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NOTES.

1. Wisd. xvi. 20.

2. Hom. 46. in S. Joh. fin.

3. S. Ambrose de Jos. c. 3. § 14.

4. Hom. 47. in S. Joh. init.

5. Ep. 15. ad Mart. and Ep. 16. ad Presb.

6. All the following types, as also that of the "burning coal" referred to hereafter, are received, with some others, even by the learned Lutheran J. Gerhard, de S. Cœn. c. 2, as are some of the verbal prophecies; all are currently found among the Fathers.

7. Sam. 1. xxi. 5.

8. S. Ambr. de Myst. fin. S. Jerome, Ep. 120. ad Hedib. q. 2. on S. Matt. xxvi. 29. "Moses gave us not the true Bread, but the Lord Jesus; Himself feasting, and the feast; Himself eating, and Who is eaten; Ipse conviva et convivium, ipse comedens et qui comeditur. We drink His Blood, and without Himself we cannot drink it.—Let us do His will-and Christ will drink with us His own Blood in the kingdom of the Church."

9. "Marvel not hereat, nor inquire in Jewish manner 'how,'" &c. S. Cyr. in S. Joh. 1. iv. p. 362. Add. p. 358, 5.

10. "When the Son saith that He was sent, He signifieth His Incarnation and nothing else; but by Incarnation we mean that He became wholly man. As then the Father, He saith, made Me man, and since I was begotten of That Which is, by nature, Life, I, being God the Word, live,' and, having become man, filled My Temple, that is, My Body, with Mine own nature, so then, in like manner, shall he also who eateth My Flesh, live by Me. For I took mortal flesh; but, having dwelt in it, being by nature Life, because I am of The living Father, I have transmuted i wholly into My own life. The corruption of the flesh conquered not Me, but I con quered it, as God. As then, for I again say it, unwearied, since it is to profit although I was made flesh, (for the being sent' meaneth this,) again I live through the living Father, that is, retaining in Myself the natural excellence, copular, of Him Who begat Me, so also he, who, by the participation of My Flesh, receiveth Me, shall have life in himself, being wholly and altogether transferred into Me, Who am able to give life, because I am, as it were, of the lifegiving Root that is, God the Father." S. Cyril in S. Jh. I. iv. c. 3, init. p. 366. ed. Aub.

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11. "So receive the Holy Communion, believing that it hath power of expelling not death only, but the diseases in us, i. e. in the soul. For Christ thus coming to be in us, ¿v quìv yeyovos, lulleth in us the law which rageth in the members of the flesh, and kindleth carefulness to Godward, and deadeneth passions," &c. S. Cyr. in S. Joh. 6. 56, p. 365. "He saith, he that eateth My Flesh dwelleth in Me, showing that He is mingled with him, ¿v aviã úvanigraтαi." S. Chrys. Hom. 47. in S. §. 1. "Thou hast not the Cherubim, but the Lord Himself of the Cherubim in dwelling, not the pot, nor the manna, the tables of stone and Aaron's rod, but the Body and Blood of the Lord." S. Chrys. in Ps. 133. "Thou art about to receive the King within thee, dлodézɛσout, by communion. When the King entereth the soul, there ought to be a great calm." S. Chrys. de B. Philog. fin.

12. See S. Cyr. ib. p. 363.

13. "Why do we receive it [the Holy Eucharist] within us? Is it not that it

may make Christ to dwell in us corporeally also, ἆρ ̓ οὐχὶ καὶ σωματικῶς ἡμῖν· ενοικίζουσα τον Χριστόν, by participation and communion of His holy fesh. For S. Paul says that the Gentiles are embodied, avoσoux, with, and coheirs, and copartakers of Christ? How are they shown to be embodied.' Because being admitted to share the Holy Eucharist, they become one body with Him, just as each one of the Holy Apostles. For why did He, S. Paul, call his own, yea the members of all, as well as his own, the members of Christ? 1 Cor. vi. 15. And the Saviour Himself saith, Whoso eateth My Flesh, and drinketh My Blood, dwelleth in Me, and I in Him." For here it is especially to be observed, that Christ saith that He shall be in us, not by a certain relation only as entertained through the affections, but also by a natural participation. For, as one entwineth wax with other wax, and melteth them by the fire, there resulteth of both one, (Ev ri,) so through the participation of the Body of Christ and of His precious Blood, He in us, and we again in Him, are co-united. For in no other way could that which is by nature corruptible be made alive, unless it were bodily entwined with the Body of That Which is by nature Life, the OnlyBegotten, ει μη συνεπλακη σωματικῶς τῶ σώματι τῆς κατὰ φύσιν ζωῆς, τοῦτ' ἔστι, τοῦ Μονογενούς. And if any be not persuaded by my words, give credence to Christ Himself, crying aloud, Verily, verily, I say unto you, Except ye eat, &c.' S. Joh. vi. 53, 54. Thou hearest how himself plainly declaring, that, unless we eat His Flesh, and drink His Blood,' we have not in ourselves,' that is, in our flesh, Eternal Life; but Eternal Life may be conceived to be, and most justly, the Flesh of That Which is Life, that is the Only-Begotten." S. Cyr. in S. Joh. 15, l. x. c. 2. p. 862, 3. "How say they that the flesh goeth to corruption, and partaketh not of life, which is nourished by the Body of the Lord and by His Blood. Our doctrine agreeth with the Eucharist, and the Eucharist confirmeth our doctrine. For as bread out of the earth receiveth the invocation of God, is no longer common bread but Eucharist, consisting of two things, an earthly and a heavenly, so also, our bodies, receiving the Eucharist, are no longer corruptible, having the hope of the Resurrection for ever." S. Iren. 4. 18. 5. comp. S. Greg. Nyss., very fully, Catech. Orat. c. 37. t. iii. p. 102.

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14. But, in the words of our Catechism, "by the Body and Blood of Christ,” i. e; by receiving them.

15. Ezek. xxviii. 12, 15.

16. "I say more, even angels and virtues and the higher powers are confederated. in this one Church, as the Apostle teaches that in Christ all things are reconciled, not only things in earth, but things in heaven." S. Niceta Expl. Symb. p. 44; quoted Manning, Unity of the Church, p. 37.

17. "Doth any man doubt that even from the flesh of Christ our very bodies do receive that life which shall make them glorious at the latter day, and for which they are already accounted parts of His Blessed Body? Our corruptible bodies could never live the life they live, were it not that here they are joined with His Body, which is incorruptible, and that His is in ours as a cause of immortality-a cause by removing through the death and merit of His own flesh that which hindered the life of ours. Christ is, therefore, both as God and as man, that true vine whereof we both spiritually and corporally are branches. The mixture of His bodily substance with ours is a thing which the ancient fathers disclaim. Yet the mixture of His flesh with ours they speak of, to signify what our very bodies through mystical conjunction receive from that vital efficacy which we know to be in His; and from bodily mixtures they borrow diverse similitudes rather to declare the truth, than the manner of coherence between His sacred and the sanctified bodies of saints." Hooker, H. E. v. 56. 9. The thoughtful study of these chapters of Hooker on the connection of the Sacraments with the Incarnation of our Blessed Lord would do much, in pious minds, to remove existing difficulties in the reception of the truth.

18. "The Holy Body then of Christ giveth life to those in whom It is and keepeth them from incorruption, mingled, &vanıqτάuerov, with our bodies. For we know its to be the Body of no other than of Him Who is, by Nature, Life, having in Itself the whole Virtue of the united Word, and in-qualitied as it were, nenoinμέvov, yea rather filled with His mighty working, whereby all things are made alive and kept in being." S. Cyr. in S. Joh. 6, 35. 1. iii. c. 6. p. 324.

19. S. Chrys. Hom. 46. in S. Joh. §. 2 fin. "Wherefore we needs ought to learn what is the miracle, Oavua, of the Mysteries, why they were given, and what their ji J

benefit. We become one body, members, he saith, of His Flock and of His Bones." Add. § 3. See also Mede, App.

20. "If they who touched the hem of His garment drew such great virtue, how much more they who possess him wholly, of Chov avtor xatégories." S. Chrys. Hom. 50. in S. Matt. § 2.

21. S. Cyril Alex. in S. Joh. 1. iv. c. 2. in v. 54. p. 361. The words just preceding are on v. 24. "For wholly destitute of all share and taste of that life which is sa nctification and bliss, are they who do not through the mystical Communion, avlayla, receive the Son."

22. Id. in v. 25. p. 363.

23. De Trin. viii. 13.

24. Ib. § 14.

25. "Where His Body is there Christ is. When the adversary shall see thy dwelling-place (hospitium) filled with the brightness of the heavenly Presence," &c. S. Ambr. in Ps. 118. § 8. 48.

26. S. Aug. in Ps. 138. § 21. Serm. 135. de verb. Ev. Joh. 9. 5. comp. S. Hil. de Trin. xi. 49. (quoted Tract on Holy Baptism, p. 180. ed. 3.)

27. Bp. Andrewes' Devotions for Holy Communion (from Ancient Liturgies,) "0 Lord, I am not worthy, I am not fit that Thou shouldest come under the roof of my soul; for it is all desolate and ruined; nor hast Thou in me fitting place to lay Thy head.” 28. S. Chrys. de Sacerdot. iii. 5. add. in die Nat. J. C. t. 2. p. 305, "consider that, being earth and ashes, thou receivest the Body and Blood of Christ-now when God inviteth Thee to His own Tab'e, and setteth before Thee His own Son,let us draw near as approaching to the King of Heaven."

29. De Beat. Philog. Hom. vi. t. i. p. 500. ed. Ben. de Pœnit. Hom. 9. init. S. Ephr. Opp. Syr. t. iii. p. 23.

30. S. Chrys. in Ps. 133.

31. S. Chrys. de Bapt. Christi fin.

32. "This Blood is the salvation of our souls; by this the soul is washed; by this beautified; by this kindled; this maketh our mind gleam more than fire; this maketh the soul brighter than gold." S. Chrys. in S. Joh. Hom. 46. § 3. add de Sac. iii. 4.

33. S. Christ, in S. Matt. Hom. 25. § 3.

34. S. Chrys. de Bapt. Christi fin. t. ii. p. 374.

35. S. Aug. Serm. 227. ad. Inf. de Sacr.

36. S. Chrys. Hom. 46. in. S. Joh. § 3. "But that we may be thus [one body, members of His Flesh and of His Bones,] not through love only, but in very truth, be we mingled with that Flesh. For this taketh place through the Food He gave us, wishing to show the longing He hath towards us, wherefore he hath mingled Himself with us, and blended (åvédvpe) His Body with us that we might be in a manner one substance (iv) as the body joined to the head;" and in S. Matt. Hom. 82. § 5. "It sufficed not to Him to become man, nor to be buffeted and slain, but he mingleth Himself also with us, and not by faith only, but in very deed maketh us His Body." "For as if one joineth wax with wax, he will see the one in the other, in like manner, I deem, he who receiveth the Flesh of our Saviour Jesus Christ, and drinketh His precious Blood, as He saith, is found as one substance with Him (vs pès avrov) commingled as it were and immingled with Him (συνανακιρνάμενος ὥστερ καί ἀναμιγνύμενος αὐτῷ, through the participation, so that he is found in Christ, and Christ again in him. As then Paul saith that a little leaven leaveneth the whole lump, so the least portion of the consecrated elements blends (avaqúpet) our whole body with itself, and filleth it with its own mighty working, and thus Christ cometh to be in us and we in Him." S. Cyr. in S. John 6, 57. p. 364, 5. S. Cyril again uses the word àvaxexpaμévovs, ib. p.

351.

37. S. Chrys. in S. Matt. Hom. 82. § 5. "That whereas the Angels gaze with awe, thereby are we nourished, therewith are we mingled, and we become the one body and the one flesh of Christ." add. S. Cyr. Jer. Lect. 22. § 3.

38. The whole passage stands thus in S. Cyril, (in. S. Joh. 17, 23. 1. xi. c. 12. p. 1001.) "We are united (not only with each other but] with God also. And how, the Lord Himself hath explained. I in them, and Thou in me, that they may be perfected in one (cis iv).' ~ For the Son is in us corporeally as Man, commingled and co-united with us (ovvavakspvapsvós te kai ovveroάperos) by the Holy Eucharist. And

again spiritually as God, by the power and grace of His own Spirit, re-creating the spirit in us to newness of life, and making us partakers of the Divine Nature, Christ then appeareth to be the bond of our unity with God the Father, binding us to Himself, as Man, but being, as God, in God His own Father. For in no other way could the nature, subject to corruption, rise aloft to incorruption, unless the nature, superior to all corruption and change, had descended to it, lightening in a manner that which ever sunk downwards, and raising it to its own excellences, and by communion and commingling with Itself all but uplifting it from the conditions conformable to created nature, and reforming according to Itself, that which is not so of Itself. We are, &c. as in the text.] For Christ willeth that we be received into the oneness with God the Father."

39. S. Cyr. Jer. 1. c.

40. S. Chrys. in S. Joh. Hom. 46. § 3. "I willed to become your Brother; I became partner of Flesh and Blood for your sake; again, that same Flesh and Blood, whereby I became akin to you, I give forth to you. S. Ignat. Ep. ad Smyrn. § 7. "They [the Doceta] abstain from the Eucharist and prayer, because they confess not that the Eucharist is that flesh of our Saviour Jesus Christ which suffered for our sins, which by His loving-kindness the Father raised." Comp. Bp. Taylor. (App.) 41. See S. Chrys. below p. 21. Liturgies, p. 24. Bp. Taylor. (App.) 42. S. Aug. Conf. 1. 10. fin. " pretii nostri Sacramentum," ib. 1. 9. § 36. 43. S. Aug. c. Cresc. Dom. i. 25.

44. S. Aug. Serm. 216. § 3. "whom He accounteth so dear, that for you He poureth out daily," &c.

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45. S. Aug. in Ps. 100, 9.

46. S. Aug. Serm. 77. 4 add, Serm. 80. 5. fin. S. 87. 14. S. 89. 1. S. 352. 2. in Ps. 45. § 4. and in Ps. 65 § 5. add. S. Chrys. de Prod. Jud. Hom. 2. § 3. "This is Blood which is shed for you for the remission of sins. And Judas was present when the Lord said this. This is the Blood which thou didst sell for thirty pieces of silOh how great the lovingkindness of Christ! oh, what the ingratitude of Judas! The Lord nourished, the servant sold. For he sold Him, receiving the thirty pieces of silver; Christ shed His own Blood as a ransom for us, and gave It to him, who sold Him, had he willed. For Judas also was present before the betrayal, and partook of the Holy Table, and received the mystical Feast."

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47. S. Chrys. ad Pop. Ant. ii. fin.

48. In Ps. 118; lit. 18. §. 28.

49. S. Chrys. in S. Matt. Hom. 25. § 3. "If of His Birth it is said, 'all this,' what shall we say of his being crucified, and shedding His Blood for us, and giving Himself to us for a spiritual feast and banquet ?" S. Cyr, in S. Joh. 51, lib. iv. c. 2, p. 354. "Christ then gave His own Body for the life of all, but again through It He maketh life to dwell in us, voinitei: and how, I will say as I am able. For when the life-giving Word of God dwelt in the flesh, He transferred it into His own proper good, i. e. life, and by the unspeakable character of this union, coming wholly together with it, made it life-giving, as Himself is by Nature. Where the Body of Christ giveth life to all who partake of It, for It expels death when It entereth those subject to death, and removeth corruption, producing by itself perfecty, Telεiws divov ev Envre, that Word which abolisheth corruption." St. Cypr. Ep. ad Cæcil. init. "His Blood whereby we were redeemed and brought to life cannot seem to be in the Cup, when wine is wanting to the Cup, whereby the Blood of Christ is set forth." S. Clem. Al. Pæd. ii. 2. v. fin. "He blessed wine when He said, Take, drink, this is My Blood, the Blood of the vine; for the Word, Which is poured forth for many for the remission of sins, he calls, in image, the holy fountain of joy."

50. S. Chrys. de Prodit. Jud. Hom. i. 6. "As that voice, increase and be multiplied,' was uttered once, but throughout all time doth in act enable our race to produce children, so also that voice [This is My Body], once spoken, doth, on every Table in the Churches, from that time until this day, and until His coming, make the Sacrifice perfect."

51. Johnson's Unbloody Sacrifice, c. 2. s. 1. p. 85 sqq. Of Roman Catholic Divines it is maintained by Jansenius ad Concordiam Evang. c. 13. and others quoted by Vasquez, qu. 78. art. 3. Disp. 99. c. 1., rejected by Vasquez, ib.

52. Hom. 24. in 1 Cor. §. 4. The comment is immediately on c. 10, 16, the Bread which we break," rèv dorov öv xλ@pe”, where he chiefly dwells on the doctrines of the Holy Eucharist. It of course more strongly applies to the words themselves, τὸ ὑπὲρ ἡμῶν κλώμενον.

53. S. John xvii. 19. "What meaneth, I sanctify myself?' I offer Thee a sacrifice; but all the sacrifices are called 'holy;' and properly, 'holy' are what are dedicated to God." S. Chrys. ad loc. Hom. 82. §. 1. "That, according to the usage of the law, is said to be sanctified, which is by any one brought unto God, as a gift or offering, such as every first-born which openeth the womb among the children of Israel. For He saith unto Moses, 'sanctify unto me, &c.,' i. e. dedicate, set apart, write down as holy.-Taking, then, according to usage, 'sanctify' as meaning to dedicate and set apart,' we say that the Son sanctified Himself for us. For He offered Himself, as a Sacrifice and Holy Offering to God The Father, reconciling the world unto Him, &c." S. Cyr. ad loc. 1. xi. c. 10. p. 989.

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54. He Who disposeth all things according to His supreme Will awaiteth not the compulsion from his Betrayal, nor the violent assault of the Jews, and the lawless judgment of Pilate, so that their malice should be the beginning and cause of the common salvation of man; but by this dispensation He anticipateth_their_assault according to the Mode of His Priestly Act, ineffable and invisible to man, and offered Himself as an Offering and Sacrifice for us, Priest at once and the Lamb of God, Who taketh away the sins of the world." S. Greg. Nyss. Orat. i. in Christi. Res. t. iii. p. 389, add S. Cypr. Ep. 63. ad Cæcil. Theodoret in Ps. 109. S. Aug. de Doctr. Christ. iv. 21.

55. Gen. xlix. 11, is explained of the Passion of Christ by Justin M. Apol. 1. p. 71. ed. Par. Dial. c. Tryph, p. 272. Tert. adv. Marc. v. 40. S. Ambr. de Jos. § 13. de bened. Pat. § 24. S. James of Edess. ap. S. Ephr. ad loc., as 12. is by S. Jerome in Is. 1. 15. c. 55., of His Blood, Clem. Al. Pædag. 1. i. p. 126. Orig. Hom. 17 in Jud. and by Orig. also of the Holy Eucharist, as also by S. Cypr. Ep. 63. S. Aug. de Civ. D. xvi. 41.

56. That you may eat the body of the Lord Jesus, wherein his remission of sins, the imploring of Divine reconciliation and everlasting protection." S. Ambr. in Ps. 118. Litt. 8. § 48. "He receiveth who examineth himself, but whoso receiveth shall not die the sinner's death, for this Bread is the remission of sins." Id. de Benard. Patr. c. 9.

57. This word ['sufficient Sacrifice'] refers to the Sacrifice mentioned before, for we still continue and commemorate that Sacrifice, which Christ once made upon the Cross." Notes from the Collections of Bp. Overall, ap. Nicholl's Comm. additional notes; see more et length Tract No. 83. "What then? Do not we [Christians] daily offer? We do offer, but making a memorial of His Death. And this is one and not many. How one and not many? Because it was once offered, as was that which was brought into the Holy of Holies. This is a type of that, and this itself of that, For we always offer the Same (roy aurài); not now one animal, to-morrow another, but always the same thing. So then the sacrifice is one. Else since it is offered in many places, there were many Christs. But no. There is but One Christ everywhere, here fully and there fully, One Body. As then He, being offered in many places, is One Body, and not many bodies, so also there is One Sacrifice. High Priest is He, Who offered the Sacrifice which cleanseth us. That same Sacrifice which was then also offered, we offer now too, That, the inexhaustible. For this is for a Memorial of That Which took place then. For, He saith, This do, as a Memorial of Me.' We do not make a different, but always the same Sacrifice; or rather we make a memorial of that Sacrifice." S. Chrys. Hom. 17 on Heb. 9, 28. "Christ was once offered."

58. Ad loc.

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59. "His Blood is there received, His Flesh distributed to the salvation of the people; His Blood poured out, not now on the hands of the unbelievers, but into the mouths of the faithful." S. Greg. Dial. iv. 58. "While the Blood in the cup is being poured out, «uvor, of the undefiled Side." S. Chrys. de Pœnit. S. Chrys. also speaks of tongue redeemed," poiriccoμévn", "with the most awful Blood," in S. Matth. Hom. 82. § 5. and de Sac. iii. 4. p. 382. "Thou seest all reddened with that precious Blood;" and in Ps. 140. § 4. t. 5. p. 433. "Think that this [the tongue] is the member, whereby we hold converse with God-this the member whereby we receive the awful Sacrifice." Comp. Hooker. App. "We are dyed red within and without ;" and in Bp. Wilson, App. "Seeing the Blood of the true Paschal Lamb upon your lips."

60. The coal from the altar is regarded as a type of the Holy Eucharist by S. Chrys. in illud Vide Dom. Hom. 5. § 3. t. vi. p. 141. "And what marvel, if thou standest with the Seraphim, since those things which the Seraphim dared not touch,

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