ROMISH CONTROVERSY. μονον, αλλα και BRARY OF THE UNIVERSITY CALIFORNIA (to shew that he is a bro πρωτοτοκον εν πολλοις αδελφοις. του σώματος. Οτι Εννόησον τι σε δεχη τη χειρι, και καθαραν αυ- απαντων. την διακονομενην μυστηρίοις ουτω φρικωδέστατοις και αιματι φοινιχθεισαν τοιουτω, και χρυ not only this, but his mem- την γενομένην μαχαιραν, και λοιδορίας και ύβρεις, και ευτραπελιας μεταγειν. κ. τ. λ. things of that sort. For it is destructive to transfer the tongue, which ministers to such dreadful mysteries, and which is crimsoned with such blood, and which becomes a golden sword, to reproaches, and insults, and scurrility. Chrys. in vii. cap. Gen. Hom. xxiv. Tom. ii. Ρ. 255. (Editio ut supra.) Αναλογιζέσθω της φρικτής ταυτης την απολαυσιν, και του εντευθεν εκπηδωντος πυρος την φαιδρότητα. κ. τ. λ. Consider the partaking of the awful table, and the brightness of the fire which springs forth thence, &c. Chrysostom, who had discoursed on the beheading of John the Baptist, exhorts his congregation to take home with them the Baptist's head still distilling warm blood. Chrys. ad populum Antioch. Serm. xvi. Και γαρ παρεκαλεσα πρωην υμας την κεφαλην Ιωαννου λαβοντας αποτετμημένην, και θερμου του αιματος ετι αποσταζουσαν, ουτως απελθειν οικαδε εκαστον, και νομίζειν προ των οφθαλμων οραν αυτην φωνην αφιεισαν και λογουσαν μισήσατε μου τον σφαγέα τον ορκον.-(Editio ut supra.) For I lately exhorted each of you to return home taking the head of John, which was cut off, still distilling warm blood, and to fancy that you visibly discerned its voice issuing forth and saying, ye will hate the oath which slow me. Strongly figurative language. Chrys. in Epist. ad Cor. c. x. Hom. xxiv. Tom. xi. p. 255. (Bened. edit. Parisiis, 1839.) Το ποτήριον της ευλογίας ο ευλογούμεν, ουχι κοινωνία του αίματος του Χριστου εστι; σφοδρα πιστως και φοβερως The cup of blessing which we bless, is it not the communion of the blood of Christ? He has spoken very faithfully • Romanists cannot pretend that the tongue is crimsoned with blood in an unbloody sacrifice, and still less that it becomes a golden sword. ειρηκεν. Ο γαρ λεγει τουτο εστι οτι τουτο το εν ποτηρίω ον, εκείνο εστι το απο της πλευρας ρευσαν, και εκείνου μετε χομεν. Και ου μονον εξεχεεν, αλλα και πασιν ημιν αυτου μετεδωκεν, ωστε ει αιματος επιθυμεις, φησι, μη των ειδωλων βωμον τω των αλόγων φόνω, αλλα το θυσιαζηριον το εμον τω εμω φοινισσε αιματι. Τι τουτο φρικωδέστερον ; τι δε φιλοστοργο τερον. Διατι δε προσεθηκεν, ο κλωμεν; τούτο γαρ επι μεν της ευχαριστιας εστιν ιδειν γινομενον. Επι δε σταυρου ουκέτι, αλλα και τουναντιον τούτω. Οστουν, γαρ, αυτου, φησιν, ου συντριβησεται. Αλλ' όπερ ουκ επαθεν επι του σταυρου, τουτο πασχει επι της συμφορας δια σε, και ανέχεται διακλωμένος,* ινα παντας εμπληση. Διο και επηγαγεν, οτι εις αρτος, εν σώμα εσμεν οι πολλοι. Τι γαρ λεγω κοινωνιαν, φησιν; αυτο εσμεν εκεινο το σωμα. Τι γαρ εστιν ο αρτος; σωμα Χριστου. Τι δε γενονται οι μεταλαμβάνοντες; σωμα ΧρισΟυχι σωματα πολλα, του. αλλα σωμα εν. αρτος εκ πολλων κόκκων Καθαπερ ο συγκείμενος ενωται, ως μηδαμου φαινεσθαι τους κόκκους, αλλ' and awfully. For what he says, is this ; that that which is in the cup is that which fowed from his side, and of that we partake. And he not only poured it forth, but gave of it to all of us, so that, he says, if you desire blood, do not redden the altar of idols with the blood of irrational animals, but redden my altar with my blood. What can be more awful than this? What can be more affectionate ? But why did he add, "which we break ?” For this may be seen to happen in the eucharist, but not on the cross, but the reverse of it. For “ bone of him,” he says, " shall not be broken.” But what he did not endure upon the cross, this he endures in the offering for you, and he permits himself to be broken that he may fill all. Wherefore, he added, that we, who are many, are one bread and one body. For why, he says, do I mention com munion? We are that very body. For what is the bread? The body of Christ. And what do they become who The Romanists hold that each morsel of bread is whole and entire Christ. Will Romanists admit that communicants are transubstantiated into the body of Christ? Chrysostom affirms this just as strongly as he did in a former passage, that the consecrated bread was Christ's very oody. είναι μεν αυτους, αδηλον δε αυτών είναι την διαφοραν τη συνάφεια, αυτώ και αλληλοις και τω Χριστω συναπτόμεθα. Ου γαρ εξ ετερου μεν σώματος συ, εξ ετερου δε εκείνος τρεφεται, αλλ' εκ του αυτου παντες. Διο και επηγαγεν. Οι γαρ παντες εκ του ενός αρτου μετεχομεν. The body partake of it? takers of that one bread." JEROME. In typo sanguinis sui non obtulit aquam, sed virum. Lib. ii. adversus Jovianum. (Mariani Victorii Reatini, Episcopi Amerini, Parisiis, 1602.) Christ's flesh is not only eat in the mysteries but in the Scriptures. Porrò quia caro Domini versus est ribus, et sanguis ejus verus est potus, juxta avaywyer, hoc solum habemus in præsenti sæculo bonum, si vescamur carne ejus cruoreque potamur, non solùm in mysterio, sed etiam in Scripturarum lectione. In Eccles. c. 3. Tom. v.-(Editio ut supra.) The divine doctrine is more truly the flesh of Christ than the mysteries. Legimus sanctas Scripturas. Ego corpus Jesu evangelium puto. Sanetas Scripturas puto doctrinam ejus. Et quando dicat qui non comederit carnem meum et biberit sanguinem meum, licet in mysterio possit intelligi, tamen verius corpus The evangelical sentiments of this exposition of the Psalms have induced many Romanists to deny that it was written by Jerome; at all events it is the work of an ancient writer, and was generally perused by Romanists, as the work of Jerome for many ages. Christi et sanguis ejus doctrina divina est. Si quando imus ad mysterium, qui fidelis est intelligit, si in maculam ceciderit periclitatur. Si quando audimus sermonem Dei, et sermo Dei et caro Christi et sanguis ejus in auribus nostris funditur, et nos aliud cogitamus, in quantum periculum incurrimus. In Ps. cxlvii. Tom. vii. p. 420.-(Editio ut supra.) Reus erit corporis et sanguinis Domini. Quia tanti mysterii sacramentum pro vili despexerit.-(Comm. in Epis. prior. ad Cor. c. x. We drink wine in the mysteries. Lib. iii. in Amos, c. ix. Et plantabunt quoque vineas cum Noe, bibent vinum earum et inebriabuntur, et audient a Domino Salvatore, "Bibite, amici mei, et inebriamini. Bibent autem vinum quod se in regno patris cum apostolis suis novum bibeturum esse pollicitus est. Hæc est vinea Sorect, cujus vinum quotidie in mysteriis bibimus.-(Editio ut supra.) Jerome speaks of eating the bread of the eucharist. Comm. in Abdiam. c. i. Tom. v. p. 294. Tunc illudent et resistent quondam magistro suo dicentes falsa esse quæ didicerant, et prævalebunt contra eum, et eruditi fide ecclesiæ, falsum dogma convincent. Illi qui quondam comedebant apud hæreticos, non panem eucharistiæ, sed panem luctus et panem subcinerium qui non reversatur, præponent quæstiones de Scripturis. In the sacrament of the Lord's Supper the truth of the body and blood of Christ are represented. Lib. iv. Comm. in Matth. c. xxxi. Tom. vi. p. 13. (Editio ut supra.) Postquam typicum pascha fuerit impletum, et agni carnes cum apostolis comederet; assumit panem, qui confortat cor hominis, ut ad verum paschæ transgreditur sacramentum, ut quomodo in prefiguratione ejus Melchisedech summi Dei Sacerdos, panem et vinnm offerens, fecerat, ipse quoque veritatem sui corporis et sanguinis representaret. |