author, favour transubstantiation. But the words quoted as used by the minister at the consecration of the bread and wine, are hostile to transubstantiation. The Benedictine editor, and a great many Romanists of note deny that the treatise was written by Ambrose, and some of them speak of it very contemptuously. It will be, perhaps, advisable not to advert to it unless it be first adduced by the Romanists. The words of the consecration can then be quoted, and the reasons assigned by the Benedictine editor for believing that Ambrose is not the author of the work. But in his work" de Mysteriis," Ambrose uses expressions which imply consubstantiation at least, and, perhaps, even transubstantiation.

S. Ambrosii. de Sacram. Lib. iv. c. iv.

Quomodo potest qui panis est, corpus esse Christi? consecratione. Consecratio autem quibus verbis est et cujus sermonibus? Domini Jesu, &c.

Ergo tibi ut respondeam, non erat corpus Christi ante consecrationem, sed post consecrationem dico tibi quia jam corpus est Christi. Ipse dixit, et factum est: ipse mandavit, et creatum est.

C. V. Qui pridie, inquit, quam pateretur in sanctis manibus suis accepit panem. Antequam consecretur, panis est; ubi autem verba Christi accesserint corpus est Christi.-Denique audi dicentem, accipite et edite ex eo omnes; hoc est enim corpus meum." Et ante verba Christi, calix est vini et aquæ plenus; ubi verba Christi operata fuerint, ibi sanguis Christi efficitur, qui plebem. redemit. Ergo videte quantis generibus potens est sermo Christi universa convertere. Deinde ipse dominus Christus testificatur nobis quod corpus suum accipiamus et sanguinem. Numquid debemus de ejus fide et testificatione dubitare?

Contrà.

C. V.-Vis scire quia verbis cœlestibus consecratur? Accipe quæ sunt verba. Dicit sacerdos: Fac nobis, inquit, hanc oblationem ascriptam, ratam, rationabilem, acceptabilem: quod figura est corporis et sanguinis domini nostri Jesu Christi. Qui pridié quam pateretur, in sanctis manibus suis accepit panem, respexit in cœlum ad te, Sancte Pater omnipotens æterne Deus, gratias agens, benedixit, fregit, fractumque apostolis suis et discipulis suis tradidit dicens,

ແ accipite et edite ex hoc omnes; hoc est enim corpus meum, quod pro multis confringetur."

C. VI. Et sacerdos dicit; ergo memores gloriosissimæ ejus passionis et ab inferis resurrectionis et in cœlum adscensionis, offerimus tibi hanc immaculatum hostiam, rationabilem hostiam, incruentam hostiam, hunc panem sanctum, et calicem vitæ æternæ, &c.

The reasons assigned by the Benedictine editor for not ascribing the work to Ambrose are-" Primo diversitas eloquutionis; nam etsi stylum variari ab auctoribus, et pro re ac tempore modo attolli, modo deprimi non ignoremus; semper tamen scriptoris apparet ingenium et quasi intermicat; quique nobili et eleganti dictione uti consuevit, ad humilem nunquam demittit sese: at verò frigidis illis et puerilibus interrogatis, quæ huic scriptioni subinde insperguntur, cautè abstinet, ut in libro "de Mysteriis," ejusdem licet argumenti, fecit Ambrosius. Accedit ut illud, quod Ambrosium non tam serviliter libros suos imitaturum fuisse existimamus, &c. &c. Denique quod auctor tantis animis in ecclesiam Romanam propter lotionem pedum insurgit, nobis Ambrosiani instituti mimimè videtur.

eum.

Christ is bread.

X. Expositio in Ps. cxviii. Tom. i. p. 1203.

De hoc

Quid petis, Judæe, ut tribuat tibi panem, quem dat omnibus, dat quotidiè, dat semper? In te ipso est, ut accipias hunc panem; accede ad hunc panem, et accipies 66 dictum est, pane omnes qui elongant se abs te peribunt." Si te elongaveris ab eo peribis: si appropinquaveris ad eum vives. Hic est panis vitæ: quia ergo vitam manducat, mori non potest. Quomodo enim morietur, cui cibus vita est ? Quomodo deficiat, qui habuerit vitalem substantiam? Accedite ad eum et satiamini, quia panis est ;

Ambrose in his treatise "de Mysteriis," uses expressions which are sure to be adduced by Romanists. It may be well, therefore, to adduce in reply the following sentences from the same treatise, de Myst. c. ix. 54. Ipse clamat dominus Jesus, " Hoc est corpus meum." Ante benedictionem verborum cœlestium alia species nominatur, post consecrationem corpus significatur. Ipse dicit sanguinem suum. Ante consecrationem aliud dicitur; post consecrationem sanguis nuncupatur." Ambrose says, the body of Christ in the sacrament is a spiritual body: but before Christ was crucified, when the sacrament was instituted, it was not a spiritual body.

accedite ad eum et potate quia fons est; accedite ad eum et illuminamini, quia lux est: accedite ad eum et liberamini, quia "ubi Spiritus Domini, ibi libertas;" accedite ad eum et absolvimini, quia remissio peccatorum est. Quis sit iste, quæritis? Audite ipsum dicentem, "ego sum panis vitæ, qui venit ad me non esuriet, et qui credit in me, non sitiet

unquam.

(Rouen, 1668.)

ORIGEN, born in An. Chr. 185. Comm. in Matt. Rothomagi. Το αγιαζόμενον βρωμα δια λογου Θεου και εντεύξεως, κατ' αυτο μεν το υλικον εις την κει λιαν χωρει, και εις αφεδρωνα εκβαλλεται, κατα δε την επιγε

νομενην αυτω ευχήν, κατα την

αναλογίαν της πιστεως, ωφελι

μου γίνεται, και της του νοου

αιτιον διαβλέψεως, ορωντος επι το ωφελούν. Και ουκ η υλη του άρτου, αλλ' ο επ αυτο ειρημενος λογος εστιν ο ωφελων τον μη αναξίως του κυρίου εστ θιοντα αυτόν. Και ταυτα μεν περι του τυπικού και συμβολικου

σώματος.

The food which is sanctifed by the word of God and of prayer, as regards its material part, goes into the stomach and is cast forth into the draught; but as regards the prayer which is offered over it, it becomes profitable according to the proportion of the faith and of the mental

discernment of him who looks to what is profitable. Neither is it the matter of the bread, but the word which is spoken over it, which profits him who eats it not unworthily of the Lord. And these things (I say) concerning the typical and symbolical body.

The words, "Except ye eat my flesh," &c. are not to be taken literally.

Origen. in Lev. c. x. Hom. vii.

Sed vos qui filii estis ecclesiæ, si evangelicis imbuti mysteriis, si verbum caro factum habitat in vobis, agnoscite quæ dicimus, quia Domini sunt, ne forte qui ignorat ignoretur. Agnoscite quia figuræ sunt, quæ in divinis voluminibus scripta sunt, et ideò tanquam spirituales examinate et intelligite quæ dicuntur, si enim carnales ista suscipitis lædunt

VOS.

Est et in Novo Testamento littera quæ occidit eum qui non spiritualiter ea quæ dicuntur adverterit. Si enim

LIBRARY

UNIVERSITY

105

ΝΙΑ.

ROMISH CONTROVERSY.

secundum litteram sequeris hoc ipsum quod dictum est,"
manducaveritis
carnem meam, et biberitis sanguinem

meum," occidit hæc littera.-(Latin edit. Basilea, 1571.)

Dialogus tertius contra Marci.

At si ut isti aiunt, neque carnem habuit, neque sanguinem, cujusmodi carnis, aut cujus corporis, et qualis tandem sanguinis imagines, videlicet panem et poculum tradidit ? ac per hæc symbola memoriam sui præcepit discipulis suis. (Editio ut supra.)

EUSEBIUS, bishop of Cesarea, An. Dom. 314. Demonst. Evang. lib. viii. c. 1. (Parisiis, 1544.) Παλιν γαρ αυτος τα συμβολα της ενθεου οικονομίας τους αυτού παρεδίδου μαθηταις, την εικόνα του ίδιου σώματος ποεισθαι παρακελεύει.

For he again gave to his disciples the symbols of the Divine Economy, and he commanded them to make the image of his own body.

Ibidem.

Αρτω δε χρησθαι συμβόλω του ίδιου σώματος παρεδίδου.

And he enjoined them to use the bread as a symbol of his own body.

Eusebius, lib. iii. Eccles. Theolog. contra Marcell. Ancyr. MS. in publicâ Oxoniensis Academiæ bibliothecâ, et in privatis virorum doctissimorum D. Richardi Montacutii et M. Pathicii Juni.-Usher.

Μη γαρ την σαρκα ην περικειμαι νομισητε με λεγειν, ως δεον αυτον εσθιειν, μηδε το αισθητον και σωματικόν αίμα πιο νειν υπολαμβάνετε με προστατ

τειν.

Αλλ' ευ ιστε οτι τα ρηματα α λελαληκα υμιν πνεύμα εστι και ζωη. Ωστε αυτα ειναι τα ρήματα και τους λογους αυτου την σαρκα και το αιμα Ων 0 μετέχων αει ωσάνει αρτω ουρανίω τρεφομενος, του ουρα νιου μετεχει ζωης.

Do not think that I speak of that flesh with which I am encompassed, as if you must eat of that, nor imagine that I command you to drink my sensible and corporeal blood. But understand well that the words which I have spoken unto you are spirit and life. So that those very sayings and words of his are his flesh and blood, whereof he who is a partaker, being

always therewith nourished,
as it were, with heavenly
bread, shall partake of the
heavenly life.

THEODORET, bishop of Cyrus in Cappadocia.
Dial. 2. (Latin edit. Parisiis, 1608.)

Eran. Credis te fieri participem Christi corporis et sanguinis.

Örthod.-Ita credo.

Eran. Sicut ergo symbola Domini corporis et sanguinis alia quidem sunt ante invocationem sacerdotis, sed post invocationem mutantur et alia fiunt, ita etiam corpus Domini post assumptionem mutatur in divinam substantiam.

Orthod.-Quæ ipse texuisti retibus captus es. Neque enim signa mystica post sanctificationem recedunt a suâ naturâ. Maneut enim in priore substantia et figurâ et formâ, et videri et tangi possunt sicut et prius.

No other sacrifice for sin but the sacrifice on the cross. In Epist. ad Hebræos, c. x. p. 795. (Editio ut supra.)

"Hic autem unam pro peccatis offerens hostiam, in sempiternum sedet ad dexteram Dei, de cætero expectans donec ponantur inimici ejus scabellum pedum ejus. Unâ enim oblatione consummavit in sempiternum sanctificatos." Illic et sacerdotum et hostiarum multitudo, nulla verò utilitas Hic autem unus et idem sacerdos et hostia, et peccatorum solutionem effecit, et alio non egat sacrificio.

:

CYPRIAN, elected bishop, An. 241. Dupin.

Cæcilio fratri. Epist. Ixiv. p. 153. (Oxonii, 1682.) Nam quia nos omnes portabat Christus, qui et peccata nostra portabat, videmus in aquâ populum intelligi, in vino verò ostendi sanguinem Christi.

HILARY* flourished about the year 358.

In fide enim resurrectionis, sacramentum panis cœlestis accipitur, et quisquis sine Christo est, in vitæ cibi jejunio relinquetur. Comm. in Matt. can. ix. (Parisiis, 1652.)

A passage in his work de Trin. lib. viii. favours transubstantiation; nosque vere sub mysterio carnem corporis sui sumimus, &c.