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Ancient
Church
Consensus
Veterum
,
Nubes
Testium
Late
Collections
Rectum est Index sui & Obliqui .
Richard
Chiswell
Corporal
Presence
Ancient
Church
present
Roman
they
themselves
Ancient
Authors
Present
Church
Dublin
Letter
Convert
of
The
Doctrine
of
the
Trinity
and
Transubstantiation
compared
,
Part
Shew
of
Fathers
Corporal
Presence
our
Collection
of
Testimonies
Present
Roman
Consent
of
Fathers
Cloud
of
Witnesses
Reason
and
Authority
,
&c.
Defence
of
the
Dublin
Letter
the
Authorities
of
the
Fathers
there
urged
are
,
as
he
conceives
,
in
the
Sense
of
them
,
either
mistaken
or
misapplied
,
and
that
he
shall
endeavour
to
reconcile
them
to
other
Expressions
of
the
Fathers
,
and
to
the
Catholick
Doctrine
of
Transubstantiation
Reconciling
Work
that
Defender
Trent
Council
Trent
Catechism
three
most
wonderful
things
,
which
the
Catholick
Faith
without
any
doubting
,
believes
and
confesses
are
effected
in
this
Sacrament
,
by
the
Words
of
Consecration
.
That
the
true
Body
of
Christ
,
that
same
Body
which
was
born
of
the
Virgin
,
and
sits
at
the
Right-hand
of
the
Father
,
is
conteined
in
this
Sacrament
.
That
no
Substance
of
the
Elements
remains
in
it
,
tho'
nothing
may
seem
more
strange
and
remote
from
our
Senses
.
What
is
easily
collected
from
both
,
That
the
Accidents
,
which
are
seen
with
our
Eyes
,
or
are
perceived
by
our
other
Senses
,
are
without
any
Subject
in
a
strange
manner
,
not
to
be
explained
.
So
that
all
the
Accidents
of
Bread
and
Wine
may
be
seen
,
which
yet
inhere
in
no
Substance
,
but
subsist
by
themselves
,
since
the
Substance
of
the
Bread
and
Wine
are
so
changed
into
the
very
Body
and
Blood
of
our
Lord
,
that
the
Substance
of
Bread
and
Wine
cease
wholly
to
be
.
The
same
Christ
remaining
in
Heaven
,
not
departing
thence
,
and
without
any
local
mutation
,
is
really
and
corporally
in
the
Sacrament
of
the
Eucharist
.
Nor
is
he
thus
there
only
in
one
consecrated
Host
,
but
is
together
in
all
Hosts
consecrated
throughout
the
whole
Earth
.
Tho'
the
Body
of
Christ
in
the
Sacrament
has
all
its
Quantity
and
Colour
,
and
other
sensible
Qualities
;
yet
as
it
is
in
the
Sacrament
,
it
is
neither
there
as
to
its
and
extension
unto
Place
Tho'
the
Body
of
Christ
be
in
it self
greater
than
a
Consecrated
Host
,
yet
according
to
the
Being
it
has
there
,
it
is
whole
in
that
Host
;
nor
only
whole
in
the
whole
consecrated
Host
,
but
also
whole
in
every
part
thereof
.
If
those
Accidents
of
the
Consecrated
Host
be
corrupted
,
and
it
should
happen
that
of
them
Worms
or
any
other
Animal
be
generated
,
there
is
a
great
Miracle
in
their
Generation
:
For
either
the
is
created
anew
,
out
of
which
the
substantial
Form
of
those
Animals
is
produced
,
as
many
Divines
now
think
;
or
,
according
to
S.
which
seems
to
be
a
greater
Miracle
,
The
Quantity
that
was
of
the
Consecrated
Host
,
supplies
the
place
of
the
and
in
it
is
produced
the
substantial
Form
of
those
Animals
which
are
generated
from
thence
.
The
very
Conversion
of
Bread
and
Wine
into
the
Body
and
Blood
of
Christ
,
which
is
properly
called
by
Divines
is
a
great
Miracle
;
for
such
a
Transmutation
is
found
in
no
other
thing
,
and
is
besides
all
the
Order
and
Course
of
Nature
,
and
can
be
made
by
no
Created
Power
,
but
by
God's
Omnipotency
alone
.
The
Manner
by
which
such
Transubstantiation
is
made
,
is
not
without
a
Miracle
;
for
it
is
made
by
the
Words
of
Consecration
,
pronounced
rightly
,
and
,
as
it
ought
,
by
a
Priest
.
Therefore
,
as
naturally
supposing
the
last
disposition
in
Matter
to
produce
the
Form
of
Fire
,
the
Form
of
Fire
is
infallibly
produced
in
that
Matter
:
So
the
Words
of
Consecration
being
pronounced
by
the
Priest
,
Christ
himself
is
infallibly
in
that
Consecrated
Host
.
After
Consecration
,
the
whole
Substance
of
Bread
and
Wine
ceasing
to
be
,
yet
their
Accidents
do
not
cease
,
but
remain
:
Neither
do
they
remain
inhering
in
any
other
Subject
,
but
exist
by
themselves
,
which
is
truly
besides
and
above
the
Nature
of
Accidents
,
whose
because
they
can
neither
be
produced
nor
remain
naturally
without
a
Subject
.
Lastly
,
Those
Accidents
of
the
Consecrated
Host
,
tho'
without
the
Substance
of
Bread
and
Wine
,
yet
have
the
same
natural
Virtue
which
Bread
and
Wine
had
before
Consecration
the
Virtue
of
nourishing
,
encreasing
,
and
strengthning
the
Body
of
the
Person
that
receives
it
;
when
yet
Nutrition
is
made
by
conversion
of
the
Substance
of
the
Food
into
the
Substance
of
the
Living
Creature
.
By
reason
of
which
Miracles
the
Church
sings
thus
in
the
Hymn
for
Quod non capis , Quod non vides , Animosa firmat fides , praeter rerum ordinem : Etsi sensus deficit , Ad firmandum cor sincerum Sola fides sufficit : Praestat fides supplementum sensuum defectui .
That
is
heap
of
Miracles
Gr.
Nazianzen
being
pressed
with
these
Reasonings
,
they
fly
to
this
,
That
to
God
it
is
possible
.
Contr.
Praxeam
,
c.
If
we
may
so
abruptly
use
this
Sentence
,
in
our
Presumptions
,
we
may
then
feign
any
thing
we
please
of
God
;
as
if
he
had
done
a
thing
,
because
he
was
able
to
do
it
.
But
because
can
do
all
things
,
we
are
not
to
believe
he
has
done
that
which
he
has
not
done
;
but
we
are
to
inquire
,
whether
he
has
done
it
or
no.
Gr.
Nyssen
Gr.
Nyssen
in
Hexaemeron
That
the
Will
of
God
is
the
Measure
of
his
Power
.
Clemens
of
Alexandria
†
†
Stromat
.
l.
4.
Origen
‖
‖
L.
5.
contr.
Cel●
.
not
of
such
things
as
cannot
exist
,
and
are
unintelligible
.
Red
Sea
in
Baptism
in
Nature
Divine
Grace
De
in
qui
initiantur
,
c.
conceived
by
the
Holy
Ghost
,
without
the
intervention
of
any
Man
,
as
S.
tells
us
If
then
the
Holy
Spirit
coming
upon
the
Virgin
made
her
to
conceive
,
&c.
we
need
not
question
but
that
the
same
Spirit
coming
upon
the
Water
of
Baptism
,
or
on
him
that
is
baptized
,
do's
produce
true
Regeneration
.
P.
Leo
Mag.
†
†
De
Nativit
.
Dom.
Ser.
4.
Christus
dedit
aquae
,
quod
dedit-Matri
:
Virtus
enim
Altissimi
&
obumbratio
Spiritus
S.
quae
fecit
ut
Maria
pareret
Salvatorem
,
eadem
facit
ut
regeneret
unda
credentem
.
Christ
gave
to
the
Water
,
what
he
gave
to
his
Mother
;
for
the
Power
of
the
most
High
,
and
the
Overshadowing
of
the
H.
Spirit
,
which
caused
to
bring
forth
our
Saviour
,
the
same
causes
the
Water
to
regenerate
a
Believer
.
Card.
Cajetan
part
.
q.
Ibid.
art
We
must
not
dispute
concerning
God's
Power
when
we
treat
of
Sacraments
.
It
is
a
fcolish
thing
to
assert
in
this
Argument
,
whatsoever
God
can
do
.
de
Trin.
c.
But
because
these
things
are
known
to
men
,
as
being
made
by
men
,
they
may
have
Honour
given
them
for
their
relation
to
Religion
;
but
cannot
raise
Astonishment
,
as
Miracles
or
Wonders
.
cont.
Julian
.
c.
Roman
Church
Baptism
.
These
are
the
Prodigies
of
your
Opinions
;
these
are
the
uncouth
Mysteries
of
New
Dogma's
;
these
are
the
Paradoxes
of
Pelagian
Hereticks
,
more
wonderful
than
those
of
the
Stoick
Philosophers
.
—
The
things
you
say
are
Wonderful
,
the
things
you
say
are
New
,
the
things
you
say
are
False
.
We
are
amazed
at
your
Wonders
,
we
are
cautious
against
your
Novelties
,
and
we
confute
your
Falsities
.
Trent
Catechism
Ad
Paroch
part.
Hoc
est
Corpus
meum
[
THIS
Substance
of
Bread
If
the
Substance
of
Bread
remained
,
it
seems
no
way
possible
to
be
said
that
,
De
Euchar.
l.
This
Bread
is
my
Body
Ib.
lib.
The
Wine
is
the
Lord's
Blood
,
It
cannot
be
a
true
Proposition
,
in
which
the
Subject
is
supposed
to
be
Bread
,
and
the
Predicate
the
Body
of
Christ
;
for
Bread
and
Christ's
Body
are
things
most
different
If
we
might
affirm
different
things
of
one
another
,
you
might
as
well
affirm
and
say
,
that
something
is
nothing
,
and
nothing
something
;
that
Light
is
Darkness
,
and
Darkness
Light
;
that
Christ
is
Belial
,
and
Belial
Christ
;
neither
do's
our
Faith
oblige
us
to
defend
those
things
that
evidently
imply
a
Contradiction
.
in
Christ's
Words
pointed
at
the
Bread
,
then
we
confess
it
would
follow
,
that
no
Conversion
could
be
made
by
virtue
of
these
Words
,
because
the
Bread
,
of
which
it
is
affirmed
ought
to
remain
Roman
Church
[
THIS
IS
MY
BODY
Bread
is
Christ's
Body
Irenaeus
(f)
(f)
Adv.
Haeres
.
l.
5.
c.
2.
Alexandria
(g)
(g)
Paedag.
lib.
2.
c.
2.
do's
allegorically
signifie
the
Word
i.
e.
shed
for
many
for
the
remission
of
Sins
.
Tertullian
(h)
(h)
Adv.
Judaeos
,
c.
21.
Panem
corpus
suum
appellans
.
.
Calling
Bread
his
Body
.
Idem
adv.
Marcion
.
lib.
Calling
Bread
his
Body
,
that
thou
mayst
know
that
he
gave
to
Bread
the
Figure
of
his
Body
,
&c.
advers.
Marc.
c.
The
Bread
that
he
took
and
distributed
to
his
Disciples
,
he
made
it
his
Body
,
saying
,
that
is
,
the
Figure
of
my
Body
.
Cyprian
(l)
(l)
Epist.
76.
Tatianus
Syrus
Harmon
.
in
Bibl.
Patrum
Origen
(n)
(n)
Hom.
35.
in
Matth.
Pa●●
isce
quem
Dominus
corpus
suum
esse
fatetur
.
.
That
Bread
which
our
Lord
confessed
to
be
his
Body
.
Eusebius
(o)
(o)
Demonstr.
Evang.
lib.
8.
to
make
use
of
Bread
for
a
Symbol
of
his
Body
.
Jerusalem
(p)
(p)
Catech.
Mystag
.
4.
who
will
dare
to
doubt
further
of
it
?
Jerome
(q)
(q)
Comm.
in
as
Melchisedek
prefiguring
him
had
done
,
when
he
offered
Bread
and
Wine
,
so
he
also
represented
the
Truth
of
his
Body
and
Blood.
Chrysostom
(s)
(s)
In
1
Cor.
Hom.
24.
Austin
(t)
(t)
Contr.
Adimantum
,
c.
Hoc
est
corpus
meum
Our
Lord
doubted
not
to
affirm
,
This
is
my
Body
,
when
he
gave
the
Sign
of
his
Body
.
Gaudentius
(x)
(x)
In
Exod.
tract
.
2.
Cùm
panem
consecratum
&
vinum
discipulis
suis
porrigeret
Dominus
,
sic
ait
,
Hoc
est
corpus
meam
.
.
When
our
Lord
reached
the
Consecrated
Bread
and
Wine
to
his
Disciples
,
he
said
thus
,
This
is
my
Body
.
Alexandria
(y)
(y)
In
J●an
.
20.26
,
27.
Theophilus
Antioch
Com.
in
Matth.
When
Jesus
said
he
called
the
Bread
his
Body
,
which
is
made
up
of
many
Grains
,
by
which
he
would
represent
the
People
,
&c.
Theodoret
(a)
(a)
In
Dialog.
1.
He
honoured
the
visible
Symbols
with
the
appellation
of
his
Body
and
Blood
,
&c.
Facundus
Hermian
.
(b)
(b)
In
Defens.
3.
capit
.
lib.
9.
c.
ult
.
Ipse
Dominus
benedictum
panem
&
calicem
quem
discipulis
tradidit
,
corpus
&
sanguinem
suum
vocavit
.
.
Our
Lord
himself
called
the
Blessed
Bread
and
Cup
which
he
delivered
to
the
Disciples
,
his
Body
and
Blood.
Also
the
Bread
which
the
whole
Church
partakes
of
,
in
memory
of
the
Lord's
Passion
,
is
his
Body
.
Originum
lib.
We
call
this
,
by
his
Command
,
the
Body
and
Blood
of
Christ
,
which
being
made
of
the
Fruits
of
the
Earth
,
is
sanctified
and
made
a
Sacrament
,
by
the
invisible
Operation
of
the
Spirit
of
God.
Bede
(e)
(e)
Comm.
in
Marc.
14.
—
Quia
panis
corpus
confirmat
,
vinum
vero
sanguinem
operatur
in
carne
,
hic
ad
corpus
Christi
mysticè
,
illud
refertur
ad
sanguinem
.
.
Christ
said
to
his
Disciples
,
because
Bread
strengthens
the
Body
,
and
Wine
produces
Blood
in
the
Flesh
;
This
relates
mystically
to
Christ's
Body
,
and
That
to
his
Blood.
The
Seventh
General
Council
at
Constantinople
Extat
in
Conc.
Nicen.
This
is
my
Body
Behold
the
Image
of
his
Life-giving
Body
made
preciously
and
honourably
.
It
pleased
him
that
the
Bread
of
the
Sacrament
,
being
the
true
Figure
of
his
natural
Flesh
,
should
be
made
a
Divine
Body
,
being
sanctified
by
the
coming
of
the
Holy
Ghost
upon
it
,
&c.
Comm.
in
Matth.
Hoc
est
corpus
meum
that
is
to
say
,
in
a
Sacrament
—
Because
among
all
things
that
are
the
Food
of
Life
,
Bread
and
Wine
serve
to
strengthen
and
refresh
our
Weaknesses
,
it
is
with
great
Reason
that
he
would
in
these
two
things
establish
the
Mystery
of
his
Sacrament
.
For
Wine
both
chears
us
and
increases
Blood
,
and
therefore
very
fitly
the
Blood
of
Christ
is
figured
by
it
;
because
whatsoever
comes
to
us
from
him
,
chears
us
with
true
Joy
,
and
increaseth
all
Good
in
us
.
Rabanus
Maurus
Comm.
in
Matth.
Because
Bread
strengthens
the
Body
,
therefore
it
is
fitly
called
the
Body
of
Christ
;
and
Wine
,
because
it
produces
Blood
in
our
Flesh
,
is
therefore
referred
to
the
Blood
of
Christ
.
Ludolphi
Aethiop
.
Hist.
l.
This
Bread
is
my
Body
Bertram
(k)
(k)
De
Corp.
&
Sang.
Dom.
pag.
40.
late
Eng.
&
Lat.
Translation
.
Non
putamus
ullum
fidelium
dubitare
,
panem
illum
fuisse
corpus
Christi
effectum
,
quod
Discipulis
donans
dicit
,
Hoc
est
corpus
meum
,
&c.
.
I
am
confident
,
no
Christian
doubts
,
but
that
Bread
was
made
the
Body
of
Christ
,
which
he
gave
to
his
Discples
,
saying
,
That
the
Bread
and
Wine
are
Christ's
Body
and
Blood.
Trent
Council
de
Euchar.
n.
That
the
Accidents
which
are
either
seen
with
cur
Eyes
,
or
perceived
by
our
other
Senses
,
are
without
any
Subject
,
by
a
wonderful
manner
,
and
such
as
cannot
be
explained
.
that
they
inhere
in
no
Substance
,
but
sustain
themselves
.
Ibid.
n.
The
Species
of
Bread
and
Wine
subsist
in
this
Sacrament
,
without
any
Subject
in
which
they
are
:
For
since
the
Body
and
Blood
of
Christ
is
truly
in
this
Sacrament
,
so
that
no
Substance
of
Bread
and
Wine
remains
,
because
those
Accidents
cannot
be
inherent
in
the
Body
and
Blood
of
Christ
,
it
remains
,
that
the
Accidents
sustain
themselves
,
above
all
Order
of
Nature
,
being
upheld
by
nothing
else
besides
.
And
this
was
the
perpetual
constant
Doctrine
of
the
Catholick
Church
.
Irenaeus
(a)
(a)
Lib.
2.
c.
14.
Non
potest
intelligi
aqua
sine
humectatione
,
neque
ignis
sine
calore
,
neque
lapis
sine
duritia
.
Unita
enim
sunt
invicem
haec
;
alterum
ab
altero
separari
non
potest
,
sed
semper
coexistere
.
.
We
cannot
understand
Water
without
Moisture
,
nor
Fire
without
Heat
,
nor
a
Stone
without
Hardness
.
For
these
are
united
one
to
another
,
one
cannot
be
separated
from
the
other
,
but
must
always
coexist
.
every
Quality
is
in
a
Substance
.
Isidore
Peleusiota
Quality
cannot
be
without
Substance
Methedius
(d)
(d)
This
is
the
most
impossible
of
all
things
.
Basil
*
*
Epist
43.
Greg.
Nazianzen
either
it
do's
subsist
by
it self
,
or
is
of
the
same
kind
with
those
which
are
called
Accidents
,
which
are
in
another
.
Gr.
Nyssen
De
Opificio
Homin.
c.
That
as
that
is
not
a
Body
to
which
Colour
,
and
Figure
,
and
Solidness
,
and
Space
,
and
Heaviness
,
and
other
Properties
are
wanting
;
so
,
where
those
aforesaid
do
concur
,
they
produce
a
Bodily
Subsistence
.
Austin
(g)
(g)
Soliloq.
lib.
2.
c.
12.
Monstruosum
enim
&
à
veritate
alienissimum
est
,
ut
id
quod
non
esset
,
nisi
in
ipso
(
sc.
subjecto
)
esset
,
etiam
,
cùm
ipsum
non
fuerit
,
posse
esse
.
.
It
is
monstrous
,
and
at
the
furthest
distance
from
Truth
,
that
what
would
not
be
at
all
unless
it
were
in
a
Subject
,
yet
should
be
able
to
exist
when
the
Subject
ceases
to
be
.
Ibid.
cap
Every
thing
that
is
in
a
Subject
,
and
always
remains
,
it
is
necessary
that
the
Subject
also
should
always
remain
.
De
Immortal
.
Anim.
cap.
Et
cap.
When
the
Subject
is
changed
,
every
thing
that
is
in
the
Subject
is
necessarily
changed
.
That
which
exists
not
by
it self
,
if
it
be
forsaken
of
that
by
which
it
exists
,
undoubtedly
will
not
be
at
all
.
ad
Dardanum
Take
away
Bodies
from
their
Qualities
,
and
there
will
nothing
remain
where
(
those
Qualities
)
should
be
;
and
therefore
it
follows
necessarily
,
that
they
will
not
be
at
all
.
In
Joan.
lib.
how
can
Subjection
be
conceived
to
subsist
by
it self
,
without
existing
in
any
thing
else
?
If
there
be
no
Subject
,
and
nothing
praeexists
in
which
those
things
are
wont
to
be
done
,
how
can
they
exist
by
themselves
,
which
are
understood
and
defined
in
the
Order
of
Accidents
?
Thesaur
.
assert
To
be
Unbegotten
,
is
predicated
of
the
Divine
Essence
,
as
inseparable
from
it
;
just
as
is
always
predicated
of
every
Body
.
Ibid.
assert.
We
see
Heat
inseparably
proceeding
from
Fire
;
but
it
is
the
Fruit
of
the
very
Essence
of
Fire
,
proceeding
inseparably
from
it
;
De
Trinitate
,
Dial.
Whether
Black
and
White
,
if
they
be
not
in
their
Subjects
,
can
subsist
of
themselves
?
They
cannot
Claud.
Mamertus
(o)
(o)
De
Statu
Animae
,
l.
3.
c.
3.
In
rebus
corporeis
subjectum
est
corpus
,
&
color
corporis
in
subjecto
:
In
incorporeis
animus
&
disciplina
,
quae
i●a
sibi
nexa
sunt
,
ut
nec
sine
colore
corpus
,
nec
sine
disciplina
rationalis
sit
animus
—
Utrum
nam
probare
valeamus
manere
quod
in
subjecto
est
,
ipso
intereunte
subjecto
?
.
In
corporeal
things
,
the
Body
is
the
Subject
,
and
the
Colour
of
the
Body
in
the
Subject
:
In
incorporeal
matters
,
the
Soul
and
Discipline
are
Instances
;
which
are
so
connected
,
that
the
Body
cannot
be
without
Colour
,
nor
the
Rational
Soul
without
Discipline
—
Can
we
ever
prove
,
that
what
is
in
the
Subject
abides
,
when
the
Subject
it self
perishes
?
Isidore
Hispal
.
(p)
(p)
Originum
lib.
2.
cap.
26.
Quantitas
,
qualitas
,
&
situs
,
sine
subjecto
esse
non
possunt
.
.
Quantity
,
Quality
,
and
Situation
,
can
none
of
'em
be
without
a
Subject
.
Contra
Graec.
l.
in
Tom.
his
Subject
Church
of
Rome
of
Accidents
being
without
a
Subject
,
contra
Arianos
,
inter
Athanasii
Opera
.
That
if
God
himself
had
Accidents
,
they
would
exist
in
his
Substance
.
De
Myst
.
Missae
,
l.
there
is
Colour
and
Taste
,
and
Quantity
and
Quality
,
and
yet
nothing
coloured
or
tasteful
,
nothing
of
which
Quantity
or
Quality
are
Affections
:
Council
of
Trent
,
Can●n
the
Species
of
Bread
and
Wine
subsisting
without
any
Subject
in
which
they
are
.
Customary
Word
their
Sense
Appearances
without
a
Subject
That
at
the
Marriage
our
Lord
being
requested
,
did
change
the
Substance
of
Water
into
the
Species
of
Wine
.
He
provided
for
the
Marriage
a
more
necessary
Species
:
i.
e.
Wine
,
Officior
.
lib.
species
poculorum
This
Number
and
Order
of
Captives
far
excels
the
Species
of
Cups
.
i.e.
ferri
species
The
Species
of
Iron
is
heavier
than
the
Liquor
of
Water
:
i.
e.
Austin
(d)
(d)
In
Joan.
tract
.
11.
Omnes
in
Moyse
baptizati
sunt
in
nube
&
in
mari
.
Si
ergo
figura
maris
tantum
valuit
,
species
baptismi
quantum
valebit
?
.
They
were
all
baptized
into
in
the
Cloud
and
in
the
Sea
.
If
therefore
the
Figure
of
the
Sea
availed
so
much
,
how
much
will
the
Serm.
ad
Infantes
species
visibilis
To
make
the
of
Bread
,
many
Grains
are
mixed
together
into
one
.
When
by
Mens
Hands
it
is
brought
to
that
visible
Species
i.
e.
it
is
not
sanctified
so
as
to
become
so
great
a
Sacrament
,
without
the
invisible
Operation
of
the
Spirit
of
God.
In
Joan.
tract
They
all
drank
of
the
same
spiritual
Drink
;
they
one
thing
,
and
we
another
;
but
tho'
another
as
to
the
visible
Species
,
yet
as
to
the
Spiritual
Virtue
signifying
this
same
thing
.
Visible
Species
in
Joan.
Behold
the
Signs
are
varied
,
Faith
remaining
the
same
.
To
them
the
Rock
was
Christ
;
to
us
,
that
which
is
placed
on
the
Altar
is
Christ
:
They
drank
the
Water
flowing
from
the
Rock
,
for
a
great
Sacrament
of
the
same
Christ
;
what
we
drink
,
the
Faithful
know
.
If
you
regard
the
it
is
another
thing
;
but
if
the
intelligible
Signification
,
they
drank
the
same
spiritual
Drink
.
When
it
is
assumed
,
sometimes
it
is
shewn
in
an
Angel
,
sometimes
in
that
which
is
not
what
an
Angel
is
,
tho'
it
is
ordered
and
disposed
by
an
Angel's
Ministry
.
Gaudentius
(k)
(k)
In
Exod.
tract
.
2.
Rectè
etiam
vini
specie
tum
sanguis
ejus
exprimitur
,
quia
cùm
ipse
in
Evangelio
dicit
,
he
fully
declares
,
That
all
the
Wine
that
is
offered
for
a
Figure
of
his
Passion
,
is
his
Blood.
Arnobius
jun.
(l)
(l)
In
Psal.
104.
Succurrit
,
non
solum
cis
speciem
frumenti
,
sed
&
vini
&
olei
administrans
.
.
Our
Lord
succours
them
,
not
only
by
affording
them
the
Species
of
Corn
,
but
also
of
Wine
and
Oyl
.
Operis
Paschal
Ipsae
etiam
ut
possent
Aurea
nascenti
fuderunt
munera
Regi
That
is
de
Gub.
Dei.
p.
Edit.
Baluz
those
healed
Waters
either
given
or
changed
,
which
preserved
their
and
relinquish'd
their
Walafridus
Strabo
De
Rebus
Eccles.
cap.
the
Sacraments
of
his
Body
and
Blood
in
the
Substance
of
Bread
and
Wine
,
Nothing
more
agreeable
than
could
be
found
,
to
signifie
the
Unity
of
the
Head
and
Members
.
Rupertus
Abbas
(p)
(p)
De
Offic.
lib.
2.
cap.
9.
In
illum
in
quo
fides
non
est
,
praeter
of
Bread
and
Wine
the
Bread
and
Wine
is
consumed
and
passes
away
.
visible
Species
the
Bread
and
Wine
Simplicius
Verinus
de
Transubst
.
p.
Civil
Law
Theodosian
Code
Latin
Fathers
Eccles.
Hierarch
.
cap.
Assuming
our
Species
Scoliast
,
Maximus
When
he
had
assumed
our
Species
or
Nature
Theophylact
(s)
(s)
In
Marc.
14.
Bread
and
Wine
are
things
familiar
to
us
,
and
we
could
not
endure
,
but
should
abhor
to
see
Flesh
and
Blood
set
before
us
;
therefore
Christ
,
the
Lover
of
Men
,
condescending
to
us
,
preserves
the
of
Bread
and
Wine
but
he
changes
them
into
the
Vritue
of
his
Flesh
and
Blood.
Lib.
de
Corp.
&
Sang.
Christi
.
according
to
the
visible
Species
according
to
the
visible
Creature
according
to
the
Substance
of
the
Creatures
.
Roman
Church
Species
,
which
are
only
Signs
,
and
not
Things
.
Roman
Church
Bellarmine
de
Eucharist
.
lib.
&
lib.
Council
of
Trent
Whole
and
entire
Christ
is
in
the
Eucharist
,
under
the
Species
of
Bread
,
and
under
every
part
of
the
Species
of
Bread.
Roman
Church
Tertullian
(b)
(b)
De
Resurrect.
c.
35.
Corpus
hominis
non
aliud
intelligam
quam
—
quod
videtur
,
quod
tenetur
.
.
I
understand
nothing
by
the
Body
of
a
Man
,
&c.
but
what
is
seen
and
felt
.
Methodius
(c)
(c)
Eustathius
Antioch
.
(d)
(d)
De
Engastrimytho
.
Didymus
(e)
(e)
Caten
.
in
Joan.
4.24
.
Greg.
Nazianzen
(f)
(f)
Orat.
34.
O
strange
Licence
Greg.
Nyssen
De
Opific
.
hom.
cap.
That
is
not
a
Body
,
that
wants
Colour
,
Figure
,
Solidness
,
Space
,
Weight
,
and
the
rest
of
its
Attributes
.
De
Verb.
Domini
,
Ser.
He
is
always
with
us
by
his
Divinity
;
but
if
he
were
not
corporally
absent
from
us
,
we
should
always
carnally
see
his
Body
.
Ephrem
Antioch
.
(i)
(i)
Ibid.
Cod.
That
the
Nature
of
that
which
is
visible
,
and
that
which
is
invisible
,
is
the
same
.
contr.
Eutych
It
is
necessary
the
Flesh
,
as
well
as
the
Word
,
if
they
be
of
one
Nature
,
be
uncreated
and
invisible
—
But
it
is
impossible
that
Flesh
should
be
the
Subject
of
such
Conditions
.
Titus
Bostrensis
(m)
(m)
Contr.
M●nich
.
l.
2.
Omne
quod
sub
aspectum
cadit
,
cum
sit
corpus
,
natura
oppositum
est
inaspectabili
&
incorporeo
,
&c.
.
Every
thing
that
falls
under
our
Sight
,
seeing
it
is
a
Body
,
is
in
Nature
opposite
to
that
which
is
invisible
and
incorporeal
.
Damascen
(n)
(n)
De
Fide
Orth.
lib.
1.
c.
4.
Gregory
the
Great
Moral
.
lib.
It
will
therefore
be
a
subtile
Body
,
because
it
will
be
incorruptible
;
and
it
will
be
palpable
,
because
it
shall
not
lose
the
Essence
of
its
true
Nature
.
Ephesine
Council
(p)
(p)
Tom.
3
Concil.
Labbe
.
p.
817.
Ammonius
(q)
(q)
Eaten
.
in
Joan.
16.10
.
Author
imperfecti
Operis
in
Matthaeum
(r)
(r)
Homil.
53.
Si
sit
praesens
,
non
creditur
,
sed
videtur
;
cùm
autem
absens
fuerit
,
non
videtur
,
sed
creditur
,
dum
timetur
.
.
When
he
is
present
,
he
is
not
believed
,
but
seen
;
but
when
he
is
absent
,
he
is
not
seen
,
but
believed
,
whilst
he
is
feared
.
Contr.
Eunom
.
l.
Greg.
Nyssen
De
Opific
.
Hom.
c.
take
Quantity
,
Solidness
,
and
other
Properties
from
the
Subject
,
the
whole
Nature
of
the
Body
is
dissolved
,
&c.
de
Orig.
Animae
,
c.
A
Body
is
that
which
consists
of
greater
and
lesser
Parts
,
containing
greater
and
lesser
Spaces
of
Place
.
ad
Volusian
none
of
which
can
be
every
where
whole
and
entire
,
because
by
reason
of
its
innumerable
Parts
,
it
must
have
another
Place
elsewhere
;
and
how
great
or
little
soever
a
Body
is
,
it
possesses
a
Space
of
Place
,
and
so
fills
that
Place
,
that
it
is
not
whole
in
any
part
of
it
.
God
is
not
thus
said
to
fill
the
World
,
in
the
same
manner
as
Water
or
Air
do's
,
so
that
by
a
lesser
part
of
himself
he
fills
a
lesser
part
of
the
World
,
and
by
a
greater
part
a
greater
.
Euodius
(y)
(y)
Epist.
101.
Nullum
esse
quantulumcunque
corpusculum
,
quod
non
pro
suo
modo
loci
occupet
spatium
;
nec
in
eo
quod
occupat
ubique
sit
totum
,
sed
minus
sit
in
parte
quàm
in
toto
.
.
There
is
no
Body
so
little
,
which
after
its
manner
do's
not
possess
a
local
Space
;
neither
is
it
whole
every
where
in
that
Space
it
possesses
,
but
less
in
a
part
of
that
Space
than
in
the
whole
.
Contra
Epist.
Manichaei
,
cap.
There
can
be
no
Body
,
either
Celestial
or
Terrestrial
,
Aereal
or
Aqueous
,
that
is
not
less
in
a
part
than
in
the
whole
;
nor
can
it
any
ways
have
another
part
in
the
place
of
this
part
,
but
must
have
one
here
,
another
elsewhere
,
throughout
the
several
distant
and
divided
Spaces
of
Place
,
&c.
But
the
Nature
of
the
Soul
is
not
found
to
be
extended
to
the
Spaces
of
Place
by
any
Bulkiness
.
Ad
Dardanum
Epist
Take
away
local
Extent
from
Bodies
,
and
they
will
be
no
where
;
and
if
they
are
no
where
,
they
will
not
be
at
all
.
For
they
are
not
Bodies
,
Non
enim
corpora
sunt
,
quorum
amplior
sit
in
tribus
quam
in
singulis
magnitudo
,
nec
loca
suis
molibus
tenent
,
ut
distantibus
spatiis
simul
esse
non
possint
.
whose
Magnitude
is
larger
in
Three
than
in
One
;
nor
do
they
possess
Places
by
their
Bulk
,
so
as
not
to
be
able
to
be
in
distant
Spaces
at
once
,
We
are
not
to
doubt
that
whole
Christ
is
every
where
present
as
God
,
and
is
in
the
same
Temple
of
God
,
as
an
inhabiting
Deity
,
and
in
one
certain
place
of
Heaven
,
by
reason
of
the
Nature
of
his
true
Body
.
De
Civit.
Dei
,
l.
God
is
whole
in
Heaven
,
and
whole
on
Earth
;
not
at
different
times
successively
,
but
both
together
;
which
no
Corporeal
Nature
is
capable
of
.
Every
thing
that
may
be
seen
with
Bodily
Eyes
,
must
of
necessity
be
in
some
Place
;
nor
can
it
be
whole
every
where
,
but
must
possess
a
lesser
Place
by
a
lesser
Part
of
it self
,
and
a
greater
Place
by
a
greater
Part.
Cont.
Epist.
Manichaei
,
c.
The
Parts
of
Air
also
fill
their
Places
;
nor
is
it
possible
that
the
Air
that
fills
this
House
,
should
together
with
it
have
the
Air
that
is
in
a
Neighbour's
House
.
De
Immort
.
Animae
,
c.
Every
thing
of
Bulk
that
possesses
a
Place
,
is
not
whole
in
its
single
Parts
,
but
whole
in
all
its
Parts
;
therefore
one
Part
of
it
is
in
this
Place
,
and
another
in
another
.
in
Joan.
Man
,
as
to
his
Body
,
is
in
a
Place
,
and
passes
from
one
Place
to
another
;
and
when
he
comes
to
another
Place
,
he
is
no
longer
in
that
Place
from
whence
he
came
.
But
God
fills
all
things
,
and
is
every
where
whole
,
not
confined
to
Places
according
to
Spaces
.
Christ
,
according
to
his
visible
Flesh
,
was
on
Earth
;
according
to
his
invisible
Majesty
,
in
Heaven
and
Earth
.
De
Vnit
.
Eccles.
c.
Ecce
hic
Christus
,
ecce
illic
.
Having
said
thus
,
he
ascended
into
Heaven
,
and
would
precaution
us
against
those
that
he
foretold
would
arise
in
succeeding
Ages
,
and
say
,
whom
he
warned
us
not
to
believe
:
And
we
shall
have
no
Excuse
if
we
shall
believe
them
against
this
so
clear
,
open
,
and
manifest
Voice
of
our
Pastor
,
&c.
according
to
his
Corporal
Presence
,
cannot
be
at
the
same
time
in
the
Sun
,
and
in
the
Moon
,
and
on
the
Cross
.
in
Joan.
the
Printed
Copies
absurdly
read
Our
Lord
is
above
,
yet
also
Truth
the
Lord
is
here
:
For
the
Body
of
our
Lord
in
which
he
arose
,
must
be
in
one
Place
;
his
Truth
is
diffused
every
where
.
Anastasius
Nicaenus
(k)
(k)
In
Collect.
adv.
Severianos
in
Bibl.
Patr.
Tom.
4.
Impossibile
est
cogitare
corpus
sine
loco
,
&
sine
aliis
extra
quae
esse
non
potest
,
&c.
.
It
is
impossible
to
imagine
a
Body
without
a
Place
,
and
other
things
without
which
it
cannot
be
,
&c.
Didymus
Alexandr
De
Spiritu
S.
lib.
The
Holy
Ghost
himself
,
if
he
were
one
of
the
Creatures
,
would
at
least
have
a
circumscribed
Substance
,
as
all
things
have
that
are
made
—
But
the
Holy
Spirit
,
seeing
he
is
in
more
than
one
,
has
not
a
bounded
Substance
.
The
Power
of
Angels
is
altogether
a
Stranger
to
this
.
In
Genes.
qu.
That
then
they
require
a
Place
to
be
in
:
For
only
the
Divinity
,
as
being
undetermined
,
is
not
in
a
Place
.
Still
it
is
a
Body
,
having
its
former
Circumscription
.
Cyril
of
Alexandria
De
S.
Trinit.
Dial.
If
the
Divine
Nature
did
admit
of
Section
and
Division
,
then
you
conceive
of
it
as
a
Body
;
and
if
so
,
then
it
must
be
in
a
Place
,
and
in
Magnitude
and
Quantity
;
and
if
endued
with
Quantity
,
it
could
not
avoid
being
circumscribed
.
Ad
Trasimund
.
lib.
That
which
is
circumscribed
by
any
End
must
be
contained
in
a
Place
,
or
in
Time.
Ib.
c.
The
printed
Copies
read
without
Sense
If
the
Body
of
Christ
be
a
true
one
,
it
must
be
contained
in
a
Place
.
Greg.
Nazianzen
impossible
for
one
Body
to
be
in
divers
.
De
Fide
Orth.
l.
that
which
divides
,
and
that
which
is
divided
.
Claud.
Mamertus
(t)
(t)
De
Statu
Animae
,
l.
2.
c.
3.
Nihil
illocale
corporeum
:
omne
illocale
incorporeum
quoque
est
.
.
Nothing
illocal
is
corporeal
:
every
thing
illocal
is
also
incorporeal
.
Ibid.
lib.
It
is
plain
,
that
no
Body
can
be
touched
wholly
together
,
nor
can
the
least
Whole
you
can
imagine
,
be
in
one
Place
,
That
it
has
not
its
lower
Parts
there
where
it
has
its
upper
Parts
,
nor
its
right-hand
Parts
there
where
its
left-hand
Parts
are
,
nor
its
Parts
before
there
where
it
has
its
Parts
behind
.
In
Psal.
He
is
a
Spirit
penetrating
and
containing
all
things
.
For
according
to
us
he
is
not
corporeal
,
so
that
when
he
is
present
in
one
Place
,
he
should
be
absent
from
another
,
&c.
A
Man
,
or
any
thing
like
him
,
when
he
is
in
a
Place
any
where
,
cannot
then
be
elsewhere
;
because
that
which
is
there
,
is
contained
where
it
is
;
and
he
that
is
placed
any
where
,
his
Nature
is
uncapable
to
be
every
where
.
Nazianzen
(z)
(z)
Orat.
51.
Paulo
post
This
is
the
Nature
of
Intellectual
Beings
,
that
incorporeally
and
indivisibly
they
mingle
with
one
another
,
and
with
Bodies
.
he
penetrates
all
intellectual
,
pure
,
and
most
subtile
Spirits
at
the
same
time
,
when
they
are
not
in
the
same
places
,
but
dispersed
severally
;
which
shews
,
that
the
Holy
Spirit
is
uncircumscribed
.
De
Spir.
S.
cap.
Every
one
of
the
other
Powers
we
believe
to
be
in
a
circumscribed
Place
;
for
the
Angel
that
was
present
to
was
not
in
the
same
place
that
he
was
in
when
he
was
present
to
nor
the
Angel
that
talked
with
at
the
Atar
,
did
at
the
same
time
fulfil
his
Station
in
Heaven
.
But
the
Spirit
,
we
believe
,
could
at
the
same
time
act
both
in
and
in
when
he
was
in
&c.
For
the
Spirit
of
the
Lord
filled
the
Universe
.
The
Gods
that
inhabit
in
Statues
,
are
they
single
Gods
that
are
in
single
Statues
whole
,
or
divided
into
several
parts
?
For
one
God
cannot
be
in
many
Statues
at
the
same
time
,
nor
again
exist
divided
into
Parts
,
by
being
cut
asunder
.
For
let
us
suppose
that
there
are
ten
thousand
Statues
of
all
the
World
over
:
can
one
at
one
time
be
in
all
those
ten
thousand
Statues
?
I
think
not
.
If
you
ask
,
Why
so
?
Even
because
those
things
that
are
of
a
particular
and
singular
Nature
,
cannot
be
made
many
,
retaining
the
entireness
of
their
simplicity
.
If
this
be
supposed
,
that
one
Deity
can
dwell
in
them
all
at
one
time
,
then
you
must
either
say
of
every
God
,
that
he
can
divide
himself
from
himself
,
so
as
to
be
the
same
,
and
another
too
,
not
separated
by
any
difference
,
but
that
he
shall
be
the
very
same
,
and
yet
another
;
which
because
Nature
refuses
and
rejects
,
you
must
say
and
confess
,
That
there
are
innumerable
if
we
will
suppose
him
to
be
and
to
dwell
in
all
his
Statues
;
or
else
that
he
is
in
none
of
them
,
because
Nature
prohibits
his
division
among
many
.
Church
of
Rome
Ambrose
(e)
(e)
Lib.
de
Spir.
S.
c.
7.
Cùm
omnis
creatura
certis
suae
naturae
sit
circumscripta
limitibus
,
&c.
quomodo
quis
audeat
creaturam
appellare
Spiritum
S.
qui
non
habeat
circumscriptam
determinatamque
virtutem
?
quia
&
in
omnibus
&
ubique
semper
est
,
quod
utique
Divinitatis
&
Dominationis
est
proprium
.
—
De
quo
hoc
Angelo
Scriptura
dicit
?
de
qua
Dominatione
?
de
qua
Potestate
?
Cujus
invenimus
Angeli
virtutem
per
plurimos
effe
diffusam
?
—
Quis
ergo
dubitet
quin
divinum
sit
,
quod
infunditur
simul
pluribus
nec
videtur
;
corporeum
autem
quod
videtur
à
singulis
&
tenetur
?
.
Since
every
Creature
is
bounded
within
certain
Limits
of
its
Nature
,
&c.
how
dare
any
one
call
the
Holy
Ghost
a
Creature
,
who
has
not
a
limited
and
determined
Virtue
?
For
he
is
always
in
all
things
,
and
in
all
places
,
which
is
the
Property
of
the
Divinity
,
and
of
Supreme
Rule
.
Whither
shall
I
go
from
thy
Spirit
?
Of
what
Angel
do's
the
Scripture
say
thus
?
of
what
Principality
?
of
what
Power
?
What
Angel's
Virtue
do
we
find
diffused
among
many
?
—
Who
can
doubt
then
that
to
be
Divine
,
that
is
at
once
infused
into
more
,
and
is
not
seen
;
and
that
to
be
Corporeal
,
which
is
seen
of
every
one
,
and
held
by
them
?
Lib.
de
Trinitate
If
Christ
be
only
Man
,
how
is
be
every
where
present
with
those
that
call
upon
him
?
seeing
this
is
not
the
Nature
of
Man
,
but
of
God
,
to
be
present
in
every
place
.
Author
Quaest.
ad
Antioch
That
it's
God's
Property
only
to
be
found
in
two
places
,
and
in
the
whole
World
at
the
same
moment
of
time
.
Cyril
of
Alex.
De
Trin.
Dialog
Nothing
can
partake
of
it self
Ibid.
Dial.
Seeing
nothing
can
partake
of
it self
,
but
this
is
with
relation
to
another
,
it
is
altogether
necessary
to
affirm
,
That
that
which
partakes
should
be
different
in
nature
from
that
which
is
partaked
of
.
Idem
in
Joan.
lib.
That
to
partake
of
ones
self
,
is
absurd
so
much
as
to
imagine
it
.
in
Joan.
citat
.
à
Theodoret.
Dial.
He
that
dwells
in
the
Tabernacle
,
and
the
Tabernacle
it self
,
are
not
the
same
;
but
one
thing
dwells
in
another
thing
;
for
nothing
dwells
in
it self
.
Gelasius
Caesarien
.
(m)
(m)
Citat
.
à
Theodoret.
Dial.
1.
Bibliotheca
.
Cod.
ult.
Edit
Author
.
Libr.
cui
tit
.
Celebres
Opiniones
de
Anima
,
c.
it
is
impossible
for
one
Body
to
penetrate
another
Body
.
Ibid.
cap.
ult
you
might
then
say
,
That
Heaven
it self
might
be
contained
in
a
Grain
of
Millet
.
whatsoever
contains
another
thing
,
is
greater
than
that
which
is
contained
in
it
.
Tertullian
(q)
(q)
Contr.
Marcion
.
l.
1.
c.
15.
.
Irenaeus
Adv.
Haer.
l.
Greg.
Nyssen
That
otherwise
what
contains
would
be
greater
than
the
Deity
contained
therein
.
Theophylus
Antioch
Ad
Autolycum
,
l.
This
is
the
Property
of
the
Almighty
and
True
God
,
not
only
to
be
every
where
,
but
to
inspect
and
hear
all
things
.
Neither
is
he
contained
in
a
Place
,
for
else
the
containing
Place
would
be
greater
than
himself
;
for
that
which
contains
,
is
greater
than
that
which
is
contained
in
it
.
Fulgentius
(u)
(u)
De
Fide
ad
Petr.
c.
3.
Unaquaeque
res
ita
permaner
,
sicut
à
Deo
accepit
ut
esset
,
alia
quidem
sic
,
alia
autem
sic
.
Neque
enim
sic
datum
est
corporibus
ut
sint
,
sicut
spiritus
acceperunt
,
&c.
.
Every
thing
so
remains
,
as
it
has
received
of
God
that
it
should
be
,
one
on
this
manner
,
and
another
on
that
.
For
it
is
not
given
to
Bodies
to
exist
after
such
a
manner
as
is
granted
unto
Spirits
,
&c.
Church
of
Rome
Trent
Catechism
Ad
Paroch
.
de
Euchar.
part
.
That
no
Substance
of
the
Elements
remains
in
the
Eucharist
,
tho'
nothing
seems
more
strange
and
remote
from
our
Senses
than
this
.
Ib.
n.
We
so
receive
the
Body
and
Blood
of
Christ
,
that
yet
we
cannot
perceive
by
our
Senses
that
it
is
truly
so
.
Irenaeus
(a)
(a)
Lib.
3.
adv.
Haeres
.
c.
20.
Hoc
autem
&
illis
occurrit
,
qui
dicunt
eum
putativè
passum
:
Si
enim
non
verè
passus
est
,
nulla
gratia
ei
,
cùm
nulla
fuerit
passio
.
Et
nos
cùm
incipiemus
verè
pati
,
seducens
videbitur
,
adhortans
nos
vapulare
&
alteram
praebere
maxillam
,
si
ipse
illud
non
prior
in
veritate
passus
est
.
Et
quemadmodum
illos
seduxit
,
ut
videretur
ipse
hoc
quod
non
erat
,
&
nos
.
seducit
adhortans
perferre
ea
quae
ipse
non
pertulit
.
.
This
meets
with
them
who
say
,
That
Christ
suffered
only
seemingly
.
For
if
he
did
not
truly
suffer
,
no
Thanks
are
due
to
him
,
when
there
was
no
Passion
.
And
when
he
shall
begin
truly
to
suffer
,
he
will
seem
a
Seducer
,
when
he
exhorts
us
to
suffer
Stripes
,
and
to
turn
the
other
Cheek
,
if
he
first
did
not
suffer
this
in
truth
.
And
as
he
seduced
them
,
in
seeming
to
be
that
which
he
was
not
;
so
he
seduces
us
,
whilst
he
exhorts
us
to
suffer
the
things
which
he
did
not
suffer
.
Id.
lib.
These
things
were
not
done
seemingly
only
,
but
in
reality
of
truth
;
for
if
he
appeared
to
be
a
Man
when
he
was
not
so
,
he
neither
did
remain
the
Spirit
of
God
,
which
he
truly
was
,
since
a
Spirit
is
invisible
,
nor
was
there
any
Truth
in
him
;
for
he
was
not
that
which
he
appeared
to
be
.
Id.
lib.
As
Christ
therefore
rose
again
in
the
Substance
of
our
Flesh
,
and
shewed
to
his
Disciples
the
Print
of
the
Nails
and
the
Opening
of
his
Side
,
and
these
are
Indications
of
his
Flesh
which
arose
from
the
Dead
;
so
also
,
he
says
,
he
will
raise
us
up
by
his
Power
.
De
carne
Christi
,
c.
than
in
any
respect
to
lie
,
and
that
against
himself
;
so
as
to
carry
Flesh
about
him
hard
without
Bones
,
solid
without
Muscles
,
bloody
without
Blood
,
cloathed
without
a
Garment
,
craving
Food
without
Hunger
,
eating
without
Teeth
,
speaking
without
a
Tongue
,
so
that
his
Speech
was
a
Phantasm
to
Mens
Ears
by
the
Image
only
of
a
Voice
.
it
is
I
my self
;
for
a
Spirit
has
not
Flesh
and
Bones
.
Behold
,
he
cozens
,
and
deceives
,
and
circumvents
all
Mens
Eyes
,
all
Mens
Senses
,
all
their
Approaches
and
Touches
.
Thou
therefore
shouldst
not
have
brought
down
Christ
from
Heaven
,
but
from
some
Society
of
Juglers
,
&c.
Idem
.
adv.
Marcion
.
l.
Now
when
the
Flesh
of
Christ
is
found
to
be
a
Falsity
,
it
follows
also
,
That
all
the
things
done
by
the
Flesh
of
Christ
,
are
falsly
acted
;
such
as
his
meeting
Persons
,
his
touching
them
,
his
Conversation
,
and
even
his
Miracles
themselves
,
&c.
Ibid.
c
Know
that
this
is
not
granted
neither
,
that
those
Angels
had
only
seeming
Flesh
,
but
of
a
true
,
solid
,
humane
Substance
.
Ibid.
c.
It
suffices
me
to
define
that
,
which
is
agreeable
to
God
,
the
truth
of
that
thing
,
which
he
has
made
the
Object
of
three
Senses
that
testifie
it
,
Sight
,
Touch
,
and
Hearing
.
Ibid.
c.
Thou
now
honourest
thy
God
with
the
Title
of
Fallaciousness
,
if
he
knew
himself
to
be
another
thing
,
than
what
he
made
Men
to
believe
he
was
.
Marcion
(i)
(i)
Lib.
4.
c.
18.
Illius
peccatricis
feminae
argumentum
eò
pertinebit
,
ut
cùm
pedes
Domini
osculis
figeret
,
lacrymis
inundaret
,
crinibas
detergeret
,
unguento
perduceret
,
solidi
corporis
veritatem
,
non
phantasma
inane
tractaverit
.
.
The
Argument
of
the
Woman
that
was
a
Sinner
belongs
to
this
,
to
prove
that
when
she
kissed
our
Lord's
Feet
,
watred
them
with
her
Tears
,
wiped
them
with
her
Hairs
,
and
anointed
them
,
she
then
handled
the
Truth
of
a
solid
Body
,
and
not
an
empty
Phantôme
.
Ibid.
c.
&
scitote
quod
ego
sum
Why
do's
he
offer
to
their
inspection
his
Hands
and
his
Feet
,
which
are
Members
consisting
of
Bones
,
if
he
had
no
Bones
?
Why
did
he
add
,
to
wit
,
whom
they
had
known
before
to
have
had
a
Body
?
de
Anima
De
Anima
,
cap.
That
there
is
no
Abuse
of
the
Senses
but
has
a
Cause
of
it
;
and
if
those
Causes
deceive
the
Senses
,
and
our
Opinions
by
them
,
the
Fallacy
is
not
to
be
charged
upon
our
Senses
,
that
follow
those
Causes
;
nor
upon
our
Opinions
,
that
are
directed
by
our
Senses
,
which
follow
those
Causes
.
O
thou
malapert
Academy
,
what
dost
thou
do
?
Thou
overturnest
the
whole
State
of
Life
,
thou
disturbest
all
the
Order
of
Nature
,
thou
blindest
the
Providence
of
God
himself
,
who
has
set
lying
and
deceitful
Senses
as
Lords
over
all
his
Works
,
for
to
understand
,
inhabit
,
dispense
,
and
enjoy
them
,
&c.
It
is
no
ways
lawful
and
fit
to
call
those
Senses
in
question
,
—
Non
licet
,
non
licet
nobis
in
dubium
sensus
istos
devocare
,
ne
&
in
Christo
de
fide
eorum
deliberetur
;
nè
fortè
dicatur
,
quod
falso
Satanam
prospectarit
de
coelo
praecipitatum
;
aut
falso
vocem
Patris
audierit
de
ipso
testificatam
;
aut
deceptus
sit
cùm
Petri
socrum
tetigit
,
aut
alium
posteà
unguenti
spiritum
senserit
,
quod
in
sepulturam
suam
acceptavit
;
's
Wives
Mother
,
or
perceived
afterwards
a
different
Scent
of
the
Ointment
which
he
accepted
for
his
Burial
,
and
afterwards
a
different
Taste
of
the
Wine
which
he
consecrated
in
memory
of
his
Blood.
—
Neither
was
Nature
abused
in
his
Apostles
.
Faithful
was
their
Sight
and
Hearing
in
the
Mount
;
faithful
was
the
Taste
of
that
Wine
which
was
Water
before
,
at
the
Marriage
in
faithful
was
's
Touch
,
who
thereupon
believed
.
which
we
have
heard
,
which
we
have
seen
with
our
Eyes
,
and
our
Hands
have
handled
of
the
Word
of
Life
.
This
is
all
a
false
Testification
,
if
the
Nature
of
the
Sense
of
our
Eyes
,
and
Ears
,
and
Hands
is
a
Lie
and
a
Cheat.
The
Understanding
seems
to
use
Sense
as
a
Leader
,
an
Author
,
and
principal
Foundation
;
neither
can
Truths
be
laid
hold
of
without
it
.
De
vera
Relig.
cap.
Our
Eyes
do
not
deceive
us
,
for
they
can
only
report
to
the
Mind
how
they
are
affected
.
—
If
one
thinks
that
an
Oar
is
broken
in
the
Water
,
and
when
it
is
taken
out
of
the
Water
made
whole
again
,
he
has
not
a
Bad
Reporter
,
but
he
is
an
ill
Judge
.
For
the
Eye
,
according
to
its
Nature
,
neither
could
nor
ought
to
perceive
it
otherwise
while
in
the
Water
;
For
if
the
Air
is
a
different
from
Water
,
it
must
perceive
it
one
ways
in
the
Air
,
and
another
ways
in
Water
.
Therefore
the
Eye
sees
rightly
;
for
it
was
made
only
to
see
:
But
the
Mind
judges
amiss
,
&c.
Hillary
(o)
(o)
In
Psal.
137.
Tollit
stultissimam
eorum
temeritatem
,
qui
frustrato
falsóque
corpore
Dominum
in
carne
visum
esse
contendunt
;
ut
eum
Pater
ementita
veritate
in
habitu
falsae
carnis
ostenderit
;
non
recordantes
post
resurrectionem
corporis
spiritum
se
videre
credentibus
Apostolis
dictum
esse
,
not
remembring
what
was
said
after
his
Resurrection
to
the
Apostles
that
thought
they
saw
a
Spirit
Marcion
(q)
(q)
Ibid.
Refut
.
4.
Ibid.
Refut
That
which
sits
down
,
is
a
bulky
Body
.
Not
the
Feet
of
a
Phantôme
.
perceiving
his
Body
by
her
Touch.
What
Feet
did
she
kiss
,
but
the
Feet
made
up
of
Flesh
and
Bones
,
and
other
Parts
?
Ibid.
Refut
she
did
not
touch
Air
,
but
something
Humane
that
might
be
touched
.
Ib.
Refut
An
Imaginary
thing
,
or
Wind
,
or
a
Spirit
or
Phantôme
,
admits
neither
of
Burial
nor
a
Resurrection
.
and
he
was
found
to
his
Disciples
under
their
Touch.
Ibid.
Refut.
an
imagination
or
shew
Church
of
Rome
Ibid.
Refut
He
was
known
in
breaking
of
Bread.
How
,
was
this
breaking
of
Bread
performed
?
was
it
by
a
Phantôme
,
or
from
a
Body
(z)
(z)
He
did
not
present
an
Image
or
a
Phantôme
,
as
intending
to
deceive
his
Apostles
;
but
shew'd
what
they
were
really
.
de
Ascen.
Christi
Christ
did
both
eat
Meat
,
and
permitted
his
Body
to
be
touched
by
his
Disciples
,
that
not
only
their
Eyes
,
but
also
their
Fingers
might
be
brought
in
for
Witnesses
of
the
Truth
;
De
Resurrect.
Hom.
Lat.
Paris
It
is
not
my
way
to
mock
mine
with
a
false
appearance
.
If
the
Sight
is
afraid
of
a
vain
Image
,
the
Hands
and
Fingers
may
find
out
the
Truth
of
my
Body
.
Perhaps
some
Mist
may
deceive
the
Eyes
;
but
a
corporal
Touch
owns
a
Body
.
in
Joan.
By
these
Senses
we
learn
all
things
exactly
,
and
seem
Teachers
worthy
of
credit
,
concerning
such
things
which
we
receive
by
our
Sight
or
Hearing
,
seeing
we
neither
feign
,
nor
speak
falsly
.
in
Ep.
ad
Ephes
when
a
thing
do's
not
appear
to
be
what
it
is
,
but
appears
to
be
what
it
is
not
.
ad
Cor.
when
we
see
not
what
we
believe
,
but
see
one
thing
,
and
believe
another
thing
:
For
this
,
is
the
Nature
of
our
Mysteries
.
Serm.
de
Temp.
There
is
no
cause
to
doubt
of
Christ's
Resurrection
,
whose
presence
the
Eye
do's
own
,
the
Hand
handles
,
and
the
Fingers
examine
.
—
If
we
perhaps
should
say
,
That
his
Eyes
were
deceived
,
yet
we
cannot
say
so
of
his
Hands
;
for
in
clearing
the
Resurrection
,
doubt
may
be
made
of
the
Sight
,
but
no
doubt
can
be
made
of
Feeling
.
Contra
Faustum
,
l.
Who
but
Devils
,
that
are
Friends
to
Cozenage
,
could
persuade
them
,
that
Christ
deceived
Men
,
when
he
suffered
,
when
he
died
,
and
when
he
showed
his
Scars
?
Ibid.
l.
This
,
which
is
like
Magick
,
ye
are
said
to
assert
,
That
Christ's
Passion
and
Death
was
only
in
appearance
,
and
in
a
deceitful
Shadow
;
so
that
he
seemed
to
die
,
when
he
did
not
die
.
Whence
it
follows
,
that
you
must
assert
also
his
Resurrection
to
be
in
shew
,
imaginary
,
and
fallacious
.
For
he
cannot
be
truly
raised
,
who
did
not
truly
die
:
And
if
so
,
then
he
shewed
false
Scars
to
his
doubting
Disciples
;
neither
did
cry
out
because
he
was
confirmed
in
the
Truth
,
but
because
he
was
deceived
by
a
Cheat.
Quaestion
.
Quaest
If
the
Body
of
Christ
was
a
Phantôme
,
Christ
deceived
us
;
and
if
he
deceive
us
,
he
is
not
the
Truth
.
But
Christ
is
the
Truth
;
therefore
the
Body
of
Christ
was
not
a
Phantastical
Body
.
That
some
of
the
Fathers
call
upon
us
not
to
believe
our
Senses
,
nor
to
regard
their
Information
;
and
that
particularly
they
do
so
in
the
Case
of
the
Eucharist
.
It
is
certain
,
that
the
Fathers
appeal
to
our
Senses
even
in
the
matter
of
the
Eucharist
.
Austin
(l)
(l)
Serm.
ad
recen
.
Baptizat
.
apud
Fulgentium
,
Bedam
,
&c.
Hoc
quod
videtis
in
altari
Deietiam
transacta
nocte
vidistis
:
sed
quid
esset
,
quid
sibi
vellet
,
quam
magnae
rei
Sacramentum
contineret
nondum
audistis
.
Quod
ergo
videtis
,
panis
est
&
calix
,
quod
vobis
etiam
oculi
:
vestri
renunciant
,
&c.
.
This
which
you
see
upon
God's
Altar
,
you
were
shewn
last
night
;
but
you
have
not
yet
heard
what
it
is
,
what
it
meaneth
,
and
of
how
great
a
Thing
it
is
a
Sacrament
.
That
which
you
see
,
is
Bread
and
the
Cup
;
thus
much
your
own
Eyes
inform
you
,
&c.
The
Fathers
call
upon
Men
not
to
regard
the
Information
of
their
Senses
,
in
matters
wherein
yet
none
questions
the
truth
and
certainty
of
their
Information
.
Catech.
Mystag
Take
heed
you
do
not
think
,
this
to
be
meer
simple
Ointment
.
We
are
to
look
upon
this
not
as
bare
and
common
Ointment
,
after
Consecration
;
but
as
the
Grace
of
Christ
,
&c.
Come
not
to
the
Font
as
to
simple
and
meer
Water
,
but
to
the
Spiritual
Grace
that
is
given
together
with
the
Water
.
about
to
descend
into
the
Water
,
do
not
attend
to
the
simpleness
of
the
Water
.
Gelasius
Cyzic
.
(o)
(o)
Diatypos
.
c.
4.
in
Append.
Sermon
à
Sirmondo
Editor
You
ought
not
to
make
an
Estimate
of
those
Waters
with
your
Eyes
,
but
with
your
Mind
.
solis
corporis
tui
oculis
credas
As
to
what
thou
hast
seen
,
to
wit
,
the
Waters
,
and
not
those
alone
,
but
Levites
there
ministring
,
and
the
Bishop
asking
Questions
and
Consecrating
:
First
of
all
,
the
Apostle
has
taught
thee
,
That
we
are
&c.
Do
not
therefore
only
believe
thy
bodily
Eyes
:
That
is
rather
seen
,
which
is
not
seen
;
because
that
is
Temporal
,
this
is
Eternal
,
which
is
not
comprehended
by
our
Eyes
,
but
is
seen
by
our
Mind
and
Understanding
.
In
Joan.
Hom.
Let
us
believe
God's
Affirmation
,
for
this
is
more
faithful
than
our
Sight
;
for
our
Sight
often
is
deceived
,
that
is
impossible
to
fall
to
the
Ground
.
Chrysostome
,
That
God's
Word
is
more
to
be
credited
than
our
Eyes
,
in
Matth.
Let
us
be
so
affected
when
we
give
Alms
to
the
Poor
,
as
if
we
gave
them
to
Christ
himself
:
For
his
Words
are
more
sure
than
our
Sight
.
Therefore
when
thou
seest
a
poor
Man
,
remember
the
Words
whereby
Christ
signified
,
that
he
himself
is
fed
.
For
tho'
what
is
seen
is
not
Christ
,
yet
under
this
shape
he
receives
thy
Alms
,
and
asks
it
.
The
Fathers
in
the
matter
of
Signs
and
Sacraments
therefore
call
upon
us
not
to
listen
to
our
Senses
,
and
credit
them
,
because
,
in
such
Cases
,
they
would
have
us
to
consider
things
beyond
and
above
their
information
;
such
as
relate
to
their
Use
and
Efficacy
;
these
being
spiritual
things
signified
by
what
is
visible
,
wherein
they
place
the
Mystery
,
and
which
Sense
can
neither
discover
nor
judge
of
.
De
Doctr.
Christ
.
l.
I
say
this
,
treating
of
Signs
;
in
which
none
ought
to
attend
to
what
they
are
,
but
rather
that
they
are
Signs
,
that
is
,
that
they
signifie
.
For
a
Sign
is
a
thing
,
which
,
besides
what
appears
affecting
the
Senses
,
do's
of
it self
make
somewhat
else
to
come
into
our
thoughts
.
In
Joan.
tom.
a
Note
of
another
thing
besides
that
which
the
Sense
gives
testimony
to
.
Cor.
Hom.
Edit.
Savil.
Tom.
but
see
one
thing
and
believe
another
,
I
and
an
Infidel
are
diversly
affected
with
them
.
I
hear
that
Christ
was
crucified
,
I
presently
admire
his
Benignity
:
He
hears
the
same
,
and
he
counts
it
Infirmity
.
I
hear
that
he
was
made
a
Servant
,
and
I
admire
his
Care
:
He
,
when
he
hears
the
same
,
counts
it
Infamy
.
The
Infidel
hearing
of
the
Laver
esteems
it
simply
Water
;
but
I
do
not
look
meerly
upon
what
I
see
,
but
regard
the
cleansing
of
the
Soul
by
the
Spirit
.
He
thinks
that
my
Body
only
is
washed
;
but
I
believe
that
my
Soul
is
made
clean
and
holy
;
I
reckon
the
Burial
,
Resurrection
,
Sanctification
,
Righteousness
,
Redemption
,
Adoption
of
Sons
,
the
Inheritance
,
the
Kingdom
of
Heaven
,
the
Supply
of
the
Spirit
.
For
,
I
do
not
judge
of
the
things
that
appear
by
my
Sight
,
As
Children
looking
upon
Books
,
know
not
the
Power
of
Letters
,
understand
not
what
they
look
upon
;
nay
,
even
to
a
grown
Man
that
is
unlearned
,
it
will
be
the
same
,
when
a
Man
of
Skill
will
find
out
much
hidden
Virtue
,
Lives
,
and
Histories
contained
therein
.
And
if
one
of
no
skill
receive
a
Letter
,
he
will
judge
it
only
to
be
Paper
and
Ink
;
but
he
that
has
Skill
hears
an
absent
Person
speak
,
Do
not
consider
it
as
bare
Bread
and
Wine
;
for
it
is
the
Body
and
Blood
of
Christ
,
according
to
our
Lord's
Affirmation
.
And
altho
Sense
suggests
this
to
thee
,
let
Faith
confirm
thee
.
Do
not
judge
of
the
Matter
by
thy
Taste
;
but
by
Faith
be
undoubtedly
persuaded
,
that
thou
art
honoured
with
the
Body
and
Blood
of
Christ
.
Being
fully
persuaded
,
that
the
visible
Bread
is
not
Bread
,
tho'
the
Taste
perceive
it
such
,
but
the
Body
of
Christ
;
and
the
visible
Wine
is
not
Wine
,
tho'
the
Taste
would
have
it
so
,
but
the
Blood
of
Christ
.
in
Matth.
Believe
God
every
where
,
without
contradicting
him
,
tho'
what
he
says
seems
contrary
to
our
Reasonings
,
and
to
our
Eyes
;
but
let
his
Word
prevail
above
our
Reasonings
and
our
Eyes
.
Let
us
do
the
same
in
the
Mysteries
,
not
fixing
our
Eyes
only
upon
the
things
set
before
us
,
let
us
be
persuaded
of
it
and
believe
it
,
and
look
upon
it
with
intellectual
Eyes
:
For
Christ
has
given
us
nothing
sensible
,
but
in
sensible
things
all
things
intelligible
.
Thus
in
Baptism
,
by
what
is
sensibly
done
,
there
is
the
Gift
of
Water
;
but
what
is
perfected
,
is
intelligible
,
our
Regeneration
and
Renovation
That
Christ
delivered
nothing
sensible
to
us
,
by
sensible
things
he
has
delivered
intelligible
things
to
us
Christs
Body
and
Blood
The
Fathers
give
us
warning
of
it
,
and
tell
us
,
That
they
studiously
conceal
and
hide
the
Mysteries
from
some
persons
,
both
out
of
the
Church
,
and
in
it
.
Cyril
of
Jerusalem
Catech.
Illum
That
we
do
not
speak
openly
of
the
mysteries
among
the
Catechumens
,
but
often
speak
many
things
covertly
,
that
the
faithful
that
are
acquainted
with
the
matter
,
may
understand
it
,
and
they
that
are
unacquainted
may
not
be
hurt
.
In
Psal.
What
is
it
that
is
hidden
and
not
publick
in
the
Church
?
The
Sacrament
of
Baptism
,
and
the
Sacrament
of
the
Eucharist
.
The
very
Pagans
see
our
good
works
,
but
the
Sacraments
are
hid
from
them
.
why
are
they
then
Baptized
for
the
dead
)
I
have
a
mind
to
speak
it
openly
,
but
I
dare
not
,
which
the
faithful
know
the
Sacrifice
of
the
Body
and
Blood
of
Christ
.
Ministers
Priests
De
verb.
Dom.
Serm.
Almost
all
call
the
Sacrament
the
Body
of
Christ
.
natural
Body
almost
all
call
it
ex
.
gr
De
Trinit
We
do
not
call
these
the
Body
and
Blood
of
Christ
,
but
that
only
,
which
being
taken
from
the
fruits
of
the
earth
,
is
rightly
received
by
us
to
our
spiritual
health
,
even
this
is
not
sanctified
to
become
so
great
a
Sacrament
,
but
by
the
invisible
operation
of
the
Spirit
of
God.
Orig.
Lib.
By
the
command
of
Christ
,
we
call
the
Body
and
Blood
of
Christ
,
that
which
being
made
of
the
fruits
of
the
earth
,
is
sanctified
and
made
a
Sacrament
by
the
invisible
operation
of
the
spirit
of
God.
The
Fathers
oft-times
in
their
very
manner
of
speaking
concerning
the
Body
and
Blood
of
Christ
,
point
at
another
thing
than
his
Natural
Body
;
so
that
we
need
no
Commentary
upon
their
words
to
explain
them
,
for
they
carry
at
first
hearing
our
sense
and
meaning
in
them
,
and
not
that
of
the
Romanists
.
ego
sum
vitis
vera
When
Christ
says
the
Blood
of
Christ
it's
plain
is
not
Water
but
Wine
.
—
So
neither
can
the
Lords
Body
be
flour
alone
,
or
water
alone
,
unless
both
of
them
be
united
,
and
coupled
and
kneaded
tegether
into
one
Loaf
.
Christs
Body
natural
Body
Council
of
Carthage
Pandect.
Canon
That
nothing
shall
be
offered
,
but
the
Body
and
Blood
of
Christ
,
as
the
Lord
himself
delivered
it
,
that
is
,
Bread
and
Wine
mixed
with
Water
.
That
our
Saviour
changed
the
names
,
and
on
his
Body
he
put
the
name
of
the
sign
and
on
the
sign
the
name
of
his
Body
?
You
know
that
God
called
his
Body
Bread
,
and
elsewhere
he
called
his
flesh
Wheat
But
in
the
delivery
of
the
mysteries
,
he
called
Bread
his
Body
,
and
that
which
is
mixed
As
after
Consecration
,
Ib.
called
the
Blood
of
the
true
Vine
,
the
Blood
of
the
Grape
.
One
fears
this
,
lest
by
tasting
Wine
he
should
smell
of
Christs
Blood.
they
made
this
excuse
,
(
joining
sucrilege
to
their
drunkenness
)
and
said
God
forbid
that
I
should
abstain
from
the
Blood
of
Christ
.
the
Blood
of
Christ
ad
Innocent
the
most
holy
Blood
of
Christ
was
shed
upon
the
Souldiers
Cleths
.
Leo
the
Great
de
Quadrages
They
so
behave
themselves
in
the
Communion
of
the
Sacraments
,
that
they
may
sometime
be
more
safely
concealed
;
with
an
unworthy
mouth
they
take
the
Body
of
Christ
,
but
altogether
decline
drinking
the
Blood
of
our
redemption
.
Christ's
Body
De
Heres
they
drink
no
Wine
,
saying
,
it
is
the
Gall
of
the
Prince
of
darkness
.
The
Fathers
speak
of
Christ's
Body
and
Blood
in
the
Eucharist
,
with
such
terms
of
restriction
and
diminution
,
which
plainly
tell
us
,
that
they
understood
it
not
of
his
substantial
and
natural
Body
,
but
in
a
figurative
sense
.
Contr.
Celsum
l
Edit.
Cantabr
Bread
in
the
Eucharist
is
made
by
Prayer
a
certain
holy
Body
.
In
Psal.
hoc
est
Corpus
meum
Christ
took
in
his
hands
what
the
faithful
understand
,
and
carried
himself
when
he
said
In
Psal
was
carried
in
his
own
hands
.
ad
Bonifac.
In
a
certain
sense
,
the
Sacrament
of
the
Body
of
Christ
is
Christ's
Body
;
and
the
Sacrament
of
the
Blood
of
Christ
,
is
Christ's
Blood.
That
it
has
no
longer
the
name
of
Bread
but
is
counted
worthy
to
be
called
the
Lord's
Body
.
He
honoured
the
visible
Symbols
with
the
appellation
of
〈◊〉
Body
and
Blood.
Facundus
Hermian
In
defens.
capit
.
l.
We
call
the
Sacrament
of
his
Body
and
Blood
,
which
is
in
the
Consecrated
Bread
and
Cup
,
his
Body
and
Blood
;
not
that
properly
the
Bread
is
his
Body
,
and
the
Cup
his
Blood
,
In
Gal.
Savil
.
p.
a
depraved
will
.
By
the
name
of
Flesh
,
the
Scripture
is
wont
also
to
call
the
mysteries
the
Body
of
Christ
wont
to
call
being
thought
worthy
of
the
name
The
Fathers
,
knowing
,
that
the
Eucharist
was
not
in
a
proper
sense
Christs
Body
,
give
us
several
reasons
why
it
is
called
his
Body
.
from
its
likeness
and
resemblance
If
the
Sacraments
had
not
a
resemblance
of
those
things
of
which
they
are
Sacraments
,
they
would
not
be
Sacraments
at
all
:
But
from
this
resemblance
they
take
commonly
the
name
even
of
the
things
themselves
which
they
resemble
.
In
Cap.
Epist.
ad
Roman
.
Lib.
Thou
mayst
say
perhaps
,
I
do
not
see
the
substance
of
Blood.
Well
,
but
it
has
its
likeness
.
For
as
thou
hast
received
the
likeness
of
his
death
,
so
thou
drinkest
the
likeness
of
his
pretious
Blood.
Cyprian
(b)
(b)
Epist.
76.
Rabanus
Maurus
(c)
(c)
De
Instit.
Cleric
.
c.
31.
Propterea
Dominus
noster
Corpus
&
sanguinem
suum
in
eis
rebus
commendavit
,
quae
ad
unum
aliquid
rediguntur
ex
multis
five
granis
five
acinis
,
&
Sanctorum
Charitatis
unitatem
significaret
.
.
Therefore
our
Lord
commended
his
Body
and
Blood
in
those
things
,
which
consisting
of
many
Grains
or
Grapes
,
are
brought
together
into
one
,
whereby
he
might
signify
the
unity
of
the
Charity
of
Saints
.
Sevil
(d)
(d)
De
Offic.
Eccles.
l.
1.
cap.
18.
Panis
quia
confirmat
Corpus
,
ideo
Corpus
Christi
nuncupatur
;
vinum
autem
quia
sanguinem
operatur
in
carne
,
ideo
ad
sanguinem
Christi
refertur
.
.
Bread
,
because
it
strengthens
the
Body
,
is
therefore
called
the
Body
of
Christ
;
and
Wine
,
because
it
produces
Blood
in
the
Flesh
,
is
therefore
referred
to
the
Blood
of
Christ
.
Rabanus
Maurus
because
it
supplies
the
place
,
is
instead
of
it
,
is
its
representative
,
its
pledge
and
pawn
.
Tertullian
(e)
(e)
Lib.
6.
de
Orat.
Corpus
ejus
in
pane
censetur
,
Hoc
est
corpus
meum
.
.
His
Body
is
reputed
to
be
in
the
Bread
,
Austin
(f)
(f)
Tract.
45.
in
Joan.
Videte
,
fide
manente
,
signa
variata
.
Ibi
Petra
Christus
,
nobis
Christus
quod
in
altari
Dei
ponitur
.
.
See
how
the
signs
are
varied
,
Faith
remaining
the
same
.
There
the
rock
was
Christ
,
to
us
that
which
is
placed
on
Gods
Altar
is
Christ
.
De
Civit.
Dei
,
l.
All
things
intended
to
signify
,
seem
in
a
sort
to
sustain
the
persons
of
those
things
which
they
signify
,
as
the
Apostle
says
,
because
that
Rock
of
which
this
is
spoken
,
did
signify
Christ
.
Catech.
Mystag.
Wherefore
with
all
assurance
,
let
us
receive
it
as
the
Body
and
Blood
of
Christ
in
the
type
of
Bread
his
Body
is
given
thee
,
and
in
the
type
of
Wine
his
Blood.
Constantinople
(i)
(i)
Orat.
18.
—
Victor
Antiochen
.
(k)
(k)
In
Marc.
14.
Jerome
(l)
(l)
In
1
Cor.
11.
Ultimam
nobis
commemorationem
five
memoriam
dereliquit
,
quemadmodum
si
quis
peregrè
proficiscens
,
aliquod
pignus
ei
quem
diligit
derelinquat
,
ut
quotiescunque
illud
viderit
,
possit
ejus
beneficia
&
amicitias
memorare
.
.
Christ
left
to
us
his
last
remembrance
,
just
as
if
a
person
taking
a
Journey
from
home
,
should
leave
some
pledge
to
one
whom
he
loves
,
that
as
oft
as
he
look'd
upon
it
,
he
might
call
to
mind
his
kindnesses
and
friendships
.
Amalarius
(m)
(m)
De
Offic.
Eccles.
l.
3.
c.
25.
Edit.
Hittorpii
,
p.
425.
Christus
,
inclinato
capite
,
emisit
spiritum
.
Sacerdos
inclinat
se
,
&
hoc
quod
That
altho'
,
for
the
Reasons
given
,
the
Fathers
call
the
Sacrament
Christs
Body
,
yet
they
plainly
say
,
that
what
is
distributed
in
the
Eucharist
is
without
any
life
or
sense
,
which
cannot
be
said
of
Christs
natural
Body
.
—
Epiphanius
(n)
(n)
In
Anchorat
.
and
having
given
thanks
said
and
yet
we
see
,
that
it
is
not
equal
to
it
nor
like
it
,
not
to
the
incarnate
Image
,
not
to
the
invisible
Deity
,
not
to
the
Lineaments
of
members
;
for
this
is
of
a
round
form
,
and
insensible
as
to
any
power
.
Epist.
Paschal
do's
not
remember
,
that
the
mystical
waters
in
Baptism
are
consecrated
by
the
coming
of
the
H.
Ghost
,
and
that
the
Lords
Bread
,
whereby
the
Body
of
our
Saviour
is
shown
,
and
which
we
break
for
our
sanctification
,
and
the
H.
Cup
,
which
are
all
placed
upon
the
Table
of
the
Church
,
and
are
indeed
without
life
,
yet
are
Sanctified
by
the
Invocation
and
advent
of
the
H.
Ghost
.
Epist.
ad
Theoph.
Alex.
consortio
corporis
&
sanguinis
Domini
They
they
who
are
ignorant
,
being
instructed
by
Scripture-Testimonies
,
may
learn
,
with
what
veneration
they
ought
to
meddle
with
holy
things
,
and
serve
at
the
Altar
;
and
that
the
H.
Chalices
and
H.
Veils
,
and
the
rest
of
the
things
that
appertain
to
the
Celebration
of
our
Lord's
Passion
,
are
not
to
be
look'd
upon
as
having
no
sanctity
,
as
being
without
life
and
sense
,
but
by
reason
that
they
accompany
the
Body
and
Blood
of
our
Lord
,
are
to
be
venerated
with
the
same
majestick
regard
,
that
his
Body
and
Blood
is
.
That
the
Fathers
speak
of
Divisions
and
parts
of
the
Eucharist
,
which
cannot
be
truly
said
of
the
natural
Body
of
Christ
,
which
the
Rom.
Church
confesses
to
be
impassible
,
but
only
of
the
Sacramental
Bread
and
Wine
.
Lib.
de
Lapsis
Another
who
was
also
defiled
,
the
Sacrifice
being
Celebrated
by
the
Priest
,
was
so
bold
,
as
privily
to
take
a
part
of
it
with
others
,
but
he
could
not
eat
and
handle
the
Holy
of
the
Lord
.
Clemens
Alexandr
.
(r)
(r)
Strom.
l.
1.
—
in
Exodum
When
ye
receive
the
Lords
Body
,
ye
keep
it
with
all
caution
and
veneration
,
lest
any
little
portion
of
it
should
fall
down
,
lest
any
thing
of
the
consecrated
gift
should
slip
down
to
the
ground
,
ad
Caesariam
when
the
Priest
has
distributed
the
Sacrifice
,
he
that
receives
it
whole
,
Whether
thou
takest
a
little
,
or
drinkest
a
larger
draught
,
there
is
the
same
perfect
measure
of
redemption
to
all
.
ad
Paulin.
that
it
is
broken
into
little
parts
to
be
distributed
.
to
take
a
part
from
the
body
of
the
immaculate
Lamb.
De
Verb.
dom.
serm
In
receiving
we
know
what
we
think
.
We
receive
a
little
portion
,
and
are
fatted
at
heart
.
In
Joan.
The
least
part
of
the
Consecrated
Bread
mingles
the
whole
Body
into
it self
,
and
fills
it
with
its
own
energy
,
and
thus
both
Christ
is
in
us
,
and
we
again
are
in
him
.
Eccles.
Hist.
l.
sent
him
a
little
bit
of
the
Eucharist
.
that
received
a
short
and
small
portion
of
our
Lords
Body
.
P.
Pius
De
Euchar.
some
of
the
Blood
of
Christ
dropping
and
distilling
on
the
ground
,
The
Fathers
speak
of
making
the
Body
of
Christ
in
the
Eucharist
,
in
a
sense
quite
different
from
that
of
the
Romanists
.
making
Christs
Body
ad
Heliodor
they
make
the
Body
of
Christ
with
their
Holy
Mouth
.
That
upon
their
Prayers
the
Body
and
Blood
of
Christ
is
made
.
one
that
mediates
betwixt
God
and
Men
,
and
one
that
makes
the
flesh
of
the
Lamb
with
his
holy
mouth
.
He
that
created
me
without
me
,
is
created
by
my
means
.
Biel
(i)
(i)
In
Canon
.
Missae
,
Lect.
4.
Qui
creavit
me
(
si
fas
est
dicere
)
dedit
mihi
creare
se
,
&
qui
creavit
me
sine
me
,
creatur
mediante
me
.
.
He
that
created
me
(
if
I
may
be
bold
to
say
it
)
has
given
me
power
to
create
himself
,
and
he
that
created
me
without
me
,
is
created
by
my
means
.
Conceived
once
the
Son
of
God
and
the
Redeemer
of
the
World.
They
being
consecrated
by
the
Lord
,
by
speaking
five
words
,
do
call
the
same
Son
of
God
,
and
the
Virgin
,
bodily
before
them
every
day
.
Consider
,
O
Priests
,
in
what
high
degree
and
dignity
you
are
placed
.
making
Christs
Body
proper
Body
whatsoever
is
made
,
was
not
before
it
was
made
.
De
resurrect
That
which
is
already
is
not
made
,
but
that
which
is
not
.
Lib.
contr.
Hermog.
cap.
Nothing
that
has
a
is
without
a
beginning
,
but
it
begins
to
be
while
it
begins
to
be
made
.
Athanasius
(m)
(m)
Contr.
Arian
.
Orat.
3.
Greg.
Nyssen
(n)
(n)
Contr.
Eunom
.
l.
9.
Hilary
(o)
(o)
De
Trin.
l.
12.
Omne
quod
fit
,
antequam
fiat
non
fuit
.
.
Every
thing
that
is
made
,
was
not
before
it
was
made
.
Ambrose
(p)
(p)
De
Incarn
.
l.
3.
Quod
fit
incipit
.
.
That
which
is
made
begins
to
be
.
Austin
(q)
(q)
De
moribus
Manich.
c.
7.
Facere
enim
est
quod
omninò
non
erat
.
.
To
make
is
true
of
that
which
was
not
at
all
.
Cyril
Alexand.
(r)
(r)
Thesaur
.
Assert
.
20.
cont.
Eutychen
To
be
made
,
is
the
usual
property
of
him
,
who
never
subsisted
before
.
de
incarn
.
c.
Things
already
sprung
up
,
cannot
return
into
that
state
;
that
they
should
be
generated
by
a
new
creation
.
Catechis
.
ad
Paroch
.
de
Eucharist
.
n.
without
any
change
in
our
Lord
;
for
neither
is
Christ
generated
,
or
is
changed
,
or
increased
.
making
Christs
Body
Bread
is
made
his
Body
Tertullian
(x)
(x)
Cont.
Ma●c
.
l.
4.
c.
40.
Acceptum
panem
&
distributum
discipulis
,
Corpus
suum
illum
fecit
,
hoc
est
Corpus
meum
dicendo
.
.
Christ
when
he
had
taken
Bread
,
and
distributed
it
to
his
Disciples
,
made
it
his
Body
,
saying
,
Eusebius
(y)
(y)
Demonst.
Evang.
lib.
8.
i.
e.
to
make
the
image
of
his
Body
.
Cyril
of
Jerus
.
(z)
(z)
Catech.
Mystag
.
1.
Greg.
Nyssen
Orat.
in
Christi
Baptisma
At
first
the
Bread
is
common
Bread
,
but
after
the
mystery
has
consecrated
it
,
it
is
called
and
is
made
the
Body
of
Christ
.
Austin
(b)
(b)
Serm.
de
diversis
,
87.
Non
omnis
panis
,
sed
accipiens
benedictionem
Christi
,
fit
Corpus
Christi
.
Canon
Misse
.
Quam
oblationem
tu
Deus
in
omnibus
,
quaesumus
,
benedictam
,
adscriptam
,
ratam
,
rationabilem
,
acceptamque
facere
digneris
,
ut
nobis
Corpus
&
sanguis
fiat
dilectissimi
tui
filii
Domini
nostri
J.
Christi
,
&c.
Which
Oblation
,
O
Almighty
God
,
we
beseech
thee
vouchsafe
to
make
blessed
,
allowable
,
firm
,
rational
,
and
acceptable
,
that
it
may
be
made
to
us
the
Body
and
Blood
of
thy
most
dear
Son
our
Lord
Jesus
Christ
,
is
made
of
Bread
and
Wine
.
de
Sacram.
c.
de
pane
fit
caro
Christi
Perhaps
thou
wilt
say
,
My
Bread
is
usual
Bread
:
but
tho'
that
Bread
be
Bread
before
the
Sacramental
words
,
yet
upon
Consecration
,
of
Bread
is
made
the
Flesh
of
Christ
.
Gaudentius
(d)
(d)
In
Exod.
trac
.
2.
Ipse
naturarum
Creator
&
Dominus
,
qui
producit
de
terra
panem
,
de
pane
rursus
,
qui
po●est
&
promisit
,
efficit
proprium
corpus
,
&
qui
de
aqua
vinum
fecit
,
&
de
vino
sanguinem
suum
.
.
The
Creator
and
Lord
of
nature
himself
,
who
produces
Bread
out
of
the
Earth
,
of
Bread
again
(
seeing
he
is
oble
,
and
has
promised
it
)
he
makes
his
own
Body
;
and
he
that
of
Water
made
Wine
,
made
also
of
Wine
his
Blood.
Image
of
his
Body
In
Jerem.
They
shall
flow
together
to
the
goodness
of
the
Lord
,
for
Wheat
,
and
for
Wine
and
Oil.
Of
which
the
Lords
Bread
is
made
,
and
the
type
of
his
Blood
is
fulfilled
,
and
the
blessing
of
sanctification
is
shown
.
In
cap.
Of
this
Wheat
the
Bread
that
descended
from
Heaven
is
made
,
and
which
strengthens
the
heart
of
man
.
He
made
Bread
his
Body
That
is
,
the
Figure
of
my
Body
.
Leo
Magn.
(h)
(h)
Epist.
88.
Nec
licet
Presbyteris
nisi
eo
(
sc.
Episcopo
)
jubente
,
Sacramentum
Corporis
&
sanguinis
Christi
conficere
.
.
Neither
may
the
Presbyters
,
without
the
Bishops
Command
,
make
the
Sacrament
of
the
Body
and
Blood
of
Christ
.
in
Genes
By
this
the
matter
of
the
good
things
for
our
Salvation
is
perfected
.
good
things
mystical
Bread
and
Wine
mystical
Body
and
Blood
of
Christ
.
Contr.
Faust
.
l.
Our
Bread
and
Cup
is
made
mystical
to
us
,
by
a
certain
consecration
,
and
does
not
grow
so
.
De
r●surrect.
mort
.
Hom.
The
mystical
Body
and
Blood
is
not
made
without
the
grace
of
the
spirit
.
This
Body
which
we
make
is
of
the
Virgin.
viz.
That
Sacrament
which
thou
receivest
is
made
by
the
Word
of
Christ
.
It
was
true
Flesh
of
Christ
that
was
Crucified
and
buried
;
it
is
therefore
truly
the
Sacrament
of
his
Flesh
.
In
Levit.
lib.
the
Soul
in
Society
with
them
may
not
eat
of
the
mystical
Body
,
Id.
ibid.
lib.
Christ
drinking
himself
and
giving
to
the
Apostles
the
intelligible
Blood
to
drink
.
intelligible
Blood
mystical
Blood
In
Esa
taking
away
the
Staff
of
Bread
stay
of
Water
the
strength
of
Bread
and
Water
there
is
another
enlivening
Bread
also
taken
from
the
Jews
,
the
Eucharist
De
benedict.
Patriarch
(
Jesus
Ego
sum
panis
vitae
his
Bread
was
fat
Jesus
gave
this
Bread
to
the
Apostles
,
that
they
should
divide
it
among
believing
people
,
and
he
now
gives
it
to
us
,
being
that
which
the
Priest
daily
Consecrates
with
his
words
.
This
Bread
is
made
the
food
of
Saints
.
We
may
also
understand
thereby
the
Lord
himself
,
who
gave
his
Flesh
to
us
,
as
he
says
,
The
Fathers
speak
of
Christ's
Body
sanctified
and
sacrificed
in
the
Eucharist
;
which
cannot
be
understood
of
any
thing
,
but
his
representative
and
Typical
Body
.
which
is
upon
the
Lords
Table
it
is
blessed
and
sanctified
In
Exod.
tract
Through
all
the
Houses
of
the
Churches
,
in
the
mystery
of
Bread
and
Wine
,
being
sacrificed
he
refreshes
,
being
believed
on
he
quickens
,
being
consecrated
he
sanctifies
them
that
consecrate
.
natural
Body
Dedication
to
God
Son
of
God
Origen
(t)
(t)
In
Levit.
hom
.
11.
Sanctificare
aliquid
,
hoc
est
,
vovere
Deo.
.
To
sanctify
a
thing
,
that
is
,
to
v●w
it
to
God.
Cyril
Alexandr
.
(u)
(u)
Com.
in
Esaiam
.
Edit.
gr.
lat.
p.
178.
Jobius
*
*
Hesychius
(x)
(x)
In
Levit.
l.
7.
Quod
sanctificatur
&
offertur
,
eo
quod
offertur
Sanctificari
incipit
,
ergo
prius
non
erat
sanctum
.
.
That
which
is
sanctified
and
offered
,
because
it
is
offered
it
begins
to
be
sanctified
,
therefore
that
it
was
not
holy
before
.
Typical
Bread
In
Exod.
tract
We
offer
the
Labours
Of
the
Passion
,
in
the
Figure
of
the
Body
and
Blood.
Austin
(z)
(z)
Epist.
23.
ad
Bonifac.
Nonne
semel
immolatus
est
Christus
in
seipso
,
&
tamen
in
Sacramento
omni
die
populis
immolatur
?
.
Was
not
Christ
offered
once
in
himself
,
and
yet
every
day
in
the
Sacrament
he
is
offered
for
the
people
?
In
Psal
Praefat.
in
secundam
expos
Does
Christ
die
so
often
as
Easter
is
celebrated
?
Yet
this
Anniversary
remembrance
,
do's
as
it
were
represent
what
was
done
of
old
,
and
so
admonishes
us
as
if
we
saw
our
Lord
hanging
on
the
Cross
.
In
secunda
expos.
Psal
He
gave
us
his
Supper
,
and
he
gave
us
his
Passion
,
viz.
in
Matth.
The
mystery
is
the
Passion
and
the
Cross
.
in
Epist.
ad
Hebr.
We
always
offer
the
same
Sacrifice
,
or
rather
make
a
remembrance
of
It
is
not
the
offering
of
different
Sacrifices
,
but
the
remembrance
of
that
one
Sacrifice
once
offered
.
In
Epist.
ad
Hebr.
we
do
not
offer
any
other
Sacrifice
,
but
make
a
remembrance
of
that
one
saving
one
.
De
civit
.
Dei
,
l.
in
fine
the
N.
Testament
is
the
Sacrifice
of
Christians
.
Demonstr.
Evan.
l.
He
commanded
us
to
offer
to
God
continually
the
remembrance
instead
of
the
Sacrifice
.
De
Offic.
in
an
image
in
truth
Our
Priest
who
offered
himself
an
holocaust
for
our
sins
,
also
commended
the
similitude
of
his
Sacrifice
to
be
celebrated
in
memory
of
his
passion
.
Contr.
Faustum
The
Flesh
and
Blood
of
this
Sacrifice
—
after
Christ's
Ascension
,
is
celebrated
by
the
Sacrament
of
remembrance
.
the
Sacrifice
of
Bread
and
Wine
there
is
a
thanksgiving
and
a
commemcration
of
the
Flesh
of
Christ
which
he
offered
for
us
.
Comm.
in
Heb.
Sacrificing
Priest
Assertion
.
The
Fathers
make
a
difference
betwixt
the
Change
or
Conversion
of
a
Thing
,
and
its
Abolition
.
De
Resurrect.
Carn
.
c.
To
be
changed
,
was
to
perish
whelly
,
and
as
to
what
they
were
before
.
A
Change
is
one
thing
,
and
Destruction
is
another
.
But
it
will
perish
in
the
Change
,
if
that
Flesh
do
not
remain
in
the
Change
which
shall
be
exhibited
at
the
Resurrection
.
As
therefore
that
which
is
destreyed
,
—
Quomodò
ergo
quod
perditum
est
,
mutatum
non
est
,
ita
quod
mutatum
est
perditum
non
est
.
Perisse
enim
,
est
in
totum
non
esse
quod
fuerit
;
mutatum
esse
,
aliter
esse
est
.
Sed
porrò
dum
aliter
est
,
id
ipsum
potest
esse
;
habet
enim
esse
quod
non
perit
;
mutationem
enim
passum
est
,
non
perditionem
.
is
not
changed
;
so
that
which
is
changed
,
is
not
destroyed
.
For
,
to
perish
,
is
wholly
not
to
be
what
it
had
been
;
but
to
be
changed
,
is
to
be
otherwise
than
it
was
.
Moreover
,
by
being
otherwise
,
the
thing
may
still
be
;
for
it
has
a
Being
which
perishes
not
;
for
it
only
suffered
a
Change
,
not
a
Destruction
.
Neither
do's
our
Condition
by
the
Union
of
the
Deity
seem
to
be
glorified
,
but
rather
to
be
consumed
,
if
it
do's
not
subsist
the
same
in
Glory
,
but
the
Deity
existing
alone
,
the
Humanity
now
ceases
to
be
there
,
&c.
By
this
way
,
—
Per
hoc
non
sublimata
,
sed
abolita
potius
invenitur
.
it
will
not
be
found
to
be
sublimated
,
but
abolish'd
.
I
say
,
properly
speaking
,
That
Transubstantiation
is
not
a
Change.
Assertion
.
When
the
Fathers
speak
of
converting
a
thing
into
another
thing
that
was
before
,
they
suppose
an
Accession
and
an
Augmentation
made
to
that
,
into
which
the
Conversion
is
made
.
Cyril
.
of
Alexandr
Thus
we
derogate
from
the
Divinity
,
Increase
to
the
Deity
by
the
transfusion
of
the
Humanity
added
to
it
,
—
transfusione
humanitatis
adjectae
velut
aucta
videatur
.
the
Divinity
would
seem
to
be
increased
.
I
declare
it
cannot
be
said
,
—
In
cap.
The
Bread
is
changed
into
the
Flesh
of
Christ
by
the
ineffable
Words
,
to
his
holy
Flesh
,
Catholick
Doctrine
of
the
Arnaud
,
Lib.
in
Fol.
The
Fathers
use
the
same
Terms
of
passing
into
,
being
changed
,
converted
,
becoming
another
thing
,
&c.
in
other
Cases
besides
the
Eucharist
,
wherein
all
agree
there
is
no
Change
of
Substances
made
.
De
Resur
.
Carn
c.
Marcion
,
If
thou
defendest
a
Transfiguration
and
Conversion
as
far
as
the
passing
of
the
Substance
of
a
thing
into
another
,
then
who
was
turned
into
another
Man
,
went
out
of
his
Body
,
&c.
It
's
possible
to
be
changed
to
be
converted
and
reformed
into
what
shall
happen
at
the
Resurrection
,
and
yet
the
Substance
be
preserved
.
Their
Axioms
are
such
as
these
.
Cyril
.
of
Alexandr
.
(x)
(x)
Thesaur
.
Assert
.
20.
Cyril
.
of
Jerus
.
(y)
(y)
Catech.
Mystag
.
5.
Jerome
(z)
(z)
In
cap.
43.
Ezekiel
.
Per
ignem
Spiritus
sancti
omnia
quae
cogitamus
,
loquimur
ac
facimus
in
spiritualem
substantiam
convertuntur
.
.
By
the
Fire
of
the
Holy
Spirit
,
all
that
we
think
,
speak
,
and
act
,
are
changed
into
a
Spiritual
Substance
.
Ambrose
(a)
(a)
In
Hexem
.
l.
3.
c.
2.
Discant
naturam
posse
converti
,
quando
petra
aquas
fluxit
,
&
ferrum
aquae
supernatavit
.
.
Let
them
learn
,
that
Nature
may
be
converted
,
when
the
Rock
flowed
out
Waters
,
and
Iron
swam
above
Water
.
Lib.
de
iis
qui
initiant
.
c.
Red
Sea
Is
it
not
clear
that
the
Nature
of
the
Sea-waves
and
the
Rivers
Current
was
changed
?
threw
Wood
into
the
Water
,
and
the
Nature
of
the
Waters
lost
its
Bitterness
.
also
threw
Wood
into
the
Water
,
and
Iron
swam
;
and
this
we
know
was
done
besides
Nature
.
The
Hand
of
was
changed
into
Snow
In
Psal
The
Elements
forgetting
their
proper
Nature
,
were
changed
to
become
profitable
to
them
;
and
the
very
Beasts
were
no
longer
Beasts
,
nor
the
Furnace
a
Furnace
.
In
Psal
By
Sin
Man
fell
from
the
Substance
in
which
he
was
made
.
Gr.
Nyssen
In
Cantic
.
Hom.
Men
are
changed
into
a
Nature
that
is
more
Divine
.
In
Cantic
.
Hom.
Having
divested
themselves
of
Flesh
and
Blood
,
and
being
changed
into
a
Spiritual
Nature
.
Our
Souls
must
be
altered
and
changed
from
their
present
Condition
,
into
another
Condition
,
and
into
a
Divine
Nature
.
Cyril
of
Alexandria
De
S.
Trin.
Dial.
transmutes
and
changes
us
into
the
Son
of
God.
Gr.
Nyssen
Contr.
Eunom
.
l.
by
his
mixing
with
God
,
he
is
changed
into
a
Divine
Nature
.
Ibid.
l.
this
is
also
changed
into
the
Deity
.
God
is
changed
into
Man
.
Eusebius
Emissenus
Hom.
de
Pasch
What
is
the
Rod
turned
into
a
Serpent
?
God
changed
into
Man
.
Contr.
Marc.
l.
c.
ult
We
shall
be
changed
in
a
moment
into
an
Angelical
Substance
.
In
Psal.
A
Change
of
Earthly
Bodies
into
a
Spiritual
and
Ethereal
Nature
.
They
are
all
changed
into
a
Divine
Nature
.
Let
him
come
,
let
him
come
,
to
repair
our
Flesh
,
make
our
Souls
new
,
change
our
Nature
into
a
Celestial
Substance
.
Cyril
of
Alexand.
Orat.
in
Resurr.
Christi
another
kind
of
Life
,
and
a
Change
of
our
very
Nature
.
Our
mertal
Fesh
is
converted
into
the
Body
of
an
Angel.
—
He
that
could
change
Water
into
Wine
,
is
able
to
change
Hay
into
Gold
,
and
of
Flesh
make
an
Angel.
If
he
made
of
Filth
a
Man
,
can
he
not
make
of
Man
an
Angel
?
Cont.
Adimant
.
c.
When
it
shall
put
on
Incorruption
and
Immortality
,
now
it
will
be
no
longer
Flesh
and
Blood
,
but
be
changed
into
a
celestial
Body
.
De
Incarn
.
l.
The
Nature
of
his
Flesh
is
changed
into
a
spiritual
Substance
.
Chrysostome
(y)
(y)
In
Acta
,
Hom.
23.
it
do's
not
suffer
Men
to
be
Nazianzen
(z)
(z)
Ocat
.
40.
Cyril
of
Alexandr
.
(a)
(a)
In
Joan.
3.5
.
Idem
Epist.
ad
Letorum
transelemented
by
Regeneration
,
through
the
Grace
of
the
Laver
of
Baptism
.
Cont.
Crescon
.
lib.
It
received
on
one
day
Three
,
on
another
Five
thousand
Believers
converted
into
his
Body
.
In
Joan.
tract
How
comes
Baptism
to
be
red
,
but
by
being
consecrated
with
the
Blood
of
Christ
?
Leo
the
Great
(e)
(e)
Scrm.
14.
de
Passione
.
Susceptus
à
Christo
,
&
Christum
suscipiens
,
non
idem
est
post
Lavacrum
qui
ante
baptismum
feit
,
sed
corpus
regenerati
sit
caro
crucifixi
;
haec
commutatio
dextrae
est
excelsi
,
&c.
.
He
that
is
received
by
Christ
,
and
receives
Christ
,
is
not
the
same
Man
after
as
before
Baptism
;
but
the
Body
of
the
Regenerate
Person
becomes
the
Flesh
of
Christ
crucified
;
this
is
a
Change
by
the
Right
hand
of
the
most
High
,
De
Nativ
.
Dom.
Serm.
Christ
gave
to
the
Water
,
what
he
gave
to
his
Mother
:
For
the
Virtue
of
the
most
High
,
and
the
Overshadowing
of
the
Holy
Ghost
,
which
made
to
bring
forth
a
Saviour
,
the
same
makes
the
Water
to
regenerate
a
Believer
.
Zeno
Verenens
.
(g)
(g)
Ad
Neoph.
post
Baptism
.
Serm.
2.
Aqua
nostra
suscipit
mortuos
&
evomit
vivos
,
ex
animalibus
veros
homines
factos
,
ex
hominious
in
Angelos
transituros
.
.
Our
Water
receives
the
Dead
and
vomits
forth
the
Living
,
being
made
true
Men
of
meer
Animals
,
such
as
are
to
pass
from
being
Men
into
Angels
,
Author
sub
nomine
Eusebii
Emisseni
(h)
(h)
Hom.
2.
de
Epiphan
.
Mutantur
subitò
aquae
,
homines
postmodum
mu●aturae
.
.
The
Waters
are
suddenly
changed
,
which
are
afterwards
to
change
Men
,
Id.
Hom.
de
Epiph.
A
Man
by
the
Water
of
Baptism
,
tho'
outwardly
he
seems
the
same
,
yet
inwardly
he
is
made
another
Man.
—
The
Person
is
not
touched
,
and
Nature
is
changed
.
Idem
Hom.
de
Pasch
Nothing
is
added
to
what
is
outward
,
and
he
is
wholly
changed
in
what
is
inward
.
—
He
is
changed
by
a
native
Whiteness
into
the
Dignity
of
his
first
Original
;
and
by
the
Water
of
Baptism
,
or
by
the
Fire
of
the
Holy
Spirit
,
is
made
the
Body
of
that
eternal
Bread.
Assertion
.
The
Change
in
the
Eucharist
which
the
Fathers
so
often
mention
,
is
either
a
Change
into
a
Sacrament
,
or
a
Change
of
Efficacy
and
Virtue
,
by
infusion
and
addition
of
Grace
.
De
Offic.
Eccles.
l.
These
two
are
visible
;
but
being
sanctified
by
the
Holy
Spirit
,
they
pass
into
a
Sacrament
of
his
divine
Body
.
Virtue
and
Efficacy
Theodot
us
(m)
(m)
Epitom
.
ad
fin
.
Operum
Clem.
Alex.
not
only
retains
the
less
but
also
has
Sanctification
added
to
it
.
Here
in
Christ
the
virtue
of
Bread
and
force
of
Water
are
strengthned
;
not
that
the
Bread
is
thus
powerful
to
us
,
but
the
Virtue
of
the
Bread
For
Bread
is
indeed
an
Aliment
,
but
there
is
in
it
a
Virtue
to
enliven
us
.
Cyril
of
Alexandr
.
(o)
(o)
Apud
Victor
.
Antioch
.
Com.
MS.
in
Marc.
14.
In
Joan.
fills
it
with
its
own
Efficacy
,
&c.
believe
the
change
made
by
Grace
.
not
changing
the
Nature
of
them
,
but
adding
Grace
to
Nature
.
In
cap
Our
Lord
preserves
the
Substance
Theodoret
)
of
Bread
and
Wine
,
but
changes
them
into
the
Virtue
of
his
Flesh
and
Blood.
Greg.
Nyssen
which
at
first
is
common
Bread
,
but
after
the
Mystery
has
consecrated
it
,
it
is
called
and
becomes
the
Body
of
Christ
.
So
the
mystical
Oil
,
and
so
the
Wine
before
the
Benediction
,
are
things
of
little
worth
;
but
after
the
Sanctification
of
the
Spirit
,
each
of
them
operates
excellently
.
Catena
in
Joan.
The
sensible
Water
is
transelemented
into
a
Divine
Virtue
and
sanctifies
those
in
whom
it
is
.
the
Water
differs
only
from
the
Spirit
in
our
manner
of
Conception
,
for
it
is
the
same
in
Energy
.
Cyril
of
Jerusalem
Catech.
Mystag
As
the
Bread
and
Wine
of
the
Eucharist
,
before
the
Invocation
of
the
adored
Trinity
,
but
after
Invocation
,
the
Bread
is
made
the
Body
of
Christ
,
Hallowed
Bread
and
Wine
De
Vnct.
Chrysmat
Truth
is
in
the
Sign
,
and
the
Spirit
in
the
Sacrament
.
in
fine
Body
of
Christ
Divine
Substance
and
Presence
of
the
Spirit
Christ
is
in
that
Sacrament
,
because
it
is
the
Body
of
Christ
.
It
is
not
therefore
Corporeal
but
Spiritual
Food
:
For
the
Body
of
God
is
a
Spiritual
Body
.
The
Body
of
Christ
is
the
Body
of
the
Divine
Spirit
because
it
is
the
Spirit
of
Christ
.
Corpus
Spiritale
De
Sacram.
lib.
How
can
that
which
is
Bread
be
the
Body
of
Christ
?
By
Consecration
.
—
To
answer
thee
therefore
,
It
was
not
the
Body
of
Christ
before
Consecration
;
but
after
Consecration
,
I
tell
thee
,
it
is
the
Body
of
Christ
.
Thou
thy self
wast
an
old
Creature
;
but
after
thou
wast
consecrated
,
thou
beganst
to
be
a
new
Creature
,
Comm.
in
Matth.
Thus
also
God
has
commanded
us
to
do
,
spiritually
changing
the
Bread
into
his
Body
,
and
the
Wine
into
his
Blood
,
that
by
these
two
things
we
may
remember
what
he
hath
done
for
us
with
his
Body
and
Blood
,
&c.
Assertion
.
The
Fathers
express
in
the
same
manner
,
and
as
fully
,
our
substantial
Change
into
Christ's
Body
,
as
of
the
Bread
into
Christ's
Body
.
Gr.
Nyssen
Orat.
Catech.
cap.
so
the
Body
put
to
death
by
God
,
coming
into
our
Body
,
do's
change
and
convert
the
whole
into
it self
.
His
immortal
Body
being
in
him
that
receives
it
,
changes
the
whole
into
its
own
Nature
.
In
Joan.
lib.
He
that
receives
me
by
a
participation
of
my
Flesh
,
shall
have
Life
in
himself
,
—
Leo
Magn.
(d)
(d)
De
Nat.
Dom.
Serm.
10.
Christi
caro
de
utero
virginis
sumpta
,
nos
sumus
.
.
We
are
the
Flesh
of
Christ
,
taken
from
the
Womb
of
the
Virgin.
Id.
de
Passion
.
Serm.
The
Participation
of
the
Body
and
Blood
of
Christ
intends
nothing
else
but
that
we
should
pass
into
that
which
we
receive
.
we
may
carry
him
in
all
things
both
in
Spirit
and
Flesh
.
In
that
mystical
Distribution
of
Spiritual
Food
,
this
is
bestowed
on
us
,
this
is
taken
,
that
receiving
the
Virtue
of
the
Celestial
Meat
,
we
should
pass
into
his
Flesh
,
who
was
made
our
Flesh
.
Roman
Church
Trent
Council
Conc.
Trid.
Sess.
That
in
the
Holy
Sacrament
of
the
Eucharist
is
contained
truly
,
really
,
and
Substantially
the
Body
and
Blood
of
Christ
,
—
but
shall
say
,
That
he
is
in
it
only
as
in
a
Sign
,
or
Figure
,
or
Virtue
.
de
Eucharist
.
n.
the
True
Body
of
our
Lord
Christ
,
the
same
that
was
born
of
the
Virgin
,
and
sits
in
the
Heavens
at
the
Right-hand
of
the
Father
,
is
contained
in
this
Sacrament
.
Christ's
Body
Com.
in
Luc.
that
we
may
follow
thee
with
our
Minds
,
whom
we
cannot
see
with
our
Eyes
.
S.
has
taught
us
how
we
should
follow
thee
,
and
where
we
may
find
thee
.
&c.
—
Therefore
we
ought
not
to
seek
thee
upon
Earth
,
nor
in
the
Earth
,
nor
according
to
the
Flesh
,
if
we
would
find
thee
.
could
not
touch
him
,
because
she
sought
him
on
Earth
:
touched
him
,
because
he
sought
him
in
Heaven
.
among
the
Jews
saw
him
absent
.
de
Tempore
Therefore
our
Lord
absented
himself
from
every
Church
,
and
ascended
into
Heaven
,
that
our
Faith
may
be
edified
;
for
if
thou
knowest
nothing
but
what
thou
seest
,
where
is
Faith
?
de
Verb.
Dom.
Christ
is
always
with
us
by
his
Divinity
;
but
unless
he
were
corporally
absent
from
us
,
we
should
always
carndly
see
his
Body
,
and
should
never
spiritually
believe
.
in
Joannem
The
Poor
ye
have
always
with
you
,
but
me
ye
have
not
always
;
He
spake
this
,
concerning
the
Presence
of
his
Body
:
For
according
to
his
Majesty
,
according
to
his
Providence
,
according
to
his
unspeakable
and
invisible
Grace
,
that
is
fulfilled
which
he
said
,
&c.
But
according
to
the
Flesh
which
he
assumed
,
according
to
what
was
born
of
the
Virgin
,
&c.
ye
shall
not
have
me
always
with
you
.
de
diversis
According
to
the
beautiful
Presence
of
his
Divinity
,
he
is
always
with
the
Father
;
according
to
his
corporal
Presence
he
is
now
above
the
Heavens
,
at
the
right
hand
of
the
Father
but
according
to
the
Presence
of
Faith
,
in
all
Christians
de
diversis
Vbi
est
Deus
tuus
We
believe
on
him
who
sits
now
at
the
right
hand
of
the
Father
;
but
yet
whilst
we
are
in
the
Body
,
we
are
absent
as
in
a
strange
Country
from
him
;
nor
can
we
shew
him
to
those
that
doubt
,
to
those
that
deny
him
,
and
say
,
Where
is
thy
God
In
Joan.
Tho'
Christ
be
absent
from
the
World
as
to
his
Flesh
,
yet
he
is
present
to
those
that
are
in
him
,
and
to
the
whole
Universe
,
by
his
Divine
and
Ineffable
Nature
;
neither
is
he
absent
from
any
Creature
,
nor
distant
from
any
,
but
is
every
where
present
to
all
,
and
fills
the
whole
Universe
.
In
Joan.
to
his
Fleshly
Presence
tho'
he
was
separated
from
their
Society
according
to
the
Flesh
,
nor
could
be
seen
by
their
bodily
Eyes
,
yet
that
he
was
present
and
assistant
always
by
the
Power
of
his
Divinity
.
Ad
Trasimund
.
l.
according
to
his
Humane
Substance
,
was
absent
from
Heaven
when
he
was
upon
Earth
,
and
left
Earth
when
he
ascended
up
to
Heaven
;
but
according
to
his
Divine
and
Immense
Substance
,
neither
left
Heaven
when
he
descended
from
Heaven
,
nor
forsook
Earth
when
he
ascended
into
Heaven
.
Id.
ibid.
c.
How
did
he
corporally
ascend
into
Heaven
,
and
yet
is
said
to
be
in
the
Faithful
on
Earth
,
unless
the
Immensity
of
the
Divinity
be
in
him
,
which
can
fill
Heaven
and
Earth
?
after
the
manner
of
a
Spirit
.
Vigilius
Taps
.
(t)
(t)
Contr.
Eutych
.
l.
1.
Hoc
crat
ire
ad
patrem
&
recedere
à
nobis
,
auferre
de
mundo
naturam
quam
susceperat
à
nobis
.
—
Nam
vide
miraculum
,
vide
utriusque
proprietatis
mysterium
,
Dei
filius
secundùm
humanitutem
suam
recessit
à
nobis
,
secundùm
divinitatem
suam
ait
nobis
,
The
Son
of
God
according
to
his
Humanity
departed
from
us
;
according
to
his
Divinity
he
says
to
us
,
&c.
—
Those
whom
he
left
and
departed
from
by
his
Humanity
,
he
did
not
leave
nor
forsake
by
his
Divinity
.
Id.
ibid.
l.
When
Christ
was
on
Earth
,
he
was
not
in
Heaven
;
and
now
because
he
is
in
Heaven
,
he
surely
is
not
on
Earth
,
Because
the
is
every
where
,
but
his
Flesh
is
not
every
where
,
it
appears
plainly
,
that
one
and
the
same
Christ
is
of
both
Natures
,
and
that
he
is
every
where
according
to
the
Nature
of
his
Divinity
,
and
contained
in
a
Place
according
to
the
Nature
of
his
Humanity
This
is
the
Catholick
Faith
and
Confession
,
which
the
Apostles
delivered
,
the
Martyrs
confirmed
,
and
the
Faithful
now
still
keep
and
preserve
.
Leo
Magn.
(x)
(x)
Serm.
2.
de
Ascens
.
Dom.
Christus
coram
.
Discipulis
elevatus
in
coelum
,
corporalis
praesentiae
modum
fecit
.
.
Christ
being
raised
up
to
Heaven
in
sight
of
his
Disciples
,
he
put
an
end
to
his
bodily
Presence
.
Bede
(y)
(y)
Com.
in
Marc.
13.
Christus
ad
Patrem
post
resurrectionem
victor
ascendens
,
Ecclesiam
corporaliter
reliquit
,
quam
tamen
nunquam
divinae
praesidio
praesentiae
destituit
,
manens
in
illa
omnibus
diebus
usque
ad
consummationem
seculi
.
.
Christ
ascending
after
his
Resurrection
into
Heaven
as
a
Conqueror
,
left
the
Church
as
to
his
bodily
Presence
,
which
yet
he
never
left
destitute
of
the
security
of
his
Divine
Presence
,
remaining
in
the
Church
always
to
the
end
of
the
World.
First
Position
He
that
eateth
and
drinketh
unworthily
,
eateth
and
drinketh
judgment
and
flows
with
Life
as
Christ's
Presence
,
which
brought
those
great
and
unspeakable
Blessings
to
us
,
did
condemn
those
the
more
that
did
not
receive
it
;
so
also
the
Mysteries-make
way
for
greater
Punishments
to
these
that
unworhily
partake
of
them
.
Austin
(a)
(a)
Contr.
Faust
.
l.
20.
c.
21.
Hujus
sacrificii
caro
&
sanguis
ante
adventum
Christi
per
victimas
similitudinum
promittebatur
,
in
passione
Christi
per
ipsam
veritatem
reddebatur
,
post
ascensum
Christi
per
Sacramentum
memoriae
celebratur
.
.
The
Flesh
and
Blood
of
this
Sacrifice
,
before
Christ's
coming
,
was
promised
by
Victims
of
Resemblance
,
in
the
Passion
of
Christ
it
was
exhibited
in
the
Truth
it self
;
after
Christ's
Ascension
it
is
celebrated
by
the
Sacrament
of
Remembrance
.
Sacrament
of
Remembrance
Exhibition
of
the
Truth
Author
Comm.
in
Epistolas
Pauli
(
inter
Hieronymi
Opera
)
He
took
Bread
,
and
after
he
had
given
thanks
,
he
brake
it
:
That
is
,
blessing
us
even
when
he
was
about
to
suffer
,
he
left
his
last
Memorial
with
us
.
Just
as
if
one
travelling
into
another
Country
,
should
leave
a
Pledge
with
him
whom
he
loved
,
that
whensoever
he
look'd
upon
it
,
he
might
call
to
mind
his
Favours
and
Friendship
;
which
such
a
Person
,
if
he
perfectly
lov'd
him
,
could
not
behold
without
a
great
passion
or
weeping
.
Pledge
of
Absence
constant
Presence
The
same
night
that
our
Lord
was
betrayed
,
he
took
Bread.
He
left
,
The
same
night
that
our
Lord
was
betrayed
,
he
took
Bread.
He
left
,
to
us
his
last
Memorial
.
—
God
our
Saviour
gave
us
an
Example
,
that
as
often
as
we
do
this
,
we
may
call
to
mind
that
Christ
has
died
for
us
all
.
Therefore
we
call
it
that
when
we
remember
this
,
we
may
not
be
unthankful
for
his
Grace
.
As
if
one
that
was
a
dying
should
leave
some
Pledge
to
one
whom
he
loved
,
which
he
,
after
his
death
,
when
ever
he
look'd
upon
,
could
not
contain
his
Tears
,
if
he
perfectly
loved
him
.
In
Proverb
.
lib.
witnesses
that
the
Tree
of
Life
was
placed
in
the
midst
of
Paradise
,
so
by
the
Wisdom
of
God
,
to
wit
,
of
Christ
,
the
Church
has
Life
given
it
,
in
whose
Sacraments
of
his
Flesh
and
Blood
she
now
receives
and
hereafter
shall
be
made
happy
in
a
this
Pledge
present
Aspect
In
Exod.
tract
that
hereditary
Gift
of
his
New
Testament
,
which
on
the
night
that
he
was
delivered
to
be
crucified
,
he
left
with
us
as
a
Pledge
of
his
Presence
.
This
is
the
Prevision
of
our
Journey
,
by
which
we
are
fed
and
nourished
in
this
way
of
Life
,
till
removing
from
this
World
,
we
go
to
him
.
Pledge
of
Absence
in
Exod.
in
fine
We
believe
him
to
be
in
his
Sacraments
.
other
Fathers
De
Baptism
.
lib.
That
one
greater
than
the
Temple
,
and
greater
than
Solomon
is
here
.
Gr.
Nazianzen
(h)
(h)
Orat.
40.
Apol.
David
.
c.
O
Christ
,
I
find
thee
in
thy
Sacraments
.
Believe
that
there
is
the
Presence
of
the
Divinity
.
Ibid.
cap.
Believe
that
the
Lord
Jesus
is
present
,
being
invoked
by
the
Prayers
of
the
Priests
.
In
Joan.
tract
The
poor
ye
have
always
with
you
,
but
me
ye
have
not
always
having
Christ
Now
thou
hast
Christ
by
Faith
,
now
thou
hast
him
by
the
Sign
of
Christ
,
now
by
the
Sacrament
of
Baptism
,
now
by
the
Meat
and
Drink
of
the
Altar
.
Chrysostome
(n)
(n)
Hom.
51.
in
Matth.
Lat.
Graec.
Savil.
Hom.
50.
pag.
322.
that
baptizes
thee
,
but
it
is
God
that
holds
thy
Head
by
his
invisible
Power
,
and
neither
Angel
,
nor
Archangel
,
nor
any
other
,
dare
approach
and
touch
thee
,
&c.
Id.
Epist.
ad
Colos.
Hom.
Thou
shalt
presently
embrace
our
Lord
himself
,
be
mingled
with
his
Body
,
be
incorporated
into
that
Body
which
is
seated
above
,
whither
the
Devil
cannot
approach
.
the
Author
of
the
Commentaries
upon
S.
Mark
You
that
are
to
receive
Baptism
,
first
lay
fast
hold
on
the
Feet
of
your
Saviour
,
wash
them
with
your
Tears
,
wipe
them
with
your
Hair
,
De
Baptism
Upon
his
Baptism
he
has
Christ
lying
hid
in
him
.
In
Gal.
If
Christ
be
the
Son
of
God
,
and
thou
hast
put
him
on
having
the
Son
in
thy self
,
and
being
made
like
to
him
,
thou
art
brought
into
one
Kindred
and
Nature
.
In
Ephes.
He
communicated
with
us
,
not
we
with
him
:
How
then
are
we
of
his
Flesh
and
of
his
Bones
?
That
as
he
was
begotten
by
the
Holy
Ghost
without
the
concurrence
of
Man
,
so
are
we
regenerate
in
Baptism
.
—
in
Collectan
it
is
conjoined
perfectly
to
Christ
by
holy
Baptism
.
We
truly
receive
the
Word
in
the
Lord's
Food
;
how
is
he
not
then
to
be
thought
naturally
to
dwell
in
us
?
—
We
under
the
Mystery
do
truly
take
the
Flesh
of
his
Body
,
and
thereby
shall
be
one
,
because
the
Father
is
in
him
,
and
be
in
us
.
—
So
that
since
he
was
in
the
Father
by
the
Nature
of
the
Divinity
,
we
on
the
contrary
in
him
by
Corporal
Nativity
,
and
he
might
be
believed
again
to
be
in
us
by
the
Mystery
of
the
Sacraments
.
Baptism
(u)
(u)
Ibid.
Quomodo
non
naturalem
in
his
intelligis
unitatem
,
qui
per
naturam
unius
fidei
unum
sunt
?
—
Cessat
in
his
assensûs
unitas
,
qui
unum
sunt
in
ejusdem
regeneratione
naturae
.
—
Quid
hic
animorum
concordia
faciet
cum
per
id
unum
sint
,
quod
uno
Christo
per
naturam
unius
Baptismi
induantur
?
.
How
dost
thou
not
understand
a
natural
Unity
in
those
,
who
are
one
by
the
nature
of
one
Faith
?
The
Unity
of
Consent
has
no
place
in
those
,
who
are
one
in
the
Regeneration
of
the
same
Nature
.
What
should
Agreement
of
Wills
do
here
,
when
they
are
one
by
this
,
that
they
are
cloathed
with
one
Christ
,
by
the
Nature
of
one
Baptism
?
De
Bapt.
Aethiop
.
cap.
ult.
Neither
need
any
one
at
all
doubt
,
that
then
every
Believer
is
made
Partaker
of
our
Lord's
Body
and
Blood
,
when
he
is
made
a
Member
of
Christ
in
Baptism
.
That
the
Fathers
so
speak
of
the
Waters
of
Baptism
,
as
if
they
were
turned
into
Blood
,
and
we
dyed
in
that
Blood
,
and
baptized
in
Blood
;
and
yet
all
these
neither
prove
the
Presence
of
Christ's
natural
Body
,
nor
Transubstantiation
there
.
In
Esa
Wash
ye
,
make
ye
clean
,
Be
ye
baptized
in
my
Blood
by
the
Laver
of
Regeneration
.
In
Esa.
He
was
baptized
in
the
Blood
of
the
Lamb
whom
he
read
of
Austin
(a)
(a)
In
Joan.
tract
.
11.
Unde
rubet
Baptismus
,
nisi
sanguine
Christi
consecratus
?
.
Whence
comes
Baptism
to
be
red
,
but
because
it
is
consecrated
with
Christ's
Blood
?
Prosper
(b)
(b)
De
Promiss
part
.
2.
Baptismo
sanguine
Christi
tinguntur
.
.
They
are
dyed
in
the
Blood
of
Christ
in
Baptism
.
Catech.
ad
illuminand
You
shall
be
cloathed
with
the
Purple
Garment
dyed
in
the
Lord's
Blood.
Julius
Firmicus
(d)
(d)
De
Error
.
Prof.
Relig.
c.
28.
Quaere
fontes
ingenuos
,
quaere
puros
liquores
,
ut
illic
te
post
multas
maculas
cum
Spiritu
S.
Christi
sanguis
incandidet
.
.
Seek
for
the
Noble
Fountains
,
enquire
for
the
pure
Waters
,
that
there
,
after
thy
many
Stains
,
the
Blood
of
Christ
with
the
Holy
Spirit
may
make
thee
White
.
Paschal
Homily
.
The
Soul
enters
the
Waters
of
Life
,
that
are
red
as
it
were
,
being
consecrated
by
the
Blood
of
Christ
.
Isidore
of
Sevil
(f)
(f)
In
Exod.
c.
19.
Quid
Mare
rubrum
,
nisi
Baptismum
Christi
sanguine
consecratum
?
.
What
is
the
Red
Sea
,
but
Baptism
consecrated
by
the
Blood
of
Christ
?
De
vocat
.
Gent.
c.
The
true
Israel
enters
the
Red
Sea
,
to
wit
,
Baptism
,
signed
with
the
Blood
of
Christ
.
Primasius
(h)
(h)
In
1
Cor.
10.
Mare
rubrum
significat
Baptismum
Christi
sanguine
decoratum
.
.
The
Red
Sea
signifies
Baptism
,
graced
with
the
Blood
of
Christ
.
Bread
and
Wine
Representative
Body
Representative
Body
Glorified
Body
of
Christ
The
Presence
of
Christ's
Body
in
the
Eucharist
,
which
the
Fathers
speak
of
,
is
of
his
Body
as
crucified
,
and
slain
,
and
dead
.
Natural
Body
broken
Body
poured
out
in
Act.
While
this
Death
is
perfected
,
this
tremendous
Sacrifice
,
these
ineffable
Mysteries
.
Homil.
de
Prodit
.
Judae
Christ
lies
before
us
slain
In
Epist.
ad
Ephes.
Hom.
While
the
Sacrifice
is
brought
forth
,
and
Christ
the
Lord's
Sheep
is
slain
.
Ad.
Popul
.
Antioch
.
hom.
What
dost
thou
,
O
Man
?
Thou
swearest
upon
the
Holy
Table
,
and
there
thou
killest
thy
Brother
,
where
Christ
lies
slain
.
When
thou
seest
the
Lord
slain
and
lying
,
and
the
Priest
standing
by
the
Sacrifice
and
praying
,
and
all
the
People
purple-dyed
in
that
precious
Blood
,
&c.
When
thou
seest
the
Sheep
slain
and
divided
De
Poenit.
in
Encoen
O
wonderful
!
The
Mystical
Table
being
prepared
,
the
Lamb
of
God
slain
for
thee
,
his
Blood
emptied
into
the
Cup
out
of
his
immaculate
Side
,
for
thy
Purification
,
dost
thou
not
fear
?
Representative
Body
in
Matth.
Christ
has
given
us
leave
to
be
filled
with
his
holy
Flesh
,
He
has
proposed
himself
before
us
slain
.
in
Matth.
The
Mystery
is
the
Passion
and
Cross
of
Christ
.
Austin
(s)
(s)
In
Psal
.
21.
Coenam
suam
dedit
,
passionem
suam
dedit
.
.
He
gave
his
Supper
,
he
gave
his
Passion
.
Super
Evang.
lib.
they
lick
the
Passions
of
our
Lord
in
the
Sacraments
of
his
Body
and
Blood
with
a
devout
Sweetness
.
Eating
Christ's
Body
drinking
his
Blood
dead
and
slain
Card.
Perron
De
locis
Augustin
.
cap.
The
Sacrament
is
not
really
the
Body
of
Christ
,
put
in
the
actual
state
of
one
slain
,
dead
,
and
without
Life
;
nor
do's
it
contain
it
so
,
but
in
that
respect
do's
only
represent
it
.
de
diversis
Presence
of
his
Divinity
Corporal
Presence
now
above
the
Heavens
,
at
the
Right
Hand
of
the
Father
Presence
of
Faith
,
by
which
he
is
in
all
Christians
.
de
diversis
Christ
is
in
Heaven
,
but
he
is
also
in
the
Hearts
of
Believers
.
In
Evang.
Joan.
tract.
to
hear
and
take
hold
on
Christ
,
Whom
shall
I
lay
hold
of
?
one
that
is
absent
?
&c.
Send
forth
thy
Faith
,
and
thou
hast
hold
of
him
.
Thy
Fathers
laid
hold
of
him
in
his
Flesh
,
do
thou
hold
him
in
thy
Heart
,
because
Christ
who
is
absent
,
is
also
present
;
for
if
he
were
not
present
,
he
could
not
be
held
by
us
.
by
Faith
He
brought
his
Body
into
Heaven
,
but
his
Majesty
i.
e.
was
not
withdrawn
from
the
World.
Me
autem
non
semper
habebitis
According
to
the
Presence
of
his
Majesty
,
we
always
have
Christ
;
according
to
the
Presence
of
his
Flesh
,
it
was
rightly
said
to
his
Disciples
,
The
Church
had
him
a
few
days
according
to
his
Fleshly
Presence
;
now
it
holds
him
by
Faith
,
and
sees
him
not
.
In
Ev.
Joan.
tract.
whom
he
kept
when
he
was
with
them
,
These
Words
can
be
rightly
understood
of
none
but
those
who
believing
on
him
,
were
begun
to
be
kept
by
him
by
his
Corporal
Presence
,
and
whom
he
was
about
to
leave
by
his
Bodily
Absence
,
that
he
might
keep
them
,
together
with
his
Father
,
by
his
Spiritual
Presence
.
Expos.
in
Epist.
Joan.
tract
.
Our
Lord
comforting
us
,
who
now
that
he
sits
in
Heaven
cannot
handle
him
,
but
only
touch
him
by
Faith
,
says
to
Cyril
of
Alexandria
In
Joan.
For
they
that
judge
aright
,
and
are
of
a
confirmed
Faith
,
must
be
persuaded
,
that
tho'
Christ
he
absent
from
us
in
the
Flesh
,
having
undertaken
a
long
Journey
to
God
and
the
Father
,
that
yet
he
compasses
all
things
by
his
Divine
Power
,
and
is
present
to
them
that
love
him
,
Ibid.
in
v.
It
seemed
to
them
intolerable
,
to
be
separated
from
Christ
,
tho'
he
was
always
present
with
them
by
the
Power
and
Efficacy
of
the
Spirit
.
In
Joan.
That
Christ's
Spirit
dwelling
in
the
Saints
,
supplies
the
Presence
and
Power
of
Christ
De
Vnct.
Chrysmat
Truth
is
in
the
Sign
,
and
the
Spirit
in
the
Sacrament
.
De
Spir.
Sanct.
l.
What
?
do's
the
Father
come
corporally
?
The
Spirit
so
comes
,
as
that
in
him
when
he
comes
is
the
full
Presence
of
the
Father
and
the
Son.
We
have
therefore
proved
,
that
there
is
one
Presence
,
and
that
there
is
one
Grace
of
the
Father
,
Son
,
and
Holy
Ghost
,
which
is
so
Celestial
and
Divine
,
that
the
Son
gives
thanks
to
the
Father
for
it
,
Hom.
aest
.
de
temp.
feria
He
designed
to
shew
by
these
frequent
Appearances
,
that
he
would
be
spiritually
or
divinely
present
in
all
Places
at
the
Desire
of
the
Faithful
.
He
appear'd
to
the
Women
that
wept
at
the
Sepulcher
;
he
will
be
likewise
present
with
us
,
when
we
grieve
at
the
remembrance
of
his
absence
.
He
appear'd
,
whilst
they
broke
Bread
,
to
those
who
,
taking
him
for
a
Stranger
,
gave
him
entertainment
;
he
will
be
likewise
with
us
whilst
we
liberally
receive
the
Poor
and
Strangers
:
He
will
be
likewise
with
us
in
the
Fraction
of
Bread
,
when
we
receive
the
Sacraments
of
his
Body
,
which
is
the
Living
Bread
,
with
a
pure
and
chaste
Heart
.
In
Joan.
lib.
The
same
Christ
who
is
Man
,
is
likewise
God
;
he
left
them
as
to
his
Manhood
,
but
remained
with
them
as
to
his
Godhead
.
He
went
away
,
with
reference
to
that
,
by
which
he
is
but
in
one
place
,
yet
tarried
with
them
by
his
Divinity
,
which
is
every
where
.
Austin
(l)
(l)
De
bono
Persev
.
l.
2.
c.
13.
Quod
ergo
in
Sacramentis
fidelium
dicitur
,
ut
sursum
corda
habeamus
ad
Dominum
,
munus
est
Domini
—
ut
ascendat
&
quae
sursum
sunt
sapiat
,
ubi
Christus
est
in
dextra
Dei
sedens
,
non
quae
super
terram
,
&c.
.
What
therefore
is
said
in
the
Sacraments
of
the
Faithful
,
that
we
should
it
is
a
Gift
of
the
Lord
.
That
by
the
Divine
Aid
the
Soul
is
helped
to
ascend
,
and
set
its
Affections
upon
things
above
,
where
Christ
is
sitting
at
God's
right
Hand
,
and
not
upon
things
on
the
Earth
.
Let
us
,
with
our
Lord
,
ascend
the
great
upper
Room
prepared
and
made
clean
,
and
receive
from
him
the
Cup
of
the
New
Testament
,
and
there
celebrating
the
Passover
with
him
,
be
inebriated
by
him
with
the
Wine
of
Sobriety
.
From
thence
we
become
Eagles
,
and
so
fly
to
Heaven
it self
:
For
,
He
calls
his
Body
because
of
his
Death
;
and
he
calls
them
shewing
,
that
he
who
comes
to
this
Body
ought
to
be
sublime
,
and
have
nothing
common
with
Earth
,
nor
be
drawn
downward
and
creep
,
but
continually
fly
upward
,
and
look
to
the
Sun
of
Righteousness
,
and
to
have
the
Eye
of
his
Mind
quick-sighted
:
For
this
is
a
Table
for
Eagles
,
not
for
Jackdaws
.
Gr.
Nazianzen
contr.
Maxim.
Will
they
drive
me
from
the
Altars
?
I
know
another
Altar
,
In
Heb.
Let
us
draw
near
with
a
true
heart
,
in
full
assurance
of
Faith
,
Seeing
there
remains
nothing
visible
,
neither
the
Temple
,
that
is
Heaven
,
nor
the
High
Priest
,
that
is
Christ
,
nor
the
Sacrifice
,
that
is
his
Body
;
it
remains
that
we
have
need
of
Faith.
Author
imperfecti
Operis
in
Matthaeum
If
therefore
it
be
so
dangerous
a
thing
,
to
turn
the
Sanctified
Vessels
to
private
Uses
,
how
much
more
as
to
the
Vessels
of
our
Body
,
which
God
has
prepared
for
himself
to
dwell
in
,
we
ought
not
to
give
place
to
the
Devil
to
act
in
them
what
he
pleases
.
Paris
Edition
apud
Joan.
Steelfium
Paris
Edition
[
Haec
in
quibusdam
exemplaribus
desunt
,
]
viz.
Hom.
Perhaps
thou
wilt
object
,
Sed
forte
dices
,
quomodo
dicere
illum
possum
,
non
esse
Christianum
,
quem
video
Christum
confitentem
,
altare
habentem
,
Sacrificium
panis
&
vini
offerentem
,
baptizantem
,
&c.
How
can
I
say
that
he
is
not
a
Christian
,
whom
I
see
confessing
Christ
,
having
an
Altar
,
Paris
Edition
apud
Audoenum
Parvum
,
An.
[
Sacrificium
corporis
&
sanguinis
Christi
.
]
Sacrificium
corporis
&
sanguinis
Christi
Consent
of
Fathers
Dissert.
de
Sanguine
D.
N.
Jesu
Christi
ad
Epist.
S.
Augustini
Whether
now
the
Body
of
Christ
has
Bones
and
Blood
?
Ancient
Fathers
Monsieur
Boileau
Monsieur
Allix
new
Creation
P.
Martyr
John
of
Constantinople
Append.
to
the
Defence
of
the
Exposition
of
the
Doctrine
of
the
Church
of
For
as
before
the
Bread
is
consecrated
,
we
call
it
Bread
,
but
when
the
grace
of
God
by
the
Priest
has
consecrated
it
,
it
has
no
longer
the
name
of
Bread
,
but
is
counted
worthy
to
be
called
the
Lords
Body
,
altho'
the
nature
of
Bread
remains
in
it
,
and
we
do
not
say
there
are
two
Bodies
,
but
one
Body
of
the
Son.
(
humane
Unless
a
Corn
of
Wheat
fall
into
the
ground
and
die
,
Wine
and
Water
in
the
Cup
by
nature
and
on
his
Body
he
imposed
the
name
of
the
symbol
(
or
sign
)
and
on
the
symbol
he
put
the
name
of
his
body
not
to
attend
to
the
nature
of
those
things
that
are
seen
,
but
upon
the
changing
of
the
names
,
to
believe
the
change
that
is
made
by
grace
.
he
honoured
the
visible
Symbols
with
the
appellation
of
his
Body
and
Blood
,
not
altering
nature
,
but
to
nature
adding
grace
.
(
his
Body
)
.
Orth.
Antitypes
of
a
true
Body
For
after
sanctification
,
the
mystical
Symbols
do
not
depart
from
their
own
nature
;
for
they
remain
still
in
their
former
substance
,
and
figure
and
form
,
and
may
be
seen
and
touched
just
as
before
.
But
they
are
understood
to
be
that
which
they
are
made
,
and
are
believed
and
venerated
,
as
being
those
things
they
are
believed
to
be
.
Rome
.
The
Sacraments
of
the
Body
and
Blood
of
Christ
which
we
take
,
are
surely
a
divine
thing
;
for
which
reason
we
become
by
them
partakers
of
the
Divine
nature
;
and
yet
the
substance
or
nature
of
Bread
and
Wine
do's
not
cease
to
be
;
and
indeed
the
Image
and
likeness
of
the
Body
and
Blood
of
Christ
are
celebrated
in
the
action
of
the
mysteries
:
therefore
it
appears
plainly
enough
to
us
,
that
we
ought
to
think
that
of
our
Lord
,
which
we
profess
and
celebrate
and
receive
in
his
image
;
that
as
they
pass
into
that
Divine
substance
,
the
H.
Spirit
effecting
it
,
their
nature
still
remaining
in
its
own
property
;
so
that
principal
mystery
whose
efficiency
and
virtue
these
truly
represent
to
us
,
remains
one
entire
and
true
Christ
;
those
things
of
which
he
is
compounded
remaining
in
their
properties
Apud
Photii
Biblioth.
cod.
Thus
the
Body
of
Christ
which
is
received
by
the
faithful
,
do's
not
depart
from
its
sensible
substance
,
and
yet
remains
unseparated
from
the
intellectual
grace
.
So
Baptism
becoming
wholly
spiritual
and
one
,
it
preserves
its
own
sensible
substance
,
I
mean
Water
,
and
do's
not
lose
what
it
is
made
to
be
.
Putney
Convert
Andr.
Schottus
it
is
not
known
of
a
sensible
nature
,
And
this
is
the
property
of
sensible
substance
,
it
keeps
,
I
say
,
by
Water
.
capit
.
cap.
which
is
in
the
Consecrated
Bread
and
Cup
,
Hence
it
is
,
that
our
Lord
himself
called
the
Bread
and
Cup
he
blessed
,
and
gave
to
his
Disciples
,
his
Body
and
Blood.
Card.
Alan
De
Euchar.
Sacram.
l.
Concerning
these
two
I
readily
persuade
my self
,
that
they
are
the
only
persons
in
all
Antiquity
who
inclined
to
that
,
which
was
afterwards
a
common
errour
,
so
to
defend
the
true
Conversion
of
Bread
,
that
they
granted
the
matter
of
the
Element
to
remain
,
as
they
saw
it
did
in
all
other
natural
transmutations
.
Justin
Martyr
Dial.
cum
Tryph.
It
was
a
type
of
the
Bread
of
the
Eucharist
,
which
our
Lord
J.
Christ
commanded
us
to
make
in
memory
of
his
passion
.
we
make
that
the
Deacons
give
to
every
one
present
leave
to
take
of
the
Bread
and
Wine
of
the
Eucharist
.
Food
by
which
our
Flesh
and
Blood
by
a
change
are
nourished
.
Dial.
cum
Tryph.
p.
Edit.
Paris
by
their
dry
and
wet
food
,
adv.
haeres
.
c.
by
which
the
substance
of
our
Flesh
is
nourished
and
consists
.
Ibid.
l.
that
our
Flesh
is
nourished
by
the
Body
and
Blood
of
our
Lord
,
As
the
Bread
that
is
from
the
Earth
,
perceiving
the
Lords
Invocation
,
is
not
now
common
Bread
,
but
the
Eucharist
,
consisting
of
two
things
,
an
Earthly
and
an
Heavenly
,
common
Bread
earthly
thing
Origen
(e)
(e)
Comm.
in
Matth.
15.
v.
15.
p.
254.
Edit.
Huet
.
—
goes
into
the
Belly
but
in
respect
of
the
Prayer
that
is
superadded
—
it
becomes
profitable
,
Nor
is
it
the
matter
of
the
Bread
,
but
the
word
that
is
said
over
it
that
profits
him
that
eats
it
not
unworthily
of
the
Lord
.
Cyprian
(f)
(f)
Epist.
ad
Caecilium
,
l.
2.
Ep.
3.
alias
63.
Invenimus
calicem
mixtum
fuisse
quem
Dominus
obtulit
,
&
vinum
fuisse
quod
sanguinem
suum
dixit
.
.
We
have
found
that
it
was
a
mixed
Cup
which
our
Lord
offered
,
and
that
it
was
Wine
which
he
called
his
Blood.
Macarius
(g)
(g)
Homil.
27.
that
the
Bread
is
food
,
but
the
virtue
that
is
in
it
,
is
for
begetting
Life
.
De
Benedict
.
Patriarch
.
c.
Assur
,
Her
Bread
is
fat
,
Christ
gave
this
Bread
to
the
Apostles
,
to
divide
it
among
believing
people
,
and
now
he
gives
it
to
us
,
whenas
the
Priest
daily
Consecrates
with
his
words
.
This
Bread
is
made
to
be
the
food
of
Saints
.
Austin
(k)
(k)
L.
3.
de
Trin.
c.
4.
Corpus
Christi
&
sanguinem
dicimus
illud
tantum
,
quod
ex
frugibus
terrae
acceptum
&
prece
mysticâ
consecratum
,
rite
sumimus
ad
salutem
spiritualem
in
memoriam
pro
nobis
Dominicae
Passionis
;
quod
cùm
per
manus
hominum
ad
illam
visibilem
speciem
perducitur
,
non
sanctificatur
ut
sit
tam
magnum
Sacramentum
nisi
operante
invisibiliter
Spiritu
Dei.
.
We
only
call
that
the
Body
and
Blood
of
Christ
,
which
being
taken
from
the
fruits
of
the
Earth
,
and
Consecrated
by
mystical
Prayer
,
we
rightly
receive
to
our
spiritual
health
in
memory
of
our
Lords
Passion
.
Which
,
when
it
is
by
the
hands
of
men
brought
to
that
visible
substance
,
is
not
sanctified
to
become
so
great
a
Sacrament
,
unless
the
spirit
of
God
invisibly
operate
.
Idem
Ibid.
c.
Bread
made
for
this
purpose
is
consumed
in
receiving
the
Sacrament
.
de
divers
.
cap.
The
Eucharist
is
our
daily
Bread
;
but
let
us
so
receive
it
,
that
we
may
not
only
have
refreshment
for
our
bellies
,
but
for
our
minds
.
Broke
their
Fasts
Lib.
de
Orat.
c.
Most
think
that
on
the
station
days
they
ought
not
to
be
present
at
the
Prayers
of
the
Sacrifices
because
the
Fast
was
broken
upon
receiving
the
Lords
Body
.
Tertullian
reserve
it
By
receiving
the
Lords
Body
and
reserving
it
,
both
is
salved
,
both
the
partaking
of
the
Sacrifice
i.
e.
and
the
execution
of
their
duty
Hesychius
(o)
(o)
In
Levit.
l.
2.
c.
8.
Propterea
carnes
cum
panibus
comedi
praecipiens
,
ut
nos
intelligeremus
illud
ab
eo
mysterium
dici
,
quod
simul
panis
&
caro
est
,
sicut
Corpus
Christi
panis
vivi
qui
de
Coelo
descendit
.
.
God
therefore
commanded
Flesh
to
be
eaten
with
Bread
,
that
we
might
understand
,
that
that
mystery
was
spoken
of
by
him
,
which
is
both
Bread
and
Flesh
,
as
the
Body
of
Christ
the
living
Bread
that
descended
from
Heaven
.
our
way
Austin
(p)
(p)
Lib.
cont
.
Donatist
.
c.
6.
De
ipso
pane
&
de
ipsa
Dominica
manu
,
&
Judas
Partem
&
Petrus
accepit
;
&
tamen
quae
Societas
,
quae
consonantia
,
quae
pars
Petri
cum
Juda
?
.
Of
the
very
Bread
both
took
a
part
,
and
yet
what
Society
,
what
agreement
,
what
part
has
Id
Tract
.
in
Joan.
The
Fathers
did
eat
the
same
spiritual
meat
with
us
,
but
the
corporal
was
different
,
they
did
eat
Manna
,
we
another
thing
and
they
all
drank
the
same
spiritual
drink
,
they
one
thing
,
we
another
,
another
as
to
the
visible
substance
,
but
in
spiritual
virtue
signifying
the
same
thing
.
Id.
Tract.
in
Joan.
Behold
while
Faith
remains
the
same
,
the
signs
are
varied
.
There
the
Rock
was
Christ
,
to
us
that
which
is
placed
on
the
Altar
is
Christ
;
And
they
drank
the
Water
that
flowed
from
the
Rock
for
a
great
Sacrament
of
the
same
Christ
,
what
we
drink
the
faithful
know
,
if
you
regard
the
visible
substance
it
is
another
thing
,
if
the
spiritual
signification
they
drank
the
same
spiritual
drink
.
in
Joan.
We
have
received
to
day
the
visible
food
;
but
the
Sacrament
is
one
thing
,
and
the
virtue
of
the
Sacrament
is
another
.
visible
food
visible
Sacrament
vid.
chap.
that
Christ
offered
the
same
oblation
with
Cyprian
(t)
(t)
Lib.
2.
Epist.
3.
Quis
magis
sacerdos
Dei
summi
,
quam
Dominus
noster
Jesus
Christus
,
qui
Sacrificium
Deo
Patri
obtulit
&
obtulit
hoc
idem
quod
Mechisedec
obtulerat
,
id
est
panem
&
vinum
,
suum
scilicet
corpus
&
sanguinem
?
.
Who
was
more
a
Priest
of
the
most
High
God
,
than
our
Lord
Jesus
Christ
,
who
offered
a
Sacrifice
to
God
the
Father
,
and
offered
this
same
that
had
offered
,
that
is
Bread
and
Wine
,
to
wit
his
Body
and
Blood
?
proper
Flesh
and
Blood
Isidere
Peleusiota
ad
Pallad
performed
his
sacred
Office
in
Bread
and
Wine
,
by
which
he
foresignified
the
type
of
the
divine
mysteries
.
Lib.
5.
—
Eusebius
(x)
(x)
Dem.
Evang.
c.
3.
being
a
Priest
of
the
Gentiles
never
seems
to
have
made
use
of
Bodily
Sacrifices
,
but
blessed
only
in
Bread
and
Wine
.
After
the
same
manner
also
,
first
our
Lord
and
Saviour
himself
,
then
all
the
Priests
that
derive
from
him
,
performing
in
all
Nations
their
spiritual
function
according
to
the
Ecclesiastical
Sanctions
,
by
Bread
and
Wine
do
express
the
mysteries
of
his
Body
and
saving
Blood
,
having
foreseen
these
things
by
a
divine
spirit
,
and
having
used
before
these
images
of
future
things
.
by
Bread
and
Wine
,
which
is
a
simple
and
a
pure
Sacrifice
,
did
dedicate
Christs
Sacrament
.
bringing
forth
the
Sacrament
of
the
Lords
Supper
Bread
and
Wine
)
knew
how
to
figure
Christs
Eternal
Priesthood
.
de
civit
.
Dei
,
c.
Thou
art
a
Priest
for
ever
,
Since
now
there
is
no
where
any
Priesthood
or
Sacrifice
,
according
to
the
Order
of
and
that
is
every
where
offered
under
Christ
the
Priest
,
which
brought
forth
when
he
blessed
Arnobius
(b)
(b)
In
Psal.
109.
Christus
per
mysterium
panis
&
vini
factus
est
sacerdos
in
a
ternum
.
.
Christ
by
the
mystery
of
Bread
and
Wine
,
is
made
a
Priest
for
over
.
Chrysostom
(c)
(c)
Comment.
in
Psal.
110.
vel
109.
—
Even
because
of
the
mysteries
,
because
he
also
brought
out
Bread
and
Wine
to
Isidore
of
Sevil
(d)
(d)
In
Genesin
cap.
12.
Non
secundùm
Aaron
pecudum
Victimas
,
sed
oblationem
panis
&
vini
,
id
est
,
corporis
&
sanguinis
ejus
Sacramentum
in
Sacrificium
offeramus
.
.
Let
us
not
offer
the
Victims
of
Beasts
according
to
but
let
us
offer
in
Sacrifice
the
oblation
of
Bread
and
Wine
,
that
is
the
Sacrament
of
Christs
Body
and
Blood.
Bede
(e)
(e)
Hom.
de
55.
in
Vigil
.
S.
Jo.
Bapt.
Redemptor
noster
ideo
sacerdos
esse
dicitur
secundùm
Ordinem
Melchisedec
,
quia
,
ablatis
victimis
legalibus
,
idem
sacrificii
genus
in
mysterium
sui
corporis
&
sanguinis
in
N.
Testamento
offerendum
instituit
.
.
Our
Redeemer
is
therefore
called
a
Priest
,
after
the
Order
of
Melchisedeck
,
because
taking
away
the
legal
Sacrifices
,
he
instituted
the
same
kind
of
Sacrifice
should
be
offered
under
the
N.
Testament
,
for
the
mystery
of
his
Body
and
Blood.
That
our
breaking
is
not
made
for
distribution
,
but
to
signify
a
certain
mystery
.
Roman
Church
broken
off
breaking
of
Bread
,
Act.
Lorinus
in
Act.
to
make
one
Loaf
,
and
when
they
had
consecrated
it
,
to
break
it
into
so
many
parts
as
there
were
Communicants
,
as
Christ
also
did
in
his
Supper
.
There
is
one
Bread
and
we
being
many
are
one
Body
,
one
Bread.
proper
Body
of
Christ
represents
it
Cor.
Tom.
Edit.
Savil.
p.
but
what
Christ
did
not
suffer
up●n
the
Cross
,
that
he
suffers
in
the
oblation
for
thy
sake
,
and
suffers
himself
to
be
broken
,
that
he
may
fill
us
all
.
viz.
Bread.
and
broke
in
small
pieces
to
be
distributed
.
broke
Bread
that
night
,
as
it
is
broken
in
the
Sacrament
of
the
Body
of
Christ
.
August
.
apud
Bedam
in
Let
us
eat
Christ
;
he
lives
tho'
eaten
,
for
he
arose
tho'
slain
.
Neither
when
we
eat
him
,
do
we
make
parts
of
him
;
so
indeed
we
do
in
the
Sacrament
,
and
the
faithful
know
how
they
eat
the
Flesh
of
Christ
Every
one
takes
a
part
proper
Body
Chrysologus
(l)
(l)
Serm.
159.
Non
potest
Christus
edi
&
dividi
.
Integer
à
credentibus
sumitur
,
integer
in
ore
cordis
recipitur
.
.
Christ
cannot
be
eaten
and
divided
.
He
is
taken
whole
of
Believers
,
he
is
received
whole
in
the
mouth
of
the
heart
.
in
Matth.
When
our
Lord
delivered
the
mysteries
,
he
delivered
Wine
.
Austin
(n)
(n)
De
Civ
Dei
,
lib.
17.
cap.
5.
Manducare
panem
,
est
in
N.
Testamento
sacrificium
Christianorum
.
.
To
eat
Bread
,
is
the
Sacrifice
of
Christians
in
the
N.
Testament
.
Fulgentius
(o)
(o)
Ambrose
(p)
(p)
is
truly
the
Sacrament
of
his
flesh
.
Austin
(q)
(q)
Serm.
ad
recen
.
Batis
.
Quomodo
est
panis
corpus
ejus
,
&
calix
,
vel
quod
habet
calix
,
sanguis
ejus
?
Ista
,
fratres
,
ideo
dicuntur
Sacramenta
,
quia
in
iis
aliud
videtur
,
aliud
intelligitur
.
.
How
is
the
Bread
his
Body
,
and
the
Cup
,
or
what
the
Cup
contains
,
his
Blood
?
These
,
Brethren
,
are
therefore
called
Sacraments
,
because
in
them
we
see
one
thing
,
and
understand
another
.
In
Psal.
When
the
Lord
came
to
the
Supper
,
wherein
he
commended
the
Sacrament
of
his
Body
and
Blood.
Facundus
(s)
(s)
Defens
3.
capit
.
l.
9.
Christi
fideles
Sacramentum
corporis
&
sanguinis
ejus
accipientes
,
corpus
&
sanguinem
Christi
rectè
dicuntur
accipere
.
—
non
quod
propriè
corpus
ejus
sit
panis
&
poculum
sanguis
,
sed
quod
in
se
mysterium
corporis
sanguinisque
contineant
.
.
Christs
faithful
ones
,
receiving
the
Sacrament
of
his
Body
and
Blood
,
are
rightly
said
to
receive
his
Body
and
Blood.
Not
that
the
Bread
is
properly
his
Body
,
and
the
Cup
his
Blood
,
but
because
they
contain
in
them
the
mystery
of
his
Body
and
Blood.
De
Offic.
Eccles.
l.
These
two
are
visible
,
but
being
sancrified
by
the
Holy
Spirit
they
pass
into
a
Sacrament
of
his
Divine
Body
.
They
call
them
also
Symbols
Comm.
in
Matth.
Thu
much
may
suffice
concerning
the
Typical
and
symbo
lical
Body
.
true
food
Eusebius
(x)
(x)
Dem.
Evang.
l.
1.
cap.
10.
Comm.
in
In
the
most
H.
Baptism
we
see
a
type
of
the
resurrection
,
then
we
shall
see
the
resurrection
it self
.
Now
we
see
the
Symbols
of
the
Lords
Body
,
there
we
shall
see
the
Lord
himself
.
They
call
them
Signs
Austin
(z)
(z)
Contr.
Adimant
.
c.
12.
Non
dubitavit
Dominus
dicere
hoc
est
corpus
meum
,
cùm
daret
signum
corporis
sui
.
.
Our
Lord
did
not
doubt
to
say
,
when
he
gave
the
sign
of
his
Body
.
Before
the
Benediction
of
the
Heavenly
words
,
another
species
is
named
,
after
the
Consecration
the
Body
of
Christ
is
signified
.
Cyprian
(b)
(b)
Nec
potest
videri
sanguis
ejus
quo
redempti
&
vivificati
sumus
,
esse
in
calice
,
quùm
vinum
desit
calici
,
Tertullian
(c)
(c)
—
L.
1.
adv.
Marcion
.
Nec
panem
reprobavit
,
quo
ipsum
Corpus
suum
reptaesentat
.
.
Neither
did
he
reject
Bread
,
whereby
he
represents
his
own
Body
.
In
Matth.
That
like
as
the
Priest
of
the
High
God
had
done
,
when
he
offered
Bread
and
Wine
,
so
he
also
might
the
truth
of
his
Body
and
Blood.
exhibit
a
thing
They
call
them
also
Types
Cyril
of
Jerus
Catech.
Mystag.
as
the
Body
and
Blood
of
Christ
:
for
in
the
Type
of
the
Bread
his
Body
is
given
to
thee
,
and
in
the
type
of
Wine
his
Blood.
Greg.
Nazianzen
(f)
(f)
In
Pasch.
Orat.
43.
Ed.
Basil
.
Gr.
In
Jerem.
They
shall
flow
unto
the
goodness
of
the
Lord
,
for
Wheat
,
and
Wine
and
Oyl
,
Of
which
is
made
the
Lords
Bread
,
and
the
Type
of
his
Blood
is
filled
,
and
the
Blessing
of
Sanctification
is
shown
.
The
venerable
and
saving
Type
of
Christs
Body
.
Another
name
is
Antitypes
,
signifying
the
same
with
the
former
.
Author
Constitutionum
Clemens
Roman
.
Christ
delivered
to
us
the
mysteries
which
are
antitypes
of
his
precious
Body
and
Blood.
and
for
his
precious
Body
of
which
we
celebrate
these
Antitypes
.
Eustathius
of
Antioch
In
Proverb.
citat
.
in
Cenc
.
Nic.
Eat
my
Bread
,
and
Drink
the
Wine
that
I
have
mingled
,
He
speaks
these
things
,
by
Bread
and
Wine
preaching
the
Antitypes
of
Christs
Bodily
Members
.
Macarius
(m)
(m)
Homil.
27.
Greg.
Nazianzen
Whatsoever
of
the
Antitypes
of
the
precious
Body
and
Blood
of
Christ
her
hand
had
treasured
up
,
Cyril
of
Jerus
.
(o)
(o)
Catech.
Mystag
.
5.
but
the
Antitype
of
Christs
Body
and
Blood.
the
Antitypes
of
the
True
Body
of
Christ
.
Recapit
.
in
fine
Dialog.
If
the
Lords
Flesh
be
changed
into
the
Nature
of
the
Divinity
,
wherefore
do
they
receive
the
Antitypes
of
his
Body
,
for
the
Type
is
superfluous
when
the
Truth
is
taken
away
.
Theodotus
of
Antioch
As
the
King
himself
and
his
Image
are
not
two
Kings
,
neither
are
these
two
Bodies
,
The
Body
of
Christ
personally
existing
in
the
Heavens
,
and
the
Bread
,
the
Antitype
of
it
,
which
is
delivered
in
the
Church
by
the
Priests
to
the
Faithful
.
They
call
it
a
Figure
Tertullian
(s)
(s)
Lib.
3.
adv.
Maricion
.
Tanem
corpus
suum
appellans
,
ut
hinc
etiam
intelligas
corporis
sui
figuram
pani
dedisse
.
.
Calling
Bread
his
Body
,
that
thou
mayst
thence
understand
,
that
he
gave
to
the
Bread
the
Figure
of
his
Body
.
adv.
Marcion
.
c.
hoc
est
corpus
meum
The
Bread
which
he
took
and
distributed
to
his
Disciples
,
he
made
it
his
Body
,
saying
,
that
is
,
the
Figure
of
my
Body
.
Ephrem
Syrus
(u)
(u)
Tract
.
de
nat.
dei
curiosè
non
scrutanda
.
Diligenter
intuere
,
quomodo
in
manibus
panem
accipiens
,
benedixit
&
fregit
in
figuram
immaculati
corporis
sui
,
calicemque
in
figuram
pretiosi
sanguinis
sui
benedixit
deditque
discipulis
suis
.
.
Diligently
consider
,
how
Christ
taking
Bread
in
his
hands
,
blessed
and
brake
it
,
for
a
figure
of
his
immaculate
Body
,
and
also
blessed
and
gave
the
Cup
to
his
Disciples
,
for
a
figure
of
his
precious
Blood.
Austin
(x)
(x)
In
Psal.
3.
Adhibuit
(
Judam
)
ad
convivium
,
in
quo
corporis
&
sanguinis
sui
figuram
discipulis
commendavit
&
tradidit
.
He
admitted
to
the
Banquet
,
in
which
he
commended
and
delivered
to
his
Disciples
the
figure
of
his
Body
and
Blood.
In
Psal
Neither
did
Christ
exclude
from
the
most
holy
Supper
,
in
which
he
delivered
to
his
Disciples
the
figure
of
his
most
holy
Body
and
Blood.
In
Luc.
Christ
instead
of
the
Flesh
or
Blood
of
a
Lamb
,
substituting
the
Sacrament
in
the
Figure
of
Bread
and
Wine
,
showed
that
it
was
he
,
to
whom
the
Lord
sware
,
de
Sacram.
c.
in
initio
Wouldst
thou
know
that
the
Eucharist
is
Consecrated
by
Heavenly
words
?
Hear
then
what
the
words
are
.
the
Figure
of
the
Body
and
Blood
of
our
Lord
Jesus
Christ
,
Roman
Church
The
Fathers
call
the
Bread
and
Wine
in
the
Eucharist
,
the
Image
of
Christs
Body
.
Demon.
Evang.
requiring
them
to
make
an
Image
of
his
Body
.
Gelasius
(c)
(c)
Tract
.
de
duabus
Naturis
.
Certè
Imago
&
Similitudo
corporis
&
sanguinis
Christi
in
actione
mysteriorum
celebrantur
.
Satis
ergo
nobis
evidenter
ostenditur
,
hoc
nobis
in
ipso
Christo
Domino
sentiendum
,
quod
in
ejus
imagine
profitemur
,
celebramus
&
sumimus
,
&c.
.
Surely
the
Image
and
similitude
of
the
Body
and
Blood
of
Christ
are
celebrated
in
the
action
of
the
mysteries
.
It
is
evidently
therefore
shown
to
us
,
that
we
must
think
of
our
Lord
Christ
the
same
,
which
we
profess
,
celebrate
and
take
in
his
Image
,
Procopius
of
Gaza
Comm.
in
His
Eyes
shall
be
red
with
Wine
,
and
his
Teeth
〈…〉
Milk
for
he
gave
the
●●●ge
of
his
〈…〉
his
Disciples
,
no
longer
requiring
the
bl●●dy
〈◊〉
of
the
Law
,
and
by
the
white
teeth
be
denoted
the
purity
of
the
Bready
by
which
y●●
are
nourished
.
of
what
Flesh
,
or
of
what
Body
or
Blood
did
he
give
the
Images
,
and
commanded
his
Disciples
to
make
a
remembrance
of
him
by
?
Synodus
Constantinop
In
Concil.
Nicen.
true
Image
of
Christ
Christ
commanded
us
to
offer
an
Image
,
a
chosen
matter
,
to
wit
,
the
substance
of
Bread
,
not
having
an
humane
Figure
,
lest
Idolatry
should
be
introduced
.
It
pleased
him
,
that
the
Bread
of
the
Eucharist
,
being
the
true
Image
of
his
natural
Flesh
should
be
made
a
Divine
Body
,
being
sanctified
by
the
coming
of
the
Holy
Ghest
,
the
Priest
which
makes
the
oblation
intervening
to
make
it
holy
,
which
before
was
common
.
Esclaircissements
sur
l'
Eucharistie
They
not
only
make
Bread
and
Wine
to
be
the
Image
,
Type
,
Figure
,
of
Christs
Body
Crucified
;
but
they
also
assert
,
that
an
Image
,
Figure
,
cannot
be
the
thing
it self
,
of
which
it
is
an
Image
and
Figure
.
Tertullian
(g)
(g)
Cont.
Marcion
.
l.
2
,
c.
9.
Imago
veritati
non
usquequaque
adaequabitur
,
aliud
enim
est
secundùm
veritatem
esse
,
aliud
ipsam
veritatem
esse
.
.
The
Image
cannot
be
every
ways
adequate
to
the
Truth
;
for
it
is
one
thing
to
be
according
to
Truth
,
another
to
be
the
Truth
it self
.
Athanasius
(h)
(h)
Contr.
Hypocr
.
Milet.
Hilary
(i)
(i)
De
Synodis
.
Neque
enim
sibi
ipsi
quisquam
imago
est
.
.
Neither
is
any
one
an
Image
of
himself
.
Ambrose
(k)
(k)
De
fide
l.
1.
cap.
4.
Nemo
potest
sibi
ipsi
imago
fuisse
.
.
None
can
ever
have
been
an
Image
of
Himself
.
Gr.
Nyssen
(l)
(l)
De
anima
&
resurrect
.
Austin
(m)
(m)
De
Trinit.
l.
7.
c.
1.
Quid
absurdius
quàm
Imaginem
ad
se
dici
?
.
What
can
be
more
absurd
,
than
to
be
called
an
Image
with
respect
to
ones
self
.
Gaudentius
(n)
(n)
In
Exod.
tract
.
2.
Figura
non
est
veritas
,
sed
imitatio
veritatis
.
.
A
Figure
is
not
the
Truth
,
but
an
imitation
of
the
Truth
.
Theodoret
(o)
(o)
In
Dan.
l.
2.
c.
2.
Cyril
of
Alexand.
(p)
(p)
In
Amos
.
cap.
6.
Bertram
(q)
(q)
De
corp.
&
sang
.
Domini
.
Pignus
&
Imago
alterius
rei
sunt
,
id
est
,
non
ad
se
,
sed
ad
aliud
aspiciuu●
.
A
pledge
and
an
Image
are
of
another
thing
;
that
is
,
they
do
not
look
to
themselves
,
but
to
something
else
.
In
Concil.
Nic.
be
an
Image
of
his
Body
,
it
cannot
be
the
Divine
Body
it self
.
De
Orth.
fide
l.
Roman
Authors
in
Epist.
ad
Roman
It
is
inferiour
to
it
,
and
so
much
the
more
,
as
a
sign
is
below
the
thing
of
which
it
is
a
sign
.
the
Body
and
Blood
of
Christ
Chalices
,
Veils
The
Fathers
assert
,
that
an
Image
and
Type
must
visibly
demonstrate
that
of
which
it
is
an
Image
.
Origen
(u)
(u)
Hom.
1.
in
Genes
.
Qui
viderit
imaginem
alicujus
,
videt
eum
cujus
imago
est
.
.
He
that
sees
the
Image
of
a
person
,
sees
him
of
whom
it
is
an
Image
.
Marcellus
Anchyr
.
apud
Eusebium
(x)
(x)
Lib.
1.
cont.
Marcel
.
c.
4.
Greg.
Nyssen
(y)
(y)
In
Cant.
Hom.
15.
Hilary
(z)
(z)
De
Synodis
.
Eum
cujus
Imago
est
,
necesse
est
ut
imago
demonstret
.
.
It
is
necessary
that
an
Image
should
demonstrate
him
of
whom
it
is
an
Image
.
of
Rome
Bellarm.
de
Euchar.
l.
invisibly
present
visibly
suffering
Greg.
Nyssen
cont.
Eunom
How
can
a
man
form
an
Idea
of
a
visible
thing
from
an
Invisible
?
Lib.
de
carne
Christi
c.
No
one
that
intends
to
show
a
man
,
brings
in
a
Helmet
,
or
a
Vizard
.
adv.
haeres
.
c.
A
Type
is
often
different
from
the
Truth
,
according
to
the
matter
and
substance
of
the
Type
,
but
according
to
the
habit
and
lineaments
,
it
ought
to
keep
likeness
,
and
likewise
by
things
present
,
show
those
things
that
are
not
present
.
The
Fathers
plainly
make
the
Bread
and
Wine
in
the
Eucharist
,
to
be
Signs
and
Symbols
of
Christ
as
absent
.
Ambrose
(e)
(e)
L.
1.
de
Offic.
cap.
48.
Hic
umbra
,
hic
Imago
,
illic
veritas
.
Umbra
in
Lege
,
imago
in
Evangelio
,
veritas
in
Coelestibus
.
.
Here
is
the
shadow
,
here
the
Image
,
there
in
Heaven
is
the
Truth
.
The
shadow
is
in
the
Law
,
the
Image
in
the
Gospel
,
the
Truth
in
Heaven
.
In
Psalm
Ascend
,
O
Man
,
into
Heaven
,
and
thou
shalt
see
those
things
,
of
which
there
was
here
only
a
shadow
or
Image
.
In
cap.
Hierarch
.
Eccles
Spurious
Dionysius
Holy
Gifts
They
are
Symbols
of
things
above
that
are
more
true
.
In
Cap.
The
things
of
the
Old
Law
were
a
shadow
,
those
of
the
New
Testament
were
an
Image
,
but
the
state
of
the
World
to
come
is
the
Truth
.
Theodoret
(i)
(i)
In
1
Cor.
11.26
.
Austin
,
Sedulius
,
Primasius
,
Bede
,
V.
Bertram
de
corp.
&
sang
.
Christi
prope
finem
.
Edit.
ult.
Lat.
Engl.
We
who
have
now
received
the
Pledge
of
Eternal
Life
,
most
humbly
beseech
thee
to
grant
,
(l)
(l)
Ut
quod
in
imagine
contingimus
Sacramenti
,
manifesta
participatione
sumamus
.
That
we
may
be
manifestly
made
partakers
of
that
which
we
here
receive
in
the
Image
of
the
Sacrament
.
Ibid.
p.
Let
thy
Sacraments
work
in
us
,
'
O
Lord
,
we
beseech
thee
,
those
things
which
they
contain
,
that
we
may
really
be
partakers
of
those
things
which
now
we
celebrate
in
a
Figure
.
Whence
it
appears
that
this
Body
and
Blood
of
Christ
are
the
Pledge
and
Image
of
something
to
come
,
which
is
now
only
represented
,
but
shall
hereafter
be
plainly
exhibited
.
—
therefore
it
is
one
thing
which
is
now
celebrated
,
and
another
which
shall
hereafter
be
manifested
.
The
Prayer
says
,
that
these
things
are
celebrated
in
a
Figure
,
not
in
Truth
,
that
is
,
by
way
of
similitude
(
or
representation
)
not
the
manifestation
of
the
thing
it self
.
Now
the
Figure
and
the
Truth
are
very
different
things
:
Therefore
the
Body
and
Blood
of
Christ
,
which
is
celebrated
in
the
Church
,
differs
from
the
Body
and
Blood
of
Christ
which
is
glorified
since
the
Resurrection
,
We
see
how
vast
a
difference
there
is
between
the
mystery
of
Christs
Body
and
Blood
which
the
faithful
now
receive
in
the
Church
,
P.
117.
and
that
Body
which
was
born
of
the
Virgin
which
suffered
,
rose
again
,
ascended
into
Heaven
,
and
sitteth
at
the
right
hand
of
the
Father
.
For
this
Body
which
we
celebrate
in
our
way
(
to
happiness
)
must
be
spiritually
received
;
for
Faith
believes
somewhat
that
it
sees
not
;
and
it
spiritually
feeds
the
Soul
,
makes
glad
the
heart
,
and
confers
Eternal
Life
and
Incorruption
,
if
we
attend
not
to
that
which
feeds
the
Body
,
which
is
chew'd
with
our
teeth
,
and
ground
in
pieces
,
but
to
that
which
is
spiritually
received
by
Faith.
But
now
that
Body
in
which
Christ
suffered
and
rose
again
,
was
his
own
proper
Body
which
he
assumed
of
the
Virgin
,
which
might
be
seen
and
felt
after
his
Refurrection
,
East
Indies
Ancient
Church
Corporal
Presence
Publick
Offices
Dom
Aleixo
de
Menezes
Church
Offices
Book
of
Homilies
H.
Eucharist
Image
of
Christ
Exposition
of
the
Gospels
Burial
of
Priests
literal
and
proper
Sense
An.
Dom.
unworthy
Deacon
knowing
the
true
Catholick
and
Apostolick
Faith
,
do
anathematize
all
Heresie
,
especially
that
for
which
I
have
hitherto
been
defamed
;
which
endeavours
to
maintain
,
that
the
Bread
and
Wine
placed
on
the
Altar
,
after
Consecration
,
are
only
a
Sacrament
and
not
the
true
Body
and
Blood
of
our
Lord
Jesus
Christ
;
and
cannot
,
save
only
in
the
Sign
,
be
handled
or
broken
by
the
Priest's
Hands
,
or
be
ground
by
the
Teeth
of
the
Faithful
.
But
I
agree
with
the
Holy
Roman
Church
,
and
the
Apostolick
Seat
,
and
do
with
my
Mouth
,
and
from
my
Heart
profess
,
That
I
hold
the
same
Faith
concerning
the
Sacraments
of
the
Lords
Table
,
which
our
Lord
and
Venerable
Pope
and
this
Holy
Synod
,
by
Evangelical
and
Apostolical
Authority
,
has
delivered
to
me
to
hold
,
and
confirmed
to
me
,
That
the
Bread
and
Wine
which
are
placed
on
the
Altar
,
after
Consecration
,
are
not
only
a
Sacrament
,
but
also
the
true
Body
of
our
Lord
Jesus
Christ
,
and
is
sensibly
,
not
only
in
the
Sign
and
Sacrament
,
but
in
truth
,
handled
and
broken
by
the
Priests
Hands
,
and
ground
by
the
Teeth
of
the
Faithful
:
Swearing
this
by
the
Holy
and
Co-essential
Trinity
,
and
by
the
most
Holy
Gospels
of
Christ
.
And
as
for
those
that
oppose
this
Faith
,
I
judge
them
,
with
their
Opinions
and
Followers
,
worthy
of
an
eternal
Anathema
,
De
Sacr-Euchar
.
l.
None
are
compelled
to
abjure
and
anathematize
dubious
Opinions
,
but
only
such
as
are
condemned
by
the
Church
as
known
Heresies
.
General
Council
tearing
it
with
the
Teeth
Joh.
Parisiensis
Peter
Lombard
Sentent
.
lib.
tractari
manibus
Sacerdotum
:
Frangi
breaking
and
tearing
with
the
Teeth
in
Sacrament
in
Truth
torn
with
the
Teeth
truly
in
Sacrament
visible
Species
Job
.
Semeca
Gloss.
apud
Gratian.
de
Consecr.
Dist.
Unless
you
understand
the
words
of
in
a
sound
sense
you
will
fall
into
a
greater
Heresie
than
he
was
guilty
of
;
and
therefore
you
must
refer
all
to
the
Species
,
for
we
do
not
make
Parts
of
Christ's
Body
.
De
Sacr.
Euchar.
l.
grinding
with
the
Teeth
is
not
necessarily
required
to
Eating
;
but
it
suffices
that
it
be
taken
in
,
and
transmitted
from
the
Mouth
into
the
Stomach
by
humane
and
natural
Instruments
,
the
Tongue
and
Palate
swallowing
the
Body
of
Christ
without
chewing
.
this
Descent
of
it
into
the
Body
,
Roman
Missal
(s)
(s)
Corpus
tuum
,
Domine
,
quod
sumpsi
,
&
sanguis
quem
potavi
,
adhaereat
visceribus
meis
.
:
Lord
,
let
thy
Body
which
I
have
taken
,
and
thy
Blood
which
I
have
drunk
,
cleave
unto
my
Entrals
.
part
.
quaest.
The
Body
of
Christ
remains
in
this
Sacrament
,
so
long
as
the
Sacramental
Species
remain
:
When
they
cease
to
be
,
the
Body
of
Christ
ceases
to
be
under
them
.
Domin
.
Soto
(u)
(u)
In
4.
dist.
12.
qu.
1.
art.
3.
Est
indubiè
tenendum
quod
corpus
(
sc.
Christi
)
descendit
in
stomachum
.
—
Cùm
digestio
fiat
in
stomacho
illic
desinunt
esse
species
,
atque
adeo
corpus
,
quare
non
descendit
in
ventrem
.
.
We
ought
undoubtedly
to
hold
,
That
Christ's
Body
descends
into
the
Stomach
.
—
Since
Digestion
is
made
in
the
Stomach
,
there
the
Species
cease
to
be
,
and
so
also
Christ's
Body
,
and
therefore
will
not
descend
into
the
Draught
.
Author
(x)
(x)
Soto
ibid.
Sed
si
ob
aliquem
morbum
species
descenderent
,
consequenter
&
ipsum
corpus
descenderet
&
emitteretur
.
Pudor
enim
non
debet
esse
in
causa
negandi
veritatem
.
.
If
by
reason
of
any
Disease
the
Species
should
descend
,
the
Body
also
it self
would
descend
and
be
sent
forth
.
For
Shame
ought
not
to
be
a
Reason
for
denying
the
Truth
.
Therefore
the
Body
and
Blood
of
Christ
remains
so
long
in
the
Belly
and
Stomach
,
or
Vomit
,
or
any
where
else
,
as
the
Species
remain
,
just
as
the
converted
Substance
would
have
remained
.
And
if
the
Species
are
vomited
up
whole
,
or
go
forth
there
is
truly
the
Body
of
Christ
.
Hugo
Cluniac
Eating
the
Body
of
Christ
Roman
Church
Carnal
Church
How
can
this
Man
give
us
his
Flesh
to
eat
?
eating
of
Christ's
Body
and
drinking
his
Blood
,
spiritual
Sense
in
Joan.
What
is
it
to
think
Simply
to
look
upon
the
things
proposed
,
and
to
think
of
no
more
.
—
But
we
ought
to
view
all
Mysteries
with
our
inward
Eyes
:
for
this
is
spiritually
to
view
them
.
De
Doctr.
Christ
.
l.
We
have
a
carnal
Taste
,
when
we
take
that
which
is
figuratively
spoken
,
as
if
it
were
properly
spoken
.
de
diversis
Every
figurative
and
allegorical
Reading
or
Speech
,
seems
to
sound
one
thing
carnally
,
and
to
insinuate
another
thing
spiritually
.
De
Doctr.
Christ
l.
If
the
Speech
be
by
way
of
command
,
either
forbidding
a
Crime
or
heinous
Wickedness
,
or
bidding
a
beneficial
or
good
thing
to
be
done
,
it
is
not
figurative
:
But
if
it
seems
to
command
a
Crime
or
heinous
Wickedness
,
or
forbid
an
useful
and
beneficial
thing
,
it
is
figurative
.
Except
ye
eat
the
Flesh
and
drink
the
Blood
of
the
Son
of
Man
,
ye
have
no
Life
in
you
.
Now
this
,
seems
to
command
a
Crime
or
horrid
thing
;
therefore
it
is
a
Figure
,
commanding
us
to
communicate
in
the
Passion
of
our
Lord
,
and
sweetly
and
profitably
to
treasure
up
in
our
Memory
,
that
his
Flesh
was
crucified
and
wounded
for
us
.
in
Levitic
Not
only
in
the
Old
Testament
is
found
the
killing
Letter
;
there
is
also
in
the
New
Testament
a
Letter
that
kills
him
who
do's
not
spiritually
consider
what
is
said
.
For
if
thou
follow
this
according
to
the
Letter
which
was
said
,
this
Letter
kills
In
Joan.
Tom.
We
are
not
to
eat
the
Flesh
of
the
Lamb
,
as
the
Slaves
of
the
Letter
do
,
&c.
who
receive
the
Spirituals
of
the
Word
.
In
Joan.
tract
i.
e.
Because
they
understood
the
visible
Food
spiritually
,
they
hungred
spiritually
,
they
tasted
spiritually
,
that
they
might
spiritually
be
satisfied
.
He
that
eats
inwardly
,
not
outwardly
;
that
eats
in
his
Heart
,
not
he
that
presseth
it
with
his
Teeth
.
de
Verb.
Dom.
Do
not
prepare
your
Jaws
,
but
your
Heart
.
Clemens
Alexandr
Strom.
l.
That
Christ
,
when
he
broke
the
Bread
,
set
it
before
them
,
that
we
may
eat
it
rationally
,
i.
e.
De
Verb.
Apost.
Serm.
The
Body
and
Blood
of
Christ
will
then
be
Life
to
every
one
,
if
what
is
visibly
taken
in
the
Sacrament
,
be
in
truth
spiritually
eaten
and
spiritually
drunk
.
eating
in
Truth
They
which
are
Partakers
of
the
visible
Bread
,
do
spiritually
eat
the
Flesh
of
the
Lord
.
Tract
.
in
illud
Evang.
What
if
ye
see
the
Son
of
Man
ascending
where
be
was
before
?
It
is
the
Spirit
that
quickneth
,
the
Flesh
profiteth
nothing
,
He
affirmed
both
of
himself
,
the
Flesh
and
Spirit
,
and
made
a
difference
betwixt
the
Spirit
and
the
Flesh
,
that
not
only
believing
that
of
him
which
was
visible
,
but
what
was
invisible
,
they
might
learn
,
that
those
things
which
he
spake
were
not
carnal
,
but
spiritual
.
—
De
Resurr
.
c.
Since
the
Word
was
made
Flesh
,
he
is
to
be
long'd
for
that
we
may
live
,
to
be
devoured
by
Hearing
;
to
be
chewed
by
Understanding
,
and
digested
by
Faith.
Eccl.
Theol.
c.
The
Flesh
profits
nothing
Do
not
imagine
that
I
speak
of
that
Flesh
I
am
encompassed
withal
,
as
if
you
must
eat
that
;
nor
think
that
I
command
you
to
drink
sensible
and
corporeal
Blood
:
But
know
,
that
the
very
Words
that
I
have
spoken
to
you
are
Spirit
and
Life
.
So
that
these
very
Words
and
Speeches
of
his
,
are
his
Flesh
and
Blood
;
whereof
whoso
is
always
Partaker
,
being
nourished
as
it
were
with
beavenly
Bread
,
shall
be
a
Partaker
of
heavenly
Life
.
—
Let
not
the
hasty
hearing
of
those
things
by
me
,
—
There
is
an
intellectual
Mouth
of
the
inward
Man
,
whereby
he
is
nourished
who
receives
the
Word
of
Life
,
which
is
the
Bread
that
descended
from
Heaven
:
Facundus
Hermian
Lord
,
whither
should
we
go
?
thou
hast
the
Words
of
Eternal
Life
,
if
he
had
understood
the
Mystery
,
he
should
rather
have
said
,
Lord
,
there
is
no
reason
we
should
go
away
,
since
we
believe
we
shall
be
saved
by
Faith
in
thy
Body
and
Blood.
Theodorus
Heracleot
Catena
in
Joan.
sincere
embracing
the
Oeconomy
of
his
Incarnation
.
These
,
upon
the
reasoning
of
their
Minds
,
by
assenting
to
it
,
as
it
were
tasting
the
Doctrine
,
do
rationally
eat
his
Flesh
,
and
by
Faith
partake
of
his
Blood.
in
Joan.
It
is
the
Spirit
that
quickneth
,
the
Flesh
profiteth
nothing
,
It
is
a
carnal
thing
to
doubt
how
Christ
descended
from
Heaven
,
and
to
imagine
him
to
be
the
Son
of
and
how
he
can
give
us
his
Flesh
to
eat
.
All
these
are
carnal
,
which
ought
to
be
mystically
and
spiritually
understood
.
Catech.
Mystag.
imagined
that
Christ
exhorted
them
to
devour
his
Flesh
Oral
Manducation
This
is
a
hard
Saying
,
who
can
hear
it
?
Cont.
advers.
Legis
l.
It
seems
more
horrible
to
eat
Humane
Flesh
,
than
to
kill
it
;
and
to
drink
Mans
Blood
,
than
to
shed
it
.
Prolog
.
in
Cantic
carnal
Jews
Christians
.
There
is
a
Meat
and
Drink
for
this
material
and
outward
Man
,
as
we
call
him
,
agreeable
to
his
Nature
,
this
corporeal
and
earthly
Food
.
There
is
likewise
a
proper
Food
for
the
spiritual
,
or
,
as
we
call
it
,
inward
Man
,
as
&c.
—
But
the
Property
of
things
is
reserved
to
each
distinct
,
and
corruptible
things
are
given
to
that
which
is
corruptible
,
and
incorruptible
things
are
proposed
to
that
which
is
incorruptible
.
Greg.
Nyssen
in
Cantie
There
is
an
Analogy
betwixt
the
Motions
and
Operations
of
the
Soul
and
the
Senses
of
the
Body
,
—
Wine
and
Milk
are
judged
of
by
the
Taste
;
—
in
Matth.
That
Christ
gave
himself
to
us
for
a
spiritual
Feast
and
Banquet
.
Procopius
Gazaeus
(z)
(z)
Comment.
in
Exod.
Coelestis
seu
divinus
Agnus
animarum
solet
esse
cibus
.
.
The
Celestial
and
Divine
Lamb
is
wont
to
be
the
Food
of
Souls
.
in
Epist.
Joan.
We
cannot
handle
him
who
now
sits
in
Heaven
;
yet
,
we
may
touch
him
by
our
Faith.
in
Evang.
Joan.
We
run
to
Christ
,
not
by
walking
,
but
by
believing
;
nor
do
we
approach
him
by
the
Motion
of
our
Bodies
,
but
by
the
Will
of
our
Hearts
.
Thus
he
would
be
touched
,
and
thus
he
is
touched
by
all
that
rightly
touch
him
,
ascending
to
the
Father
,
remaining
with
the
Father
,
equal
to
the
Fath.
r.
Idem
Tract.
in
Joan.
What
if
ye
see
the
Son
of
Man
ascend
,
What
do's
this
mean
?
He
hence
resolves
that
which
they
did
not
know
—
For
they
imagined
,
that
he
would
bestow
his
Body
upon
them
;
and
he
told
them
,
that
he
would
ascend
into
Heaven
entire
and
whole
.
When
you
shall
see
the
Son
of
Man
ascending
where
he
was
before
,
then
surely
you
will
see
,
that
be
do's
not
bestow
his
.
Body
after
that
manner
you
think
he
do's
:
Surely
you
will
then
at
least
understand
,
that
his
Grace
is
not
consumed
by
bites
Contr.
Eutych
.
l.
To
believe
on
the
Son
of
God
,
this
is
to
see
him
,
this
is
to
bear
him
,
this
is
to
smell
,
this
is
to
taste
him
,
and
this
is
to
handle
him
.
Cyril
of
Alexandria
In
Joah
The
Gentiles
could
not
have
shaken
off
their
Blindness
,
and
contemplated
the
Divine
and
H.
Light
,
that
is
,
attained
the
Knowledge
of
the
Holy
and
Consubstantial
Trinity
,
—
Glaphyr
.
in
Exod.
lib.
He
by
his
Question
shewed
,
that
he
was
Partaker
of
the
Spiritual
Lamb
;
for
he
was
presently
thought
worthy
of
Baptism
.
De
Bapt.
Aethiop
.
in
fine
.
Which
whosoever
can
consider
,
not
only
according
to
the
Mystery
of
Truth
but
according
to
the
Truth
of
the
Mystery
,
will
see
that
this
is
done
in
the
Laver
of
Holy
Regeneration
.
Neither
need
any
one
in
the
least
doubt
,
that
every
Believer
is
then
made
Partaker
of
Christ's
Body
and
Blood
,
when
he
is
made
in
Baptism
a
Member
of
Christ's
Body
.
In
Esa.
the
Lord
takes
away
Christ
from
those
who
having
put
him
on
by
Baptism
,
—
Cor.
c.
He
that
eateth
and
drinketh
unworthily
,
As
Christs
Presence
,
which
brought
those
great
and
unspeakable
Blessings
to
us
,
did
condemn
those
the
more
that
did
not
receive
it
;
so
also
the
Mysteries
make
way
for
greater
Punishments
to
those
that
unworthily
partake
of
them
.
Contr.
Faustum
l.
per
Sacramentum
memoriae
celebratur
exhibited
in
the
Truth
in
the
Sacrament
only
the
Memory
of
it
to
be
celebrated
.
In
Psal.
The
Poor
shall
eat
and
be
satisfied
,
By
this
Bread
and
Wine
,
which
are
visibly
offered
to
them
,
they
will
understand
another
invisible
thing
,
the
true
Body
and
Blood
of
our
Lord
,
which
are
really
Meat
and
Drink
,
not
such
as
fills
the
Belly
,
but
which
nourishes
the
Mind
.
In
Esdram
lib.
The
Immolation
of
this
Passover
represents
the
Glory
of
our
Resurrection
,
when
all
the
Elect
shall
eat
together
the
Flesh
of
the
Immaculate
Lamb
,
I
mean
of
him
who
is
our
God
and
Lord
,
no
more
in
Sacrament
as
Believers
,
but
in
the
thing
it self
,
and
in
Truth
,
as
Spectators
.
De
Officiis
Eccles.
l.
conformetur
(
not
as
the
last
absurdly
has
printed
it
That
the
Oblation
which
is
offered
to
God
,
being
sanctified
by
the
Holy
Spirit
,
may
be
conformed
to
the
Body
and
Blood
of
Christ
.
in
Ev.
Joan.
same
spiritual
Drink
the
Fathers
drank
,
See
the
Signs
are
varied
,
Faith
remaining
the
same
.
There
the
Rock
was
Christ
to
us
that
which
is
laid
on
the
Altar
is
Christ
;
and
they
drank
of
the
Water
that
flowed
from
the
Rock
,
for
a
great
Sacrament
of
the
same
Christ
;
what
we
drink
,
the
Faithful
know
.
If
you
regard
the
visible
Species
or
Nature
,
it
is
another
thing
;
if
the
spiritual
or
intelligible
Signification
,
they
drank
the
same
spiritual
Drink
.
Idem
in
Psal
Their
Meat
and
Drink
was
the
same
with
ours
in
Mystery
;
not
in
Substance
the
same
,
but
in
Signification
.
Because
the
same
Christ
who
was
figured
to
them
in
the
Rock
,
is
manifested
to
us
in
the
Flesh
.
De
Vtilit
.
Penitentiae
,
cap.
our
Fathers
eating
the
same
spiritual
Meat
,
The
Apostle
says
,
Apostolus
dicit
,
Patres
nostros
,
non
patres
infidelium
,
non
patres
impiorum
manducantes
&
morientes
,
sed
patres
nostros
,
patres
fidelium
,
spiritalem
cibum
manducasse
,
&
ideo
cundem
.
—
Erant
enim
ibi
quibus
plus
Christus
in
corde
quam
Manna
in
ore
sapiebat
.
Quicunque
in
Manna
Christum
intellexerunt
,
cundem
quem
nos
cibum
spiritalem
manducaverunt
.
—
Sic
etiam
eundem
potum
,
Therefore
they
drank
the
same
Drink
we
do
,
but
spiritual
Drink
,
that
is
,
Drink
which
was
received
by
Faith
,
not
what
was
swallowed
down
by
the
Body
.
—
They
ate
therefore
the
same
Meat
,
the
same
to
those
that
understand
and
believe
;
but
to
them
that
do
not
understand
,
it
was
only
that
Manna
,
only
that
Water
,
&c.
which
Faith
receives
,
not
which
the
Body
takes
down
.
be
come
to
come
what
shall
be
what
is
oral
Sense
given
us
leave
to
be
filled
with
his
Holy
Flesh
(i)
(i)
Hom.
51.
in
Matth.
—
In
Psal.
we
are
fed
from
our
Lord's
Cross
,
because
we
eat
his
Body
edit
.
à
Sirmondo
That
Christ
offered
himself
a
Sacrifice
for
us
to
God
the
Father
,
on
the
Table
of
the
Cross
,
giving
to
his
Catholick
Church
a
vital
Banquet
,
by
satiating
us
with
his
Body
,
and
inebriating
us
with
his
Blood.
Gr.
Nyssen
in
Resurr
.
Dom.
the
Body
of
the
Victim
is
not
fit
for
eating
,
if
it
be
alive
.
Cyprian
(y)
(y)
Lib.
2.
Ep.
3.
Nec
nos
sanguinem
Christi
possemus
bibere
,
nisi
prius
calcatus
fuisset
&
pressus
.
.
Neither
should
we
be
able
to
drink
the
Blood
of
Christ
,
unless
it
were
first
trodden
and
pressed
.
Com.
in
Lev.
l.
Christ
made
his
Flesh
fit
to
be
eaten
after
his
Passion
,
which
was
not
fit
to
be
eaten
before
his
Passion
:
For
if
he
had
not
been
crucified
,
we
could
by
no
means
eat
the
Sacrifice
of
his
Body
.
But
now
we
eat
Food
,
receiving
the
Memory
of
his
Passion
.
Ib.
l.
Gridiron
,
which
when
our
Lord's
Flesh
is
put
upon
it
,
makes
it
fit
to
be
Food
of
Men
:
For
unless
it
had
been
laid
thus
upon
the
Cross
,
we
could
in
no
wise
mystically
have
received
Christ's
Body
.
mystically
to
be
eaten
Ib.
l.
Christ
,
by
way
of
anticipation
,
slew
himself
in
the
Supper
of
the
Apostles
,
which
they
know
that
perceive
the
Virtue
of
the
Mysteries
.
Ib.
l.
Our
Lord
first
supping
upon
the
figurative
Lamb
with
the
Apostles
,
did
afterwards
offer
his
Sacrifice
,
and
a
second
time
,
as
a
Lamb
,
slew
himself
.
spiritual
and
figurative
In
Ps.
eating
his
Flesh
,
and
drinking
his
Blood
,
The
words
I
speak
are
Spirit
and
Life
,
Understand
spiritually
what
I
have
spoken
.
You
are
not
to
eat
this
Body
which
you
see
,
nor
to
drink
that
Blood
which
they
shall
shed
that
will
crucifie
me
.
I
have
commended
a
certain
Sacrament
to
you
,
which
if
spiritually
understood
,
will
give
Life
to
you
;
and
if
it
be
necessary
this
Sacrament
should
be
visibly
celebrated
,
yet
it
must
be
invisibly
i.
e.
understood
by
you
latent
Christ
Contr.
Faustum
l.
Ye
expect
with
open
Mouth
,
who
should
bring
in
Christ
into
your
Jaws
,
as
the
best
Sepulcher
for
him
.
Oral
Manducation
Trent
Fathers
Oral
Manducation
,
real
eating
spiritual
eating
Canon
(f)
(f)
Conc.
Trid.
Sess
.
13.
Can.
8.
Si
quis
dixerit
Christum
in
Eucharistia
exhibitum
,
spiritualiter
tantùm
manducari
,
&
non
etiam
sacramentaliter
ac
realiter
,
anathema
sit
.
,
If
any
shall
say
,
That
Christ
exhibited
in
the
Eucharist
,
is
only
eaten
,
and
not
also
sacramentally
and
let
him
be
Anathema
Trent
Catechism
Catechis
.
ad
Paroch
.
Part.
Who
impurely
taking
the
Body
of
the
Lord
,
which
lies
hid
in
the
Eucharist
Dom.
Soto
We
must
undoubtedly
hold
,
that
the
Body
of
Christ
descends
into
the
stomach
,
tho'
a
wicked
man
takes
it
.
Aquinas
(i)
(i)
Part.
3.
quaest.
80.
art.
3.
conclus
.
Cùm
corpus
Christi
in
Sacramento
semper
permaneat
,
donec
species
Sacramentales
corrumpantur
,
etiam
injustos
homines
Christi
corpus
manducare
consequitur
.
.
Seeing
the
Body
of
Christ
always
remains
in
the
Sacrament
,
till
the
Sacramental
Species
are
corrupted
,
it
follows
,
that
even
wicked
men
do
eat
the
Body
of
Christ
.
This
is
an
errour
,
and
manifestly
against
the
Saints
;
and
therefore
it
is
held
commonly
,
that
in
this
there
is
no
difference
betwixt
the
just
and
unjust
,
for
both
of
them
receive
the
very
Body
of
Christ
in
the
Sacrament
.
It
must
be
granted
,
that
the
wicked
receive
is
a
sign
of
,
which
is
Christs
true
Body
,
born
of
the
Virgin
,
Aquinas
(l)
(l)
Ibid.
sec.
If
a
Dog
or
a
Hog
should
swallow
a
whole
consecrated
Host
,
I
see
not
why
nor
how
the
Body
of
our
Lord
would
not
,
together
with
the
Species
,
be
conveyed
into
the
Belly
of
that
Dog
or
Hog
.
P.
Gregory
See
Pref.
to
the
determ
.
of
Jo.
Paris
.
p.
P.
Clement
If
a
Consecrated
Host
should
be
gnawed
by
a
Mouse
,
or
taken
by
a
Brute
,
that
then
the
species
remaining
,
the
Body
of
Christ
ceases
to
be
under
them
,
and
the
substance
of
the
Bread
returns
.
De
Defect
.
Missae
,
sec.
ante
Missal
.
Roman
That
if
a
Fly
,
or
any
such
animal
fall
into
.
the
Chalice
after
Consecration
,
if
the
Priest
nauseats
it
,
then
he
must
take
it
out
and
wash
it
with
Wine
,
and
burn
it
when
Mass
is
ended
,
and
the
ashes
and
the
wash
be
thrown
into
the
H.
Repository
.
But
if
he
do
not
nauseate
to
swallow
it
,
nor
fears
any
danger
,
let
him
take
it
down
with
the
Blood.
Christs
Blood
Ibid.
n.
If
a
Priest
should
vomit
up
the
Eucharist
,
and
the
species
appear
entire
,
they
must
be
taken
down
reverently
,
unless
nauseated
;
but
in
that
case
the
Consecrated
Species
must
be
cautiously
separated
,
and
put
in
some
H.
Place
,
till
they
are
corrupted
,
thoughts
of
their
hearts
may
be
forgiven
them
.
proper
sense
In
Oseam
c.
Cujus
caro
cibus
credentium
est
food
of
Believers
Isidore
of
Sevil
In
Genes.
c.
meat
of
the
Saints
which
if
any
one
eat
,
he
shall
not
die
eternally
.
Bread
of
Life
Life
it self
Ambrose
(s)
(s)
In
Psal.
118.
Serm.
18.
Hic
est
panis
vitae
:
qui
manducat
vitam
mori
non
potest
;
quomodo
enim
morietur
,
cui
cibus
vita
est
?
.
This
is
the
Bread
of
Life
:
he
that
eateth
Life
cannot
die
;
for
how
should
he
die
whose
Food
is
Life
?
Serm.
de
verb.
Evangel.
apud
Bedam
in
When
Christ
is
eaten
,
Life
is
eaten
.
—
When
he
is
eaten
he
refreshes
.
de
Diversis
Sons
of
the
Church
to
partake
both
of
the
Dew
of
Heaven
,
and
the
fatness
of
the
Earth
.
all
visible
Sacraments
,
for
they
pertain
to
the
Earth
.
All
these
,
the
good
and
bad
in
the
Church
have
in
common
.
For
the
bad
have
and
partake
of
the
Sacraments
,
and
what
the
Faithful
know
made
of
Bread-Corn
,
and
Wine
.
pertain
to
Earth
at
all
Divine
Food
In
Matth.
c.
Ed.
Huet
Symbolical
Body
visible
Sacrament
Many
things
also
might
be
said
concerning
that
word
which
was
made
Flesh
,
and
the
true
Food
,
which
whosoever
eats
shall
surely
live
for
ever
,
no
wicked
Man
being
capable
of
eating
it
.
For
if
it
were
possible
,
that
a
wicked
man
,
continuing
such
,
should
eat
him
that
was
made
Flesh
,
seeing
he
is
the
Word
,
and
the
living
Bread
,
it
would
not
have
been
written
,
gives
one
sort
of
meat
to
the
Servants
,
—
Christ
the
true
Lord
,
himself
created
all
,
and
nourishes
the
evil
and
unthankful
;
but
the
Children
begotten
by
him
,
who
are
partakers
of
his
grace
,
and
in
whom
the
Lord
is
formed
;
—
In
c.
Not
being
holy
in
Body
and
Spirit
,
they
neither
eat
the
Flesh
of
Jesus
,
nor
drink
his
Blood
;
concerning
which
he
says
Contra
Donatist
.
post
collat.
c.
Of
that
Bread
,
and
from
our
Lords
own
Hand
,
both
took
a
part
in
Joan.
Evang
Bread
of
the
Lord
Bread
that
was
the
Lord
.
Bread
of
the
Lord
real
substance
proper
Body
of
Christ
In
Jerem.
c.
Panis
.
Domini
Bread
of
the
Lord
is
made
.
Council
of
Trent
Sacramentally
and
really
spiritual
eating
sacramental
eating
spiritual
and
real
Austin
(d)
(d)
Serm.
2.
de
verb.
Apost
.
Tunc
autem
hoc
erit
,
id
est
,
Vita
unicuique
erit
Corpus
&
sanguis
Christi
,
si
,
quod
in
Sacramento
visibiliter
sumitur
,
in
ipsa
veritate
spiritualiter
manducetur
,
spiritualiter
bibatur
.
.
Then
will
this
be
,
that
is
,
the
Body
and
Blood
of
Christ
will
be
Life
to
every
one
,
if
that
which
is
visibly
taken
in
the
Sacrament
,
be
in
the
Truth
it self
spiritually
eaten
,
and
spiritually
drank
.
in
Joan.
visible
Sacrament
virtue
of
the
Sacrament
De
Civit.
Dei.
l.
Sacramento
.
tenus
Christ
saying
shows
what
it
is
to
eat
Christs
Body
,
and
drink
his
Blood.
Neither
can
they
be
said
to
eat
the
Body
of
Christ
,
since
they
are
not
to
be
accounted
Christs
Members
.
in
Joan.
The
Sacrament
of
this
thing
—
is
prepared
on
the
Lords
Table
,
and
received
from
the
Lords
Table
,
to
some
to
Life
,
and
to
others
to
destruction
.
But
the
thing
it self
of
which
it
is
a
Sacrament
,
is
for
Life
to
every
one
that
partakes
of
it
,
and
to
none
for
destruction
.
Catena
in
Joh.
He
that
receives
this
Bread
,
will
be
above
dying
?
Lib.
Sentent
.
ex
August
.
sententia
He
receives
the
food
of
life
,
and
drinks
the
Cup
of
Eternity
,
who
abides
in
Christ
,
and
in
whom
Christ
inhabits
.
For
he
that
disagrees
with
Christ
,
neither
eats
his
Flesh
nor
drinks
his
Blood
;
altho'
he
takes
indifferently
every
day
the
Sacrament
of
so
great
a
thing
to
the
Condemnation
of
his
presumption
.
in
Joan.
in
initio
.
(
Christus
expounded
the
manner
of
his
assignment
and
gift
,
how
he
gave
his
Flesh
to
eat
,
saying
,
The
sign
that
he
eateth
and
drinketh
is
this
,
if
he
abides
in
Christ
and
Christ
in
him
,
if
he
dwells
in
him
and
is
inhabited
by
him
,
if
he
cleaves
to
him
so
as
not
to
be
forsaken
by
him
.
Let
all
that
has
been
said
,
Beloved
,
prevail
thus
far
with
us
,
that
we
may
not
eat
Christs
Flesh
and
Blood
in
Sacrament
may
eat
and
drink
as
far
as
to
the
participation
of
the
Spirit
,
that
we
may
remain
as
Members
in
our
Lords
Body
,
that
we
may
be
enlivened
by
his
spirit
,
It
was
a
part
of
the
Discipline
of
the
Ancient
Church
,
to
exclude
the
uninitiated
,
the
Energumeni
and
Penitents
,
from
being
present
at
the
Mysteries
,
and
to
enjoin
all
that
were
present
to
communicate
.
Ecclesiastical
Hierarchy
Dionysius
the
Areopagite
Hurarch
.
Eccles
Persons
worthy
to
behold
the
Divine
Mysteries
,
and
to
communicate
.
Second
Canon
Council
of
Antioch
Concil.
Antioch
they
which
enter
into
the
Church
of
God
,
and
hear
the
Holy
Scriptures
,
and
do
not
communicate
in
Prayers
with
the
People
,
or
turn
away
from
receiving
the
Eucharist
through
any
disorderliness
,
are
to
be
cast
out
of
the
Church
,
till
they
confess
their
Sin
and
repent
,
Canon
.
Apostol
That
all
the
Faithful
that
enter
,
and
hear
the
Scriptures
,
and
do
not
continue
at
Prayer
,
and
also
at
the
Holy
Communion
,
are
to
be
separated
,
as
those
that
bring
disorder
into
the
Church
.
not
communicate
(q)
(q)
Chrysost.
Hom.
3.
in
Ep.
ad
Ephes
.
do's
the
Priest
stand
at
the
Altar
when
none
participates
;
in
vain
is
the
daily
Sacrifice
.
those
that
were
in
penitence
should
depart
—
but
thou
art
not
of
that
number
,
but
of
those
that
may
participate
(
i.e.
and
regardest
it
not
did
not
ask
,
Why
didst
thou
sit
down
?
but
why
didst
thou
enter
?
That
whosoever
does
not
receive
the
Mysteries
,
stands
there
too
boldly
and
impudently
.
Dialog.
l.
If
any
do
not
Communicate
,
let
him
depart
.
Justin
Martyr
the
the
Deacons
reach
to
every
one
present
of
the
consecrated
Bread
,
and
Wine
,
and
Water
,
that
they
may
communicate
.
Roman
Church
many
Spectators
one
alone
Christ's
Passion
and
Crucifixion
;
these
every
day
once
a
Year
a
Table
sitting
in
state
fall
down
worship
him
Loc.
citat
Whether
it
had
not
been
better
for
such
a
one
to
have
been
absent
?
Council
of
Trent
Conc.
Trid.
Sess.
those
Masses
in
which
the
Priest
communicates
sacramentally
alone
,
are
not
to
be
condemned
as
private
and
unlawful
,
but
to
be
approved
and
commended
.
Ibid.
Can.
that
such
Masses
are
unlawful
and
to
be
abrogated
.
Ancient
Church
this
Church
publick
Penance
Annal.
Japon
.
ad
An.
before
the
Holy
Sacrament
Penitential
Psalms
the
Sacrament
their
Devotion
their
Faith.
giving
the
Communion
in
both
kinds
ancient
Practice
Learned
Men
late
Dicourse
Discourse
of
the
Communion
in
one
kind
,
in
Answer
to
the
Bishop
of
's
Treatise
Roman
Communion
Cassander
,
Wicelius
,
Petavius
Lateran
Council
Apud
Du
Chisn
.
Tom.
Hist.
Franc.
p.
citante
Dallaeo
,
de
cultib
.
Latin.
lib.
Decanum
Meldensem
Manfred
,
Ann.
all
received
the
Body
and
Blood
of
Christ
.
Aquinas
it
was
the
ancient
Custom
of
the
Church
,
That
all
that
communicated
of
the
Body
,
communicated
also
of
the
Blood
(b)
(b)
In
Joan.
6.
Propter
periculum
effusionis
.
But
for
to
prevent
spilling
the
Blood
,
in
some
Churches
the
practice
is
,
that
the
Priest
alone
communicates
in
the
Blood
,
and
the
rest
in
the
Body
of
Christ
.
grand
Sacrilege
P.
Gelasius
Speaking
of
some
Persons
that
taking
the
Body
,
abstained
from
the
Cup
of
the
Holy
Blood
,
says
,
Apud
Gratian.
decrit.
Article
of
Faith
this
practice
Species
of
Wine
other
Species
one
Species
(
viz.
ad
Bohem.
Baronius
Append.
ad
Tem.
ad
An.
Of
sucking
the
Consecrated
Wine
through
little
Pipes
or
Canes
like
Quills
Cassander
(
de
communione
sub
utraque
)
he
sucks
part
of
the
Blood
through
a
golden
Quill
Sacred
Ceremonies
Nativity
of
our
Lord
Papal
Mass
and
do's
not
suck
the
Blood
with
a
Quill
,
but
takes
it
after
the
common
manner
.
Ancient
Fathers
Publick
Communions
Roman
Church
Ancient
Church
Holy
Spirit
to
them
to
us
they
came
together
,
not
for
the
better
,
but
the
worse
thereby
guilty
of
the
Body
and
Blood
of
the
Lord
,
for
this
cause
many
were
weak
and
sick
among
them
,
judged
of
the
Lord
innovating
in
their
Faith
Primitive
Fathers
Ancient
Church
Sacramental
Actions
glorified
Body
Representative
Body
Roman
Church
The
Elevation
of
the
Eucharist
,
that
all
present
may
at
once
adore
it
.
Ritus
celebr
.
Missam
cap.
hoc
est
enim
Corpus
meum
This
is
my
Body
;
then
holding
the
Host
,
he
kneels
down
and
adores
it
.
Then
raising
himself
as
high
as
he
is
able
,
he
lifts
up
the
Host
on
high
,
and
fixing
his
Eyes
upon
it
,
he
shows
the
Host
reverently
to
the
People
to
be
adored
.
Council
of
Trent
That
there
is
no
doubt
but
that
all
Christians
,
according
to
the
Custom
always
received
in
the
Catholick
Church
,
ought
to
give
the
Worship
of
Latria
to
the
most
Holy
Sacrament
in
their
worship
of
it
.
visible
there
a
Creature
Ancient
Church
Catholick
Church
their
Elevation
any
Elevation
first
Ages
Justin
Martyr
Denis
the
Areopagite
Sixth
Century
Latin
Church
any
sort
of
Elevation
Innovation
in
the
Faith
an
Elevation
their
Elevation
Constantinople
(h)
(h)
In
Tom.
2.
Bibl.
Pat.
Gr.
Lat.
—
Christ
lifted
up
upon
the
Cross
,
and
his
Death
upon
it
,
and
the
Resurrection
it self
.
Nic.
Cabasilas
In
Expos.
Liturg.
apud
Bibl.
Pat.
Gr.
Lat.
Tom.
That
after
the
Friest
has
been
partaker
of
the
sanctified
Things
,
he
turns
to
the
People
,
and
showing
them
the
Holy
Things
,
i.
e.
calls
those
that
are
willing
to
communicate
.
The
Life-giving
Bread
being
received
and
shown
,
he
calls
those
that
are
likely
to
receive
it
worthily
,
saying
,
Holy
Things
are
for
the
Holy
*
*
receive
it
Ancient
Church
Roman
Church
Ancient
Church
now
the
Communicants
Hands
are
unimployed
in
receiving
the
Eucharist
;
and
all
is
put
by
the
Priest
into
their
mouths
.
this
care
this
Faith
Roman
Church
Stromat
.
lib.
they
permit
every
one
of
the
People
to
take
a
portion
of
it
.
Lib.
de
Idol
.
Cap.
they
reached
those
hands
to
the
Lord's
Body
,
which
had
made
Bodies
for
Devils
.
How
wilt
thou
extend
thy
hands
,
yet
dropping
with
the
Blood
of
an
unjust
slaughter
?
How
with
those
hands
wilt
thou
receive
the
Lord's
most
Holy
Body
?
Mystagogical
Catechism
Carolus
Mag.
Capit.
Car.
M.
Lib.
That
all
that
received
the
Eucharist
and
did
not
take
it
should
be
kept
back
as
sacrilegious
Persons
.
the
Ancient
Church
was
not
afraid
to
administer
the
Eucharistical
Wine
in
Glass
Vessels
and
Cups
:
Ancient
Practice
Lib.
de
pudicit
.
c.
Scriptures
of
that
Shepherd
that
could
not
be
broken
.
ad
Rusticum
Nothing
is
richer
than
he
who
carries
the
Lord's
Body
in
a
wicker
Basket
,
and
his
Blood
in
a
Glass
.
Notis
ad
Martyrol
.
Rom.
in
August
.
Glass
Chalices
seem
to
have
been
in
use
from
the
Times
of
the
Apostles
.
Council
of
Rhemes
Charles
the
Great
the
imminent
danger
in
such
brittle
Matter
.
Roman
Church
hidden
Deity
latent
glorified
Flesh
and
Blood
of
Christ
Canon
Law
Can.
ut
Calix
.
dist.
de
Consecrat
in
no
wise
the
Cup
must
be
of
Brass
or
Copper
,
the
virtue
of
the
Wine
causing
a
rust
that
procures
Vomiting
,
but
over
a
Wooden
or
a
Glass
Cup
,
none
may
presume
to
say
Mass
.
viz.
The
mixing
the
Blood
of
Christ
with
Ink
,
for
writing
things
of
moment
.
consecrated
Wine
Christ's
Blood
P.
Victor
P.
Victor
Ad
an
.
D.
and
when
this
was
found
out
,
P.
Theodorus
Calling
a
full
Congregation
of
the
Church
,
came
to
the
Sepulchre
of
the
Head
of
the
Apostles
,
and
asking
for
the
Divine
Cup
,
he
dropped
some
of
the
Life-giving
Blood
into
the
Ink
;
and
so
,
with
his
own
hand
,
made
the
deposition
of
excommunicated
Pyrrhus
.
Council
of
Constantinople
General
Council
Ignatius
(t)
(t)
Apud
.
Concil.
Labbe
.
Tom.
8.
pag.
1231.
and
with
him
,
all
that
had
been
ordained
by
him
.
Anno.
Dom.
Charles
the
Bald
Odo
Aribert
with
the
Blood
of
the
Eucharist
.
Ancient
Church
Present
Roman
What
was
not
received
in
the
Eucharist
by
the
Communicants
,
the
Ancient
Church
took
no
care
to
reserve
it
;
But
the
new
Roman
Church
reserves
all
publickly
that
is
unreceived
,
and
puts
little
of
it
to
any
uses
that
are
Sacramental
.
Author
of
the
Commentary
Edit.
Froben
.
in
This
is
not
to
eat
the
Lord's
Supper
,
Meeting
in
the
Church
,
they
separately
made
their
Oblations
,
and
after
the
Communion
,
remained
of
the
Sacrifices
there
in
the
Church
,
eating
a
common
Supper
,
they
consumed
them
together
.
common
Meals
Ancient
Church
in
Levit.
cap.
whatsoever
of
the
Flesh
and
Bread
remained
,
should
be
burnt
with
Fire
which
we
see
also
now
sensibly
done
in
the
Church
;
that
whatsoever
happens
to
remain
unconsumed
,
is
burnt
It
was
an
old
Custom
,
that
when
a
great
deal
of
the
Holy
Parts
of
the
Immaculate
Body
of
Christ
our
God
remained
,
they
sent
for
some
Youths
that
went
to
School
,
of
an
unripe
Age
,
who
eat
them
up
.
Nicephorus
Callistus
Hist.
c.
Eastern
Church
Mascon
(b)
(b)
Concil.
Matiscon
.
Can.
6.
apud
Tom.
5.
Conc.
Labb
.
p.
982.
Quaecunque
reliquiae
Sacrificiorum
,
post
peractam
Missam
in
Sacrario
supersederint
,
quarta
&
sexta
feria
innocentes
,
ab
illo
cujus
interest
,
ad
Ecclesiam
adducantur
&
indicto
eis
jejunio
easdem
reliquias
conspersas
vino
percipiant
,
An.
Whatsoever
Reliques
of
the
Sacrifices
shall
remain
in
the
Repository
after
Mass
is
ended
,
on
Wednesdays
and
Fridays
the
Officer
shall
bring
little
Children
to
Church
,
and
appointing
them
to
Fast
,
they
shall
receive
the
said
Remains
sprinkled
with
a
little
Wine
.
portable
Altars
De
cultu
Sanct.
l.
because
ordinarily
in
them
,
besides
the
Presence
of
God
which
is
every
where
,
there
is
also
the
Presence
of
Christ
our
Mediator
corporally
in
the
Eucharist
,
which
increases
the
Hope
and
Trust
of
him
that
prays
.
setting
forth
of
Christ
before
their
Eyes
as
crucified
,
adv.
Donatist
Body
and
Blood
of
Christ
did
inhabit
for
certain
Moments
.
certain
Moments
fixed
Residence
Divine
Virtue
Ibid.
cap.
the
presence
of
the
Body
of
Christ
in
the
Eucharist
.
reserved
parts
reserved
Parts
say
their
Prayers
before
it
travels
abroad
reserved
Host
Take
and
eat
take
along
with
him
Book
of
Sacred
Ceremonies
Ancient
Church
homely
practices
this
Church
Apud
Euseb.
Hist.
Eccles.
old
Serapion
true
Communion
Nic.
Trigautius
Nic.
Trigautii
exped
apud
Sinas
,
l.
majestick
Ceremonies
their
House
See
the
School
of
the
Eucharist
,
Title
,
Asses
and
Mares
,
present
Roman
Church
Ancient
Church
allowed
great
Liberty
privately
to
reserve
what
had
been
publickly
received
in
the
Eucharist
:
Which
would
be
now
a
great
Crime
in
the
Roman
Church
S.
Basil
Laicks
commonly
had
the
Sacrament
by
them
in
their
own
Houses
with
all
liberty
was
a
Particle
received
from
the
Priest's
Hand
in
the
Church
.
Gorgonia
;
Whatsoever
of
the
Antitypes
of
the
precious
Body
and
Blood
of
Christ
her
Hand
had
treasured
up
,
Thy
Husband
will
not
know
what
it
is
thou
tastest
secretly
before
all
other
Meat
,
present
Church
(
intra
chorum
vel
septa
Monasterii
)
Petavius
de
Poenit.
l.
If
any
Lay-man
now
should
dare
to
do
so
,
he
would
be
accounted
guilty
of
a
Crime
to
be
expiated
by
a
grievous
punishment
,
as
a
profane
Violator
of
the
most
Holy
Sacrament
.
among
the
Ancients
,
what
was
so
privately
reserved
,
was
put
to
such
uses
as
the
present
Roman
Church
must
abhor
,
because
they
are
direct
Affronts
to
the
belief
of
Transubstantiation
,
and
the
corporal
Presence
.
S.
Cyprian
,
(
libr.
de
Lapsis
)
lock'd
it
up
in
her
Chest
,
Jerusalem
(o)
(o)
Catech.
Mystag
whilst
his
Lips
were
wet
and
dewy
,
secundi
op.
adv.
Jul.
Eucharistiae
cataplasmate
Cataplasm
,
or
Plaster
made
of
the
Eucharist
.
this
Church
Dial.
l.
They
Blood
of
their
Redeemer
,
recommending
every
one
himself
to
God.
Orat.
de
obitu
fratris
Who
being
Shipwrack'd
at
Sea
,
and
not
yet
having
been
baptized
,
lest
he
should
die
without
the
Mystery
,
he
begg'd
of
some
of
those
that
were
baptized
,
to
let
him
have
that
Divine
Sacrament
of
the
Faithful
,
which
they
granting
,
he
put
it
up
in
his
Handkerchief
which
he
then
tied
about
his
Neck
,
and
so
threw
himself
into
the
Sea
.
is
the
Custom
he
kept
a
Particle
of
the
Eucharist
to
be
buried
with
him
Dialog.
l.
Canons
of
Councils
Council
of
Carthage
General
Council
at
Constantinople
Trullo
)
last
Canon
,
Zonaras
That
it
was
an
ancient
Custom
to
deliver
the
Lord's
Body
to
Dead
Bodies
.
Roman
Church
Because
it
is
written
,
Take
and
eat
;
But
dead
Carcases
can
neither
take
nor
eat
.
Surius
vit.
Othmar
.
ad
Nev.
Di
div
.
Offic.
l.
S.
Cutberd
his
Head
bound
with
a
Napkin
,
the
Eucharist
laid
upon
his
Holy
Breast
,
with
his
Sacerdotal
Habit
upon
him
,
hidden
Deity
species
of
Bread
and
Wine
In
their
over-sollicitousness
to
prevent
any
Accidents
that
might
happen
in
the
Administration
of
the
Eucharist
;
their
Frights
when
any
such
thing
do's
happen
,
and
the
Expiations
required
for
negligence
to
purge
such
Crimes
;
such
as
we
have
no
foot-steps
of
in
any
of
those
cases
,
in
the
Ancient
Church
.
through
Pipes
denying
the
People
the
Cup.
other
Cautions
Bread
of
the
Eucharist
Ancient
Custom
common
Bread
De
defectibus
,
c.
that
consecrates
in
this
,
do's
grievously
Sin
Greek
Church
Anclent
Church
round
Wafers
Ancient
Practice
deserve
not
properly
Vossius
in
Thes.
Theol.
Disp.
de
S.
Coenae
Syusb
Loc.
citat
.
n.
Wind
may
falling
Crumbs
whole
World
Crumb
of
Bread
Missal
.
Ron.
ritus
celtor
.
Missam
,
c.
to
take
the
Patin
,
to
view
the
Corporal
,
to
gather
up
the
Fragments
with
the
Patin
,
if
there
be
any
on
it
,
and
with
his
Thumb
and
Fore-finger
of
his
right
Hand
,
to
wipe
the
Patin
carefully
over
the
Chalice
,
and
also
his
Fingers
,
lest
any
Fragments
remain
on
them
.
to
mind
carefully
(d)
(d)
Ibid.
Sect.
15.
,
lest
any
Fragment
,
the
lest
imaginable
,
remain
upon
the
Corporal
;
and
if
there
be
any
,
carefully
to
put
them
into
the
Chalice
.
Ibid.
Sect.
he
must
purify
himfelf
,
drinking
some
wine
poured
into
the
Cup
by
the
Minister
then
with
Wine
and
Water
must
wash
his
Thumbs
and
Fore-fingers
over
the
Cup
,
and
must
wipe
them
with
the
Burificatory
;
then
he
must
drink
off
the
Oblation
and
wipe
his
Mouth
and
the
Chalice
with
the
Purificatory
.
Ibid.
Sect.
If
the
Hosts
were
laid
upon
the
Corporal
,
the
Priest
wipes
it
with
the
Patin
;
and
if
there
were
any
Fragments
on
it
,
he
puts
them
into
the
Chalice
.
The
Minister
also
holding
in
his
right
Hand
a
Vessel
with
Wine
and
Water
in
it
,
and
in
his
left
a
little
Napkin
do's
reach
the
Purification
to
them
,
a
little
after
the
Priest
,
and
the
little
Napkin
to
wipe
their
Mouths
.
not
presently
to
go
out
of
the
Church
,
or
talk
,
or
look
about
carelesly
;
nor
to
spit
,
nor
read
aloud
Prayers
out
of
a
Book
,
left
the
Species
of
the
Sacrament
should
fall
out
of
their
Mouths
.
frightful
Concern
If
a
Consecrated
Host
,
or
any
part
of
it
,
should
fall
to
the
Ground
,
Missal
.
Ram.
de
defect
.
Misae
,
c.
That
it
be
reverently
taken
up
,
and
the
place
where
it
fell
must
be
cleansed
,
and
a
little
scraped
away
,
and
such
dust
or
scrapings
must
be
put
in
the
Holy
Repository
.
If
it
fell
without
the
Corporal
upon
the
Napkin
or
any
ways
upon
any
Linen
Cloth
,
such
Napkin
,
or
Linen
,
must
be
carefully
washed
,
and
that
Water
poured
out
into
the
Holy
Repository
.
When
by
negligence
(h)
(h)
Ibid.
c.
10.
Sect.
12.
any
thing
of
the
Blood
is
Spilt
.
If
it
fell
upon
the
Earth
,
or
upon
a
Board
,
it
must
be
licked
up
with
the
Tongue
,
and
the
place
scraped
sufficiently
,
and
such
scraping
be
burnt
,
and
the
Ashes
laid
up
in
the
Repository
.
But
if
it
fell
upon
the
Altar-stone
,
the
Priest
must
sup
up
the
Drop
,
and
the
place
be
well
washed
,
and
that
water
cast
into
the
Repository
.
If
it
fell
upon
the
Altar-Cloths
,
and
the
Drop
sunk
as
far
as
the
second
or
third
Cloth
,
those
Cloths
must
be
thrice
washed
where
the
Drop
fell
,
putting
the
Cup
underneath
and
that
Water
thrown
into
the
foresaid
place
.
History
of
the
Church
of
Peterburgh
,
When there is so great negligence about the Lord's Body and Blood , that it happens to fall downward , or into any place where it cannot be fully perceived , whether it fell , and whether any of it came to the Ground ; Let the Matter be discovered as soon as may be to the Abbot or Prior , who taking some of the Friars with him , let him come to the place where this has happened ; And if the Body shall have fallen , or the Blood have been spilt upon Stone , or Earth , or Wood , or Mat , or Tapestry , or such like , let the dust of the Earth be gathered , part of that Stone be scraped , part of that Wood , Mat , Tapestry , or the like , be cut away and cast into the Holy Repository . But if the place where it is thought chiefly to have fallen , let there be the like gathering , Scraping , cutting away , and casting into the Holy Repository . Then they by whose negligence this has happened in the next Chapter shall humbly declare their Fault , and on their naked Bodies receive Judgment ( judicium nudi suscipiant ) and Penance be enjoined them , either of Fasting , or Whipping , or Rehearsing so many Psalms , or such like . Which Persons going back to their places , from their Punishment ( de judicio ) all the priests then present shall rise up , and with all devotion offer themselves to receive Punishment . Then he that holds the Chapter , shall detain seven of them , which he pleases to chuse , to receive the Judgment ( of whipping ) and command the rest to go away . The Chapter being ended , all prostrating themselves together , shall say seven Penitential Psalms in the Monastery , beginning to sing them as they go out from the Chapter . Then shall follow after the Psalms , the Pater Noster , with these Chapters and Collects . Let thy Mercy , O Lord , be upon us . Remember not our Iniquities . The Lord be with you . Let us pray . Hear , O Lord , our Prayers , and Spare the Sins of those that confess themselves to thee ; that they whose guilty Consciences do accuse them , thy merciful Pardon may absolve them . Or that other Collect. O God , whose property is always to have Mercy ; or such other collect for Sirs .
But if the Blood fell upon the Corporal , or upon any clean Cloth , and it be certain whether it fell , let that part of the Cloth be washed in some Chalice , and the first Water it was wash'd in be drunk off by the Friars ; the other two washings be cast into the Repository . The said Fault must be discovered in the first Chapter , but they alone , by whose negligence this has happened , shall receive the foresaid Discipline , but all the Friars shall say over in the Monastery all the seven Psalms , with the Chapters and Collects , as was said before . If that day , the short one for the Dead shall be read in the Chapter , let them first sing my words going into the Church : After that the seven Psalms , as aforesaid . But if in any other manner a lighter negligence shall happen relating to this Sacrament , the Friar , by whose Fault it happened , shall be punished with a lighter Revenge at the discretion of the Abbot or Prior.
Ancient
Church
minute
things
frightful
apprehensions
Common
Bread
Common
Loaf
sucking
it
through
Pipes
viz.
The
Practice
of
Communicating
Infants
.
See
Mr.
's
Additional
Treatises
,
in
Comm.
in
Joan.
De
loc.
August
.
c.
That
the
Primitive
Church
gave
the
Eucharist
to
Infants
as
soon
as
they
were
baptized
:
Charles
the
Great
Lewis
the
Pious
,
both
testify
that
this
Custom
remained
in
the
West
in
their
Age
,
Charles
the
Great
last
Tome
Ad
Ann.
taken
separately
it
may
be
allowed
to
little
Children
,
and
those
extreamly
weak
,
that
cannot
get
down
the
Bread
:
But
the
Deacon
(n)
(n)
Ibid.
Perstitit
Diaconus
,
&
reluctanti
licet
de
Sacramento
Calicis
insudit
.
Tunc
sequitur
singultus
&
vomitus
;
in
Corpore
atque
ore
violato
Eucharistia
permanere
non
potuit
.
persisted
,
and
though
it
strove
against
it
,
did
infuse
into
it
of
the
Sacrament
of
the
Cup.
Then
followed
sighing
and
vomiting
;
the
Eucharist
could
not
remain
in
a
Body
and
Mouth
that
had
been
prophaned
.
Communicating
Infants
Latin
Church
Greek
Churches
Muscovites
,
Armenians
,
Habassins
,
Jacobites
,
Dallée
de
Cultib
.
Latin.
Thomas
à
Jesu
de
Convers.
gentium
,
Ludolfi
Histor.
Aethiop
Histor.
Jacobitarum
,
Oxon.
Father
Simons
Canon
of
the
Mass
Wallafridus
Strabo
De
reb
.
Ecclesiast.
cap.
It
was
a
thing
to
him
unknown
.
That
it
had
been
enlarged
,
not
only
once
but
often
Berno
Ab.
Augiens
.
de
rebus
ad
Missam
spectant
.
c.
It
was
not
one
Man
that
composed
the
Canon
all
of
it
,
but
at
several
times
another
interposed
and
added
another
thing
.
de
Sacram.
cap.
Which
is
the
Figure
of
the
Body
and
Blood
of
Christ
our
Lord
:
Oblation
may
be
made
to
us
the
Body
and
Blood
of
thy
dear
Son
our
Lord
.
Can.
M●ss
Wherefore
we
,
O
Lord
,
thy
Servants
,
and
yet
thy
Holy
People
,
being
mindful
,
as
well
of
the
Blessed
Passion
,
as
also
of
the
Resurrection
from
the
Dead
,
and
of
the
glorious
Ascension
into
Heaven
,
of
the
same
thy
Son
our
Lord
Jesus
Christ
;
do
offer
to
thy
most
excellent
Majesty
,
out
of
thy
own
Donations
and
Gifts
,
a
pure
Sacrifice
,
an
Immaculate
Sacrifice
,
the
Holy
Bread
of
Eternal
Life
,
and
the
Cup
of
Everlasting
Salvation
.
Vpon
which
(
Gifts
)
vouchsafe
to
look
,
with
a
propitious
and
serene
Aspect
:
and
to
accept
them
,
as
thou
didst
vouchsafe
to
accept
the
Gifts
of
thy
Child
,
the
Righteous
and
the
Sacrifice
of
our
Patriarch
and
the
Holy
Sacrifice
,
the
immaculate
Hostie
,
which
thy
High
Priest
did
offer
to
thee
Almighty
God
,
we
humbly
beseech
thee
,
command
these
things
to
be
carried
by
the
Hands
of
thy
Holy
Angel
to
thy
High
Altar
,
before
thy
Majesty
,
that
as
many
of
us
,
as
by
this
partaking
of
the
Altar
,
have
received
the
most
holy
Body
and
Blood
of
thy
Son
,
may
be
filled
with
all
Heavenly
Benediction
and
Grace
,
by
the
same
Jesus
Christ
our
Lord
.
Vouchsafe
also
to
bestow
on
us
Sinners
—
some
part
and
society
with
thy
Holy
Apostles
,
into
whose
society
we
intreat
thee
to
admit
us
,
not
weighing
our
Merit
,
but
bestowing
Pardon
on
us
.
Through
Christ
our
Lord
.
By
whom
,
O
Lord
,
thou
dost
always
create
,
sanctify
,
quicken
,
bless
,
and
bestow
on
us
all
these
good
things
.
Immediately after all have communicated , this follows .
What
we
have
taken
with
our
Mouth
,
Quod
ore
sumpsimus
,
Domine
,
pura
mente
capiamus
:
&
de
munere
temporali
fiat
nobis
remedium
sempiternum
.
O
Lord
,
may
we
receive
with
a
pure
Heart
:
and
of
a
temporal
Gift
,
may
it
be
made
to
us
an
Eternal
Remedy
.
While the Priest is washing his Thumbs and Fore-fingers over the Cup , with Wine and Water , and wiping of them , he is bid to say ;
Corpus tuum , Domine , quod sumpsi , & sanguis quem potavi , adhereat visceribus meis : & praesta ut in me non remaneat scelerum macula , quem pura & sancta refecerunt Sacramenta .
Qui vivis , &c.
Let
thy
Body
,
O
Lord
,
which
I
have
taken
,
and
thy
Blood
which
I
have
drunk
,
cleave
to
my
Entrals
,
and
grant
that
the
stain
of
my
Crimes
may
not
remain
in
me
,
whom
pure
and
Holy
Sacraments
have
refreshed
.
after
Consecration
God
would
accept
and
bless
these
Donations
and
Gifts
,
these
holy
undefiled
Sacrifices
this
Oblation
may
be
made
to
us
,
the
Body
and
Blood
of
thy
dear
Son
Jesus
Christ
.
(
fiat
nobis
)
be
made
to
us
,
We
offer
to
thy
Majesty
a
pure
Sacrifice
of
thy
Donations
and
Gifts
.
God's
Creatures
Bread
of
Eternal
Life
,
and
the
Cup
of
Salvation
Natural
Body
thy
Gifts
thy
Gift
real
Things
taken
away
Vpon
which
look
propitiously
Look
upon
us
propitiously
for
the
sake
of
Christ
,
upon
these
things
propitiously
which
they
offer
upon
him
no
fear
so
foolish
spurious
Liturgies
We
offer
to
thee
this
Bread
and
this
Cup
—
and
we
beseech
thee
to
look
favourably
upon
these
Gifts
set
before
thee
,
O
God
,
who
standest
in
need
of
nothing
;
and
be
well
pleased
with
them
for
the
honour
of
thy
Christ
,
the
Canon
,
That
God
would
accept
them
,
as
he
did
the
Gifts
of
Church
of
would
command
these
things
to
be
carried
by
the
hands
of
his
Holy
Angel
to
the
High
Altar
above
.
High
Altar
above
De
celebrat
.
Missae
in
Bibl.
Pat.
2dae
Edit.
Tom.
it
was
snatched
into
Heaven
by
Angels
,
to
be
joined
to
the
Body
of
Christ
there
.
Constitutions
(t)
(t)
Lib.
8.
c.
13.
in
initio
.
Celestial
Altar
God
would
receive
the
Oblations
proposed
to
his
Supercelestial
Altar
,
after
Consecration
the
Lord
would
make
an
equal
division
of
the
proposed
Gifts
to
every
one
for
good
,
according
to
every
Man
's
particular
need
.
Basil's
Liturgy
before
the
Consecration
supercelestial
Altar
Abel
,
Noah
,
Abraham
Antitypes
(x)
(x)
the
Spirit
may
come
upon
us
and
upon
the
Gifts
proposed
,
to
bless
and
sanctify
them
,
and
to
make
this
Bread
the
venerable
Body
of
our
Lord
God
and
Saviour
Jesus
Christ
,
and
this
Cup
his
Blood
,
the
Spirit
working
the
change
.
That
by
reason
of
his
Sins
,
he
would
not
divert
the
Grace
of
his
Holy
Spirit
from
the
proposed
Gifts
.
Through
Jesus
Christ
our
Lord
,
by
whom
,
O
Lord
,
thou
dost
always
create
,
sanctify
,
quicken
,
bless
and
bestow
all
these
good
things
on
us
.
to
Christ
by
Christ
by
Christ
create
Christ
by
Christ
sanctify
Christ
Creatures
offered
remained
Creatures
In
Bibl.
Patr.
Tom.
semper
creat
God
the
Father
not
only
in
the
beginning
,
by
Christ
,
but
also
always
creates
them
,
by
preparing
and
repairing
them
.
because
all
things
created
by
Good
are
very
good
.
He
those
things
so
created
and
offered
in
his
sight
,
when
the
things
that
were
a
simple
Creature
,
are
made
Sacraments
:
he
so
that
they
become
Mysteries
of
Life
:
He
because
he
heaps
all
Celestial
Benediction
and
Grace
on
them
.
He
by
the
same
Christ
sanctifying
them
with
him
,
who
has
given
to
us
so
wholsom
a
repast
from
his
Body
and
Blood.
That
what
we
have
taken
with
our
Mouth
,
may
of
a
Temporal
Gift
be
made
an
Eternal
Remedy
?
Temporal
Gift
Eternal
Remedy
Temporal
Gift
the
Body
and
Blood
of
Christ
may
cleave
to
their
Bowels
or
Entrals
,
natural
Body
cleave
or
stick
own
Sense
That
the
old
Prayers
in
the
Canon
of
the
Mass
,
concerning
the
Sacrament
,
agree
not
with
the
present
Faith
of
the
Roman
Church
.
their
New
Prayers
and
Devotions
to
the
Sacrament
,
have
no
countenance
from
the
Ancient
Church
.
Feast
and
Solemnity
of
the
Body
of
Christ
.
New
Prayers
,
New
Hymns
Books
of
Devotion
Office
of
the
Blessed
Sacrament
New
Litany
Missal
,
Rom.
in
Solemn
.
corporis
Christi
.
Thus
translated
in
the
Manual
of
Godly
Prayers
.
O
God
,
which
under
the
Admirable
Sacrament
,
hast
left
unto
us
the
Memory
of
thy
Passion
:
grant
,
we
beseech
thee
,
that
we
may
so
worship
the
Sacred
Mysteries
of
thy
Body
and
Blood
,
that
continually
we
may
feel
in
us
the
fruit
of
thy
Redemption
.
Who
livest
Ancient
Church
worship
of
the
Sacred
Mysteries
,
they
might
feel
the
Fruit
of
Christ's
Redemption
they
might
so
receive
the
Sacred
Mysteries
,
worthy
receiving
In an Office of the Venerable Sacrament , printed at Colen , 1591. they are still more particular .
Ibid. p. 72. ad completor . Deus qui gloriosum corporis & sanguinis tui mysterium nobiscum manere voluisti : praesta , quaesumus , ita nos corporalem praesentiam tuam venerari in terris , ut ejus visione gaudere mereamur in coelis .
Ibid. p. 44. ad primam . Deus qui in passionis tuae memoriam panem & vinum in corpus & sanguinem tuum mirabiliter transmurasti ; concede propitius , ut qui in venerabili Sacramento tuam praesentiam corporalem credimus , ad contemplandam speciem tuae celsitudinis perducamur . Qui vivis , &c.
O God , who wouldst have the glorious Mystery of thy Body and Blood to remain with us ; grant , we pray thee , that we may so worship thy corporal Presence on Earth , that we may be worthy to enjoy the Vision of it in Heaven . Who livest , &c.
Qui vivis , &c.
Again thus ;
O God , who in memory of thy Passion didst wonderfully change Bread and Wine into thy Body and Blood ; mercifully grant , that we who believe thy Corporal Presence in the Venerable Sacrament , may be brought to the beholding of the appearance of thy Highness .
Who livest , &c. Rithmus S. Thomae ad Sacram Eucharistiam ; Or a Rithm of Tho. Aquinas to the Holy Eucharist . In Missal . Rom. ad finem Orat. post Missum . Adoro te devotè latens Deitas , Quae sub his figuris vere latitas . Tibi se cor meum totum subjicit , Quia te contemplans totum deficit . Visus , tactus , gustus in te fallitur , Sed auditu solo tutò creditur . Credo quicquid dixit Dei Filius . Nil hoc verbo veritatis verius . In cruce latebat sole Deitas , At hic latet simul & humanitas : Ambo tamen credens atque confitens , Peto quod petivit Latro penitens . Plagas , sicur Thomas , non intueor , Deum tamen meum te confiteor . Fac me tibi semper magis credere , In te spem habere , te diligere . O Memoriale Mortis Domini , Panis vivus , vitam praestans homini ; Praesta meae menti de te vivere , Et te illi semper dulcè sapere , &c. I devoutly adore thee , O latent Deity , Who under these Figures truly liest hid . My Heart submits it self wholly to thee , For when it contemplates thee , it wholly fails me . Sight , tast , and touch , is deceived in thee , Hearing alone a Man may fasely trust . Whatsoe'er the Son of God said , I believe . Nothing is truer than this Word of Truth . The Deity only on the Cross was hid , Here the Humanity also is conceal'd : But both believing and confess●ng both , I ask what the Repenting Thief desir'd . I do not see , as Thomas did , thy Wounds , Yet I acknowledg thee to be my God. O make me still more to believe in thee , On thee to place my Hope , and thee to love . O thou Memorial of my dying Lord , Thou living Bread , and giving Life to Men , Grant that my Soul on thee may ever live , And thou to it mayst always sweetly tast , &c. Another Sequence of Tho. Aquinas , which begins , Lauda Sion Salvatorem .
In Missal . Rom. in sesto Corp. Christi . Docti Sacris institutis , Panem vinum in salutis Consecramus hostiam . Dogma datur Christianis , Quod in carnem transit panis Et vinum in sanguinem . Quod non capis , quod non vides , Animosa firmat fides Praeter rerum ordinem . Sub diversis speciebus , Signis tantum & non rebus Latent res eximiae . Caro cibus , sanguis potus ; Manet tamen Christus totus Sub utrâque specie . A sumente non concisus , Non confractus , non divisus , Integer accipitur . Sumit unus , sumunt mille , Quantum isti , tantum ille ; Nec sumptus consumitur . Sumunt boni , sumunt mali ; Sorte tamen inequali Vitae vel interitus . Mors est malis , vita bonis ; Vide paris sumptionis Quàm sit dispar exitus . Fracto demum Sacramento , Ne vacilles , sed memento , Tantum esse sub fragmento , Quantum toto tegitur . Nulla rei fit scissura , Signi tantum fit fractura ; Qua nec status , nec statura Signati minuitur , &c. Being taught by holy Lessons , we consecrate Bread and Wine for a saving Host . It 's a Maxim to Christians , that Bread is changed into Flesh , and Wine into Blood. What thou dost not comprehend , or see , a strong Faith confirms it , besides the order of Nature . Precious Things lie hid under different Species , which are Signs only , not Things . The Flesh is Meat , and the Blood Drink , yet Christ remains whole under each Kind . Uncut , unbroken , undivided , he is received whole by him that takes him . When a thousand take him , one takes as much as they ; nor is he consumed in taking . The Good and Bad both take him , but their Lot is unequal in Life and Death . He is Death to the Bad , and Life to the Good ; behold an unlike end of a like taking . When the Sacrament is broken , Be not stagger'd , but remember , There is as much in a Particle As the whole covers . Here is no division of the thing , Only a breaking of the Sign ; Whereby neither the State nor Stature of the thing signified is diminished , &c. Another Hymn of the same Author , which begins , Pange lingua gloriosi .
In Breviar . Rom. in sesto Corp. Christi . In supremae nocte coenae Recumbens cum sratribus , Observata lege plenè Cibis in legalibus ; Cibum turbae duodenae Se dat suis manibus . Verbum caro , panem verum Verbo carnem efficit , Firque sanguis Christi merum , Et si sensus deficit Ad firmandum cor sincerum Sola fides sufficit . Tantum ergo Sacramentum Veneremur cernui : Et antiquum documentum Novo cedat ritui : Praestet fides supplementum Sensuum defectui , &c.
Thus translated in the Manual of Godly Prayers . At his last Supper made by Night , He with his Brethren takes his Seat , And having kept the Ancient rite Using the Laws prescribed Meat ; His twelve Disciples doth invite , From his own Hands himself to eat . The Word made Flesh , to words imparts Such strength , that Bread his Flesh is made , He Wine into his Blood converts ; And if our Sense here fail and fade , To satisfy Religious Hearts , Faith only can the Truth perswade . Then to this Sacrament so high , Low rev'rence let us now direct , Old Rites must yield in dignity To this , with such great Graces deckt : And Faith will all those Wants supply , Wherein the Senses feel defect , &c. In another Hymn of Th. Aquinas , which begins , Verbum supernum prodiens , they pray thus to the Sacrament .
In Breviar . Rom. in Festo Corp. Christi . O salutaris Hostia , Quae Coeli pandis ostium : Bella premunt hostilia , Da robur , fer auxilium . O saving Host , that openest Heaven's Door , Th' Arms of our Foes , do us enclose : Thy strength we need ; O help with speed , We humbly thee implore .
Doctors
of
the
Faculty
Practique
pour
Adorer
le
tres
Saint
Sacrament
de
l'
Autel
:
A
Form
for
the
Adoration
of
the
most
Holy
Sacrament
of
the
Altar
.
Praised
and
adored
be
the
most
Holy
Sacrament
of
the
Altar
.
[
Praised
be
the
most
Holy
Sacrament
of
the
Altar
]
Form
for
honouring
the
Holy
Sacrament
,
Hours
of
Salisbury
.
Our
Holy
Father
the
Pope
,
hath
granted
to
all
them
that
devoutly
say
this
Prayer
after
the
Elevation
of
our
Lord
Jesu
Christ
,
three
thousand
days
of
Pardon
for
deadly
Sins
)
.
Anima Christi sanctifica me . Corpus Christi salva me . Sanguis Christi inebria me . Aqua lateris Christi lava me . ( Hor. Sar. Splendor vultus Christi illumina me . ) Passio Christi conforta me . ( H. Sar. Sudor vultus Christi virtuosissime sana me . ) O bone Jesu exaudi me . Intra vulnera tua absconde me . Ne permittas me separari à ce . Ab hoste maligno defende me . In hora mortis meae voca me , Et jube me venire ad te ; Ut cum sanctis tuis laudem te In saecula soeculorum . Amen .
Soul of Christ , sanctify me . Body of Christ , save me . Blood of Christ , inebriate me . Water of Christ's Side , wash me . Passion of Christ , comfort me . O good Jesus hear me . Within thy Wounds hide me . Suffer me not to be separated from thee . From the malicious Enemy defend me . In the Hour of my Death call me , And command me to come to thee , That with thy Saints I may praise thee , For evermore . Amen .
French
Form
These two good Prayers were found in the Sepulchre of our Lord Jesus Christ in Jerusalem ; and whosoever carries them about him with Devotion , and in Honour of our Lord Jesus Christ , shall be delivered from the Devil , and from suddain Death , and shall not die of an ill Death . He shall be preserved from Pestilence , and all infectious Diseases . No Sorcerer , nor Sorcery , shall be able to hurt him or her , that has these two good Prayers about them . The Fire from Heaven shall not fall upon the House where these Prayers are rehearsed with devotion . A Woman with Child , saying them devoutly , shall be brought to Bed , without any danger of her own , or her Child's Death . Lightnings and Thunders shall not fall upon the Houses where these Prayers are rehearsed with Devotion . Such a one shall not die without Confession , and God will give him Grace to repent of his Sins .
S.
Litaniae
variae
p.
Roman
Church
Primitive
Devotion
a
Rhetorical
Prosopopoeia
Denis
the
Areopagite
Old
English
Church
then
Roman
Church
Easter
Sermon
John
Day
last
Edition
Abr.
Whelock
Saxon
Edition
MEN Beloved , you have been often discoursed to , concerning our Saviour's Resurrection , how he , after his Passion on this Day , rose powerfully from the Dead . Now we shall , by God's Grace explain something to you about the Holy Eucharist , which this day we are bound to frequent , and instruct your understanding about this Mystery , both according to the Old and New Testament , that no doubting may disturb you concerning this Life-giving Banquet . —
— Christ , before his suffering , consecrated Bread , P. 469. and distributed it to his Disciples , saying thus , Eat this Bread , it is my Body , and do this in remembrance of me : Also he Consecrated Wine in a Cup , and said , Drink ye all of this , This is my Blood which is shed for many for the Remission of Sins . The Apostles did , as Christ commanded , they consecrated Bread and Wine for the Eucharist . And to his memory also afterward every one of their Successors , and all Christ's Priests , According to Christ's Command , by the Apostolical Benediction , did consecrate Bread and Wine in his Name . Now Men have often disputed , P. 470. and do it still , How that Bread which is prepared of Corn , and is baked by the heat of Fire , can be changed into Christ's Body ; and how that Wine which is pressed out of many Grapes , by any blessing of it , can be changed into our Lord's Blood ? Now to such Men , I answer , that some things are spoken of Christ by signification , some others by a known thing : It is a true thing , and known , that Christ was born of a Virgin , and voluntarily suffered Death , and was buried , and this Day rose from the Dead . He is called Bread , and a Lamb , and a Lion , and otherwise , by signification . He is called Bread , because he is our Life , and the Life of Angels . He is called a Lamb , for his Innocency . A Lion , for his Strength , whereby he overcame the strong Devil . Yet notwithstanding , according to true Nature , Christ is neither Bread , nor a Lamb , nor a Lion. Wherefore then is that Holy Eucharist called Christ's Body , or his Blood , if it be not truly what it is called ? Truly the Bread and Wine , which are consecrated by the Mass of the Priests , show one thing outwardly to Mens Senses , and another thing they declare inwardly to believing Minds . Outwardly , Bread and Wine are seen both in appearance , and in tast ; yet they are truly after Consecration Christ's Body and Blood , by a Spiritual Sacrament . An Heathen Child is Baptized , yet he altereth not his outward shape , though he be changed within . He is brought to the Font full of Sin through Adam's Disobedience , but he is washed from all his Sins inwardly , tho' he has not changed his outward Shape . So also that Holy Font-Water , which is called the Well-spring of Life , is like in Nature ( in specie ) to other Waters , and is subject to corruption ; but the Power of the Holy Ghost , by the Priest's Blessing , comes upon that corruptible Water ; and after that , it can wash both Body and Soul from all Sins , P. 471. by spiritual Power . We see now in this one Creature two things : that , whereby , according to true Nature , it is corruptible Water , and that whereby , according to the Spiritual Mystery , it has a saving Power . So also , if we look upon that Holy Eucharist according to a corporeal Sense , then we see that it is a Creature corruptible and changeable ; but if we own a spiritual Power there , then we understand that Life is in it , and that it confers Immortality on those that tast it by Faith. There is a great difference betwixt the insible Vertue ( and Power ) of this Holy Eucharist , and the visible appearance of its proper Nature . By its Nature it is corruptible Bread , and corruptible Wine ; and by the Virtue of the Divine Word , it is truly the Body and Blood of Christ ; yet not corporally so , but spiritually . There is much differencce betwixt that Body which Christ suffer'd in , and that Body which is consecrated for the Eucharist . The Body that Chrivt suffer'd in , was Born of the Flesh of Mary , with Blood and Bones , with Skin and Nerves ; animated by a rational Spirit in humane Members : but his Spiritual Body , which we call the Eucharist , is collected from many grains of Corn , without Blood and Bone , without Member or Soul : wherefore there is nothing in it to be understood Corporeally , but all is to be understood Spiritually . Whatsoever is in that Eucharist which restores Life to us , this is from Spiritual Virtue , and from Invisible Operation . Therefore that Holy Eucharist is called a Sacrament , because one thing is there seen , and another thing understood : that which is there seen has a bodily Nature , that which we understand in it has a spiritual Virtue . The Body of Christ , that suffered Death , P. 472. and rose from the Dead , henceforth dies no more , but is eternal and impassible . That Eucharist is Temporary , not Eternal ; it is corruptible , and capable of division into minute Parts ; it is chewed with the Teeth , and sent into the draught : yet it will be true , that according to spiritual Virtue , it is whole in every part : Many receive that Holy Body , yet according to the spiritual Mystery , it will be whole in every part . Tho' some receive a lesser part of it , yet there will not be more virtue in the greater part than in the lesser , because it will be whole in all Men according to the invisible virtue . This Sacrament is a Pledg , and a Type ; the Body of Christ is the Truth : We keep this Pledg Sacramentally , till we come to the Truth it self ; and then is the Pledg at an end . It is indeed , as we said before , Christ's Body and his Blood , but not Corporally , but Spiritually . Do not dispute , how this can be effected , but believe it firmly , that so it is .
Here
follow
some
idle
Visions
,
which
that
credulous
Age
were
fond
of
,
but
are
nothing
to
the
purpose
,
and
therefore
I
omit
them
.
All
our
Fore-fathers
were
baptized
in
the
Cloud
and
in
the
Sea
;
and
all
ate
the
same
spiritual
Meat
,
and
all
drank
the
same
spiritual
Drink
,
for
they
drank
of
that
spiritual
Rock
,
and
that
Rock
was
Christ
.
Corporal
Sense
Whosoever
thirsteth
,
let
him
come
to
me
and
drink
,
and
from
his
belly
shall
flow
living
Water
.
This
he
said
of
the
Holy
Ghost
,
which
they
that
Believed
on
him
,
should
receive
.
Israel
ate
the
same
spiritual
Meat
,
and
drank
the
same
Spiritual
Drink
,
it
spiritually
Whoso
eateth
my
Flesh
,
and
drinketh
my
Blood
,
hath
Eternal
Life
:
Do
this
in
remembrance
of
me
.
The
rest
of
the
Sermon
being
of
a
moral
and
allegorical
Nature
,
I
omit
.
Published
at
the
end
of
the
foresaid
Sermon
,
printed
by
Also
in
the
Notes
on
's
Eccl.
Hist
an
Epistle
to
Bishop
of
Shyrburn
— The Eucharist is not the Body of Christ corporally , but spiritually : not the Body in which he suffered , but that Body when he consecrated Bread and Wine for the Eucharist , the night before his Passion , and said of the Bread he Blessed , This is my Body ; and again of the Wine he blessed , This is my Blood , which is shed for many for the Remission of Sins . Now then understand , that the Lord , who was able to change that Bread before his Passion into his Body , and that Wine into his Blood , Spiritually ; that the same ( Lord ) by the Hands of the Priests , daily consecrates Bread and Wine for his Spiritual Body , and for his Spiritual Blood.
Epistle
of
Elfricke
to
Wulfstane
Arch-Bishop
of
York
,
Eat
this
Bread
,
it
is
my
Body
:
Drink
ye
all
of
this
,
it
is
my
Blood
of
the
New
Testament
,
which
is
shed
for
many
for
the
Remission
of
Sins
.
(
or
sence
,
in
re
corporali
)
viz.
was
his
Body
(
de
corpore
&
sanguine
Domini
)
Every
thing
that
entreth
into
the
Mouth
,
goeth
into
the
Belly
,
and
is
cast
out
into
the
Draught
.
(
which
are
the
very
words
of
whom
he
opposes
Virgin
Mary
[
is
the
same
that
is
taken
from
the
Altar
]
Romish
Faith
Zealous
Monk
Porphyry
,
Lucian
Trinity
,
the
Eternal
Generation
of
the
Son
of
God
,
our
Resurrection
Corporal
Presence
oral
Manducation
Cicero
,
l.
de
Nat.
Deorum
Can
any
Man
be
supposed
so
mad
,
to
believe
that
to
be
a
God
which
he
eats
?
Rigaltius
notis
ad
Tertal
.
lib.
That
they
did
testify
their
eating
the
Flesh
,
and
drinking
the
Blood
of
their
Lord
God
in
their
Discourses
of
the
Eucharist
.
That
among
so
many
Reproaches
of
those
that
accused
Christians
of
Impiety
,
for
not
having
Altars
nor
Sacrifices
,
and
among
so
many
false
Brethren
that
were
Turn-coats
,
yet
there
were
none
that
made
this
an
Accusation
against
them
,
that
they
are
the
Flesh
of
their
God
and
Lord
,
and
drank
his
Blood.
De
Eucharist
.
l.
That
we
might
be
accounted
truly
Fools
,
if
without
the
Word
of
God
,
we
believed
the
true
Flesh
of
Christ
to
be
eaten
with
the
Mouth
of
our
Bodies
.
That
Insidels
always
counted
this
a
most
foolish
Paradox
,
as
appears
from
and
others
That
he
found
no
Sect
worse
,
or
more
foolish
,
than
the
Christians
,
who
tear
with
their
Teeth
,
and
devour
that
God
whom
they
worship
.
foolish
Paradox
[
&
aliis
]
others
Eucharistia
dejexja
.
Sect.
Ahmed
bin
Edris
Those
words
of
Christ
&c.
Christians
understand
them
literally
,
and
so
Christians
are
more
cruel
against
Christ
,
than
Jews
;
for
they
left
Christ
when
they
had
slain
him
,
but
these
eat
his
Flesh
,
and
drink
his
Blood
,
which
as
experience
testifies
,
is
more
savage
.
Ibid.
Joseph
.
Albo
de
Ikkarim
,
lib.
Hoc
enim
est
Corpus
meum
makes
Bread
to
be
the
Body
of
their
God
,
whose
Body
that
is
in
Heaven
,
comes
upon
the
Altar
;
and
upon
the
pronouncing
these
words
,
by
the
Priest
,
whether
good
or
wicked
is
all
one
,
all
things
are
made
one
Body
with
the
Body
of
the
Messias
,
Which
things
are
all
repugnant
to
the
first
Principles
of
Reason
,
and
to
our
very
Senses
themselves
.
common
Bye-word
Mange
Dieu
Faith
of
the
Ancient
Church
Theodoret.
Interrog.
in
Genes
Old
Christians
the
extreamest
stupidity
to
worship
that
which
is
eaten
.
Id.
qu.
in
Levit.
How
can
any
one
of
a
sound
Mind
,
call
that
a
God
,
which
being
offered
to
the
True
God
,
is
after
wards
eaten
by
him
?
worship
of
Images
Body
of
Christ
Jos.
Albo
No
Man's
Mind
can
conceive
,
nor
Tongue
utter
,
nor
any
Ear
can
hear
.
Romanist's
Belief
Jews
themselves
Fortalitium
Fidei
contra
Judeos
Vid.
l.
(
of
the
Eucharist
This
is
my
Body
The
Rock
was
Christ
The
words
that
I
have
spoken
to
you
are
Spirit
and
Life
:
This
is
my
Body
This
is
the
Bread
which
our
Fathers
ate
,
this
Bread
this
Bread
(
and
Christ
borrowed
his
Phrases
and
the
Elements
from
their
Supper
)
That
the
Tradition
of
the
Catholick
Church
concerning
this
Sacrament
is
true
.
That
in
this
Sacrament
there
is
really
,
and
not
by
way
of
Signification
,
the
True
Body
and
True
Blood
of
Christ
.
Impossib
.
p.
Impossib
.
fol.
de
novo
Imposs
.
fol.
Imposs
.
fol.
eod
Imposs
.
fol.
Imposs
.
fol.
(
in
one
place
.
Imposs
.
fol.
(
the
Body
Imposs
.
fol.
Ancient
Church
this
Church
their
Words