ROMISH CONTROVERSY.

μονον,

αλλα και

BRARY

OF THE

UNIVERSITY

CALIFORNIA

(to shew that he is a bro
ther, a friend, and a bride-
groom (he says), “I no
longer call you servants, for
you are my friends;” and
Paul (says), again, “We have
a chaste
espoused you as
Virgin to one husband to
present you to Christ;” and
"In order that he
again,
might be the firstborn among
But we
many brethren.”
become, not only his breth-
ren, but his children. For
behold," he says, "I and
the children whom God hath
And we are
given to me.”

πρωτοτοκον εν πολλοις αδελφοις.
Ουκ αδελφοι δε αυτου μονον,
αλλα και παιδια γινομεθα.
Ιδου, γαρ, φησιν, εγω και τα
παιδια α μοι
εδωκεν ο Θεος.
Ου τουτο δε
μελη αυτου και σωμα αυτου.
Ωσπερ γαρ ουκ αρκοντων των
ειρημενων επιδειξαι την αγα-
πην, και την ευνοιαν, ην προς
ημας επιδεικνυται, και ετερον
τούτων μειζων και εγγύτερον
εθηκεν, κεφαλην εαυτον ημων
προσειπων. Ταυτα δη παντα
είδως, αγαπητε, αμειψαι σου
την ευεργετην αριστη πολιτεια,
και εννόησας τας θυσίας το
μεγεθος, καλλωπισον τα μελη

του σώματος.

Οτι

Εννόησον

τι

σε

δεχη τη χειρι, και καθαραν αυ-
την πλεονεξίας και αρπαγης
Λογισαι,
πασης διατηρησον.
ου τη χειρι δεχη μονον,
αλλα και τω στόματι προσαγεις,
και καθαραν φυλαττε την γλωτ-
ταν αισχρών και υβριστικών
ρηματων, βλασφημίας, ενορ-
κιας, και των αλλων τοιουτων
Και γαρ ολέθριον

απαντων.

την διακονομενην μυστηρίοις ουτω φρικωδέστατοις και αιματι φοινιχθεισαν τοιουτω, και χρυ

not only this, but his mem-
bers and his body. For as if
the things already spoken
were insufficient to express
the love and good-will which
he displays towards us, he
added another thing still
greater and nearer, by call-
ing himself our head. Where-
fore, O beloved, knowing all
these things, recompense
your benefactor by most ex-
emplary conduct, and reflect-
ing upon the greatness of the
sacrifice, beautify the mem-
bers of your body. Reflect
what it is that you receive
with your hand, and keep it
pure from all covetousness
and rapacity. Consider that
you not only receive it in
your hand, but conduct it to
your mouth, and keep your
tongue pure from vile and
words,
reproachful
blas-
phemy, perjury, and all other

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.

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?
of Christ; not many bodies,
but one body. For as the
bread, which is composed of
many grains, is united, so that
the grains do not appear, and
yet they exist, but their dif-
ference is imperceptible on
account of their conjunction;
so also we are fitted together
with each other and with
Christ. For you are not
nourished with one body and
another person with another
body, but all are nourished by
the same. Wherefore also he
added, "for we are all par-

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.