is said over the elements, which becomes profitable to the soul, concludes:

"... For it is not the matter of the bread, but the word that is said over it, which profiteth him who eateth it worthily of the Lord. Thus much concerning the typical and symbolical body."

The following quotations may be added to those already given, selected from the many at our disposal.

66

Irenæus, bishop of Lyons (A.D. 178):

'Wherefore also the oblation of the Eucharist is not carnal but spiritual, and in that respect pure. For we offer unto God the bread and the cup of blessing, giving thanks unto him, because he has commanded the earth to produce these fruits for our food: and then, having finished the oblation, we invoke the Holy Spirit, that he would make this sacrifice, both the bread the body of Christ, and the cup the blood of Christ, in order that they who partake of these antitypes may obtain remission of sins and life eternal. Wherefore they who bring these oblations in remembrance of the Lord, approach not to the dogmas of the Jews; but worshipping spiritually they shall be called the sons of wisdom."2

Clement of Alexandria, A.D. 190:

"The Scripture has named wine a mystic symbol of the holy blood." 3

Tertullian, A.D. 195:

"The bread which He had taken and distributed to his dis

1 6. Καὶ οὐκ ἡ ὕλη τοῦ ἄρτου ἀλλ' ὁ ἐπ' αὐτῶ εἰρήμενος λόγος, ἐστιν ὁ ὠφελῶν τὸν μὴ αναξίως τοῦ κυρίου ἐσθίοντα αὐτὸν. Καὶ ταῦτα μὲν περὶ τον τυπικου καὶ συμβολικού owμatos." Orig. comment. in Matt. vol. iii. p. 500. Ben. Edit. Paris, 1733.

26 Προσφέρομεν γὰρ τῷ θεῷ τὸν ἄρτον καὶ τὸ ποτηριον τῆς εὐλογίας, εὐχαριστοῦντες αὐτῷ, ὅτι τῇ γῇ εκέλευσε ἐκφύσαι τοὺς καρποὺς τούτους εἰς τροφὴν ἡμετέραν, καὶ ἐνταῦθα, τὴν προσφορᾶν τελέσαντες, ἐκκαλοῦμεν τὸ Πνεῦμα τὸ ̔́Αγιον, ὅπως ἀποφήνῃ τὴν θυσίαν ταύτην, καὶ τὸν ἄρτον σῶμα τοῦ Χριστοῦ, καὶ τὸ ποτήριον τὸ αἷμα τοῦ Χριστοῦ, ἵνα οἱ μεταλαβόντες τούτων τῶν ἀντιτυπων, τῆς ἀφέσεως τῶν ἁμαρτιῶν, καὶ τῆς ζωῆς αἰωνίου, τυχωσιν. Οἱ οὖν ταύτας τὰς προσφορὰς ἐν τῇ ἀναμνήσει τοῦ Κυρίου ἄγοντες, οὐ τοῖς τῶν Ἰουδαίων δογμασι προσερχονται, ἀλλὰ, πνευματικῶς λειτουργοῦντες, τῆς σοφίας υἱοὶ KAnonσovra. Iren. Fragment. in Append. ad Hippol. Oper. tom. ii. pp. 64, 65. Hamburgi, 1716.

3 Μυστικὸν ἄρα συμβολον ἡ γραφὴ αἵματος ἁγίου οἶνον ὠνόμασεν. Clem. Αlex. Pædag. lib. ii. c. 2. Oper. p. 156. Colon. 1688.

ciples He made his body, by saying, 'This is my body,' that is, the figure of my body."

1

"Nor the bread, by which he represents his body.”2

Eusebius, bishop of Cesaræa, A.D. 325 :—

"Christ himself gave the symbols of the Divine economy to his own disciples, commanding that the image of his own body should be made. He appointed them to use bread as a symbol of his own body."

Cyril of Jerusalem, A.D. 363 :—

“With all assurance let us partake, as it were, of the body and blood of Christ: for, in the type of bread, the body is given to thee; and, in the type of wine, the blood is given to thee; in order that thou mayest partake of the body and blood of Christ, becoming with him joint body and joint blood."4

66

Gregory of Nazianzen, A.D. 370:

"... How could I dare to offer to Him that which is from without, the antitype of the great mysteries."5

Macarius of Egypt, A.D. 371 :— ^

"In the church are offered bread and wine, antitype of Christ's flesh and blood; and they who partake of the visible bread eat the flesh of the Lord spiritually.” 996

1 Acceptum panem et distributum discipulis, corpus suum illum fecit, Hoc est corpus meum dicendo, id est, figura corporis mei. Tert. Adv. Marci. lib. 5, p. 458. Parisiis, 1675.

2 ..

nec panem, quo ipsum corpus repræsentat. Idem. ibid. lib. i. sec. ix. 3 Πάλιν γὰρ αὐτος τα συμβολα της εν θέου οἰκονομίας τοῖς αὐτοῦ παρεδίδου μαθηταῖς, τὴν εικόνα τοῦ ἰδίον σώματος ποιεῖσθαι παρακελευόμενος.—"Αρτῳ δὲ χρῆσθαι συμβολω, TOû idíov σwμatos Taрedidov. Euseb. Demons. Evan. lib. viii. c. 2, p. 236. Paris, Stephan. 1544.

4 Ωστε, μετὰ πάσης πληροφορίας, ὡς σώματος και αἵματος μεταλαμβάνωμεν Χριστοῦ, ἐν τυπτῳ, γὰρ ἄρτου δίδοταί σοι τὸ σῶμα, καὶ, ἐν τυπῳ οἴνου, δίδοταί σοι τὸ αἷμα, ἵνα γένη μεταλαβών σώματος καὶ αἵματος Χριστοῦ, σύσσωμος καὶ σύναιμος αὐτοῦ. Cyril. Hieros. Cat. Myst. sec. iii. p. 300. Ed. Paris, 1720.

5 Πῶς ἔμελλον θαῤῥῆσαι προσφέρειν αὐτῷ τῆν, ἔξωθεν, τὴν τῶν μεγάλων μυστη piwv'avτITUпov; Gregor. Nazianzen. Orat. i. oper. i. tom. i. p. 38. Paris, 1630.

6 Εν τῇ ἐκκλησίᾳ, προσφέρεται ἄρτος καὶ οἵνος, αντιτυπον τῆς σαρκὸς αὐτοῦ καὶ τοῦ αἵματος, καὶ οἱ μεταλαμβάνοντες ἐκ τοῦ φαινομένου ἄρτου, πνευματικῶς τὴν σάρκα τοῦ Kupiov éσtíovσi. Macar. Ægypt. Homil. xxvii. p. 168. Lipsiæ, 1698.

Ambrose, bishop of Milan, A.D. 385 :—

"In the law was the shadow; in the gospel is the image; in heaven is the reality. Formerly a lamb was offered, a calf was offered; now Christ is offered.--Here he is in an image; there he is in reality."

Jerome, a presbyter of Rome, A.D. 390 :

:

"He did not offer water, but wine, as a type of his blood."" Augustine, bishop of Hippo in Africa, A.D. 400 :—

"The Lord did not doubt to say, 'This is my body,' when he gave the sign of his body." 3

“These are sacraments in which, not what they are, but what they show forth, is the point to be always attended to: for they are the signs of things, being one thing and signifying another thing."

4

Theodoret, bishop of Cyrus in Syria, A.D. 424 :

:

"The mystic symbols, after consecration, pass not out of their own proper nature.-Place, then, the image, by the order of the archetype, and thou wilt see the similitude: for it is meet that the type should be similar to the reality.” 5

We cannot complete these extracts more appropriately than by adding the decision of Pope Gelasius, A.D. 496 :—

1 Umbra in lege: imago in evangelis: veritas in cœlestibus. Ante, agnus offerebatur, offerebatur vitulus: nunc Christus offertur.-Hic, in imagine ibi, in veritate." Ambros. Officior. lib. i. c. 48, Oper. col. 33. Paris, 1549.

2 "In typo sanguinis sui non obtulit aquam sed vinum." Hier. lib. ii. adversus Jovinianum, tom. ii. p. 90. Paris, 1602.

3 See note 2, p. 49.

4 "Hæc enim sacramenta sunt, in quibus, non quid sint, sed quid ostendant, semper attenditur: quoniam signa sunt rerum, aliud existentia, et aliud significantia. Aug. cont. Maxim. lib. ii. sec. 3. tom. viii. col. 725. Bened. Edit.

5. Οὐδὲ γάρ, μετὰ τὸν ἁγιασμὸν, τα μυστικὰ συμβολα τῆς οἰκείας ἐξίσταται φύσεως.— Παράθες τοίνυν τῶ ἀρχετύπῳ τὴν εικονα, καὶ ὄψει την ομοιοτητα, χρὴ γὰρ ἐοικέναι τῆ ακηθείᾳ τὸν τυπον. Theod. Dial. ii. Oper. cap. 24, fol. 113, veros ed. Tiguri,

"Assuredly the image and similitude of the body and blood of Christ are celebrated in the action of the mysteries." 991

Having brought our extracts from divines up to the end of the fifth century, no reasonable person can doubt that the modern Roman theory of the real carnal presence was unknown to the early Christian church.

For every single passage that may be adduced by Romanists, referring to the elements as the body and blood of Christ, we can place beside it one or more extracts from the same Father who spoke of the consecrated elements as the images, types, or symbols, of the same body and blood which modern Romanists assert to be really and substantially present. If this be true, and most certainly it is, we can safely assert that "the real presence" of modern Romanism is evidently different from the real [spiritual] presence maintained by the early Christian writers. It may indeed be admitted that some of these Fathers held the doctrine of consubstantiation, subsequently revived by Luther, but condemned by the Romish church. It is nevertheless true that transubstantiation and the Romish doctrine of the real presence are equally inventions of the modern Papal church, and were not held by the church as an accepted doctrine for, at the very least, eight hundred years after Christ. And we challenge proof to the contrary.

A striking fact in corroboration of this proposition is, that the Greek church, which was formerly in communion with the Western churches, never did, nor does it now, hold the doctrine of transubstantiation. This was made plain at the Council of Florence (A.D. 1439), where the Greeks alleged

1 Certe imago et similitudo corporis et sanguinis Christi in actione mysteriorum celebrantur. Gelas. de duab. Christ. natur. cont. Nestor. et Eutych. in Biblioth. Patr. tom. iv. p. 422. Paris, 1589.

that "the body and blood of Christ are truly mysteries; not that these are changed into human flesh, but we into them." 1

In denying that conciliar sanction for the doctrine of transubstantiation can be found, we really take the view most favourable to Romanists; for, in the other case, we have the boasted unity of the church at once destroyed, and a council, and a General Council, ignoring the opinion of Rome's dearest sons. We must, in such a case, come to the conclusion either that these men affirmed "they knew not what," or that the church does not at all times hold the same doctrine. "Utrum mavis "-alas for Rome and infallibility in either case!

CHAPTER VI.

INVOCATION OF SAINTS.

"The sacred Scriptures do not teach, even in effect or by implication, that prayers are to be made to the saints, etc. Therefore it is sufficiently clear that many things belong to the [Roman] Catholic Faith which have no place in the sacred page."-Dominic Banhes. In Secundum Secundæ Thom. Q. i. Art. x., Concil. ii. col. 521. Venet. 1587.

In considering the Romish doctrine of the Invocation and Worship of Saints, the question should be carefully freed from the evasions and subtleties attempted to be introduced into it. The question is, not whether saints or angels

1 See the whole of this proposition stated in Sir H. Lynd's "Via Devia." New edition. London, 1850, p. 191, sec. viii., and wherein Binius' perversion of the text is exposed. The word used at the Council of Florence is Teλeìoûseat, which Binius falsely translated "Transubstantiari." Binius in Concil. Flor. sess. xxv. p. 839, tom. viii. Paris, 1636.