sanguis illius est novi testamenti, qui pro multis effusus est in remissionem peccatorum, Judaicas fabulas repellamus, et ascendamus cum Domino coenaculum, magnum, stratum, atque mundatum, et accipiamus ab eo sursum calicem novi testamenti, ibique cum eo Pascha celebrantes, inebriemur ab eo vino sobrietatis: non enim est regnum Dei cibus et potus, sed justitia, et gaudium, et pax in Spiritu Sancto. Nec Moyses dedit nobis panem verum: sed Dominus Jesus ipse conviva et convivium, ipse comedens* et comeditur : illius bibimus sanguinem, et sine ipso potare non possumus: et quotidie in sacrificiis ejus de genimine vitis veræ et vineæ Sorec, qui interpretatur electa, rubentia musta calcamus, et novum ex his vinum bibimus in regno patris, nequaquam in vetustate litteræ, sed in novitate Spiritus; cantantes canticum novum, quod nemo potest cantare nisi in regno ecclesiæ, quod regnum patris est. Hunc panem et Jacob patriarcha comedere cupiebat, dicens, “si fuerit Dominus Deus mecum et dederit mihi panem ad vescendum et vestimentum ad operiendum." Quotquot enim in Christo baptizamur, Christum induimus, et panem comedimus angelorum, et audimus Dominum prædicantem, "meus cibus est, ut faciam voluntatem ejus, qui me misit, patris, ut impleam opus ejus. Faciamus, igitur, voluntatem ejus, qui misit nos, patris, et Christus nobiscum bibet in regno ecclesiæ sanguinemt suum. The Word of God is bread. Hieron. Lib. ii. Comm. in Esaiah, c. iii. Tom. iv. Necnon quod a Salvatore dicitur, non in pane solo vivit homo, sed in omni verbo quod egreditur per os Dei." Fortitudo igitur panis auferetur ab eis: ille qui dicit, "Ego sum panis vivus qui de cœlo descendi." Et fortitudo aquæ, de quâ idem Dominus loquebatur: "omnis, qui biberit ex aquâ, quam ego dabo ei, fiet in eo fons aquæ salientis in vitam æternam." De hujusmodi panibus et in Proverbiis legimus; "aperi oculos tuos et replere panibus." Habent Judæi panem, sed absque fortitudine; habent aquas, sed absque robore. Legunt enim Scripturas, sed non intelli If transubstantiation really took place when the Lord said, "This is my body," then did Jesus eat his own body. + The idea of Christ literally drinking his blood with us in the kingdom of the Church, is an outrage upon reason. gunt; tenent membranas, et Christum, qui in membranis scriptus est, perdiderunt. Lacte enim aluntur, quasi parvuli, et non solido cibo. Et quia fortitudinem perdiderunt, et infirmi sunt, propterea olera comedunt. Athletarum autem solidus cibus est, qui et vitam sustentat humanam, et viventibus præbet fortitudinem. De istius modi pane et aquâ quod auferantur a Judæis, etiam alius propheta testatur dicens, "Ecce dies venient, dicit Dominus, et emittam famem super terram; non famem panis, neque sitim aquæ, sed famem audiendi sermones Domini."-(Editio ut supra.) CLEMENS ALEXANDRINUS. Clementis Alexandrini Pædagogus. Lib. i. p. 99. (Lutetiæ Parisiorum, 1641.) Και δη το ρητον αυθις τη διανοια εφαρμοστέον. Γαλα υμας εποτισα, ου βρωμα, ουπω Ουκ άλλο τι γαρ εδυνάσθε. παρα το γαλα το βρωμα υπολαμβάνοντας, ταυτον δε τη ουσία. Ωσαύτως γαρ και 0 Λογος ο αυτος η ανειμένος και ηπιος ως γαλα η πεπηγώς και συνεστραμμένος, ως βρωμα. Ου μεν αλλα δε τηδε εκλαμβανουσιν ημιν, γαλα νοείσθαι το κηρυγμα δύναται το επιπλειστον κεχυμενον. Βρωμα δε, η πιστις θεμελιον εκ κατηχήσεως συνεστραμμενη. Η δε στερεμνωτερα της ακοης υπαρχουσα, βρωματι απεικάζεται, εν αυτη σωματοποιούμενη τη ψυχη την τοιανδε τροφην. Αλλαχοθι δε και ο Κύριος εν τω κατα Ιωαννην ευαγγελιω ετερως συνενεγκεν δια συμβολων φάγεσθε μου τας σαρκας, ειπων, και πιεσθε μου το αιμα. Εναργες της πίστεως και της επαγγελιας το ποτιμον αλληγορων, δι' ων η εκκλησία, καθαπερ ανθρωπος, And what is said must be accommodated to the understanding. I have given you to drink of milk; I have not given you meat, for ye were not yet capable of it, but have received nothing but milk for meat, which is the same in substance. For in like manner the same word is either melting and soft as milk, or coagulated and combined like meat. Wherefore, if we receive it in this sense, preaching, which is generally diffuse, may be considered as milk, and faith, which is consoli dated by catechetical instruction into a foundation, may be considered as meat, faith being made more solid by hearing, is likened to meat in the soul, which is made into a body after the fashion of such food. And the Lord, also, in another place in the Gospel of John, differently displayed this by symbols, G 2 εξ πολλων συνεστηκυία μελων, αρδεται δε και αυξεται, συγκροτειται τε και συμπηγνυνται εξ αμφοιν. Σωματος μεν, της πιο στεως, ψυχης τε, της ελπιδος. Ως δε ο Κύριος εκ σαρκος και αίματος. Τω γαρ οντι αιμα της πίστεως, η ελπις εφ' ης συνεχεται, καθαπερ υπο ψυχης, η πίστις. Διαπνευσης δε της ελπιδος, δικην εκρυεντος αιματος, το ζωτικόν της πιστεως υπε κλύεται, saying, "Eat my flesh, and drink my blood, clearly allegorizing the drink of faith and of the promise, by both of which, the Church, composed, like a man, of many members, is moistened, and will be increased ; is consolidated and fastened together ; in the body, indeed, by faith; in the soul by hope; as the Lord, also, consisted of flesh and blood. For in deed very hope is the blood of faith, by which it is held together, as faith is by the soul. when hope expires, like the blood flowing out, the living principle of faith is dissolved. But The Holy Spirit is allegorized by the flesh, and the blood enigmatically signifies the Word. Clementis Alex. Pædagogus, lib. i. p. 102.-(Editio ut supra.) Ταυ Ο λογος τα παντα τω νηπω, και πατηρ και μητηρ, και παιδαγωγος και τροφευς. Φαγεσθε μου, φησιν, την σαρκα, και πιεσθε μου το αίμα. τας ημιν οικείας τροφας ο Κυριος χορηγει, και σαρκα ορεγει και αιμα εκχεει. Και ουδεν εις αυξησιν τοις παιδίοις ενδει. Ω του παραδόξου μυστηριου ! αποδυσασθαι ημιν την παλαιαν και σαρκικήν εγκελευεται φθοραν, ωσπερ και την παλαιαν τροφην. Καινης δε αλλης της Χριστου διαιτης μεταλαμβανοντας, εκεινον, ει δυνατον, αναλαμβανοντας, εν εαυτοις αποτίθεσθαι. Και τον Σωτηρα ενστερνίσασθαι But the Word of God is all things to the infant-both father and mother, and schoolmaster, and nourisher. "Eat," he says, my flesh, and drink my blood.” The Lord provides for us this household food (or this food peculiar to his family), and presents his flesh and pours forth his blood, and nothing is wanting to the growth of his children. O surpassingly wonderful mystery! He enjoins us to put of the old and fleshly corruption, as well as the former food, and partaking of the other new γαρ ένα καταρτισόμεν της σαρκος ημων τα παθη. Αλλου ταυτη νοειν εθέλεις, κοινότερον de ισως. Ακουε και ταυτη. Σαρκα ημιν το Πνευμα το αγιον αλλη γόρει. Και υπ' αυτού δεδημιουργηται η σαρξ. Αιμα ημιν τον λόγον αινιττεται. Και γαρ ως αιμα πλούσιον, ο λογος επικέχυται τω βίω. Η κρασις δε αμφοίν ο κύριος, η τροφή των νηπιων ο κύριος, πνευμα και λογος η τροφη, τουτεστι, κυριος Ιησούς, τουτεστιν, ο λογος του Θεου, πνευμα σαρκούμενον, αγιαζόμενη σαρξ ουράνιος. Η τροφη, το γαλα του Πατρος, φ μονῳ τιτθευομεθα οι νηπιοι. Αυτος γουν ο αγαπημένος και τροφευς ημων Λογος, το αυτου υπερ ημων εξεχεεν αιμα, σωζων την ανθρωποτητα; δι' ου, πεπιστευκότες εις τον Θεον, επι την λαθικηδεα μαζον του Παπρος, τον λογον καταφευγομεν. Ο δε, ως εοικε, μονος ημιν τοις νηπιοις το γαλα της αγαπης χορηγει. Και ουτοι ως αληθως μακαριοι μονοι, όσοι θηλάζουσι τον μαστον. τούτον diet of Christ, and receiving him, if possible; to place him within us, and to deposit him within our breasts, that we may perfect the affections of the flesh. But (perhaps) you do not wish thus to understand it, but (to adopt) α more common meaning. Attend, also, to this. The Holy Spirit allegorizes (or allegorically represents to us) the Aesh; for the flesh has been formed by Him. blood enigmatically represents to us the Word. For the been infused for life. But the Word, like rich blood, has The mixture of both is the Lord : the food of the infant is the Lord; the Spirit and the Word is the food-that is to say, the Lord Jesus—that is to say, the Word of God, the Spirit made fesh, the sanctified heavenly flesh. The food is the Father's milk, by which alone we infants are nursed. He, therefore, who loved us and is our nourisher is the Word, who shed his blood for us, saving human nature ; through whom, we, having believed in God, have fled to the caresoothing bosom of the Father, viz. the Word. But he, as is fitting, abundantly supplies to us, who are infants, the milk of love; and as many as suck this breast, they only are truly happy. Clem. Alex. Pædagogus. Lib. i. p. 104.-(Edit. ut supra.) Christ is figuratively described as food, flesh, nourishment, bread, blood, and milk. But since he said, "And the bread which I shall give you is my fesh ;” and flesh is moistened by blood; wine, therefore, allegorically represents the blood. For we must know that as the bread, when crumbled into the mixture sucks up the wine, but leaves that which is watery, so also the flesh of the Lord, which is the bread of heaven, drinks up the blood, that is to say, those among men who are heavenly, leaving the carnal lusts only to corruption. Thus the Word is frequently allegorically represented, and is food, and flesh, and nourishment, and bread, and blood, and milk. The Lord is all things for the enjoyment of us who believe in him. Let not, therefore, any one feel surprised when we say, that the blood of the Lord allegorically represents milk; for does not wine represent it, "Who washes," he says, "his garment in wine, and his vesture in the blood of the grape. It is wine which is received in the eucharist. Clem. Alex. Pædagogus. Lib. ii. p. 158.-(Editio ut supra.) Ευ γαρ ιστει μετελαβεν οινον For you well know that και αυτος. Και γαρ ανθρωπος he also partook of wine ; for |