, invisible, incomprehensible, and spiritual presence. 
 1 6. And here I would say that unless the consecration prayer be 
 admitted to have this its historical force, as the central feature of the 
 Eiicharistic service — as the sacramental action which is introductory 
 of our Lord's most gracious gift — it must be pronounced a senseless 
 
 11 2- unreality, which darkens the most .solemn act of the human soul in 
 7- its communion with God. But this consecration of the gifts stands 
 
 in closest relation to another great function. 
 
38 §§ 17-22. BISHOP HAMILTOK 351 
 
 17. That sacrificial action, which is the counterpart of Christ's 6 8, 
 perpetual pleading and presentation of His body and blood in our ^^' 
 behalf, is consummated when the bread and wiiie are made the sac- 
 rament of the Lord's body and blood. In this the Eastern and the 
 "Western Church are agreed. And it is this special action which 
 
 gives its true interpretation to the ' This do in remembrance of me.' 
 (Luke xxii. 19.) The words are most remarkable ones. The origi- 6 1- 
 nal words, of which 'Do this' is the translation, mean in Alexan- 
 rian Greek ' sacrifice this,' and the other word a^a^l/7)(r/g [remem- 
 brance] is also a sacrificial word, and signifies the offering of a 
 IMr^'MoGuvov [memorial]. 
 
 18. P. 138. The following are instances of iroisiv [to do] with 6 2. 
 unbloody sacrifices : — 
 
 Septiiagint. Vulgate. Auth. Version. 
 
 Exod. xxix. 41. Tronyueis KdpTr(x>/j,a O do. 6 3, 
 
 Lesdt. ii. 7. aefj-idaXts iroi.ridr)aeTai fuerit sacrificium made. 4, 
 
 Levdt. ii. 8. ,, offerens ,, ») 
 
 Levit. ii. 11. ol woirjaaTe ^vfj.wrSi' fiet ,, 6 
 
 19. Also Levit. vi. 22 ; Num. xv. 5, 6, 14 ; xv. 14 ; xxviii. 21, 6 6. 
 24; and Ezek. xlvi. 14. AD the above repi-esent the Hebrew 
 a-sah [to do]. 
 
 20. P. 4G. On earth He invisibly sanctifies what is offered, and 
 makes the earthly elements, which we offer, to be sacramentally and 
 ineffably — but not in a carnal way — His body and blood. For 
 altliough once for all offered, that sacrifice, be it remembered, is ever g 19. 
 living and continuous— made to be continuous by the resurrection 24, 
 of our Lord. Accordingly, St John tells us in Rev. v. 6-12, that 
 
 ' he beheld, and lo, in the midst of the throne stood a lamb as it had 
 ' been slain,' and to Him is continually addressed the triumphant 
 song of the heavenly host, ' "Worthy is the Lamb that was slain to 
 ' receive power, and riches, and wisdom, and strength, and honour, 
 ' and glory, and blessing.' 
 
 21. To Him His Church on earth, in the Eucharistic service, in 
 
 like mannei*, continually cries ' O Lord God, Lamb of God, Son of 6 30. 
 ' the Father, that takest away the sins of the world ' — not that 
 tookest away, but still takest. ' Agnus Dei, qui toUis peccata mundi.' 6 19. 
 As then the sacrifice is continuous, its propitiatory virtue is continu- 
 ous, and the fulness of the propitiation is pleaded for the whole 
 Church, wheresoever the commemoration of it is exhibited in the 
 Holy Eucharist. 
 
 22. P. 5.5. The body and blood of Christ become really present, 2 5. 
 and by this I mean ' present without us,' and not onl^/ ' in the soul 
 
 ' of the faithful receiver ; ' oi to u.se woi'ds very familiar to you, my 
 rev. brethren, the body and Islood of Christ ax-e present objective, and 
 not subjective only. 
 
352 REV. ORBY SHIPLEY, 39 § 1-4. 
 
 39 
 
 Rev. Orby Shipley, M.A. 
 
 Tracts for the day. The Real Presence. 
 
 8 92. 1. P. 12. — Now when we speak of Christ's Presence, we do not 
 
 mean the presence of His Deity, wliich being consub.stantial with 
 tlie Father, can never be absent from any part of creation, and can- 
 not be said eitlier to go away or to return. We mean the Presence 
 of His person in its tliree constituent parts. Body, Soul, and Divinity, 
 which are indivisible, and together make ' one Christ.' Wherever 
 
 9 72. He is present, He is present as God and as man ; and in this sense are 
 
 we to understand His own words, when He said, ' I am with you 
 * alway, even unto the end of the world ' with us, not in the power 
 of His Godhead only, but in the perfection of His manhood also. 
 
 11 Si. 2. Pp. 16, 17. — ;It has been said that Christ incarnates Him- 
 
 self in each worthy communicant, because He unites His sacred 
 jBesh to oui's, and in a real and true sense makes Himself one with us. 
 Lest this should be thought to indicate only a subjective union, con- 
 sequent upon the ardent foith and devotion of the receiver, there is 
 an antecedent union altogether external to the communicaut himself, 
 upon which the other is dependent ; for, in order to this union of 
 
 12 "to. the flesh of Christ, with ours, He first incarnates Himself in the 
 
 hands of the priest ; that is, at the moment of consecration, Christ 
 unites Himself, Body, Soul, and Divinity, in an ineffable manner, 
 with the elements of bread and wine. 
 
 3. P. 20. — Water was sanctified to the mystical washing away of 
 sin once for all, when Christ was ba])tizcd in the river Jordan : and 
 an infant baptized by a bystander with proper matter and form, in 
 a moment of danger, is as validly baptized, as if it had been done in 
 a Church by a priest, with all the baptismal ceremonies. But in 
 the Eucharist, the sacrament could have no existence, but in virtue 
 of the consecration by a priest, because there is a sacramental change. 
 The cliMnents become what they were not before, by the power of 
 tlie Holy Ghost, and the abiding force of those words which our 
 12 G3- Lord pronounced over them at the institution of the first Eucharist, 
 
 ' • 'This is my Body, which is given for you: This is my Blood, 
 ' which is shed for you and for many for the remission of sins.' 
 6 li 4. P. 22. — Unlike baptism, which depends not for its validity on 
 
 ~ the pei-son of the mini.ster, thci-e can be no valid Euchari.st without 
 an ordained priest, because it is a sacrifice, and an extension to the 
 Church on earth of that priesthood, which Christ is ever exercising 
 in the heavenly tabernacle. Priesthood and sacrifice are cori'elative 
 terms. Wherever there is a sacrifice, there must be a priest to offer 
 
 I 
 
39 §§ 5-8. EEV. OEBY SHIPLEY. 353 
 
 it ; and ' every priest,' as St Paul testifies, ' is ordained to offer gifts 
 ' and sacrifices.' In order, therefore, to bring the Eucbaristic sacri- 
 fice into connection with that which the great High Priest is offering 
 above, there must be the interposition of one commissioned by Him 
 to perform that higli function. 
 
 5. When our Lord instituted the sacrifice, He ordained the 6 1, 
 priesthood at the same time. This is tlie effect of the words which 24. 
 He addressed to the ajDostles, ' Do this for My memorial.' He 
 commanded them to ' do ' as He had done. The command included 
 
 the power ; and both were exclusive. It was a command and 
 authority given to the Apostles alone, and constituted them the 
 priests of the New Law. 
 
 6. P. 25. In the Eucharist, the union of the bread and wine with 9 9. 
 the body and Blood of Christ, each remaining in its own nature, 
 constitutes the Sacrament ; and when we speak of receiving the 
 sacrament, we mean, or ought to mean, receiving both, or whole 
 Christ, ' under the form of bread and wine.' The distinction 
 between the sacrament and the substance or reality of it, is of conse- 
 quence, as serving to account for the use of certain terms, which 
 might be pei'plexing without it. 
 
 7. The [consecrated] bread and wine are sometimes called the 9 9. 
 symbols, figures, types, or antitypes of the body and blood ; whence lo 47. 
 it might be inferred that the presence of Christ is only symbolical or 
 figurative, and not real. But these terms are applied to the * out- 
 
 ' ward pai-t ' as a sign or figure, not of a thing which is necessarily 
 absent, but of that which is inward and unseen, not exposed to the 
 cognizance of our senses, and of whose presence we require to be 
 certified by some visible token. 
 
 8. Pp. 29, 30. — By the Real Presence of Christ is not meant a 8 6- 
 presence by Divine Power, or spiritual grace ; but the Presence of ^^j p^, 
 His very true Body, not anything different from the body which '"" 
 lie had on earth, and wiiich He took up into Heaven — nob any- 
 thing to which the name or propei-ties of His body are merely g G3, 
 ascribed in a sacramental sense ; but that very body, which He ^^' 
 took of the substance of the virgin Maiy His mother, which 
 
 was ' crucified, dead, and buried,' and ascended far above all 13 41, 
 
 heavens We say, then, that under the form of bread "*" 
 
 and wine, Christ is present truly, that is, not in figure or sym- 
 bol, or by I'epresentation, as he may be said to have been in tlie 
 persons of those who were types of Him, or under the symbol of the 
 Lamb. He is present really, not to the faith which ascends iip to 
 heaven to lay hold of Him, as some speak ; but objectively in the 
 sacrament. He is present substantially, not by any grace or virtue 
 emanating from His sacred body, or infused into the Bread and 
 Wine ; but in the very substance of His true Body and Blood. It is 
 not a Presence of Power or virtue, but of Person. 
 
 z 
 
11 
 
 ST. 
 
 2 
 
 5. 
 
 8 
 
 88, 
 
 12 
 
 31. 
 
 354 in: V. ORBY SHIPLEY. 39 §§ 9-11 
 
 9. The Bread and AVino are not called His Body and Blood 
 
 because tliey are virtually, or to all intents and purposes, such to us 
 
 who receive them. Neither are they figures and symbols of a pei'son 
 
 absent, having no influence upon us except to teach or to awaken 
 
 thought. TJjider those external Forms there is the true, real, and 
 
 substantial Presence of Christ's Body and Blood, animated by the 
 
 Living Soul, and both pervaded by the Living Deity — Whole 
 
 Christ, God, and Man. 
 
 11 87. 10. P. 32. 'This is my Body;' 'This is my Blood.' We take 
 
 9 07- His words literally, and believe what they express : that there are 
 
 107. two things in the sacrament — the outward sign and the thing 
 
 signified under one form. 
 
 11 87. 11. P. 34. Union with Him will alone satisfy us ; and in order 
 
 to enjoy the blessedness of that union, we must eat His Flesh and 
 drink His Blood. What we require is a Presence of Christ, which 
 will enable us to fulfil this condition ; no unreal or figurative Pre- 
 sence is adequate to the mighty purpose : ' Except ye eat the Flesh 
 ' of the Sou of Man, and drink His blood, ye have no life in you.' 
 Wherever there is a human soul to be fed, there must this celestial 
 and ' supersubstantial' Food be present to supply its wants. There 
 is no limitation of space or time. 
 
 1 2. In every age, and in every part of the wide earth to which 
 the Church extends, this heavenly banquet must be found upon her 
 
 12 31. altars: her children must never be sent away without their 'Daily 
 
 ' Bread;' and every particle of that Divine Food must be pervaded by 
 the Presence which gives it life. It has no relation to quantity. 
 
 2 25. Over and over again, in the smallest portion as in the largest, there 
 
 9 78. must be the same Body and Blood, the same Chi-ist, Whole and 
 Undivided. 
 
 9 72. 13. P. 37. It may seem inconsistent or absiu'd to speak of the 
 presence of a body not after the manner of a body. But it must be 
 remembered that, when we speak of our Lord's Body, we are not 
 speaking of a natural body, but of a Body Spiritual, and Glorified; 
 nor that alono. but of the Body of God. 
 
 9 156. 14. Pp. 41, 42. The first Eucharist aflbrds an example of a 
 twofold manner of Presence. Our blessed Lord was Present to the 
 eyes of His discijiles in His natural Body, in the same manner as 
 other material bodies with a defined shape occupying a certain sjiace. 
 But there was at the same time another manner of Presence, secret, 
 supernatural, inconceivable, transcending all our notions of body and 
 of place, yet certain as His own infallible Word. He was Present 
 under the sacramental ' forms,' and gave Himself to His Disciples, 
 saying, ' Take, eat; this' — not this bread, for the pronoun does not 
 refer to * bread,' but to something which the bread had become, and 
 which our Lord held in His hand — this compound whole consisting 
 
39 §§ 15-18. EEV. OEBY SHIPLEY. 355 
 
 of the sign and the thing signified, as the form of conseci'ation 
 enables us to recognise: — ' This is my Body.' For many ages has 
 the Church sung on Maundy Thursday : 
 
 ' On the night of that last Supper, 
 
 ' Seated with His chosen band, 
 
 ' He the Paschal victim eating, 
 
 ' First fulfils the Law's command ; 
 
 ' Then as food to all His brethren, 
 
 ' Gives Himself mth His own hand. ' 
 
 15. This is an instance how the Hymns of the Church were 9 156. 
 founded, not on feeling, but on dogma, for it is only turning into 
 
 song what S. Aug-ustine and othei-s had long before asserted as 
 matter of Doctrine, that ' He gave Himself with His own hands to 
 ' the disciples ;' that ' He carried Himself in His own hands ;' and 
 other expressions of a like sort, which prove how clearly they recog- 
 nised the intimate union between the sign and the thing signified, 
 and how thoroughly they believed the reality of the presence. 
 
 16. P. 48. If He offered Himself, as He certainly gave Himself 7 1, 
 at the institution of the Eucharist, then the force of the command, 24- 
 ' Do this,' authorised the apostles and all their successors in the 
 Pi'iesthood to continue that Sacrifice till His coming again. 
 
 17. P. 56. We do not say that he took away the sins of the 6 30. 
 world at some given moment in the past, and then left men to avail 
 themselves as they could of that atonement. But we say, ' O Lamb 
 
 ' of God, that taJcest away the sins of the world.' 
 
 18. P. 60. Every term which could indicate its superhuman 9 09. 
 character or express the prostration of the human spirit before its 
 greatness, was applied to it : ' The tremendous and unbloody sacri- 
 
 ' fice,' ' the heavenly mystex'ies,' ' the Divine table,' ' the fearful and 
 * most tremendous Cup.' 
 
INDEX OF MATTERS DISCUSSED. 
 
 jEJfric held that the sacrifice of 
 Christ is a past event, and is neither 
 repeated nor continued, vi. 36. Wlien 
 in his time the elements of the Eucha- 
 rist had ceased to be concealed from 
 the uninitiated, he, in answer to the 
 doctrine of Paschasius, included bread 
 as a metaphor of Christ amongst other 
 metaphors of Christ, named by Augus- 
 tine, which, if understood literally, he 
 considered it would be blasphemous, 
 ix. 26. His doctrine on the Eucharist, 
 garbled and misrepresented by Sir 
 Robert Phillimore, which, had it been 
 stated fairly, so far from justifying 
 the doctrine of Mr Bennett, would 
 have plainly contradicted it, ix. 69, 70. 
 
 Alcu'm represents the sacrifice of 
 Christ as a j)ast event, and not as 
 continued or repeated, vi. 3. Shows 
 how Christ is spiritually present in 
 the Eucharist, ix. 72. 
 
 Alford, Dean. His most unaccount- 
 able view of the nature of Baptism, 
 stated and considered, iii. 80-83. His 
 misconception respecting our Lord's 
 teaching in the sixth of St John, vii. 
 20. Prefers the definition of partak- 
 ing of the flesh and blood of Christ, as 
 stated by Calvin, to that as stated by 
 Augustine and Zwingle, vii. 22. States 
 tliat neither Origen nor Basil con- 
 sidered our Lord in the sixth chapter 
 of St John to refer to a sacramental 
 participation of his flesh and blood, 
 xiii. 3, 38. 
 
 Amalarius speaks of the sacrifice of 
 Christ, not as a continuous or repeated 
 act, but as an absolutely past event, 
 \'i. 32. 
 
 Ambrose gives a spiritual, and not 
 a literal interpretation of the words 
 respecting eating Christ's body and 
 drinking His blood, vii. 61. His 
 testimony not fairly cited by Dr 
 Pusey, vii. 62 ; xiii. 42 ; xi. 3. Ke- 
 presents the consecrated elements as 
 
 an image, likeness, and figure of the 
 body and blood of the Lord, and shows 
 that as Baptism is a likeness of death, 
 so in the consecrated wine is drunk a 
 likeness of Christ's blood, x. 50 ; xii. 
 80, 107. Speaks of receiving Christ so 
 as to show that He cannot be received 
 by the wicked, ix. 94. Probably the 
 only Father who in words appears to 
 express Dr Pusey's doctrine of the 
 real presence of Christ's body after 
 the manner of a spirit, but viewed in 
 the light of the context, and especially 
 as explained by Bertram, is against 
 Dr Pusey's doctrine, and not in favour 
 of it, ix. 84; viii. 11-16; xiii. 39-41. 
 Shows that that bread which passes 
 into the body is not the bread which 
 fortifies the substance of our souls, 
 xi. 59. Expressly states that Christ 
 is the Word of the Old and New 
 Testaments, and exhorts all to drink 
 the cup of both ; also teaches that the 
 reading of the Holy Scriptures is life, 
 xi. 23, 34; xii. 35, 59. Like several of 
 the Fathers, speaks of believers being 
 fed with the body and blood of Christ, 
 after the same manner as they are fed 
 with the milk of Christ, xi. 107. 
 Teaches that all the sons of the 
 Church are priests and sacrificers, 
 xii. 167. 
 
 Aquinas ex'pla.ms a part of the words 
 of Institution figuratively, iii. 14, 15. 
 Teaches that the new covenant has its 
 beginning in Christ's blood, iii. 57. 
 Considers Baptism as carrying" oiit the 
 symbols of burial, mortification, resur- 
 rection, and life, iii. 104. Aquinas by 
 anticipation contradicts the new inter- 
 pretation of the word passover as given 
 by Dr Wiseman, Dr Pusey, and Bishop 
 Wordsworth, iv. 37. Uses the phrase 
 ' the Word ' as a title of Christ and of 
 the Holy Scriptures interchangeably, 
 xi. 13. 
 
 Athanaslus, in common with the 
 
358 
 
 INDEX. 
 
 Fathers generally, contradicts lieforc- 
 hand the novel interpretation of the 
 words, ' It is the Lord's Passover,' as 
 given by Dr Wiseman, I)r Pusey, and 
 Bishop Wordsworth, iv. 27. 
 
 AllieiuKjoras most distinctly teaches 
 that Christians do not sacrifice except 
 in a purely spiritual sense, xii. 158. 
 
 AuijHst'iiie considered Baptism to be 
 parallel to Jewish circumcision, iii. 86. 
 Makes an important distinction l)e- 
 tween the sign and the thing signified 
 in Baptism, iii. 97. Shows that the 
 sacrament of a thing takes the name of 
 the thing itself, not because it is made 
 the thing, but because it signifies or 
 represents it, iii. 107 ; ^'iii. 31, 
 88 ; ix. 15 ; xii. 37. Plainly contra- 
 dicts beforehand the novel interpreta- 
 tion of the words, ' It is the Lord's 
 ' Passover,' as giA en by l)r Wiseman, 
 Dr Pusey, and Bishop Wordsworth, 
 iv. 32. Teaches tliat the thanksgiving 
 in the Eucharist (which with him was 
 the consecration act), was done by the 
 whole congregation, vi. 16 ; xii. 65, 
 89. States that the sacrifice of Christ 
 is called to mind in the Eucharist, and 
 is not continued or repeated, \i. 28. 
 Teaches very plainly that Christ when 
 speaking of eating His flesh and drink- 
 ing His blood had no reference to any 
 eating by the natural mouth, vii. 21, 
 34; viii. 50; ix. 115, 116. Distin- 
 guishes between eating the sacrament 
 of the body of Christ, and the body 
 itself, vii. 46. By his plain teaching 
 shows that he did not understand our 
 Lord as necessarily referring to the 
 sacrament when He spoke of eating 
 His flesh and drinking His blood, and 
 that he considered the words to be 
 spiritual and figurative, and not literal, 
 vii. 67-72. (."alls sacraments visible 
 wonls, and ranks them as significants, 
 with ordinary Scripture words, viii, 
 52. A disciple of Paschasius attributes 
 one of the most important statements 
 of Augustine respecting a spiritual and 
 not a literal participation of Christ's 
 flesh and blood to a heretic, viii. 5L 
 Is cited by Berenger against Lan- 
 franc, viii. 72, 73, 75. So speaks of 
 Christ's spiritual ])resence, by His 
 Divinity, with believers, as to imply 
 His bodily absence until His second 
 coming, ix. 4, .5, 78, 80, 81. Avoided 
 naming bread and wine in connection 
 with the Eucharist in the presence of 
 the uninitiated, and, like Jerome, 
 
 sometimes, where in Scripture the 
 elements are called by tlieir natural 
 substance, he called them by that 
 which they represented or signified, 
 ix. 25. Very definitely teaches that 
 tlie wicked could neither partake of 
 the reality of the sacrament nor its 
 grace, and neither Dr Pusey nor the 
 writers in the Corpus Juris C'ancniici 
 have been able to invalidate his teach- 
 ing upon this point, ix. 108-171. De- 
 fines the sacrament of the Eucharist 
 in nowise diff"erent from the sacrament 
 of Bajjtism, and other sacraments as 
 recognised by the Fathers, ix. 103. 
 The chief passage cited from him by 
 Paschasius and his disciples, both 
 Romanists and llitualists, to prove 
 their belief that Christ is really in the 
 consecrated elements, is qualified by 
 such a defining \\ord as to forbid any 
 such conclusion, ix. 147-156. His 
 Eucharistic doctrine as glossed by the 
 Piomanists is brought almost into con- 
 formity with the sentiments'of Z\single, 
 ix. 169. His rules of Biblical inter- 
 pretation in regard to certain figura- 
 tive and sacramental phrases respect- 
 ing eatiu'z the body of Christ and 
 drinking His blood absolutely forbid 
 any siich jjarticipation of Christ's body 
 and blood as that held bj Eomanists 
 and Eomanizers, x. 4-12. His defini- 
 tion of a sacrament verbally difi'ers 
 from the modern definition in the 
 Church Catechism, which is important 
 to be borne in mind, in order to under- 
 stand his teaching correctly, x. 13-18. 
 Teaches that sacraments or sacred 
 signs commonly are called by the 
 names of the things which they repre- 
 sent or signify, but are not, as Pas- 
 chasius and his disciples jiretend, the 
 things themselves, x. 27-30, 52, 69 ; 
 xiii. 77, 78. Institutes in a very dis- 
 tinct manner an analogj' between the 
 sacraments of the Jewish Church and 
 those of the Christian Church, and 
 shows that although they were dif- 
 ferent in signs, yet thej^ were the 
 same in signification, and that the 
 sacraments of the Christian Church 
 were no more the things of which they 
 were the sacraments, than those of the 
 Jewish Church were, xi. 7. Entitles 
 the Holy Scriptures ' the Wonl of 
 ' God,' as he also does the Lord Jesus, 
 uses the title as ecjually applicable to 
 each, and considers Christ to be as 
 much present in His Word as in His 
 
INDEX. 
 
 359 
 
 sacraments, xi. 10-12, 27, 28, 29, 37, 
 38, 42, 61-63, 68-78. His doctrine of 
 the believer's vinion with Christ, by 
 virtue of vs'hich union he considers 
 Christ's body of believing people to be 
 as much the reality of the sacrament 
 as Christ Himself, xi, 85-97. Contrary 
 to modern Roman Catholics considered 
 our Lord to have affirmed of bread 
 that it was his body, and of wine, that 
 it was His blood, xii. 13. States that 
 laj'men are wont to give a sacrament 
 which they have received, xii. 88. 
 Plainly teaches that there is the same 
 distinction between the sacrament and 
 the thing signified, in regard to the 
 body of Christ, as there is between the 
 sacrament and the thing signified, in 
 regard to the body of His believing 
 people. The bread being broken and 
 consumed, but Christ's body, and the 
 body of his believing jieople are eaten, 
 but neither broken nor consumed, xii. 
 112. So explains the sursum corda in 
 the Eucharist as to show his entire 
 ignorance of the Paschasian notion of 
 Christ's being really present on the 
 table, xii. 121. Most fully explains 
 the nature of Christian sacrifices, but 
 it cannot be learned from them that 
 there were any other Christian sacri- 
 fices than what were purely spiritual, 
 xii. 134, 145, 170, 171. Special cita- 
 tions made from Augustine's writings 
 by Dr Pusey to prove his doctrine 
 of the real presence, examined and 
 answered, xiii. 44-55. A remarkable 
 instance from which we learn that in 
 his mind sacraments or sacred signs are 
 not really, nor do they contain, that of 
 which they are the sacrament, xiii. 52. 
 Speaks of Christ transfiguring His 
 members into HimseK as Jerome, or 
 some one under his name, speaks of 
 Christ transfiguring His body into 
 bread, xiii. 53. To eat Christ's flesh 
 by believing was a common sentiment 
 with Augustine, xiii. 68. 
 
 Baptism, sacrament of, proved from 
 Holy Scripture not to be the instru- 
 ment of spiritual regeneration but the 
 sign of it, does not actually wash away 
 sins, but is a token of their having 
 been washed away, and not for, or in 
 order to life, salvation, or remission of 
 sins, but a visible introduction into 
 the condition of them who have re- 
 ceived those blessings — that is, into 
 Christ, or His body, iii. 76-112. Bap- 
 tism, according to the teaching of some 
 
 of the Fathers, is in the place of cir- 
 cumcision, iii. 79, 86-89. The Fathers 
 make little or no distinction between 
 the sacrament of Baptism and that of 
 the Eucharist, and speak of being bap- 
 tised in the blood of Christ, and of 
 receiving His body and blood in bap- 
 tism, of the realities of which the 
 Eucharistic elements are the signs, vii. 
 44; ix. 106, 107. 
 
 Barnabas. His testimony is most 
 definite in favour only of sacrifices 
 spiritual and immaterial, xii. 156. If 
 the Paschasian doctrine of the real 
 presence had been a part of the faith 
 of the early Church, as Dr Pusey pre- 
 tends, the silence of Barnabas respect- 
 ing it is unaccountable, xiii. IS. _ 
 
 Barradlus. A Roman Catholic di- 
 vine used to illustrate a passage from 
 Augustine, and exhibit the inconsist- 
 ency of Roman Catholic interpreters 
 to make their doctrine agree v/ith the 
 Fathers, ix. 149-151. 
 
 Ba^il, by anticipation, has corrected 
 a Roman Catholic misinterpretation of 
 the words of institution in regard to 
 the cup, iii. 71. Shows that in the 
 Eucharist the sacrifice of Christ is not 
 continued or repeated, but only called 
 to mind, vi. 28. Gives a spiritual and 
 unsacramantal interpretation to our 
 Lord's discourse in the sixth of St 
 John, vii. 60. Shows that the mys- 
 teries or secrets which were concealed 
 from the uninitiated, had not, for the 
 most part, their origin in Scripture, 
 but had been handed down by tradi- 
 tion, ix. 24. Lays down such rules for 
 the interpretation of figurative or sac- 
 ramental phrases of Scripture as forbid 
 the Roman Catholic perversion of 
 them, X. 3. With the Fathers gene- 
 rally did not consider as the Roman- 
 ists do, that the act of consecrating 
 the elements consisted in pronouncing 
 the words of institution, xii. 64. Mis- 
 represented by Dr Pusey, who would 
 make it appear that he considered a 
 participation of the body and blood of 
 Christ in the Eucharist to be neces- 
 sary to everlasting life, which is a flat 
 contradiction to his own teaching and 
 that of the Fathers, xiii. 37, 38. 
 
 Becon well describes the folly of ele- 
 vating the consecrated elements, xii. 
 122. 
 
 Bede, like Augustine, teaches that 
 sacraments or sacred signs are called 
 by the names of the things which they 
 
360 
 
 INDEX. 
 
 represent or signify, iii. 107. Shows 
 that the Christian Passover took the 
 place of tlie Jewish I'assovei-, vi. 10. 
 i^istinctly teaches that before coming 
 to the Lonl's Supper the believer may 
 p.n.l ought to be a partaker of Christ's 
 body and blooil, aiul to have received 
 tlic realities of which the sacrament of 
 the supper is the sign, vii. 44; xii. 117. 
 In the words of Augustine, describes 
 very fully the nature and meaning of 
 sacred signs and sacraments, stating 
 that the sacrament of baptism is but 
 water without the word, viii. 81. That 
 the sacrament of the body of Christ is 
 the l)ody of Christ only after a certain 
 manner, viii. S:.'. That 'signs' and 
 ' .'sacraments ' ai.' used interchange- 
 ably, and that they take the names of 
 that Avhich tlnv i: present or signify, 
 viii. 8.3. He tc < hes that the sacra- 
 ments of Christ .s body and blood no 
 more really contained tlie body and 
 Idood than did the two sacraments in 
 the wilderness, viii. 84. Taught that 
 the body of Christ's believing i)eople 
 were in the sacrament in the same 
 sense as the body of Christ was, viii. 
 85, and that the sacraments, both of 
 the Tsraelitish Clnirch and the Chris- 
 tian Church could be received by all, 
 but the grace or realities of them only 
 by the faithful, viii. 80. Shows that 
 there were two ways of eating Christ's 
 body, one only in the sign, or sacra- 
 meiitally, the other in the sign and 
 also s])iritually and really, viii. 90, 
 Did not believe that because the out- 
 ward part of the sacrament was re- 
 ceived, the inward must of necessity 
 be received also, and gave marks by 
 which it might be known that that in- 
 ward ])art was received as well as the 
 outward, viii. 91. Held that Christ 
 could be jtresent on earth onlj^ in His 
 divinity and not in His humanity, ^^ii. 
 92. By his citations from Augustine 
 respecting mere sacramental partici- 
 pation and real sjjiritual ])articipation, 
 which includes a reception of the thing 
 signified as well as the sign, has l)y 
 anticipation corrected T>r Pusey's per- 
 version of Augustine's doctrine, ix. 
 118-122. Says that Christ substituted 
 a sacrament of His body and blood in 
 the figure of bread and wine, x. r)3. 
 
 Bdlarmivc falsely makes Bertram 
 the heretic on the doctrine of the real 
 presence, and Pasch-isius the defender 
 of the true faith, viii. 1. By way of 
 
 making his doctrine agi-ee with that 
 of Origen, he represents Christ's real 
 body in the sacrament to be a sym- 
 bolical body, X. Go. His exjjlanation 
 of the words of institution, xii. 2, G-8. 
 Bennett, Rev. W. J. E. His entire 
 su1)jection to Dr. Pusey's teaching on 
 the Eucharist, and his belief of what 
 Dr. Pusey has cited from, and attri- 
 buted to, the Fathers on the same 
 subject, i. 4, 5. Insists on the words 
 of institution being very literally un- 
 derstood, involving a real and visible 
 ])resence, ii. 5. His doctrine almost 
 identical with that of Paschasius, 
 viii. 29. 
 
 B('ren<jcr, a maintainer of the true 
 doctrine of the Eucharist as held by 
 Bertram and the early Church, de- 
 fends his view by the aid of Augustine 
 against Lanfranc, viii. 72. Com- 
 ]5elled to retract his opinions, and had 
 tln-ust into his mouth a most foul 
 confession of the presence of Clirist 
 in the consecrated elements. About 
 this time, the heretical doctrine be- 
 came that of the Eoman Church, and 
 what it was is \\ell described by 
 Dupin, viii. 74-77. 
 
 Bernard, who lived in the eleventh 
 centurj', distinctly taught that the 
 act of consecrating the elements wa.s 
 not the exclusive duty of the jjriest, 
 but alike the pri^^lege of all the com- 
 municants, xii. 90. 
 
 Bertram denied that there was the 
 real presence of Christ's body and 
 blood in the consecrated elements, and 
 that the language of our Lord in the 
 sixth of St John is not to be understood 
 literally, but sijiritually and figura- 
 tively, viii. 7, 8. Illustrates our Lord's 
 statements resjjecting His liody and 
 blood by such jjhrases as ' 1 am the 
 ' true vuie,' ' I am the li^'ing bread,' 
 viii. 7 ; xii. Gl : and teaches that the 
 bread was no more really the body of 
 Christ than the manna in the wilder- 
 ness was, viii. 7, 16, 17, 31. Answers 
 the citation made from Amlirosc by 
 Paschasius and Dr. Pusej', and shows 
 that Ambrose is not speaking of a 
 l)articipation of the real body of Christ, 
 but of the sacrament of it, and not 
 of Christ's real body present after the 
 manner of a spirit, as Dr. Pusey here- 
 tically teaches, but of His sjjiritual 
 body, \'iii. 12, \'^, 32 ; ix. 84 ; xiii. 40, 
 41. Shows that in whatever sense 
 wc understand the body of Clirist to- 
 
INDEX. 
 
 3G1 
 
 be present in the Eucharist, in that 
 sense the body or Church of Christ is 
 present, viii, 16, 33-36. A specimen 
 of the figurative style in which he 
 speaks in relation to the sacrament of 
 the Eucharist, plainly showing that 
 he could not have believed that there 
 was the real presence of Christ's body 
 and blood in the consecrated elements, 
 viii. 16, 17. Taught that the conse- 
 crated bread and wine were no more 
 really the body and blood of Christ 
 than manna and the water from the 
 rock in the wilderness were, viii. 17, 
 23, 31. That in the same sense in 
 which Christ's body and blood are in 
 the sacrament, so also is His body of 
 believing people, viii. 23. Makes no 
 account of Paschasius asserting that 
 Christ's body in the sacrament is a 
 spiritual body, but answered him ac- 
 cording to what he really taught ; 
 that [is, that Christ was corporally 
 present, viii. 24, 25. Distinctly taught 
 in oi^position to Paschasius, that the 
 bodj' and blood of Christ were not in 
 reality in the Eucharist, but only 
 figuratively and sacr amen tally, viii. 
 27, 28. In opposition to Paschasius, 
 taught that the consecrated elements 
 were corrupted after their reception, 
 viii. 22, 23, 30. Very closely followed 
 the teaching of Augustine in regarding 
 sacraments not as really being the 
 things of which they were the sacra- 
 ments, but only having the names of 
 them, and being so in signification, 
 viii. 31, 32. Taught, and understood 
 Augustine to teach, that sacraments 
 are one thing, and the things of which 
 they are the sacraments another, ix. 
 16. Explains the word mystery in 
 relation to the Eucharist exactly op- 
 posite to the view of Archdeacon 
 Denison and all the disciples of Pas- 
 chasius, ix. 28. So far from holding 
 the doctrine of the real presence as 
 held by Mr Bennett, as is alleged by 
 Sir Eobert Phillimore, he plainly con- 
 tradicts it, ix. 57-68. 
 
 Blood often used in Scripture to de- 
 note life and the shedding of blood, as 
 the taking away of life, ii. 14. 
 
 Bread, the metaphorical use of the 
 word in Scripture, and by the Fathers, 
 in relation to Christ and the Eucharist, 
 xi. 39-55. 
 
 Bread, ' Daily bread,' or supersub- 
 stantial iDread, as interpreted by some 
 of the Fathers in relation to Christ, 
 xi. 56-67. 
 
 Broivne, Bisho]^ of Eli/. His miscon- 
 ception of the teaching of Calvin and 
 Hooker in regard to the supposed 
 mystery concerning the consecrated 
 elements in the Lord's Slipper, ix. 
 34-36. Contrary to the plain teaching 
 of the Church of England, would make 
 it appear that she holds a doctrine in 
 regard to the real presence not held 
 by any other Reformed Church, xiv. 
 5, 6. Egregiously misrepresents the 
 doctrine of the real presence in the 
 Eucharist as held by Zwingle con- 
 trary to Bishop Cosin and Hooker, 
 who understood and correctly rej)re- 
 sented it, xiv. 7-14. States a difference 
 of opinion between Calvin and Zwingle 
 on the real presence, which has no 
 existence, the passages on which ho 
 founds it having no allusion to sacra- 
 mental participation, xiv. 10, 19, 20. 
 His groundless complaint against 
 Zwingle respecting the spiritual body 
 of Christ considered, and Zwingle's 
 views respecting it shown to be in 
 accordance with the doctrine of the 
 early Church. Also his opinion re- 
 specting the presence of Christ's gloi'i- 
 fied body in the Eucharist shown to 
 be uncatholic and contrary to Scrip- 
 ture, xiv. 39, 40, 42-44. 
 
 BuU'mger, a disciple of Zwingle, 
 defined a sacrament after the same 
 manner as the Church of England 
 Catechism, but did not hold, as Dr. 
 Pusey pretends, that the outward sign 
 contained the inward grace, x. 23. 24. 
 
 Calvin. His statements respecting 
 the non-sacramental character of the 
 sixth chapter of St John, vii. 49. 
 Although not regarding the conse- 
 crated elements as being in themselves 
 mysterious, yet considers the union of 
 Christ and His members represented 
 thereby as being profoundly mys- 
 terious, ix. 35. What he understood 
 by spiritual eating and the spiritual 
 presence of Christ in the Eucharist, 
 ix. 39. No difference between him and 
 Zwingle on the doctrine of the real 
 presence, although Bishop Browne has 
 endeavoured to show that there is 
 a difference, xiv. 19-21, 29. Taught 
 that Christ's body could be received 
 in His word as well as in His sacra- 
 ments, and that in their office they 
 differ not from the word, but rank in 
 the same place as the word, xiv. 24. 
 
 Chadsey, a Roman Catholic, in con- 
 troversy with Peter Martyr at Oxford, 
 admitted that both St Luke and St 
 
3G2 
 
 INDEX. 
 
 Paul spoke figuratively in recording 
 the wonls of institution in relation to 
 the cuj), as also ilitl Cornelius a Lap- 
 i(U'', ii. .SI ; iii. G8, GI). 
 
 Chri/soKtoiii, contrary to Dr Wise- 
 man and Dr Pusey, explains the 
 phrase,!,' this is ray covenant,' ellipti- 
 cally. iii. .SI. Teaclies that baptism 
 completes the symbols of death and 
 burial, resurrection and life, iii. 103. 
 Distinguishes between participation of 
 Christ and particiijatitm in common, 
 ■which latter point Dr Pusey keeps 
 back, and thereby imposes upon his 
 readers, v. 1(5 ; vii. 43. Shows how 
 the Christian Passover took the place 
 of the Jewish Passover, vi. 10. 
 Teaches that in the Eucharist the 
 sacrifice of Christ is not continued but 
 only called to mind, vi. 28, .37. Shows 
 from Scripture that Christ has ceased 
 to be a sacrificing priest, and therefore 
 can have no successor, vi. 2.5. Re- 
 garded the language of our Lord to 
 theAVoinan of Samaria as being stronger 
 than that which he addressed to the 
 Jews as recorded in the sixth of St 
 John, vii. 8. Understood our Lord's 
 discourse concerning eating His flesh 
 and drinking His blood spiritually and 
 figuratively, not literally, vii. 73, 
 7-4. In his exposition of the word 
 mystery, both in relation to Ii.aptL;a 
 and the Eucharist, so explains it as to 
 show that in neither case did he re- 
 gard it as being, or containing that of 
 which it was a mystery, i.x. 22. States 
 that the consecrated elements are sym- 
 bols of Christ's death, x. 53. Says 
 that the Scripture is accustomed to 
 call both the mysteries and the whole 
 church by the name of flesh, saying, 
 that they are the body of Christ, xii. 
 38, 47- Misrepresented by Romanists 
 and Ritualists in making it appear 
 that according to his testimony, Christ 
 is the consecrator of the elements, 
 whereas he shows that if the sacra- 
 ment is celebrated as Christ com- 
 manded, it is as if He Himself had 
 celebrated it. Chrysostom is speaking 
 of what is spiritual and invisible, and 
 not of what is outward and visible, 
 xii. 81-83. Very definitely states that 
 the sacrament of the Eucharist is the 
 same whether as administered by Peter 
 or Paul, or a common man, and tiiat 
 the communicants give thanks, or con- 
 secrate the elements as well as the 
 priest who presides, xii. 89, 91. Enu- 
 
 merates the Cliristian sacrifices as 
 ten, all of which are represented as 
 purely spiritual and immaterial, only 
 one of which is confined to the bishop 
 or pre3l)yter, that is, preaching, xii. 
 146, 172, 173. Interprets the words 
 of Christ in the sixth chajiter of St 
 John figuratively by a form of expres- 
 sion from the book of Job, w'hich Dr 
 Wiseman, and Dr Pusey in imitation 
 of him. admit to be the only admissible 
 figurative inter2)retation, xiii. 64, 67- 
 70. Speaks exactly in the same man- 
 ner of Christ's body of believing people 
 being in the Eucharist, as he does of 
 the body of Christ, xiii. 6.5. 
 
 Churc/i AnijJkan; Its danger of being 
 Romanized by Ritualists, i. 1. 
 
 Church Cafliolic'j Faith in, shown 
 to be uncatholic, i. 22 ; ix. 123. 
 
 Church, Greek, holds the doctrine of 
 transubstantiation in the grossest form, 
 xii. 16-23. 
 
 Clement of Alexandria interprets our 
 Lord's discourse in the sixth of St 
 John respecting eating His flesh and 
 drinking His blood figuratively, vii. 
 nS. Says that Christ's blood is figu- 
 ratively represented as wine which 
 also is a symbol of the sacred blood, 
 X. 49. Does not appear to h.ave known 
 any Christian sacrifices but what were 
 p.uely spiritual and immaterial, xii. 
 160. Much misrepresented by Dr 
 Pusey in giving only a part of liis 
 teaching, which he assumes contains 
 his doctrine, which had he given the 
 whole, it would have plainly been seen 
 that it was against it, xiii. 25. 
 
 Clement of Bom e. Roman Catholics 
 and High Anglicans misapply what he 
 says of the Jewish priesthood, to the 
 ministry of the Christian Church, xii. 
 155 ; xiii. 14. 
 
 Corda nursum. (Lifting up of the 
 heart) as explained by the Fathers, 
 shows that they could not have had 
 the remotest conceiition of whole 
 Christ (iodandman being upon the 
 communion table, xii. 120-124. 
 
 Cormliii-iaLapide, a Roman Catholic 
 Commentator, plainly contradicts by 
 anticipation, Dr Wiseman's and Dr 
 Pusey's interpretation of the phrase, 
 'This is my covenant,' (Gen. xvii. 10) 
 iii. 31 ; and the phrase, ' everlasting 
 'covenant' (Lev. xxiv. 8) iii. 52. His 
 interpretation of the words ' covenant 
 'of salt,' (Lev. ii. 13.) iii 54. His ex- 
 traordinary and self-contradictory ex- 
 
INDEX. 
 
 363 
 
 position of the words of institution 
 stated and exposed, iii. 65-74. By an- 
 ticipation condemns the novel inter- 
 pretation of the phrase, ' It is the 
 ' Lord's passover' as given by Dr Wise- 
 man, Dr Pusey, and Bishop Words- 
 worth, iv. 18, 19 ; and appears to ad- 
 mit Zwingle's inter^Dretation, though 
 not his apijlication of it to the phrase, 
 ' This is my body,' iv. 42. Contra- 
 dicts beforehand Dr Wiseman's novel 
 division of the sixth chapter of St 
 John, vii. 16. Cites the Syrian ver- 
 sion to show from its use of the em- 
 phatic substantive verb in the jjhrase, 
 ' This w my body,' that the translator 
 must have understood the words lite- 
 rally. It is shown, however, that the 
 same word is used in the phrase, 
 ' This cup is the new covenant in my 
 'blood,' iii. 68-71. Admits that if 
 Chi-ist said of bread, ' This is my body,' 
 He spoke figuratively, iv. 42 ; xii. 2. 
 In his attempt to explain away the 
 spiritual character of Christian sacri- 
 fices, as held by the Fathers, would 
 seem to confirm their view of the case, 
 xii. 151, 152. 
 
 Corpus Juris Canonici. In this Ro- 
 man Catholic work are cited some of 
 the most striking passages from the 
 writings of Augustine for the most 
 part omitted in Dr Pusey's Catena 
 Patrum, which are most fatal to the 
 Paschasian doctrine of the real pre- 
 sence, and had been cited against it by 
 Berenger and others ! These passages 
 are examined and the wretched at- 
 tempt to make them agree with the 
 doctrine of Paschasius, which is also 
 given, is fully stated and exposed, ix. 
 138-172. 
 
 CosJn, Bishop, maintainedthat Zwingle 
 and his immediate followers held no 
 other doctrine of the real presence in 
 the Lord's Supper than that held by 
 the Catholic Church, xiv, 13, 14. 
 
 Cranrncr, Archbishop. His view of 
 Christ's spiritual presence in the Lord's 
 Supper the same as that of Zwingle 
 and Calvin, ix. 38-40 ; xiv. 25. 
 
 Cyprian by anticipation contradicts 
 the novel interpretation of the phrase, 
 ' It is the Lord's Passover ' as given 
 by Dr Wiseman, Dr Pusey, and Bishop 
 Wordsworth, iv. 26. Plainly teaches 
 that the sacrifice of Christ is not re- 
 peated or continued, but called to 
 remembi'ance in the Eucharist, vi. 
 28, 39. From his writings we have 
 no other evidence than that the Chris- 
 
 tian sacrifices were only spiritual, xii. 
 140, 163. Explains the phrase 'daily 
 ' bread ' as the Latin Fathers generally 
 do, as relating to Christ Himself who 
 is the reality of the sacramental bread, 
 and may be received by the faithful 
 either in the sacrament or apart from 
 it, xi. 57 ; xiii. 30. He teaches very 
 definitely that in the same sense in 
 which Christ's body and blood are 
 present in the elements, so also are all 
 His believing people. Dr Pusey has 
 given what Cyprian says respecting 
 the body of Christ, and kept back what 
 he has said of the body of His believing 
 peoijle, X. 34 ; xiii. 29. Says that 
 Christ called His body bread and His 
 blood wine and evidently from the 
 connection in which he cites the words 
 ' I am the true vine,' he no more con- 
 sidered wine to be Christ's blood than 
 Christ Himself to be a vine. Cyprian 
 who taught these things Dr Pusey 
 considered to be inspired, xii. 57, 58. 
 
 Cyril of A lexandria so interprets the 
 words, ' It is the Lord's passover, ' as 
 to contradict by anticipation the novel 
 interpretation of Dr Wiseman, Dr 
 Pusey, and Bishop Wordsworth, iv. 28. 
 His interpretation of Malachi i. 11, (m 
 which the Fathers found their theory 
 of Christian spiritual sacrifices is a 
 plain contradiction of the notions of 
 sacrifice common to Romanists, Ritual- 
 ists, and High Anglicans, xii. 147. 
 
 Cyril of Jerusalem teaches that we 
 are brought into the communion of 
 Christ by Baptism which he explains 
 as an image and imitation of that which 
 it represents, and so flatly contradicts 
 the private oijinion of Dr Pusey who 
 says, ' There can be no bond between 
 ' a communion and a figure,' v. 13, 14. 
 States that the eating of Christ's flesh 
 and drinking of His blood is to be 
 understood spiritually and not literally, 
 vii. 59. Speaks of the consecrated 
 elements as types and antitypes of 
 Christ's body and blood, x. 50. Repre- 
 sents the Christian services and sacri- 
 fices as spiritual, and the Eucharist 
 as a spiritual sacrifice, xii. 166." 
 Shows that in his time the Christian 
 rites and mysteries were kept secret 
 from the uninitiated, ix. 24 ; but were 
 fully explained to the initiated, ix. 30 ; 
 xii. 101. Speaks of bread and wine as 
 ceasing to be common or plain after 
 consecration, from which Dr Pusey 
 would infer that they became Christ's 
 body and blood, but Cyril speaks of 
 
364 
 
 INDEX. 
 
 ointnieiit as ceaaing to l)e ]>lain after 
 the invocation of the Holy (ihost ; but 
 no one pretends that it bfcanie that 
 which it representeil ; and of idolatrous 
 food ceasing to be plain after the in- 
 vocation of the evil si)irit, from which 
 it is concluded that Dr Pusey has come 
 to a preposterous conclusion from a 
 fallacious premise, xiii. 35. Explains 
 the phrase ' daily bread ' in relation to 
 Christ, l)ut shows that He who is thus 
 figuratively called bread is not received 
 by the natural mouth, and therefore 
 cannot subsist in the consecrated ele- 
 ments, xi. 58. 
 
 Dotluns. This learned biblical scho- 
 lar in his critical Latin translation of 
 the Old Testament understood the 
 phrase 'This is my covenant,' (Gen. 
 xvii. 10) to be elliptical, contrary to 
 I)r Wiseman and Dr Tusey, iii. 30. 
 
 De7iixon. Archdeacon. His affirmative 
 and negati%'e propositions on the doc- 
 trine of the Eucharist accepted as 
 maintaining the doctrine of Dr I'usey, 
 the exact converse of which is under- 
 taken to be proved in these pages, i. 
 8-14. His contradictory statement 
 respecting a sacramental participation 
 of our T^ord's body and blood in the 
 sixth chapter of St John, vii. 37. His 
 misinterpretation of the word mystery 
 in relation to the Eucharist corrected, 
 ix. 28. 
 
 Dio(jnetiis, Epistle to, in \vliioh the 
 author is professedly instructing one 
 to his spiritual edification, and when 
 it would have been most natural and 
 suitable to liave introduced the Eu- 
 charist, docs not so much as allude to it. 
 The omission is unacci'untable, if the 
 doctrine of the real presence, as Dr. 
 Pusey contends, had formed part of the 
 Christian faith from the first, xiii. 19. 
 Diiraiidus. His account of the posi- 
 tion of the bishop or presbyter in di- 
 vine service in relation to the congre- 
 gation and to the East, xiv. 45. 
 
 East. An account of the very 
 ancient custom of worshipping in that 
 direction as stated in the writings of 
 some of the Fathers, and its degenerat- 
 ing into worshipping toward the com- 
 munion table, xiv. 45, 4G. 
 
 Erasmus states that Christ dedi- 
 cated by His own blood the new 
 Covenant, iii. 59. Condemns the folly 
 of Roman Catholics in elevating the 
 consecrated elenieuts as objects of wor- 
 ship, xii. 123. 
 
 Euschiiis teaches that in the Eucharist 
 the sacrifice of Christ is not repeated 
 or perpetuated, but only called to re- 
 membrance, vi. 28. Very distinctly 
 teaches that our Lord's discourse re- 
 &l)ecting eating His body and drinking 
 His blood is to be understood figura- 
 tively and spiritually, vii. 58 ; xiii. 34. 
 Calls the consecrated elements sjTnbols 
 of Christ's body and blood, and says, 
 that Christ delivered such symbols to 
 make the image of His own body, x. 
 40 ; xii. 35. Most exjiressly teaches 
 the true spiritual character of all Chris- 
 tian sacrifices, xii. 142, 1G5. 
 
 Enthcrs. How they and their testi- 
 mony on the doctrine of the Eucharist 
 are to be treated. The doctrine in 
 dispute being unknown to them, the 
 evidence to be derived from them must 
 necessarily be indirect, i. 38, 47. Did 
 not, on the doctrine of the Eucharist, 
 contradict each other, nor each one 
 contradict himself, i. 38, 30. Their 
 principles of biblical intei-jjretation 
 stated, some highly allegorical, others 
 not so, i. 40-42 ; x. 2-13. Often mis- 
 guided by an imperfect version of the 
 Old Testament, and, in consequence, 
 made singular misapplication of texts 
 to the Lord's Supper, i. 44. Their de- 
 fective ■s'iews of veracity in regard to 
 those whom they had to instruct would 
 rather lead them to over-state than 
 under-state any doctrine which they 
 wished to commend, and their weakest 
 statements of any doctrines are more 
 likely to express their simple belief 
 than their strongest, i. 43-45. Ought 
 to be so understood on the doctrine of 
 the Eucharist as not to make them 
 contradict themselves, and to be so 
 cited as to leave in harmony their plain 
 teaching resiieeting it, i. 4(5. Some of 
 them men of great learning, and most 
 of them of keen and highly cultivated 
 intellects, i. 48. Some of the best of 
 them had no knowledge of the Hebrew 
 Scriptures, and sometimes made singu- 
 lar mistakes in their expositions, ii. 8. 
 To know what is their doctrine on the 
 Eucharist, three of the most able of 
 them are amply competent to give it, 
 i. 32 ; xiii. 2. Generally teach that 
 the consecrated elements are tj'pes, 
 symbols, sacraments, mysteries, images, 
 signs, figures, &c, of the body and 
 blood of Christ, x. 48-54. Did not, 
 however, teach as Paschasius did, and 
 his disciples now do, that the types. 
 
INDEX. 
 
 365 
 
 &c. , were those things of which they 
 were the types, &c., or were types, &c., 
 and realities at tlie same time, x. 
 54-00. Most explicitly teach that 
 Christ, His body, or flesh and blood, 
 cau be as really received in His words 
 as in His sacraments, xi. 16-28, 31-38. 
 Commonly represent Christ and His 
 blessings under the metaphor of bread, 
 not meaning sacramental bread, but 
 the bread of which the sacrament was 
 a sign, xi. 39-67. Teach that while 
 Christ can be received, or His body 
 and blood in the Holy Scriptures, as 
 well as in His sacraments, the sacra- 
 ments are no more in themselves that 
 which they represent or signify than 
 is the written or spoken word of God, 
 xi. 68-79. Some understood the words 
 of institution as if Christ had said, 
 ' Mjr body is this bread, ' ' My blood is 
 'this wine,' xi. 45-47; xii. 51. Dr. 
 Wiseman and Roman Catholics gene- 
 rally maintain that if Christ had said 
 of bread that it was His body, He 
 spoke figuratively. This is what the 
 Fathers generally maintain, xii. 10-13. 
 So speak of the words of institution as 
 plainly to show that they could not 
 have understood the phrases literally, 
 xii. 33-39. Regarded the wine, or fruit 
 of the vine, of the Eucharist as stand- 
 ing in the same relation to the blood 
 of Christ as He stood in relation to 
 the ' true vine, ' and that the wine was 
 no more really blood than He was 
 really a vine, xii. 55-62. Their ex- 
 positions of the sacraments to the 
 newly baptised, xii. 100-118. Repre- 
 sent all Christian sacrifices as beLiig 
 purely spu-itual, xii. 133-176. 
 
 Fisher, a Roman Catholic, considers 
 that if Christ had said ' Bread is my 
 'body,' as all the Fathers teach. He 
 spoke figuratively, xii. 10. 
 
 Form. 'Under the form of bread,' 
 &c., so much used by Dr. Pusey and 
 his disciples to express and teach their 
 doctrine, in its earlier use by the 
 Fathers did not express it, ix. 64 ; x. 
 57, 58, 61-87. 
 
 Freeman, Archdeacon. His unac- 
 countable attempt to prove that the 
 opinions of Paschasius and Bertram, 
 which were plainly contradictory, were 
 not actually contradictory, considered 
 and exposed, ix. 55, 56. To account 
 for the elements being made Christ's 
 body and blood would make Christ 
 the actual consecrator, to which it is 
 
 answered. Whatever He may do in- 
 visibly and spiritually, He does not 
 perform the outward and \asible act, 
 which it is shown was performed by 
 the communicants generally, xii. 75-93. 
 Fruder/aril. His citation from Augus- 
 tine and the failure of Paschasius to 
 answer it, viii. 9. 
 
 Fuerst, in his modern Hebrew Lexi- 
 con, explains certain phrases in which 
 the word covenant occurs figuratively 
 or elliptically, and plainly contradicts 
 the new interpretation of Dr Wise- 
 man and Dr Pusey, iii. 28, 54. 
 
 Fahjentlus teaches on the authority 
 of fathers earlier than himself, that 
 befoi'e communicants can partake 
 rightly of Christ's body and blood in 
 the Eucharist they must have savingly 
 participated of them before, and thus 
 receive what the consecrated elements 
 re^jresent or sigmfy, %ai. 44; ix. 107 ; 
 xii. 115, 116. 
 
 Gaudenfius directly contradicts be- 
 forehand the novel interpretation of 
 the words, ' It is the Lord's passover,' 
 as propounded by Dr Wiseman, Dr 
 Pusey, and Bishop Wordsworth, iv. 31. 
 Requires our Lord's discourse con- 
 cerning eating His flesh and drinking 
 His blood to be interpreted figuratively 
 and spiritually, not literally, vii. 65. 
 Says that \nne, which is offered in the 
 figure of Christ's passion, is His blood, 
 that the Eucharist is a pledge of His 
 presence, and that bread and wine are 
 taken in figure of Christ's body and 
 blood, X. 51. Teaches that in the 
 Eucharist the communicants both con- 
 secrate and sacrifice as well as the 
 priest, xii. 90 ; and that Christian 
 sacrifices are purely spiritual, xii. 144. 
 With some other fathers considers 
 that to eat the body of Christ includes 
 the recei^nng of the whole body of the 
 Scriptures, xi. 25, 111 ; xiv. 39. His 
 statements respecting the Eucharist 
 partially cited and unfairly represented 
 by Dr Pusey, x. 68 ; xi. Ill; xii. 50, 
 108. 
 
 Geddes, a modern Roman Catholic 
 commentator and translator of Holy 
 Scripture, as well as all other com- 
 mentators, contradicts Dr Wiseman's 
 novel interpretation of 1 Sam. xi. 2, 
 iii. 40 ; as also both his and Dr Pusey's 
 interpretation of Ex. xxx. 16 ; iii. 48. 
 
 Gelasius, a Bishop of Rome, main- 
 tained a doctrine in regard to the 
 sacrament fatal to the Paschasian 
 
366 
 
 INDEX. 
 
 heresy, and especially as held by 
 (Ireek and lloman Catholics, xii. 128- 
 132. 
 
 Gesemus, in his Hebrew Thesaiirus, 
 under the Hebrew word covenant, ex- 
 Itlains those phrases where it occurs, 
 which Dr Wiseman and Dr I'usey, for 
 the first time in the history of liiblical 
 interpretation, regard as literal forms 
 of speech, figuratively or elliptically, 
 iii. 24-27, 35, 36. 
 
 Oentc, Bitihop, his testimony respect- 
 ing the 29th article, shows that Arch- 
 bishop Parker could not have taught 
 therein that the wicked do receive in 
 the consecrated elements the real body 
 and blood of Christ, as Dr Pusey 
 alleges, ix. 133. 
 
 Gladstone, The Hon. W. E., shows 
 that Augustine commonly uses the 
 word sacrament as denoting the sign 
 alone, and not including the thing 
 signified, as in the Church of England 
 Catechism, x. 14. 
 
 Grri/ori/ the Great by anticipation, 
 plainly contradicts Dr Wiseman and 
 Dr Pusey in holding that Christ's flesh 
 can be eaten by bclie^-ing, xiii. 68. 
 
 Gre<jorij, Nazh'nzen, directly contra- 
 dicts the new interpretation of the 
 words, ' It is the Lord's Passover, ' as 
 introduced by Dr Wiseman, Dr Pusey, 
 and Bishop Wordsworth, iv. 28. 
 
 Namilton, Bishop, requires a very 
 stringent literal interpretation of the 
 words of institution which he docs not 
 practically carry out, ii. 5. His doc- 
 trine on the Lord's Supper shown to 
 be the same as that of Koman Catho- 
 lics, vi. 1. Misinterprets the words 
 to do, as employed in connection with 
 the Lord's Supper, and to confirm his 
 misconception, cites a series of texts, 
 which do not even contain the thing 
 for which he cites them, vi. 2-7. His 
 opinion that Christ conferred a priestly 
 office from Himself on His disciples, 
 with power to transfer the same office 
 to others, showai to have no foundation 
 in Scripture, vi. 1 1 ; that so far from 
 Christ constituting the apostles and 
 those who came after them, exclusive 
 sacrificers, as the Bishop teaches, as in 
 the Jewish, so in the Christian Pass- 
 over, all the communicants had the 
 right and privilege of douxj the re- 
 membrance, vi. 12-18. His notion of 
 ('hrist's sacrifice being continued, alike 
 refuted by the nature, both of the 
 Jewish and Christian Passovers, and 
 
 other Scripture evidence, vi. 19-351. 
 Appears to confound the Passover rite 
 with the great day of atonement, 
 vi. 10. Conveniently misapplies the 
 modern definition of a sacrament, 
 which is Zwinglian in its origin, to 
 teach that the elements are not only the 
 outward sign, but that they are, or con- 
 tain, also the things signified, ix. 9, 10. 
 Maintains with lloman Catholics, and 
 contrary to the Fathers, that the act 
 of consecration consists in pronouncing 
 the words' of institution, xii. 72, 
 Teaches that a minister, who is of the 
 apostolical succession in administering 
 the sacrament of the Lord's Supper, 
 has delegated to him the highpriest- 
 hood of Jesus Christ, Avhich is directly 
 contradicted by Chrysostom, Rabanus 
 Maurus, (Ecumenius, and Theophylact, 
 who maintain that when Christ had 
 offered one sacrifice for sins He ceased 
 to minister as a priest, and therefore 
 needed no successors to His office, vi. 
 25-27 ; xii. 94. 
 
 JIard'ui;/, a Papist, in his contro- 
 versy mth Jewel, assumed from the 
 use of the present tense, in the words 
 of institution, that the sacrifice of 
 Christ is continuous, an argument re- 
 produced by Dr Pusey, ii. 10. 
 
 Hook, Dean, states that the prmciples 
 of Anglicanism were not recognised in 
 the Church of England until the year 
 1661, i. 7. His misinterpretation of 
 several texts in relation to the sacra- 
 ment of Baptism state<l and corrected, 
 iii. 84-112. His defence of Dr Pusey 's 
 doctrine of the real presence with his 
 mystification of the sacrament or 
 mystery of the Eucharist, ix. 32, 33. 
 
 Hoolcer, misrepresenteil by Bishop 
 Browne, in making it appear that He 
 regarded the consecrated elements as 
 being profoundly mysterious, ix. 36. 
 Contrary to Bishop Browne, makes no 
 distinction between Zwinglians or 
 sacramentarians and other Protestants. 
 Classes himself and his Church among 
 the sacramentarians, and denies that 
 the sacraments contain grace, ix. 36 ; 
 xiv. 7-9. 
 
 fijnatiux gives a figurative intei-pre- 
 tation of the phrases respecting eating 
 the body and drinking the blood of 
 Christ, vii. 52, and it is plain that he 
 believed Christ's body and blood could 
 be received otherwise than sacrament- 
 ally, xiii. 20. 
 Irena;us calls the consecrated ele- 
 
INDEX. 
 
 367 
 
 ments antit5q3es of the body and 
 blood of Christ, x. 49. His extraor- 
 dinary belief of the abundance of wine 
 after Christ's second coming for the 
 use of the risen saints on earth, which 
 wine, according to Dr Pusej% is to be 
 sacramental, and every drojj to con- 
 tain whole Christ God and Man, xii. 
 30, 31. So speaks of Christian sacri- 
 fices as plainly to show that he con- 
 ceived of them as being purely spu'it- 
 ual, xii. 137, 159. 
 
 Jvromt plaudy contradicts before- 
 hand the new interpretation of Dr 
 Wiseman, Dr Pusey, and Bishop 
 Wordsworth on the words, ' It is the 
 ' Lord's passover, ' iv. 30. Teaches that 
 in the Eucharist the sacrifice of Christ 
 is not continued or rejjeated, but only 
 called to mind, vi. 28. Explains the 
 eating of Christ's flesh and drinking 
 of His blood spiritually and figura- 
 tively, not literally, vii. 63, 64. Dis- 
 tinctly teaches that Christ can only 
 be present on earth until His second 
 coming in His Divinity, ix. 79. His 
 teaching respecting the participation 
 of Christ subversive of the Paschasian 
 doctrine that Christ may be received 
 by the wicked not only in the sacra- 
 ment, but in reality also, ix. 95. Says 
 wine is offered in the type of Christ's 
 blood, that in wine the tyjie of His 
 blood is fulfilled, and that Christ re- 
 presented the reality of His body and 
 blood as Melchizedekhad done in pre- 
 figuration of Him, x. 51. Teaches in 
 regard to sacraments that he who has 
 received them has the inherent right 
 to administer them, xii. 87. Cannot 
 be learned from him that Christian 
 sacrifices were any other than purely 
 spiritual, xii. 143, 168. Inculcates the 
 same outward reverence for the ves- 
 sels containing Chi'ist's body and blood, 
 and the things covering them, as he 
 does for the body and blood, plaiidy 
 showing that although the elements 
 were called body and blood, he did 
 not regard them as being really so, 
 xii. 98. Coiild not have conceived of 
 Christ being actually present in the 
 consecrated elements, from the fact 
 that he speaks of keeping the pass- 
 over with Christ above, xii. 121. 
 Speaks of being baptized in the blood 
 of Christ, ix. 107. Teaches very 
 plainly that the same body and blood 
 which is received by the faithful in 
 the Eucharist can be received also in 
 
 the reading of the Scriptures, xi. 35. 
 Speaks of Christ Himself being re- 
 ceived under the metaphor of bread, 
 without so much as alluding to sacra- 
 mental bread, xi. 60. His language 
 in relation to the Eucharist misinter- 
 preted by Dr Pusey, xii. 45, 46. Says 
 that Christ transfigured His own body 
 into bread, xi. 46 ; xiii. 53. 
 
 Jewel, Bishop, teaches that Baptism 
 in the Christian Church is precisely 
 analogous to circumcision in the Jew- 
 ish Church, iii. 87. Denies that any 
 ancient Father ever taught that ' do 
 'this,' meant 'sacrifice this,' vi. 13. 
 Explains a spiritual participation of 
 Christ in the Eucharist after the man- 
 ner of Zwingle, ix. 38, 41. His views 
 of the teaching of the Fathers of the 
 first six centuries in regard to the doc- 
 trine of the Eucharist exactly contra- 
 dictory to those of Dr Pusey, xiv. 1-4. 
 
 Justin Martyr shows that in the 
 Eucharist the sacrifice of Christ is not 
 continued or repeated, but brought to 
 mind, vi. 28. Speaks of no other 
 Christian sacrifices than those which 
 are purely spiritual, immaterial, and 
 common to all Christians, xii. 136, 
 157. Shows that in the Eucharist all 
 the communicants are priests, consecra- 
 tors, and sacrificers in common, xii. 84. 
 
 Kehle, Rev. John, 31. A. correctly 
 shows, that according to the teaching 
 of the Fathers, they used the phrase, 
 ' The Word, ' sometimes for the Scrip- 
 tures, and sometimes for the person of 
 our Lord, xi. 9, 10. Believes that as 
 God and man is one Christ, so the 
 consecrated bread and wine, and the 
 body and blood of otir Lord are one 
 sacrament, xiv. 48. 
 
 Kuinoel. His exposition of apart of 
 the words of institution, iii. 62. 
 
 Ladantius in the most definite form 
 repudiates all sacrifices as performed 
 by Christians, excepting such only as 
 were purely spiritual and immaterial, 
 xii. 164. 
 
 Lanfranc, Archhishop of Canterbury, 
 one of the first defenders of the heresy 
 of Paschasius in regard to the doctrine 
 of the Eucharist, in his answer to Be- 
 renger, a maintainer of the catholic 
 doctrine who had cited a passage from 
 Augustine, used uncatholic phraseo- 
 logy which Dr Pusey actually cites as 
 the words of Augustine, viii. 73. To 
 make his doctrine agree with that of 
 Augustine, maintained that the real 
 
368 
 
 INDEX. 
 
 flesh and blood of Christ which he be- 
 lieved to be in the elements, were 
 symbols of His visible palpable body, 
 X. G6. 
 
 Lee., Dr., Hebrew Profcxwr, in his 
 Hebrew Lexicon, gives no such raean- 
 ing to the word covenant as that as- 
 signed to it by Dr Wiseman and I)r 
 Pusey, iii. 52. 80 explains the word 
 passover in Ex. xii. 11, 27, as to be 
 subversive of the new intei-prctation 
 given to it by l)r Wiseman, Dr Pusey, 
 and Bishop Wordsworth, iv. 45. 
 
 Leo I. condemns by anticipation 
 the Doctrine of Dr Pusey and the Pas- 
 chasians generally as antichristian, 
 viz., that Christ's humanity can be 
 present after the manner of a spirit, 
 ix. 77. 
 
 Liddon, Canon, with twenty other 
 clergymen, confesses his belief of the 
 presence of Christ's body and blood in 
 the consecrated elements, xiv. 33. 
 His gi-oundless charges against the 
 Eucharistic doctrine of Zwingle and 
 his \mfair statement of it, xiv. 32-38. 
 His belief that Christ is present in the 
 Eucharist not only spiritually, but in 
 His glorified corporeity, considered and 
 answered, xiv. 41-44. His attitude or 
 position at the Lord's table, which, 
 contrary to the laws^^f his Church, he 
 persists in, considered in the light of 
 antiquity, and shown to be supersti- 
 tious and irreverent, xiv. 45-47. 
 "Would seem to assign to the sacra- 
 ment of the Eucharist the office of the 
 Holy Ghost, xiv. 48. 
 
 Luther, as regards his Eucharistic 
 doctrine, was practically a Zwiuglian, 
 xii. 7 ; xiv. 49. 
 
 Lyra, Nicolas dc, a Roman Catholic 
 Commentator, regards the phrase. 
 ' Blood of the covenant,' as being el- 
 liptical, iii. 16. 
 
 Makonoehie, Rev. A. H. His novel 
 and foolish notion disposed of, viz., 
 that as God breathed into man the 
 breath of life, so the Holy Ghost 
 breathes over the bread and wine, and 
 they become the life-giving body and 
 blood of Christ, v. 2 ; ix. 58. 
 
 Mercerus understood the phrase in 
 Lev. ii. 1.3, as elliptical, iii. 54. 
 
 Moherhj, Bishop of <S''/ /(•■./'"'•//, atlmits 
 that Baptism might be administered 
 by the laity, but denies that they 
 might administer the sacrament of the 
 Eucharist. It is shown, however, that 
 the very same evidence on wliich he 
 
 grounds the inherent right of the laity 
 to admini.ster the one sacrament, 
 equally proves their inherent right to 
 administer the other, and that so ad- 
 ministered would be valid, xii. 84-93. 
 Holds the doctrine of the real objec- 
 tive presence of Christ's body and 
 blood in the consecrated elements to 
 be unquestionably the doctrine of the 
 (Jhurch of England, although in the 
 same sentence he admits that it is de- 
 nied Ijy such leading Anglican di\nne8 
 as Hooker and Waterland, xiv. 52-55, 
 57, 58. Binds those who deny that there 
 is a real presence in the consecrated 
 elements to a rigid literal interpreta- 
 tion of the words of institution, but 
 takes the liberty himself of departing 
 from his own stringent rule, and in- 
 terprets the words as if Christ had 
 said, 'This is my spiritiialhody,' which 
 word is neither implied nor iinderstood, 
 xiv. 57. Very awkwardly explains 
 away the meaning of the ^^•ord objec- 
 tive in relation to the real presence in 
 the elements, and would give the im- 
 pression that every one holds the 
 presence to be objective except the 
 merest Zwinglian, but, nevertheless, 
 in a recent edition of his Lectures, has 
 thought it prudent to withdraw the 
 word objective, and replace it by 
 another, xiv. 59. 
 
 Mystery, and its cognates, used by 
 the Greek Fathers in relation to the 
 Eucharist and sacraments generally, 
 in the same sense as employed by 
 heathen ^\Titers. Tt was not ])retended 
 that the heathens regarded their mys- 
 teries as actually containing that of 
 which they M'cre mysteries, no more 
 ought it to be pretended that the 
 Christian mysteries were, or con- 
 tained that of which they were the 
 mysteries, ix. 19-22. As used in the 
 New Testament, has no such meaning 
 as that attached to it by llomanists 
 and Komanizers ; and it is not likely 
 the Fathers, in using a word from 
 Scripture, would give a meaning to 
 it not given to it there, or by heathen 
 writers, ix. 17, IS. The mysteries or 
 sacraments, especially M'hat was ma- 
 terial in them, were concealed from 
 the uninitiated, ix. 24, 25, 30. The 
 niysteriousness of the mysteries as- 
 sumed by the disciples of Paschasius 
 and High Anglicans contrary to the 
 Fathers, ix. 31-36. 
 
 iVoja/, in liis Catechism, which 
 
INDEX. 
 
 369 
 
 passed both houses of Convocation, 
 states views on Baptism essentially- 
 different from those of Romanists and 
 of High Anglicans, and teaches that 
 "what circumcision was in the Jewish 
 Church, baptism is in the Christian 
 Church, iii.SS. Distinguishes between 
 the sign and the thing signified, iii. 99. 
 
 Neander. His historical account of 
 the Eucharistic controversy, viii. 1. 
 
 (Ecumenius states that Christ, after 
 He had offered Himself once for the 
 sins of the people, ceased to offer or 
 sacrifice as a priest, from which it is 
 inferred that Christ, in that office, 
 needs no successors or representatives, 
 vi. 26. Cites a passage from Irenajus, 
 from which Dr. Pusey supposes he has 
 evidence of his own doctrme ; but it 
 is not so, xiii. 23. 
 
 Oleaster explains the phrase in Lev. 
 ii. 13 elliptically, iii. 54. 
 
 Origen, contrary to Dr. Wiseman 
 and Dr. Pusey, interprets the words 
 
 * This is my covenant ' elliptically, iii. 
 44. Considered Christian Baptism to 
 be parallel to Jewish Circumcision, 
 iii. 79 ; and that before Baptism can 
 be rightly received, the recipient must 
 receive the things represented by it, 
 iii. 109. Fully and critically by anti- 
 cipation, contradicts the very unca- 
 tholic interpretation of the words, ' It 
 
 * is the Lord's Passover,' as given by 
 Dr Wiseman, Dr Ptlsey, and Bishop 
 Wordsworth, iv. 26. Shows that in 
 the Eucharist the sacrifice of Christ is 
 not repeated or perpetuated, vi. 28. 
 Teaches most distinctly that Christ's 
 discourse respecting eating His flesh 
 and drinking His blood must be un- 
 derstood none otherwise than figura- 
 tively, and that the Jews who were 
 offended at Christ were not so foolish 
 as to understand Him literally, vii. 
 55-57. Most distinctly speaks of 
 Christ's continual bodily absence from 
 this world until His second appearing, 
 and represents those as not of God 
 who would dissolve or do away with 
 the body of Christ, which they do who 
 like Dr Pusey and the disciples of 
 Paschasius maintain that the body can 
 exist after the manner of a spirit, ix. 
 76, 79. Plainly teaches that unworthy 
 communicants do not receive the 
 reality of the sacrament or the thing 
 signified thereby, ix. 93. Lays down 
 certaiia rules for the interpretation of 
 figurative language, especially in re- 
 
 II. 2 A 
 
 lation to a participation of Christ, 
 which are quite fatal to the gross con- 
 ceptions of Dr Pusey and Dr Wise- 
 man. X. 2. Calls the consecrated bread 
 Christ's typical and symbolical body, 
 and speaks of the consecrated elements 
 generally as images of Christ's body 
 and blood, x. 49. Calls the Holy 
 Scrijitures by the same title as he 
 calls the Lord Jesus, viz., 'The Word;' 
 and teaches that Christ can be received 
 in the Scriptures as in His sacraments, 
 xi. 9, 14. Considers all Christian 
 sacrifices to be spiritual and imma- 
 terial, and to be offered by the mind 
 only, xii. 139, 162. 
 
 Paschasius, in the ninth century, 
 first definitely introduced the doctrine 
 of the real presence of Christ's body 
 and blood in the consecrated elements, 
 and was fully refuted by Bertram and 
 Rabanus Maurus, viii. 1. Taught that 
 in the consecrated elements there is 
 no other than the flesh and blood of 
 Christ, the flesh which was born of 
 Mary, and suffered on the cross. In- 
 terpreted the words of Christ respect- 
 ing His body and blood both in the 
 sixth chapter of St John and in the 
 words of institution literally, viii. 
 6. His citation from Ambrose well 
 answered by Bertram. Uses the words 
 'spiritual,' 'spmtually,' 'sacrament,' 
 ' sacramentally, ' ' mystery, ' ' mysti- 
 'cally,' in a new and uncatholic sense, 
 and herein is followed by Dr Pusey, 
 viii. 21, 26. Teaches that the body of 
 Christ (meaning the consecrated ele- 
 ments) is not corrupted after being 
 received, viii. 22, which is well an- 
 swered by Bertram and Eabanus, who 
 maintain that it is corrupted, viii. 22, 
 23, 30. Considered Christ's presence 
 to be visible after some such manner 
 as that held by Mr Bennett, viii. 29. 
 Would make it appear that the sacra- 
 ment as a figure or image is at the same 
 time the reality also, viii. 38, 39. His 
 Eucharistic doctrine as stated by Dupin, 
 viii. 39. His doubtful citations from 
 Augustine accepted by Dr Pusey as 
 genuine, viii. 41. Believed that in 
 the sacrament of the Eucharist Christ 
 had been seen in a visible fonn in the 
 shape of a lamb, in the colour of flesh 
 and blood ; and that a presbji;er had 
 seen Christ in the sacrament, had taken 
 Him into his arms and kissed Him. 
 and afterwards ate Him in the form of 
 bread, viii. 71. Paschasius and all his 
 
370 
 
 INDEX. 
 
 disciples, contrary to all antiquity, 
 maintain that the .sacramental ele- 
 ments are not only signs, but have or 
 contain within them the real body and 
 blood of Christ, ix. 13. Paschasius, 
 like his disciple Dr Pusey, considered 
 that Christ was born without ojjening 
 the womb, ix. 48. His doctrine Hatly 
 contradicted by the plain teaching of 
 Augustine, ix. 81. I'aschasius and his 
 disciple Dr Pusey out of the whole 
 extent of the writings of the Fathers, 
 only cite one jiassage, which is from 
 Ambrose, in which the body of Christ 
 is spoken of as a S^jirit, and as inter- 
 preted by its context, and by Bertram, 
 is subversive of their doctrine, ix. 84 ; 
 xiii. 40. 
 
 Phillimore, Sir liohert. His attempt 
 and failure to show that Mr Bennett 
 held the same doctrine as Bertram, 
 and therefore the same as that held by 
 Cranmer and RitUey demonstrated, ix. 
 57-68. His misconception respecting 
 Augustine's definition of a sacrament, 
 as moulded by Lombard, being made 
 the basis of the doctrine on the sacra- 
 ment in the Catechism, and his great 
 mistake in assuming that Mr Bennett's 
 doctrine is that of Augustine, x. 15-18. 
 The definition of a sacrament in the 
 Catechism shown to be Zwinglian, and 
 not Augustinian, x. 21-24. His entire 
 failure to prove that Mr Bennett's 
 Eucharistic doctrine is that of Cranmer 
 and Ridley because it is that of Ber- 
 tram, for it is shown not to be the 
 doctrine of Bertram, but the doctrine 
 of Paschasius, x. 80-82. Adduces evi- 
 dence from Canon Liddon's Bampton 
 Lectures in favour of Mr Bennett's 
 doctrine of the real presence, xiv. 32 ; 
 and justifies it by the like doctrine of 
 Dr Moberlj', the Bishop of Salisbury, 
 whom he introduces with words of 
 high commendation, xiv. 51-54. His 
 explanation of the word 'objective' in 
 relation to the ])resence in the Eucha- 
 rist, is contradictory to that of Bishop 
 Moberly's, xiv. 59. 
 
 Prentnce of Christ in the Lord's 
 Supper. By the Reformers the pre- 
 sence is said to be spiritual, and was 
 thus defined by them to exclude the 
 doctrine of the real presence as held 
 by the Romanists, and was so under- 
 stood by them and the Lutherans, ix. 
 37-43. The Fathers, so far from con- 
 ceiving, as Dr Pusey does, that Christ 
 invented and contrived a mode ip 
 
 ^\■hicll his real body could be present 
 in the consecrated elements, are at 
 great j^ainsto account for the absence of 
 His body until His second coming, ix. 
 75-81. The Fathers so speak of Christ's 
 spiritual presence, or being present 
 spiritually in the Eucharist as to ex- 
 clude the notion as held by Roman 
 Catholics and Dr Pusey, of the real 
 presence of His body and blood, ix. 
 82-95. 
 
 Pr'imacius teaches that in the Eucha- 
 rist the sacrifice of Christ is not con- 
 tinued or repeated, but oidy called to 
 mind, vi. 28. 
 
 Frotestantx. Many have almost 
 ceased to use the sacramental lan- 
 guage of the Scriptures and the Fathers 
 in consequence of the Romanists having 
 misrepresented and perverted it, so 
 that it has come to pass that some 
 Protestants regard the language itself 
 as Romanistic and those who use it as 
 Romanizers, xii. 109. 
 
 Pusey, Dr. The unbounded con- 
 fidence placed in the truth of his 
 doctine by Ritualists and some High 
 Anglicans with illustrations, i. 2-4. 
 His writings on the Eucharist frag- 
 mentary ; the deficiency supplied from 
 his brethren and disciples, i. 26- His 
 extracts from the Fathers for the 
 most part consist of a string of sacra- 
 mental phrases where the signs are 
 honoured with the titles of that which 
 they represent or signify, and are no 
 better than a line of advertisement a 
 hundred times repeated with only 
 little variation, i. 33. Is practically 
 in the English Church in regard to his 
 teaching on the Eucharist in the nine- 
 teenth century what Paschasius was 
 in the ninth century in the Roman 
 Church, i. 31. Hi? unaccountable con- 
 ception of the nature of Eucharistic 
 controversy partly explained and ac- 
 counted for, ii. 1-4. His statements 
 in regard to interpreting the words of 
 institution literally given and his 
 theory of interpretation shown to be 
 contrary to the analogy of Scripture. 
 An instance given of a gross viola- 
 tion of his o\vn rule, ii. 5, 6. His 
 literal interpretation of the words of 
 institution shown to be unscriptural 
 and plainly contradictory to all anti- 
 quity, ii. 10-15. His stringent rules 
 considered for the literal interpretation 
 of the words of institution, and shown 
 to be violated by himself in that he 
 
INDEX. 
 
 371 
 
 takes the words in one aspect for less 
 than they really say, and in another for 
 more than they really state. The bread 
 not being the body which was crucified, 
 nor the wine the blood which was 
 actually shed by the soldier's spear ; 
 nor was the body which He gave. His 
 Divinity and the blood as shed was 
 neither soul nor Di\nnity ; yet he 
 maintains that the consecrated bread 
 and wine as received by the communi- 
 cant is each and every particle of each 
 whole Christ, God, and man. His 
 most marvellous miracle, by which the 
 marvels are accomplished, shown to 
 be void of all the characteristics of a 
 miracle, ii. 16-31. His literal inter- 
 pretation of the words of institution, as 
 stated in his own words shewn to 
 be as non-literal as possible, ii. 29. 
 Injured his health in the defence of 
 Archdeacon Denison, i. 3. His misre- 
 presentation of Waterland and his 
 groundless airs of assumption, iii. 5, 6. 
 Inclined rather to receive the con- 
 tinuation or perpetuation theory of 
 Christ's sacrifice once offered, ii. 12. 
 His attempt at fixing a new interpreta- 
 tion after the manner of Dr Wiseman 
 upon several sacramental phrases 
 which until very recently had been 
 regarded as being either figurative 
 or elliptical, by which new interpreta- 
 tion they are made literal forms of 
 speech, and consequently in that as- 
 pect unsuitable to illustrate the words 
 of institution, iii. 45-64. Shown to 
 violate his own rule in not understand- 
 ing the phrase, ' This cup is the New 
 ' Testament ' literally, iii. 65. His 
 exposition of the three sacramental 
 phrases of the New Testament (Kom. 
 vi. 3, 4; Col. ii. 12 ; Titus iii. 5.) by 
 which he would make it appear that 
 they are not cases to illustrate the 
 figurative form of expression in the 
 words of institution, stated and refuted 
 and proved to be such cases of illustra- 
 tion, iii. 76-115. An examination and 
 illustration of his simple statement in 
 regard to the words of institution that 
 a sentence must be figurative in some 
 part of it, or it is not figurative at all, 
 iv. 1 . After the manner of Dr Wise- 
 man would have his readers to regard 
 the phrase 'This is my body,' as 
 literally as the phrase ' The Word 
 'was God,' iv. 3. Like Dr Wiseman, 
 and contrary to all antiquity as well 
 as all subsequent commentators, would 
 
 explain away the elliptical character of 
 the phrase, ' It is the Lord's passover. ' 
 The means by which he would accom- 
 plish his task, critically considered and 
 shown to be both unscriptural and un- 
 catholic, iv. 45-47. Treats Zwingle as 
 shamefully as Dr Wiseman does, iv. 
 48 ; xiii. 75. His doubtful analogy 
 between man's body and soul, and be- 
 tween bread and Christ's body, stated 
 and refuted, v. 1-6. His Marcionite 
 opinion that Christ had such a body 
 that it might be in consecrated bread 
 without being known to any of our 
 senses, shown to be contrary to the 
 Scriptures, v. 7. His misapplication 
 of 1 Cor. X. 16-21 in favour of his 
 doctrine, corrected and the whole 
 shown to be not in favour of it, but 
 against it. Also his partial and unfair 
 statement of the view of Chrysostom 
 on the above text, stated and corrected, 
 V. 8-16. His teaching on the Eucha- 
 rist incomplete and fragmentary and 
 requires to be 'supplemented to give a 
 full account of the Paschasian doctrine 
 on the Eucharist, vii. 1. His miscon- 
 ception respecting a believer actually 
 having eternal life pointed out, vii. 
 38-40. His misrepresentation of the 
 Eucharistic doctrine of Bertram in 
 giving a partial account of his doc- 
 trine and assuming that he teaches 
 the doctrine of the real presence as 
 held by himself and Paschasius, viii. 
 3-5. His apparent voluntary ignor- 
 ance, viii. 9. Cites a passage from 
 Bertram, as if it contained his own 
 doctrine, whereas it is like that of 
 Zwingle, and is repudiated by Pascha- 
 sius, viii. 10. Is most directly refuted 
 by Bertram in regard to the doctrine 
 of the real presence, viii. 17, 18. His 
 futile attempt to harmonise Paschasius 
 and Bertram on the doctrine of the 
 real presence, viii. 19-26. Like Pas- 
 chasius, uses the words ' spiritually. ' 
 'spiritual,' 'sacrament,' ' sacramen- 
 ' tally,' 'mystery,' 'mystically," in an 
 uncatholic and private sense, viii. 21, 
 26 ; ix. 12, 20, 37-43. Brings Bertram 
 into harmony with Paschasius and 
 himself by a gross perversion of the 
 plain language of Bertram, viii. 28. 
 Most outrageously cites language to 
 prove his doctrine used by Lanfranc 
 in answer to a passage cited by 
 Berenger from Augustine, as if it were 
 Augustine's, viii. 73 ; x. 39-41. As- 
 sumes, without proof, that his doc- 
 
372 
 
 INDEX. 
 
 trine of the Eucharist has been be- 
 lieved by the whole of the early 
 Church, ix. 1, 2. In his string of 
 •luotations from the Fathers to prove 
 the real presence of Christ's body and 
 blood in the consecrated elements, the 
 word ' presence ' in that connection 
 does not appear to occur, his citation 
 from Chiysostom on that point being 
 misrepresented, ix. 4, 5. His belief 
 of the real presence of Christ in the 
 elements as stated by himself, as also 
 his belief of a symbolic presence, ix. 
 7, 8. Conveniently misapplies the 
 modern definition of a sacrament, 
 which is Zwinglian in its origin, to 
 teach that the elements are not only 
 the outward sign, but become, or 
 are made to contain, the things 
 signified also, ix. 9, 10. Uses the 
 sacramental words of the Reformers, 
 but attaches thereto an alien meaning, 
 ix. 20, 21, 52. Attributes an un- 
 founded motive to Jerome and Augus- 
 tine, from the manner in which they 
 cite Scripture in relation to the Eucha- 
 rist, ix. 25, 2G. His outrageous as- 
 sumption that such phrases in the 
 Prayer Book as ' a heavenly and 
 ' spiritual manner ' are expressive of 
 his doctrine of Christ's body being 
 present in the elements after the man- 
 ner of a spirit, ix. 44. His Marcio- 
 nite and Valentinian conception of 
 Christ bemg bom with a spiritual 
 body, and during life and after death 
 acting in the same, shown to be re- 
 futed by his own chosen witnesses, 
 ix. 44-49. His argument, founded 
 upon a supposed interpretation of the 
 Docetre and (Jnostics, turned against 
 himself, ix. 49. His opinion that 
 Christ's body is present after the 
 manner of a spirit ridiculed by Dean 
 Goode, ix. 5.3. His attempt and utter 
 failure to show that his doctrine of a 
 spiritual presence was like that of 
 Bertram, fully exposed, ix. 54-G8. 
 Assumes without proof, and contrary 
 to Holy Scripture and the Fathers, 
 that Christ ijivented and contrived a 
 mode in which His real body and 
 blood might be present in the elements, 
 ix. 71-81. His weak effort to prove in 
 his sermon his notion of Christ's 
 spiritual presence in the Eucharist, 
 exposed, and his apparent abandon- 
 ment of the effort in his larger work, 
 pointed out, ix. 83. His utter failure 
 to prove from the Fathers that tho 
 
 wicked receive in the consecrated ele- 
 ments the body and blood of Christ, 
 demonstrated, ix. 83-137. He and his 
 master Paschasius, out of the volumi- 
 nous Avritings of the Fathers, can only 
 cite one passage, which is from the 
 writings of Ambrose, in which Christ's 
 human body is called ' the body of a 
 'divine spirit,' which, as considered 
 in the light of the context, and as well 
 explained by Bertram, is really against 
 the Paschasian heresy, ix. 84 ; xiii. 
 40. His owni doctrine of the real 
 presence as stated by himself, ix. 85, 
 plainly refuted by the plain teaching 
 of the fathers, ix. 88-92. Tries to 
 make out his doctrine of the real pre- 
 sence by accepting the word sacrament 
 as used by the Fathers, not as defined 
 and understood by them, but as de- 
 fined in the English Church Cate- 
 chism, and again, by accepting the 
 sacrament, not as there defined in 
 two parts, but as defined in three, and 
 outrageously assumes, contrary to the 
 plainest e^^dence, that tliis was the 
 sacramental theory of Augustine, ix. 
 96-108. His distinction between the 
 grace or virtue of the sacrament and 
 its reality is plainly contradicted by 
 the direct teaching of Augustine, and 
 his making the virtue of the sacrament 
 more important than its reality is 
 plainly contradicted by his Master 
 Paschasius himself, ix. 102. This 
 part of his doctrine is directly contra- 
 dicted by Bede, Bertram, and Rabanus 
 Maurus, who make no distinction 
 between the grace or virtue of a sacra- 
 ment and its reality, ix. 102. His 
 definition of the sacrament being 
 difierent from that of other sacra- 
 ments is a plain contradiction to the 
 definition of that of Augustine, Isa- 
 dore, Bertram, and Eabanus Maurus, 
 ix. 103. In this definition, not only 
 contradicts the teaching of the Fathers 
 generally, but some Fathers in par- 
 ticular, who not only define the two 
 sacraments after the same manner, but 
 almost regard the two sacraments as 
 one, ix. IdG, 107. The evidence he 
 attem])ts to adduce in proof that 
 wicked communicants receive in the 
 sacrament not only the sign, but the 
 thing signified, stated, and fully re- 
 futed by his own chosen witnesses, 
 ix. 108-130. Demonstration of his 
 abortive attempt to adjust the sacra- 
 mental doctrine of Augustine, with the 
 
INDEX. 
 
 373 
 
 heresy of Paschasius, by falsely attri- 
 buting to Aiigustine a distinction be- 
 tween receiving Christ and eating 
 Him, ix. 110, 111, 121, 126, 134-136. 
 His misrepresentation of the teaching 
 of Archbishop Parker in regard to the 
 wicked receiving the thing signified in 
 the sacrament of the Eucharist and 
 through him, his gross misrepresenta- 
 tion of the doctrine of Augustine on 
 the same subject, ix. 127-136. His 
 slender expedient justly exposed of 
 endeavouring to impose upon his 
 readers by selecting a few sacramental 
 phrases out of a hundred folio volumes, 
 and italicising the little words in, nndei; 
 &c., by which the reader might be 
 led to infer that in bread, in type, in 
 the cup, &c., &c., is the real body or 
 real blood of Christ, x. 30-45. Cites 
 spurious passages both from Augustine 
 and Chrysostom on which he would 
 found his doctrine of the real presence, 
 x. 3S-42. Admits that the Fathers 
 generally regarded the consecrated 
 elements as symbols, types, antityjDes, 
 figures, images, &c., of our Lord's 
 body and blood, but maintams that 
 they were at the same time the things 
 of which they were the symbols, &c., 
 which is shown to be most contrary 
 to the teaching of the Fathers, x. 
 47-58. The much-hackneyed phrase, 
 ' Under the form of bread and wine,' 
 by him and his disciples, fully ex- 
 amined and shown not necessarily to 
 teach or imply their doctrine, but 
 from its earliest usage appears to have 
 been used as equivalent to such 
 phrases as ' under the sign,' ' in the 
 'type,' &c., &c., X. 61-70. Professes 
 to take the sacramental language of 
 the Fathers literally, but only does so 
 when it suits his purpose, x. 43. Mis- 
 states the Eucharistic teaching of the 
 Refoi'mers, x. 55. The phrase ' under 
 ' the form of,' as used by Bertram, 
 shown not to teach Dr Pusey's doc- 
 trine, as he considers it does, x. 74-79. 
 His opinion concerning what he con- 
 siders to be a sacramental action of the 
 Eucharist, namely, the breaking of the 
 bread and pouring of the wine, shown 
 to have no foundation in Holy Scrip- 
 ture, and to be contrary to the Fathers, 
 X. 89, 90. Assumes, without proof, 
 and contrary to the teaching of the 
 Fathers, and especially of Augustine 
 and Theodoret, that the sacraments of 
 the Christian Church contained more 
 
 of the things signified than did those 
 of the Jewish Church, xi. 1-7. Is 
 careful to select those parts of the 
 Fathers where their language implies 
 the spiritual presence of Christ in the 
 Eucharist, but takes no notice of the 
 more numerous passages where they 
 speak of Christ's presence without the 
 sacrament, xi. 8. Sometimes regards 
 what is said by the Fathers of Christ's 
 body, the Church, as being said of 
 Christ's body which was born of Mary, 
 xi. 69. The most decisive passage 
 which, in his judgment, he can cite 
 from Augustme in favour of the real pre- 
 sence, does not really teach, that doctrine 
 but refutes it, by ranking the sacrament 
 of Christ's body and blood with such 
 significants as those which convey to 
 the human mind the Word and Will 
 of God, xi. 69. According to Dr 
 Pusey's account of the school of Cal- 
 vin, in regard to tlie Eucharist, many 
 of the Fathers appear to have been of 
 it by anticipation, xi. 110. He fully 
 admits the very same presence to be 
 in the consecrated elements as that 
 held by the Iloman Catholics, but 
 comes to that conclusion in a less 
 simple and more absurd manner, so 
 that, according to his disciple, Mr 
 Cobb, the plain doctrine of transub- 
 stantiation is more simple and less 
 absurd than that bread, without 
 changing its substance or nature, can 
 at the same time become another sub- 
 stance, and be really bread aad reaUy 
 Christ's body at the same time, xii. 
 14, 15. His changed views, holding 
 the doctrine of transubstantiation as 
 held by the Greek Church, which doc- 
 trine is essentially the same as that of 
 the Ptoman Church, xii. 16-23. His 
 extraordinary credulity in believing 
 that some of the Fathers considered 
 that after the second coming of Christ 
 wine would be produced in such abiin- 
 dance as that a vine at one growth 
 would produce as much wine as would 
 cover the surface of the globe 40 miles 
 deep, and that it was to be only for 
 the sacramental use of the risen saints, 
 every drop of which to contain whole 
 Christ, God, and man, xii. 24-31. His 
 failure to prove that Tertullian, by 
 using the word ' represent ' in regard 
 to the Eucharistic bread, thereby in- 
 tended to teach that by it Christ was 
 actually made present in it, demon- 
 strated from the wi'itings of Tertullian, 
 
374 
 
 IxVDEX. 
 
 xfi. 40-44. The liberties he takes with 
 a plain passage from Jerome to prove 
 that he believed the Paschasian doc- 
 trine of the real presence, considered 
 and showTi to be most unwarrantable, 
 xii. 4o-47. By implication, charges 
 several of the Fathers with using a 
 sopliism by instituting a comparison 
 l)et\vecn the phrase ' I am the true 
 ' vine ' and the words of] institution, 
 xii. 52, 54-G2. Contradicts his earlier 
 teaching, and ajjpears to adopt the 
 form of the doctrine of the real pre- 
 sence as held by Dr Wiseman, xii. 52, 
 53. Eegards Cyprian as being inspired, 
 3'et nevertheless garbles his testimony, 
 xii. 57, 58. Misrepresents the teach- 
 ing of Jerome re- [)ecting the act of 
 consecration by gi\ ing only a part of 
 his testimony, which, when fullj' given, 
 is not in favour of Dr Pusey's doctrine, 
 but against it, xii. 67-72. He and his 
 school, who assTimc that the act of 
 consecration consists in pronouncing 
 the words of institution, are contra- 
 dicted by the plain teaching of the 
 Fathers, and the assumption is contrary 
 to Scripture, xii. 72, 73. Misstates 
 the real teaching of Augustine by an 
 unfair translation and by citing his 
 sentiments ])artiallj% and thereby mak- 
 ing it appcarthat Augustine is speaking 
 of the body of Christ only, whereas he 
 is really sjteaking as much of Christ's 
 body of belie\ang people, xii. 112, 113. 
 Assumes that the patristic evidence of 
 his doctrine of the real presence is 
 perfect and complete, and if so, doubt- 
 less it would not be possible to adduce 
 any evidence against it ; but so far 
 from this being the case, proofs most 
 undoubted are adduced which are quite 
 fatal to his doctrine. The importance 
 of his evidence, however, is somewhat 
 weakened by his limited knowledge, 
 whicli does not ajijicar to have com- 
 prehended some of the best known pas- 
 sages of the Fathers which tell most 
 against liis doctrine, xiii. 1. His 
 sjiecial citations from those Fathers 
 whose writings are more especially 
 examined in this work, considered and 
 shown not to teach his doctrine, xiii. 
 2-72. These special extracts had for 
 the most ])art been made by Eoman 
 Catholics for the same purpose, xiii. 6, 
 9, 12. Many of his extracts from Origen, 
 had they been given more at length, 
 •would have been seen not to be favour- 
 able, but antagonistic to his doctrine, 
 
 xiii. 12. His doctrine ignored ])y many 
 of the Fathers who, although they 
 speak of kindred suljjects, and some 
 of tliem professedly dwell upon what 
 is fundamental to a Christian, do not 
 so much as allude to the Eucharist, 
 xiii. 13-19, 31, 32. Cites a pas.sage in 
 his sermon from Justin Martyr un- 
 fairly, xiii. 21. Quotes Cji)rian, where 
 he shows the relation of the ccmse- 
 crated elements to Christ's body and 
 blood, but omits to quote the more 
 striking passages in Cyjirian, where he 
 speaks of the relation of the conse- 
 crated elements to Christ's body of 
 believing people, xiii. 29. Misrepre- 
 sents the teaching of Chrysostom by 
 citing from it only partially, xiii. 64. 
 What he denies of eating the flesh of 
 Christ by believing, is affirmed by 
 Gregory the great and Augustine, xiiL 
 68. The development of his teaching 
 on the real presence from 1843 to the 
 date of his last sermon, 1871, in which 
 he maintains the Roman Catholic doc- 
 trine of the real presence, as held by 
 Dr Wiseman, xiii. 73, 74. The force 
 and folly of his canon of interpretation 
 of the sacramental language of the 
 Fathers, displayed, xiii. 77-79. Thinks 
 that the doctrine of the Church of 
 England is determined by that of the 
 ancient Church, and in proof he ad- 
 duces a canon of Convocation by the 
 practical application of which he sup- 
 poses he has proved his doctrine of the 
 real presence to be that of the Church 
 of England. It is sho\\ii, however, 
 that Jewel, who framed the canon, 
 and also acted upon it, came to an 
 exactly opposite conclusion, and main- 
 tained that the doctrine of the real 
 presence, as held by Eomanists, was 
 no doctrine of the early Church, and 
 publicly challenged the whole world 
 to prove that for the space of six hun- 
 ilred j'cars after C'hrist the people were 
 then taught that Christ's body is really 
 or substantially in the sacrament ; or 
 that His body is, or may be, in a thou- 
 sand places or more at one time, xiv. 
 1-3. It cannot be honestly maintained 
 that the doctrine of the real presence, 
 as held by Dr Puscy, after the year 
 1552 was any part of the doctrine of 
 the Church of England. She repudi- 
 ated it, and in conjunction with eleven 
 other Reformed Churches, avowed a 
 doctrine absolutely subversive of it. 
 xiv. 5. His reason for adding the 
 
INDEX. 
 
 375 
 
 word objective as a definition of the 
 presence in the consecrated elements, 
 xiv. 59. Some of his unfair transla- 
 tions, partial quotations, garbled ex- 
 tracts, and inexcusable omissions, v. 
 16; vii. 62; viii. 28, 31, 36, 63, 64, 73; 
 ix. 138, 153 ; x. 5, 34, 38-42 ; xi. 3, 
 19, 63, 76, 96, 111 ; xii. 45, 50, 55, 58, 
 112, 113, 117 ; xiii. 5, 12, 21, 25, 27, 
 29, 37, 38, 41, 42, 44, 47-50, 59, 60, 
 64, 68, 71. 
 
 Bahanus Maurus believed that the 
 Christian passover was substituted in 
 the place of the Jewish passover, vi. 
 10. Teaches that Christ after He had 
 offered one offering ceased to sacrifice 
 as a priest, vi. 25. Shows that the 
 sacrifice of Christ is not repeated or 
 continued, but is an absolutely past 
 event, vi. 35 ; viii. 70. Maintains from 
 the teaching of Augustine that our 
 Lord's discourse concerning His flesh 
 and blood must be understood figura- 
 tively and spiritually, not literally, 
 viii. 9. The most famous commen- 
 tator and divine of the ninth century, 
 viii. 45. His refutation of the foolish 
 notion of Paschasius respecting the 
 indigestibility of the consecrated ele- 
 ments, viii. 47. Included Augustine's 
 famous canon for the figurative inter- 
 pretation of certain parts of Scripture 
 founded iipon the words, 'Except ye 
 'eat the flesh,' &c., in his elaborate 
 book of instruction for the clergy, viii. 
 50. How this canon was regarded in 
 subsequent times by Roman Catholics 
 when the doctrine' of the real presence 
 had become the doctrine of the Roman 
 Church, viii. 51. His accurate dis- 
 crimination between bread of the sacra- 
 ment and Christ, who is spoken of 
 under the metaphor of bread, and the 
 most certain distinction which he 
 makes between the sign and the thing 
 signified, showing that the wicked 
 might receive the sacrament and not 
 that of which it was a sacrament, 
 viii. 53-60. Mamtains, like Bertram, 
 that the body of true believers is as 
 much present in the sacrament of the 
 Eucharist as the body of Christ is, 
 viii. 61-65. Held, as Bertram did, 
 that in the sense that the rock was 
 Christ, in that same sense, and in no 
 other, was the wine the blood of 
 Christ, viii. 66. With Bertram. Isa- 
 dore, and the ancient Church, de- 
 scribed the sacraments of Baptism and 
 the Eucharist as being four, viii. 67. 
 
 Considered the bread and wine of the 
 Eucharist to be no more the real body 
 of Christ than that Christ Himself 
 was bread or a vine, viii. 68. His 
 Eucharistic doctrine condemiaatory of 
 that of Paschasius and his disciples, 
 viii. 71. 
 
 Remigiiis shows that the sacrifice of 
 Christ is not a continuous act, but a 
 definite, past event, vi. 34. So speaks 
 of Christ being spiritually present in 
 the Eucharist as to exclude the Pascha- 
 sian notion of a real presence, ix. 73. 
 
 Rogers, so far from understanding 
 the 29th Article in the perverted 
 sense of Dr Pusey, illustrates and 
 establishes what he considers to be its 
 true teaching by the confessions of all 
 the Reformed Churches, and especially 
 the Zwinglian, ix. 130, 131. 
 
 Rosenmfdler considered the phrase, 
 ' This is my covenant, ' contraiy to Dr 
 Wiseman and Dr Pusey, to be ellipti- 
 cal, iii. 30. Says the new covenant is 
 sanctioned in the blood of Christ, iii. 
 61. 
 
 Ruffinus interprets our Lord's dis' 
 course respecting eating His flesh and 
 drinking His blood, so as to show that 
 he did not understand the words lite- 
 rally, but spiritually, vii. 66. Says 
 very little respecting the Lord's Sup- 
 j^er, but what he does say is fatal to 
 Paschasianism, ix. 106 ; xiii. 32. 
 
 (S'aCT'amewiiof the Lord's Supper. In 
 one aspect of it, a pledge and memo- 
 rial in the bodily absence of Christ 
 until His coming again, as Jerome and 
 Bertram teach, ii. 18, 19. The words 
 of institution, ' This is my body, ' &c. bet- 
 ter illustrated by strictly sacramental 
 phrases than by sentences containing 
 metaphors, iii. 5. Words of institu- 
 tion shoMai to be figurative or ellipti- 
 cal forms of speech, iii. 7, 8 ; iv. 6-8. 
 The events commemorated in the 
 sacrament are the accomplishment of 
 what had been prefigured by the blood 
 of the covenant of the Old Testament 
 and the Jewish Passover, iii. 6. The 
 phrase, ' This cup is the New Testa- 
 ' ment in my blood ' by the like ellip- 
 tical phrases of other parts of Scrip- 
 ture, such as ' Blood of the covenant,' 
 (Ex. xxiv. 8 ; Heb. ix. 18). ' This is 
 ' my covenant ' (Gen. xvii. 10). ' Sab- 
 bath . . . perpetual covenant ' (Ex. 
 xxxi. 16, 17). 'The showbread a 
 perpetual covenant.' (Lev. xxiv. 8.) 
 'Salt of the covenant.' (Lev. ii. 13.), 
 
376 
 
 INDEX. 
 
 iii. 13-G4. Illustrated also by sacra- 
 mental phrases of the New Testament 
 where the sign is called l)y that which 
 it signifies, such as ' liuried with 
 'him by Baptism into death.' (Rom. 
 vi. 3, 4.) ' Bnrieil with him in bap- 
 ' tism.' (Col. ii. 12.) 'By the wash- 
 ' ing (or laver) of regeneration.' ('J'itus 
 iii. 5.) iii. 70-109. The words of in- 
 stitution, more especially the phrase, 
 ' This is my body, further illustrated 
 by the Avords of institution of the 
 Jewish passover, viz., ' It is the Lord's 
 passover.' (Ex. xii. 11.) The new in- 
 teri)retation given to this latter phrase 
 by Dr Wiseman, Dr Pusey, and 
 Bishop AVordsworth, shown to be con- 
 trary to Scripture as interpreted by aU 
 the great Hebrew scholars, ancient 
 and modern Commentators, and the 
 universal consent of all antiquity, iv. 
 7-48. The words of institution, al- 
 though verbally different in regard to 
 the cup, yet precisely the same in 
 meaning, iv. 5. The j^brase, 'to do,' 
 in relation to the Eucharist, shown 
 from holy .Scripture to have its mean- 
 ing determined only by the context, 
 vi. 8, 9. The analogy between the in- 
 stitution of the Jewish Passover by 
 Moses, and the Christian Passover by 
 Christ. Neither Moses nor Christ had 
 any successors, and the rites in both 
 cases were not exclusively priestly, 
 vi. 11. Doing a remembrance, accord- 
 ing to the teaching of the Fathers is 
 not perpetuating or contimiing Christ's 
 sacrifice, but calling to mind the one 
 sacrilice once ofifered, vi. 28. The 
 sacrament of anji;hing according to 
 the teaching of the Fathers, is not 
 the thing itself, nor does it include it, 
 ix. 14-17. The universal practice of 
 applying the words mystery and sacra- 
 ment to the consecrated elements is 
 probably derived from Scripture, ix. 
 18. The definition of a sacrament in 
 the Church of England Catechism >vas 
 probably derived from Zwingle and his 
 immediate followers, x. 21-24. Sacra- 
 ment or sign according to the plain 
 and full teaching of Augustine is called 
 by that which it re2)resents or signifies, 
 but is not tiie thing itself as Paschasius 
 pretended, and as i)r Pusey and others 
 now pretend, x. 27-30. The words, 
 sacrament and mystery, in relation to 
 the Eucharist, used synonymously by 
 the Fathers, x. 4G. Sacraments of the 
 Christian Church were no more the 
 
 things of which they were the sacra- 
 ments than were the sacraments in the 
 Jewish Church, xi. 4-7. The Fathers 
 teach that Christ is as much present 
 in His word as in His sacraments, and 
 they honour the revealed word of God 
 with tlie same title as they are wont 
 to give to the second Person in the 
 Trinit5\ viz., 'The Word,' which 
 phrase they use interchangeably in re- 
 lation to the Holy Scriptures and the 
 Lord Jesus Christ, and accordingly, 
 they regarded the Scriptures with the 
 same outward reverence jis they did 
 the consecrated elements, xi. 9-30. If 
 the language of the Fathers in relation 
 to the Eucharist, must always be 
 taken literally, as Paschasius and his 
 discij)les contend, then thej' speakmore 
 plainly and distinctly of the presence 
 of Christ's body of believing people 
 being in the sacrament than of the 
 body of Christ which was born of 
 ilarj', and beyond all fjuestion, teach 
 most distinctly that Christ is not in 
 the sacrament without His peojjle, nor 
 His people in the sacrament without 
 Him, but that there is in it the union 
 of both, xi. 80-103. The Fathers did 
 not believe that Christ's real body 
 was in the consecrated elements, for 
 they commonly associated the words 
 body and blood in relation to Christ 
 with metaphorical words and phrases 
 which could not possibly be under- 
 stood literally, xi. 104-109. The 
 mode in which the Fathers repre- 
 sent the spiritual eating of the Chris- 
 tian Passover is utterly fatal to the 
 Paschasian notion of really eating 
 Christ's flesh in the sacrament or 
 sacred sign, xi. 110, 111. The words 
 of institution are interpreted to mean 
 that Christ did not say of bread that 
 it was His body, but this thing is my 
 body, making the word this to agree 
 with the word body only, xii. 2. G-8 ; 
 and they maintain that if Christ had 
 said, ' This bread is my body ' the 
 phrase must be understood figuratively 
 and not literally, xii. 2, 7, 10. Reasons 
 given for the use of the word ' this ' in 
 the neuter gender from the Creek and 
 Chaldee Scrijitures and the language 
 used by the Jews at their passover 
 feast, xii. 3-6. The Fathers one and 
 all bear testimony that Christ affirmed 
 of bread that it was His body and of 
 wine that it was His blood, xii. 11-13. 
 ' The fruit of the vine how interpreted 
 
INDEX. 
 
 377 
 
 by the Fathers, xii. 32, 33. The 
 
 Fathers while they unanimously affirm 
 that C'hrist said of bread that it was 
 His body and of wine that it was His 
 blood, do not, as we should expect, so 
 speak as to convey the idea that they 
 were I'eaUy His laody and blood, but 
 rather signified, represented, figured, 
 gave the image of, were called, entitled, 
 showed, &c., &c, his body and blood, 
 xii. 33-?>9. The earliest and least inter- 
 polated liturgies show that the act of 
 consecration was not supposed to 
 change the elements into the body and 
 blood of C!hrist, but to make them 
 types, figures, or antitypes of them, or 
 that they might show, represent, or 
 signify them, xii. 78-80. The act of 
 consecration common to all the com- 
 mimicants, xii. 84. Sacramental sym- 
 bols venerated by the Fathers and the 
 Pteformers, esj^ecially byTheodoret and 
 Zwingle, xii. 97, 99. The nature of sac- 
 raments or mysteries specially explain- 
 ed by the Fathers to neophytes from 
 which it is ascertained that they were 
 not considered to be the body and blood 
 of Christ, but rather that they repre- 
 sented them, or were types, figures, or 
 likenesses of them, and that they were 
 as much Christ's body of believing 
 people as His own body, xii. 101-108. 
 The sacrament is broken and consumed ; 
 that of which it is a sacrament, 
 whether of the body of Christ, or His 
 body of believing people is eaten but 
 remains unbroken and unconsumed, 
 xii. 112. Augustine speaks more dis- 
 tinctly of Christ's body of believing 
 people being in the sacrament than he 
 does of Christ's body. Had he 
 affirmed the same thing exclusively of 
 the latter as he has done of the former 
 in regard to a presence in the Eucha- 
 rist, the heresy of Paschasius would 
 have had much more plausible evi- 
 dence from Augustine, xii. 114. Augus- 
 tine's testimony as cited, confirmed, 
 and illustrated, and apjjlied by Ful- 
 gentius in the sixth century, Bede in 
 the seventh, Bertram and Eabanus 
 Maurus in the ninth century is, that 
 the realities of the sacrament of the 
 Eucharist may be received before the 
 sacrament itself, and that Christ's 
 body of believing people are as much 
 in the sacrament as He Himself is, xii. 
 118. The Fathers did not consider 
 that the consecrated elements were so 
 changed as to become ' indi\dsibly ' 
 that which they represented or signi- 
 
 fied, that the bread was not literally 
 the body of Christ as the Word was 
 God, as Dr Wiseman and Dr Pusey 
 contend, and thereupon Theodoret, 
 Chrysostom, and Gelasius founded an 
 argument against certain heretics, xii. 
 125-130. The sursum corda or the 
 lifting up of the heart as a part of 
 the ancient Eucharistic service, as 
 explained by Cyril, Augustine, and 
 other Fathers, utterly fatal to the idea 
 of a real presence of Christ in the 
 consecrated elements, xii. 120-124. 
 The Lord's Supper, in what sense 
 sacrificial and a sacrifice, according 
 to the teaching of Holy Scripture 
 and the Fathers. According to Scrip- 
 ture, sacrificial language in its strictest 
 form is used to express general Chris- 
 tian acts which are not really sacri- 
 ficial. The Fathers, as was natural, 
 followed the example of Holy Scrip- 
 ture and commonly used sacrifical 
 words and phrases to express all 
 Christian acts, especially those in con- 
 nection with the Lord's Supper, xii. 
 133, 134. The Fathers generally as 
 Justin, Irenseus, Tertullian, Origen, 
 Cyprian, Eusebius, Jerome, Gauden- 
 tius, Chrysoston, Cjrril of Alexandria, 
 Theodoret and Fulgentius founded 
 upon the ' pure oflering ' or ' sacrifice ' 
 of Mai. i. 11, the spiritual, imma- 
 terial sacrifice, of the Euchai'ist which 
 is most fatal to the lloman and Ritual- 
 istic notion of a visible and material 
 sacrifice, xii. 135-150. Cornehus a 
 Lapide rather confirms the above 
 teaching than refutes it, xiii. 151-153. 
 The general testimony of the Fathers 
 respecting the pure spiritual character 
 of all Christian sacrifices and especially 
 of those services or acts connected 
 with the Lord's Supper which they 
 commonly call sacrifices, and which 
 were common to all communicants, 
 an exclusive clerical Christian priest- 
 hood being unknown to the early 
 Fathers, xii. 154-176. Unconsecrated 
 elements and other food given by the 
 communicants were called by sacrificial 
 names, but were not regarded as real 
 sacrifices, nor were they who presented 
 them, sacrificers, xii. 175, 176. Zwin- 
 gle, Calvin, Cranmer, and Jewel taught 
 that Christ's body or fiesh could be 
 eaten in His word as well as in His 
 sacraments, xiv. 22-26, and that there 
 was no presence or grace in the sacra- 
 ments, xiv. 7, 11, 24, 25. 
 Saurez, a Roman Catholic, considers 
 
378 
 
 INDEX. 
 
 that if Christ had said of l)rcad that 
 it was His body, He spoke figuratively, 
 xii. 10. 
 
 Scriptiiro. Its canon of interpreta- 
 tion, as stated by Bislioj) Wilbcrforce, 
 Bishop W'onlsworth, I)r Wiseman, and 
 others, sliown to be founded on mis- 
 conception and sjstematically violated 
 in practice, i. IG-H). How its sacra- 
 mental language is to be understood. 
 An acquaintance with the original 
 language of the Bible, most imi)ortaut 
 to a right understanding of it, and of 
 the New Testament also, ii. 5, 7. A 
 definite rule to be obtained from it for 
 the right interpretation of %vhat are 
 commonly called its sacramental or 
 mystical rites, iii. 1-4, 7, 8. 
 
 Sedidius shows that the Old and 
 New Testaments were dedicated by 
 blood, iii. 57. Shows that in the 
 Kucharist the sacrifice of Christ is not 
 continued or repeated, but only called 
 to mind, vi. 28. 
 
 Shipleij, Rev. Orbj/, maintains that 
 the words of institution should be 
 literally interjjreted, ii. 5. Would 
 make it appear that when Christ said 
 to His disciples, ' Do this,' He thereby 
 conferred on them and their successors 
 the office of priesthood, vi. 24. Teaches, 
 contrary to all antiquity, that Christ 
 can be present everywhere by His 
 humanity, viii. 92. His statement 
 respecting the consecrated elements, 
 contrary to the general teaching of 
 the Fathers, being not only signs and 
 symbols, &c., but also that of which 
 they are the signs and s^Tnbols, ix. 9. 
 Misapplies the modern definition of a 
 sacrament, which is Zwinglian in its 
 origin, to teacli that the elements are 
 not only the outward sign, but were, 
 or contained, also the things signified, 
 ix. 9. 10. His opinion that when 
 Christ said, ' Lo I am with you,' &c.. 
 He meant that he would be present in 
 His body in the Eucliarist, shown to 
 be most contrary to the teaching of 
 the Fathers, ix. 72-80. 
 
 Simon, in his Hebrew Lexicon, gives 
 no such meaning to the word covenant 
 as that assigned to it by Dr ^Viseman 
 and Dr Pusey, iii. 52. 
 
 Soul or life, the nature and use of 
 the word as employed in Scripture, 
 V. 3-6. 
 
 Succe/tsion Apostolical. This fig- 
 ment, as held by High Anglicans, is 
 altogether different from the apostoli- 
 
 cal succession as held by Roman 
 Catholics, but Dr Pusey makes de- 
 pendent on it what he calls the 
 Eucharistic sacrifice and the objective 
 presence, xii. 92. 
 
 Tertullian says that Christ estab- 
 lished the Testament sealed in His 
 blood, iii. 57. Directly contradicts 
 beforehand the novel interpretation of 
 the words, ' It is the Lord's Passover,* 
 as propounded by Dr Wiseman, Dr. 
 Pusey, and Bishop Wordsworth, iv. 
 26. Most plainly explains our Lord's 
 discourse respecting eating His body 
 and drinking his blood figuratively 
 and spiritually, ^^i. 54. Proved from 
 the material elements of the Eucharist 
 that Christ was not a phantom, that 
 He had a real body, but had he be- 
 lieved that Christ was present in the 
 elements after the manner of a spirit, 
 as Dr Pusey contends, his argument 
 would have proved, not have refuted, 
 the opinion of Marcion, ix. 50. By 
 anticipation condemns the doctrine of 
 Paschasius and his disciples, under the 
 form of the Gnostic heresy, as dissolv- 
 ing or doing away with the humanity 
 of Christ in maintaining that it can be 
 present after the manner of a spirit, 
 ix. 77. Says that wine is a memorial 
 of Christ's body, and that bread re- 
 presents His own body, and that it is 
 also a figure of His body, and that He 
 made bread His own bod}'-, by saying, 
 ' This is my body,' that is a figure of 
 my body, x. 49. Is most express in 
 his teaching the pure, spiritual, and 
 immaterial nature of all Cliristian 
 sacrifices, xii. 138, 161. 
 
 The.odoret speaks of Christ confirm- 
 ing the new covenant by His OAvn 
 blood, iii. 57. Shows that baptism 
 bears a type of the Lord's death and 
 of future things, iii. 105. Teaches 
 that in the Lord's Supper the sacrifice 
 of Christ is not continued or repeated, 
 but only called to remembrance, \i. 
 28. (,'ommonly speaks of the conse- 
 crated elements as the symbols of 
 Christ's body and blood, x. 53. 
 Teaches that the consecrated bread 
 was no more really the body of Christ 
 than the body of Christ was really 
 bread. Almost as often calls Christ's 
 body bread as he calls bread His 
 body, xii. 48. Appears to have known 
 no other Christian sacrifices than 
 what were purely spiritual and imma- 
 terial, xii. 148, 174. His teaching 
 
INDEX. 
 
 379 
 
 respecting the Eucharist, misrepre- 
 sented, and his language perverted 
 by Dr Pusey, xii. 50. 
 
 Theophylact states that the new 
 covenant was sanctioned in the blood 
 of Christ, iii. 57. Taught that Christ 
 performed the office of a priest once, 
 and then ceased to act in that capacity, 
 and therefore can have no successors, 
 vi. 27. Appears to have, for the most 
 part, held the Paschasian docti'ine of 
 the real presence, and contrary to the 
 earlier Greek Fathers, believed that 
 the consecrated elements were not an 
 antitype of Christ's body and blood, 
 but were changed into the very body 
 of Christ, xii. 18. So far from believ- 
 ing that Christ constituted an exclu- 
 sive sacrificing clerical priesthood by 
 saying, ' Do this, ' he regarded the 
 word.s as equally addressed to all 
 communicants, as did the earlier 
 Fathers, vi. 15. 
 
 Tostatus, a Roman Catholic com- 
 mentator, contrary to Dr Pusey and 
 Dr Wiseman, interpreted ' This is my 
 ' covenant ' (Gen. xvii. 10) elliptically, 
 iii. 44 ; and, contrary to these doctors 
 and Bishop Wordsworth, gave the 
 ancient Catholic interpretation of the 
 words ' It is the Lord's Passover,' iv. 
 37, 42. 
 
 Trevor, Canon. His vague and mis- 
 leading statements respecting the dis- 
 course of our Lord concerning His flesh 
 and blood being sacramental, vii. 49. 
 Misstates the teaching of Augustine 
 by representing him as regarding the 
 sacramental signs as having the force 
 of truth annexed to them, but the 
 writings of St Paul as having no such 
 force annexed to them, xi. 70. 
 
 Usher, Archbishop, claims all early 
 Christian antiquity to be substantially 
 against the faith of Roman Catholics, 
 and in favour of that of the Reformed 
 Church, i. 25. 
 
 Vatahler, a Roman Catholic, ex- 
 plains the phrase ' This is my cove- 
 ' nant ' (Gen. xvii. 10) elliptically, con- 
 trary to Dr Wiseman and Dr Pusey, 
 iii. 44. Speaks of the blood of Christ 
 as being for the confirmation of the 
 new Covenant, iii. 58. 
 
 Vazquez, a Roman Catholic, con- 
 siders that, if Christ said of bread that 
 it was His body. He spoke figuratively, 
 xii. 10. 
 
 Waterland misrepresented by Dr 
 Pusey, iii. 5. 
 
 Winer. His remarks on the use of 
 the present tense in the Greek Testa- 
 ment, ii. 13. 
 
 Wiseman, Dr. His list of signs 
 which in Scripture take the names of 
 the things which they signify, iii. 4. 
 His attempt at fixing a new inter- 
 pretation upon several sacramental 
 phrases of the Old Testament, by which 
 their use would be destroyed, as ana- 
 logous phrases to the words of insti- 
 tution, considered and critically re- 
 futed by the Hebrew Scriptures, all 
 antiquity, and his own commentators, 
 iii. 19-44, 49, 64. Shown to violate 
 his own rule of interpretation by taking 
 a portion of the words of institution 
 figuratively, iii. 05. Maintains that 
 the words of institution, ' This , is my 
 ' body,' &c., should be understood as 
 literally as the phrase ' The word was 
 ' God, ' iv. 3. His attempt to prove, con- 
 trary to all the great Hebrew scholars, 
 all antiquity, and his own commenta- 
 tors, that the words, ' It is the Lord's 
 ' passover, ' is a literal form of speech, 
 and therefore can be no plea for un- 
 derstandiug the phrase ' This is my 
 ' body' figuratively or elliptically, con- 
 sidered and exposed, iv. 9. His mis- 
 representation and abuse of Zwingle, 
 pointed out, iv. 8, 33, 43. His opinion 
 that Christ intended His words re- 
 specting eating His flesh and drinking 
 His blood in the sixth chapter of St 
 John, to be understood sacramentally 
 and literally, shown to have no foun- 
 dation in Scripture, the writings of the 
 Fathers, and, for the most part, in the 
 commentaries of his ovra church, vii. 
 1 1 -33. It might be doubted whether 
 he really believed his own interpreta- 
 tion, inasmuch as he was a party to 
 withholding the cup from the laity, 
 vii. 47. His interjjretation contra- 
 dicted by the Fathers generally, who 
 understand our Lord's words respect- 
 ing eating His flesh, &c., figuratively 
 and spiritually, especially by Ignatius, 
 vii. 52 ; Clement of Alexandria, vii. 
 53 ; TertuUian, vii. 54 ; Origen, vii. 
 55-57 ; Eusebius, vii. 58 ; Cyril of 
 Jerusalem, vii. 59 ; Basil, vii. 60 ; 
 Ambrose, vii. 61, 62 ; Jerome, vii. 63, 
 64 ; Gaudentius, vii. 65 ; Ruffinus, 
 vii. 66 ; Augustine, vii. 67-72 ; and 
 Chrysostom, vii. 73, 74. Maintains, 
 with Roman Catholics generally, that 
 if Christ called bread His body, He 
 spoke figuratively, xii. 2, 10, 
 
80 
 
 INDEX. 
 
 Wonl-iinoi'th, BUhop of lAiicola. His 
 <\anon of biblical interpretation founded 
 in misconception, and in practice sys- 
 tematically violated, i. 17, 10. Com- 
 mends the allegorical mode of inter- 
 pretation as used liy some of the 
 Fathers, i. 40. His interpretation of 
 of the words, ' It is the Lord's Pass- 
 ' over, ' stated 'and shown to have no 
 foimdation in the Hebrew and Cireek 
 iScriptures, and plainly contradictory 
 to the unanimous consent of all an- 
 tiquity, iv. 10-32, 41. .States that man 
 cannot taste that life which is in holi- 
 ness and felicity who does not receive 
 the Son of man in the Holy Com- 
 munion, and, from a citation from 
 (Jelasius, would lead the reader to 
 conclude that the only way in which 
 a man can partake of the divine nature 
 is in the Holy Communion, which is 
 contrary to the teaching of the Fathers, 
 xii. 130. See also sections 115-118, 
 and vii. 44, 45. 
 
 Zwinfjlfi. His exposition of the 
 words ' This is my covenant ' (Gen. 
 xvii. 10), iii. 18 ; and of 'This is my 
 'body,' ix. 21. His doctrine of a 
 spiritual presence in the Eucharist, ix. 
 38. Admits that the wicked may re- 
 ceive the body and blood of Christ in 
 the sacrament or sacramentally, but 
 not receive Him spiritually and really, 
 ix. 110. His teachi iig on the Eucharist 
 misunderstood and misrepresented by 
 Bishop Browne and Canon Liddon, 
 xiv. 7-21, 32-41. His doctrine of 
 Christ's presence in the Eucliarist the 
 same as that of Calvin, Cranmcr, and 
 Jewel, xiv. 27. Passages cited from 
 him by Bishop Browne to show that 
 he did not hold the same doctrine of 
 the real presence as the lleformers did, 
 shown to be misunderstood and mis- 
 represented, xiv. 15-18, 39-41. 
 
INDEX OF TEXTS OF SCRIPTURE. 
 
 Genesis. 
 
 EXODTJS- 
 
 -Continued. 
 
 
 PAGE. 
 
 
 
 
 PAGE. 
 
 i. 20, 21 . . . Vol. i. 103 
 
 xxxii. 5 
 
 ^ , 
 
 Vol. i. 84 
 
 i. 24 i. 103 
 
 xxxiv. 25 . 
 
 . i. 
 
 99, 
 
 123-125 
 
 i. 30 i. 103 
 
 xxxiv. 28 . 
 
 , 
 
 
 i. 54 
 
 ii. 7 . . . i. 102, 103, 104 
 
 
 
 
 
 vi. 17 i. 104 
 
 
 Leviticus. 
 
 
 
 vii. 22 i. 103 
 
 
 
 
 
 ix. 6 i. 26 
 
 ii. 7 . 
 
 
 
 
 i. 114 
 
 ix. 13 i. 51 
 
 xii. 5 i. 115 
 
 xvii. 7 .... i. 51 
 xvii. 10 i. 40-44, 48, 49, 625 ; ii. 277 
 xvii. 11 . , . . i. 51 
 
 ii. 8 . 
 ii. 11 . 
 ii. 13 . 
 xi. 46 . 
 xvi. 2 . 
 xvi. 34 
 
 . 
 
 i 
 
 52 
 
 i. 114 
 i. 114 
 53, 625 
 i. 103 
 i. 126 
 
 xviii. 8 .... i. 115 
 
 
 
 
 i. 51 
 
 xxvii. 17 . . . . i. 115 
 
 xvii. 4 
 
 • 
 
 
 
 i. 26 
 
 xxvii. 27 .... ii. 12 
 xxviii. 17 . . . . i. 463 
 
 xvii. 7 
 xvii. 11 
 xvii. 14 
 
 • 
 
 i 
 
 .26 
 
 i. 51 
 ; ii. 119 
 
 xxxiv. 15 . . . . i. 47, 48 
 
 • 
 
 
 
 i. 103 
 
 xxxiv. 22 . . . . i. 47 
 
 xxi. 8 . 
 xxi. 15 
 
 
 
 
 ii. 120 
 
 xxxvii. 22 . . . . i. 26 
 
 
 
 
 ii. 120 
 
 
 
 
 
 
 xli. 26, 27 . . . . ii. 119 
 xlvii. 29 . . . . i. 115 
 
 xxiii. 5 
 xxiv. 8 
 xxiv. 17, 18 
 
 
 i. 
 
 51, 
 
 i. 84 
 52, 625 
 
 xlix. 11 ii. 17, 37, 55, 102, 106, 201 ; 
 
 
 • 
 
 i. 103 
 
 ii. 212 
 
 
 
 
 
 xlix. 12 ... . ii. 60 
 
 
 Numbers. 
 
 
 
 xlix. 20 .... ii. 71 
 
 vi. 6 . 
 
 
 
 
 i. 103 
 
 
 ix. 7 . 
 
 
 
 
 i. 
 
 124, 125 
 
 Exodus. 
 
 ix. 6 
 
 
 
 
 
 i. 84 
 
 X. 25 i. 115 
 
 ix. 12 . 
 
 
 
 
 
 i. 123 
 
 xii. 7 i. 124 
 
 ix. 13 . 
 
 
 
 
 i. 
 
 124, 125 
 
 xii. 11 i. 81-84, 88-92, 96-99, 625; 
 
 xii. 8 . 
 
 
 
 
 
 ii. 44 
 
 ii. 101, 103, 201 
 
 xviii. 8 
 
 
 
 
 
 ii. 45 
 
 xii. 13-14 . . . i. 82, 85, 88 
 
 XXXV. 33 
 
 
 
 
 
 i. 26 
 
 xii. 23 . . . . i. 85, 87 
 
 
 
 
 
 xii. 27 i. 84, 85, 89, 97, 99, 123, 625 
 
 
 
 
 
 xii. 46 . . . . i. 118 
 
 I 
 
 )EUTEPvONOMY. 
 
 
 
 xii. 48 . . . . i. 100 
 
 vii. 6 . 
 
 
 
 ii. 95 
 
 xiii. 3-10 . . . . i. 117 
 
 ix.9 . 
 
 
 
 
 
 ii. 26 
 
 xiii. 9 i. 82 
 
 X. 16 . 
 
 
 
 
 
 i. 70 
 
 xvi. 12 .... ii. 38 
 
 xii. 23 
 
 
 
 
 
 i. 26 
 
 XIX. 5 ii. 95 
 
 xiv. 2 . 
 
 
 
 
 
 ii. 95 
 
 xix. 15 .... ii. 81 
 
 xvi. 1-6 
 
 
 
 
 
 i. 123 
 
 XX. 10 . . . i. 84, 89, 100 
 
 xvi. 2 . 
 
 
 
 
 
 i. 100 
 
 xxiii. 18 . . . i. 123-125 
 
 xxi. 7-9 
 
 
 
 
 
 i. 26 
 
 xxiv. 8 i. 39, 40, 43, 55, 56, 464, 625 
 
 xxi. 12 
 
 
 
 
 
 i. 115 
 
 xxix. 41 .... i. 113 
 
 xxvi. 18 
 
 
 
 
 
 ii. 95 
 
 xxxi. 13 ... . i. 51 
 
 xxx. 6 
 
 
 
 
 
 i. 70 
 
 xxxi.16, 17 i. 41, 44, 49, 50, 625 
 
 xxxii. 14 
 
 
 
 
 
 ii. 46 
 
382 
 
 INDEX TO TEXTS. 
 
 1 Samuel. 
 
 xi. 2 
 xxi. 4, 5 
 xxi. 13 
 
 PAGE. 
 
 Vol. i. 47, 48 
 
 ii. 81 
 
 i. 338 ; ii. 133 
 
 2 Samupzl. 
 
 iv. 4 
 xix. 24 
 
 i. 85 
 L 115 
 
 Psalms — Continwd. 
 
 PAGE. 
 
 Ixv. 9 . ... Vol. ii. 109 
 Ixxxix. 15 . . . . ii. 179 
 xcv. 11 . . . . i. 153 
 civ. 14 . . . . ii. 138 
 civ. 15 i. 408, 415 ; ii. 34, 73, 138, 
 
 139 
 ii. 179 
 ii. 204 
 
 xviii. 21 
 xviii. 26 
 
 ii. 2 
 
 ii. 4 
 ii. 6 
 iv. 30 
 
 1 Kings. 
 
 2 Kings. 
 
 i. 85 
 84,85 
 
 153 
 153 
 153 
 153 
 
 xix. 2 . 
 xxix. 3 
 
 vii. 18 . 
 XXX. 16 
 
 XXX. 17 
 XXXV. 1 
 
 XXXV. 7-9 
 
 XXXV. 11 
 
 XXXV. 13 
 
 xiii. 25 
 
 xix. 22 
 xxxi. 31 
 
 iv. 5 . 
 xxii. 26 
 xxii. 29 
 xxiii. 5 
 
 xxvii. 6 
 xxvii. 2 
 xxxiv. 1 
 xxxiv. 8 
 xxxvi. 8 
 xxxix. 6 
 xl. 1-9 
 xlv. 14, 15 
 1. 14 . 
 1. 17 . 
 1. 23 . 
 Ii. 2. 14 
 Ii. 16, 17 
 Ii. 19 
 
 1 Chronicles. 
 
 2 Chronicles. 
 
 Nehemiah. 
 
 i. 115 
 ii. 95 
 
 i. 47 
 
 i. 124 
 
 119, 123 
 
 i. 84 
 i. 123 
 i. 124 
 
 i. 84 
 
 L 154 
 
 Job. 
 
 i. 618 
 i. 019; ii. 187, 191 
 
 Psalms. 
 
 i. 155 
 
 . ii. 108 
 
 i. 323 
 
 i. 423; ii. 33,58, 84, 108, 
 
 109, 203 
 
 . ii. 179 
 
 i. 618 
 
 ii. 67 
 
 ii. 48, 67, 68, 78, 106, 203 
 
 ii. 40 
 
 ii. 73 
 
 ii. 58 
 
 ii. 93 
 
 . 554, 555, 557, 558 ; ii. 59 
 
 . ii. 5, 59 
 
 i. 555, 558, 5G6 ; ii. 2,130 
 
 . ii. 123, 179 
 . ii. 179 
 
 cvii. 22 
 ex. 4. 
 cxvi. 17 
 cxix. 131 
 cxxxv. 4 
 cxli. 2 
 cxlvii. 14 
 
 iii. 24 
 viii. 22 
 ix. 17 
 xix. 17 
 
 i. 566 
 ii.68 
 ii. 95 
 
 553 ; ii. 59, 178, 179 
 ii. 94 
 
 PROVERB.S. 
 
 Ecclesiastes. 
 
 iii. 13 
 iii. 20 
 
 ii.7 
 iii. 5 
 iii. 11 
 iv. 10 
 V. 1 
 
 i. 11 . 
 i. 14 . 
 iii. 18 . 
 iv. 4 
 xiii. 2 . 
 xxiv. 13 
 xxxi. 5 
 xl. 9 . 
 Hi. 6 . 
 liii. 5 . 
 haii. 7 . 
 lix. 21 . 
 Ixi. 10 . 
 Ixii. 8 . 
 Ixiii. 1-2 
 Ixv. 13 . 
 Ixvi. 17 
 
 ii. 21 . 
 iv. 4 . 
 vii. 22 . 
 xi. MO 
 xi. 19 . 
 
 Song of Solomon. 
 
 i. 154 
 ii. 27 
 
 ii. 116 
 ii. 11 
 
 ii. 95 
 ii. 94 
 i. 102 
 
 i. 154 
 i. 154 
 ii. 206 
 ii-78 
 ii. 91 
 
 Isaiah. 
 
 i 555 
 i. 103 
 
 ii. 70 
 
 i.l54 
 
 ii. 85 
 
 i. 154 
 
 i. 85 
 
 ii.51 
 
 ii. 102 
 
 ii. 5 
 
 i. 395 
 
 i. 43, 46 
 
 ii. 117, 132, 164 
 
 ii. 86 
 
 ii. 24, 55 
 
 ii.40 
 
 ii. 86 
 
 Jeremiah. 
 
 ii. 97 
 
 i. 70 
 
 ii.5 
 
 ii. 50 
 
 L425-428;ii. 19,22, 50, 51, 
 
 57, 87, 206, 24 
 
INDEX TO TEXTS. 
 
 383 
 
 Jeremiah — Continued. 
 
 PAGE. 
 
 xvi. 7 . . . . Vol. i. 395 
 
 xxxi. 12 ... . ii. 87 
 
 xxxi. 14 ... . ii. 40 
 
 xxxi. 33 . . . i. 43, 46 
 
 Lamentations. 
 iv. 4 . . . . i. 395 
 iv. 20 . . . i. 290 ; ii. 78 
 
 EZEKIEL. 
 
 xviii. 7 .... ii. 87 
 
 XX. 12 .... i. 51 
 
 xxx. 5 .... i. 55 
 
 xliv. 7 .... ii. 89 
 
 ii. 19 
 ii. 26-29 
 
 vi. 6. 
 viii. 13 
 
 Daniel. 
 
 HOSEA. 
 
 Amos. 
 
 MiCAH. 
 
 i. 242 
 i. 242 
 
 i. 566 
 ii. 90 
 
 i. 154 
 
 X. 28 
 xii. 22 
 xii. 43, 44 
 xiii. 11 
 xiii. 38 
 XV. 11 
 
 XV. 17 
 XV. 32 
 xvi. 4 
 xviii. 20 
 XX. 28 
 xxiii. 30-35 
 XXV. 14 
 XXV. 34 
 XXV. 46 
 xxvi. 2 
 xxvi. 17 
 xxvi. 18 
 xxvi. 19 
 xxvi. 24 
 xxvi. 26 i 
 
 Matthew — Continued. 
 
 PAGR 
 
 Vol. ii. 128 
 
 i.69 
 
 ii. 43 
 
 i. 242 
 
 . ii. 155 
 
 ii. 28 
 
 ii. 67, 256 
 
 ii. 95 
 
 i. 154 
 
 ii. 49, 296, 297 
 
 . i. 27, 104 
 
 i. 26 
 
 ii. 30 
 
 ii. 12 
 
 i. 158 
 
 ii. 96 
 
 ii. 32 
 
 i. 26, 81 
 
 i. 81 
 
 i. 26, 81, 116, 119; ii. 32 
 
 i. 81 
 
 ii. 33 
 
 34, 35, 59, 79-81, 352, 
 
 361-363, 375, 377-379, 398, 
 
 399, 462-475 ; ii. 84, 105, 
 
 128, 258 
 
 xxvi. 26-28 . . . . ii. 33, 69 
 
 xxvi. 28 i. 26, 33, 39, 40, 43, 54-56, 
 
 iii. 3 
 
 
 
 i. 618 
 
 
 58, 160, 46 
 
 4, 625 ; ii. 84, 
 
 vi. 6-8 
 
 Habakkuk 
 
 
 ii. 124 
 
 xxvi. 29 i 
 
 476-481 ; 
 41, 
 
 285 
 ii. 12, 34, 40, 
 84, 86, 97, 184 
 
 ii. 13 
 
 
 
 i. 464 
 
 xxvi. 45, 46 
 xxviii. 19 
 
 
 i. 26 
 i. 67 
 
 
 Zephaniah 
 
 
 
 xxviii. 20 i 
 
 .7, 8;ii. 30, 31,49,50, 96, 
 
 iii. 4 
 
 
 
 ii. 91 
 
 
 135, 153, 
 
 154, 156, 182, 
 
 
 
 
 
 
 219, 249, 296, 297 
 
 
 Haggai. 
 
 
 
 
 
 
 ii. 11-13 
 
 Zechariah. 
 
 
 ii. 91 
 
 viii. 12 
 viii. 19 
 
 Mark. 
 
 i. 1.54 
 i. 395 
 
 iii. 1-4 
 
 
 
 ii. 9 
 
 X. 30 
 
 . 
 
 i. 158 
 
 viii. 17 
 
 
 , 
 
 ii. 4 
 
 x. 45 
 
 
 . i. 27, 104 
 
 ix. 17 
 
 
 
 ii. 92 
 
 xiv. 12 
 
 
 i. 81 
 
 xiv. 8 
 
 Malachi. 
 
 • 
 
 ii. 207 
 
 xiv. 22 i 
 
 '34, 35. 58', 
 
 361-363, 37 
 
 462-475; 
 
 59, 79-81, 352 
 5, 377-379, 426, 
 ii. 65, 128, 258 
 
 i. 6, 7 
 
 
 
 ii. 93 
 
 xiv. 22-25 
 
 
 ii. 69 
 
 i. 11 
 
 i. 552-561 ; ii. 
 
 9, 10, 
 
 59, 178 
 
 xiv. 24 
 
 i. 26, "39, 43, 55, 464, 625 ; 
 
 iii. 17 
 
 Matthevs^, 
 
 
 ii. 95 
 
 xiv. 25 
 
 i. 476-481 ;" 
 
 65, 84, 97, 258 
 
 ii. 12, 40, 41, 
 
 84, 86, 184 
 
 iii. 11 
 
 
 i. 66 ; ii. 26 
 
 xiv. 41, 42 
 
 • 
 
 i. 26 
 
 iv. 4 
 
 i. 407,415; 
 
 li. 68 
 
 , 72, 79, 
 
 
 
 
 
 108, 109, 
 
 135, 
 
 137, 219 
 
 
 Luke. 
 
 
 v. 6 
 
 • . • 
 
 
 i. 415 
 
 iii. 3 
 
 
 . i. 64, 66 
 
 vi. 11 
 
 i. 427-433; ii 
 
 .20, 
 
 53, 67, 
 
 vi. 1-5 
 
 
 ii. 75 
 
 
 79, 87, 95, 122, 163, 165, 
 
 xii. 50 
 
 • • • 
 
 ii. 26 
 
 
 166, 169, 
 
 227, 
 
 248, 251 
 
 xiv. 15 
 
 
 ii. 1.58 
 
 vii. 6 
 
 • 
 
 
 i. 68 
 
 xvii. 21 
 
 
 ii. 88 
 
384 
 
 INDEX TO TEXTS. 
 
 LuK E — Continued. 
 
 xviii. 30 . . . Vol. i. 158 
 xxii. 15 . . . ii. 23, 34, 90 
 xxii. 18 . i. 476-481 ; ii. 8G, 184 
 xxii. 19. . i. 27, 33-35, 59, 79-81, 
 
 352, 301-363, 375, 377-379, 
 
 395, 398, 399, 462-475, 547 ; 
 
 ii. 8, 9, 22, 65, 69, 105, 128, 
 
 183, 218, 220, 273. 
 
 xxii. 20 . i. 20. 33, 39, 54-56, 58-60, 
 
 77, 625 ; ii. 65, 69, 183, 218. 
 xxii. 21, 22 . . . . i. 26 
 
 xxiv. 39 ii. 218 
 
 .xxiv. 47 . • • . . i. 160 
 
 John. 
 
 i. 29 . . i. 132-135; ii.il06, 180 
 ii. 18-22 . . . . i. 147, 148 
 
 iii. 1-3 i. 137 
 
 iii. 1-21 i. 148 
 
 iii. 4 i. 137 
 
 iii. 9 i. 137 
 
 iii. 14 i. 153 
 
 iii. 16 . . . . i. 27, 164 
 
 iii. 17 i. 160 
 
 iii. 36 i. 158 
 
 iv. 7-30 i. 138 
 
 iv. 10-15 i. 148 
 
 iv. 14 . i. 140, 164 ; ii. 49, 143 
 iv. 34 ... ii. 35, 85, 88 
 
 V. 24-29 . . . . i. 149, 159 
 V. 24 . . . . i. 164 ; ii. 21 
 
 V. 26 ii. 143 
 
 vi. 15 . . . . i. 151 
 vi. 27 i. 139, 146, 147, 195 ; ii. 19, 
 142. 248, 279, 280. 
 vi. 28 . . i. 139; ii. 220, 280 
 vi. 29 . . i. 145 ; u 142, 220 
 vi. 30 .... ii. 60 
 vi. 32 .... ii. 17, 35 
 vi. ,33 ... i. 1.39 ; ii. 17 
 vi. 34 . . . i. 139; ii. 143 
 vi. 35 ... i. 139, 142 
 vi. 40 . . . i. 164 ; ii. 143 
 vi. 41 . . . i. 139 ; ii. 143 
 vi. 42 .... i. 140 
 vi. 44 . . . ii. 90, 160 
 vi. 47 . . i. 145, 146, 158, 164 
 vi. 48 i. 141, 143, 144; ii. 26, 71 
 
 187 
 
 vi. 49 .... ii. 71 
 
 vi. 50 .... ii. 26 
 
 vi. 51 i. 24, 2.5, 104, 139, 141, 142, 
 
 144, 147, 149, 415, 422, 47.3, 
 
 546, 508 ; ii. 17, 20, 27, 54, 
 
 79, 108, 116, 122, 135, 137, 
 
 139, 140, 146,206,208,218, 
 
 220, 227, 254, 257, 281, 284 
 
 vi. 52 
 vi. 53 
 
 vi. 54. 
 
 vi. 55 
 
 \i. 56 
 
 vi. 57 
 vi. 58 
 vi. 61 
 vi. 02 
 vi. 63 
 
 vii. 37, 38 
 vii. 39 
 viii. 51 
 X. 15 
 X. 17 
 xii. 8 
 xii. 24 
 xiv. 3 
 xiv. 26 
 
 XV. 1 
 
 XV. 3 
 XV. 5. 
 
 xvi. 13 
 xvi. 33 
 xix 36 
 XX. 31 
 
 ii. 38 
 ii. 42 
 iii. 19 
 iii. 25 
 V. 31 
 vii. 51, 
 viii. 13 
 viii. 21. 
 ix. 4. 
 X. 48 . 
 xi. 18 . 
 xiii. 24 
 xiii. 38 
 xvi. 31 
 xix. 5 . 
 XX. 7 . 
 XX. 11 . 
 xxii. 10 
 xxvii. 35 
 
 Jons-Continued. 
 
 PAGS. 
 
 Vol. i. 150, 152 
 
 i. 108, 150, 100, 163, 164, 
 
 350, 411, 439. 457, 539, 550, 
 
 581 ; ii. 26, 30, 32, 46, 60, 
 
 61, 66, 70, 104, 110, 159, 
 
 173, 231, 250, 258, 280, 296 
 
 i. 142, 159 ; ii. 15, 30, 86, 
 
 257 
 
 i. 141, 457. 458 ; ii. 41, 46, 
 
 94, 148, 237, 252, 257 
 
 i. 164, 449, 459 ; ii. 148, 
 
 177, 180, 252, 281 
 
 . ii. 71, 149 
 
 . i. 145 ; ii. 87 
 
 i. 157 
 
 . i. 152, 157 ; ii. 149 
 
 i. 150, 152, 157 ; ii. 21, 01, 
 
 08, 137, 138, 149, 150, 159, 
 
 100, 188, 239, 269 
 
 i. 138 ; ii. 108 
 
 i. 138, 149 
 
 ii. 27 
 
 i. 104 
 
 i. 104 
 
 ii. 153 
 
 u. 87, 92, 213 
 
 i. 153 
 
 . i. 7 
 
 ii. 33 
 
 ii. 155 
 
 415, 458, 491-499 ; ii. 41, 
 
 54, 101, 133, 139, 227, 254 
 
 . i. 7 
 
 ii. 179 
 
 . i. 395 
 
 . i. 164 
 
 Acts. 
 
 i. 64, 67. 68 
 
 i. 395 
 
 i. 67 
 
 i. 43 
 
 i. 160 
 
 i. 70 
 
 i. 317 
 
 i. 318 
 
 . ii. 132, 141. 165, 186 
 
 i. 67 
 
 i. 67 
 
 i. 66 
 
 i. 160 
 
 i. 160 
 
 i. 67 
 
 i. 395 
 
 i. 395 
 
 . i. 64, 09 
 
 i. 395 
 
INDEX TO TEXTS. 
 
 385 
 
 Romans. 
 
 Galatians — Continued. 
 
 ii. 28, 29 
 
 . Vol. i. 62, 70, 71 i. 4 . 
 
 Vol. i. 27 
 
 iii. 15 . 
 
 i. 26 iii. 16 . 
 
 . ii. 141 
 
 iv. 10, 11 
 
 i. 64 iii. 27 . 
 
 . i. 67 ; ii. 70 
 
 vi. 3, 4 
 
 i. 61, 67, 71, 72, 74, 75 ; v. 17 . 
 ii. 37, 64, 111 
 
 . ii. 194 
 
 vi. 5 
 
 ii. 64 
 
 Ephesians. 
 
 vi. 22 . 
 
 i. 158 i. 7 
 
 . i. 160 ; ii. 98 
 
 X. 13, 14 
 
 i. 108 i. 22 . 
 
 . ii. 195 
 
 xii. 1-6 
 
 ii. 124, 125, 173, 178 iii. 3 . 
 
 i. 242 
 
 XV. 16 . 
 
 . ii. 179 iii. 5 . 
 
 i. 242 
 
 
 iv. 4 . 
 
 ii. 173, 174 
 
 
 1 Corinthians. v. 1, 2 . 
 
 . ii. 178 
 
 ii. 7 . 
 
 . ii. 188 ^v. 27 . 
 
 . ii. 120 
 
 iii. 2 . 
 
 . ii. 14, 15, 75 V. 30 
 
 i. 457, 616 ; ii. 98, 132, 174, 
 
 iii. 16 . 
 
 . ii. 174 
 
 197, 209, 299 
 
 V. 7, 8 
 
 . i. 23, 94, 122, 125, 131 ; v. 32 
 
 i. 242 ; ii. 132, 141, 164, 198 
 
 
 ii, 46, 100, 207 vi. 19 . 
 
 i. 242 
 
 vii. 5 . 
 
 ii. 81 
 
 
 viii. 8 . 
 
 ii. 29 
 
 Philippians. 
 
 ix. 1 . 
 
 i. 69 iv. 18 . 
 
 ii. 11, 180 
 
 X. 1-4 . 
 
 i. 157, 191, 193, 217, 351, 
 
 
 
 352, 361, 624, 626, 627 ; 
 
 COLOSSIANS. 
 
 
 ii. 44, 119, 128, 135, 136, i. 24 . 
 
 . ii. 140, 165 
 
 
 145, 152, 155, 161, 162, ii. 12 . 
 
 i. 61, 65, 71, 72, 75 
 
 
 202, 208, 229, 230, 249, iii. 1 . 
 
 i. 542 
 
 
 260, 262, 298 
 
 
 X. 16 i 
 
 . 119, 162; ii. 173, 190,2.53 
 
 1 Thessalonians. 
 
 X. 16-21 
 
 i. 106, 107, 161 V. 23 . 
 
 . i. 103; ii. 24 
 
 X. 17 i. 
 
 535, 656; ii. Ill, 170, 173, 
 
 
 
 190, 224, 243, 249, 270 
 
 1 Timothy. 
 
 xi. 16 . 
 
 . ii. 208 i. 16 . 
 
 i. 67, 158 
 
 xi. 22 . 
 
 ii. 120 ii. 6 . 
 
 i. 27 
 
 xi. 23-28 
 
 i. 28,118,248; ii. 69,254 iv. 5 . 
 
 ii. 29 
 
 xi. 24 i 
 
 . 33-35, 58, 79-81, 130, 352, vi. 12 . 
 
 i. 158 
 
 
 361-3G3, 375, 377-379, 395, vi. 19 . 
 
 i. 158 
 
 
 398, 399, 462-475 ; ii. 65, 
 
 
 
 99. 191, 207, 219 
 
 Titus. 
 
 xi. i 
 
 . 39, 40, 54, 55, 59, 77, 131, i. 2 
 
 i. 159 
 
 
 625 ; ii. 65, 191, 207, 218 ii. 14 . 
 
 i. 27 
 
 xi. 26 i 
 
 . 25, 118, 119, 456 ; ii. 57, iii. 5 
 
 . i. 61, 63 ; ii. 136, 156 
 
 
 244 iii. 7 
 
 i. 159 
 
 xi. 27 i 
 
 . 248 ; ii. 43, 81, 177, 197, 
 
 
 
 243, 253 
 
 Philemon. 
 
 xi. 28 . 
 
 ii. 88 5 
 
 i. 68 
 
 xi. 30 . 
 
 . ii. 29, 48, 271 
 
 
 xii. 12 . 
 
 ii. 133, 141 
 
 Hebrews. 
 
 xii. 13 . 
 
 i. 67 i. 3 . 
 
 i. 72, 204 
 
 xii. 27 . 
 
 . i. 368 ; ii. 142, 164, 243 iii. 1 . 
 
 . . . . i. 153 
 
 XV. 44, 48 
 
 i. 104, 105 iii. 14 
 
 i. 370 ; ii. 198 
 
 
 iv. 3 . 
 
 i. 153 
 
 
 2 Corinthians. vii. 27 
 
 i. 127, 128, 524, 552; ii. 
 
 ii. 16 . 
 
 . ii. 153 
 
 199, 250 
 
 iv. 7 . 
 
 . ii. 138 viii. 1 
 
 i. 127 : ii. 199 
 
 V. 14, 15 
 
 ii. 69 viii. 2 
 
 . ■ i. 128 
 
 vii. 10 . 
 
 i. 67 viii. 4, 
 
 5 . . . . ii. 210 
 
 
 ix. 12 
 
 i. 125, 127 
 
 
 Galatians. ix. 14 
 
 i. 84 
 
 i. 1 
 
 i. 69 ix. 18 
 
 i. 40 
 
 
 2 B 
 
 
386 
 
 INDEX TO TEXTS. 
 
 Hebrews 
 
 —Contin 
 
 ufid. 
 
 1 Peter- 
 
 -Continued. 
 
 
 
 PARE 
 
 
 PAGE 
 
 ix. 20 . 
 
 . Vol. 
 
 i. 40, 55, 4G4 
 
 iii. 21 . 
 
 . Vol. i. 64 ; ii. 156 
 
 ix. 28 . 
 
 
 
 ii. 199 
 
 
 
 X. 1 . 
 
 
 
 i. 126 
 
 
 2 Peter. 
 
 X. 3 . 
 
 
 
 ii. 250 
 
 i. 9 . 
 
 . i. 64, 71 
 
 X. 4 . 
 
 
 
 i. 126 
 
 
 
 X. 10 . 
 
 
 
 ii. 200 
 
 
 1 JOHX. 
 
 X. 11 . 
 
 
 
 i. 127-129 
 
 i. 1 
 
 . i. 32, 105 ; ii. 21 
 
 X. 12-14 
 
 
 
 i. 126, 131 
 
 ii. 1, 2 
 
 
 ii. 41 
 
 X. 22 . 
 
 
 
 i. 71 
 
 ii. 14 . 
 
 
 ii. 93 
 
 X. 39 . 
 
 
 
 i. 67 
 
 ii. 25 . 
 
 
 i 159 
 
 xi. 28 . 
 
 
 
 i. 116 
 
 iii. 2 , 
 
 
 i. 153 
 
 xiii. 15 
 
 
 
 i. 552, 554 
 
 iv. 3 . 
 
 
 , i. 284; ii. 31 
 
 xiii. IG 
 
 
 
 ii. 124 
 
 iv. 9 
 
 
 i. 160 
 
 
 
 
 V. 7 . 
 
 
 . ii. 130, 131 
 
 
 James. 
 
 
 
 
 i. 27 . 
 
 . 
 
 . ii. 179 
 
 i. 6 
 
 Revelatiok. 
 
 ii. 25 
 
 
 1 Peter. 
 
 
 i. 20 . 
 
 i. 242 
 
 i. 5. . 
 
 
 i. 67 
 
 V. 8 
 
 . i. 553, 554, 557 ; ii. 13 
 
 ii. 5 . 
 
 
 i. 
 
 552 ; ii. 173 
 
 xi.8 . 
 
 i. 157 
 
 ii. 24 . 
 
 
 
 i. 132 ; ii. 4 
 
 xi. 19 . 
 
 ii. 12 
 
 iii. 21 . 
 
 
 
 i. 71 
 
 x\'ii. 7 . 
 
 i.242 
 
 iii. 7 . 
 
 
 
 ii. 81 
 
 xvii. 15 
 
 
 . ii. 220, 249 
 
 'iniN Ni^K nnyi 
 
 r 
 
 i J