after the consecration.

He lived 1400 years

since. And before him, Ignatius said, "It is one bread which is broken for alle." So Irenæus, who also lived 1400 years since, saith, "He made that cup which is a creature, His body, by which He increaseth our bodies. Therefore when the cup of mixture, and the bread which is broken, receiveth the word, it is made the Sacrament of the Body and Blood of Christ, by which the substance of our flesh is increased and nourished." He saith, after consecration it is a creature, and such a creature as nourisheth the substance of our flesh.

Origen, who lived well nigh 1400 years since, saith, "The meat which is sanctified by the word of God and by prayer, as touching the material substance thereof, goeth into the belly, and is cast out into the draught." Certainly, unless bread, in the substance and nature of bread, did remain in

e Unus panis omnibus fractus. Ignat. ad Philadel. adver. Her. lib. v.

f Eum calicem, qui est creatura, &c.

g Ille cibus qui sanctificatur per verbum Dei, per qua obsecrationem, in juxta id quod habet materiale, in ventrem abit, et in secessum ejicitur. S. Matt. xv. 17.

the Sacrament, these words were too horrible to be spoken. Dionysius saith, "The Bishop uncovereth the bread that was covered, and cutteth it in pieces"." He noteth that the loaf of the Communion was of some bigness, and that the Minister after consecration divided it, and gave to every man a portion.

St. Cyprian writeth, "Our Lord at the table, whereat He received His last Supper with His Disciples, with His own hands gave (not His very body and very blood really, but) bread and wine; but upon the cross, He gave His own body by the hands of the soldiers to be wounded." He maketh a difference between that which Christ gave upon the cross, and that which He gave at the table. At the table He gave bread and wine, upon the cross He gave His body and blood. Again, he calleth the bread after consecration, "Bread made (not of forms and accidents, but) of the substance and moulding of many corns."

f Pontifex opertum panem aperit, et in frustra conscidit. Eccles. Hierarc. cap. 3.

i Dedit Dominus noster in mensa, in qua ultimum cum Apostolis participavit convivium, &c. De unctione Chrismatis.

k Panem ex multorum granorum adunatione congestum. Id. in Orat. Dominicam.

St. Ambrose saith, "How much more effectual is the word of God, that the bread and wine may be (in substance and nature) the same that they were before, and yet be changed into another thing'?" They are changed into a Sacrament, which they were not before, and remain bread and wine, which they were not before. St. Chrysostom saith, "He shewed us in a Sacrament bread and wine, after the order of Melchisedech, to be the likeness of the body and blood of Christ"." What should I stand to trouble you with the rest? As these say, so say the others; that the things which are seen in the Sacrament, are bread and wine.

But, say they, it is called bread, because it was bread, or because it hath a likeness of bread. A pretty shift, but it will not help. For St. Augustine saith, "The thing that you see is the bread and the cup: which thing your eyes do testify"." Gelasius saith,

1 Quanto magis operatorius est sermo Dei, ut sint qua erant, et in aliud commutentur ? Lib. iv. c. 4. de Sacram. In similitudinem corporis et sanguinis Christi, panem et vinum secundum ordinem Melchisedech, nobis ostendit in Sacramento. In Psal. xxii.

n Quod videtis, panis est, et calix: quod vobis etiam oculi renunciant. S. Aug. ad Infant.

"There leaveth not to be the substance of bread, or the nature of wine. And, indeed, the image or representation, and likeness of the body and blood of Christ is published in the ministration of the Mysteries"." He saith, it leaveth not, it remaineth, it is still, (not the form or appearance, but) the substance and nature.

St. Chrysostom saith, "The nature of bread remaineth in the Sacrament"." And Theodoret saith, "The mystical tokens or sacraments after the consecration depart not from their own nature, for they remain still in their former substance, and form, and figure." Not only in form and figure, not only in shew, but it remaineth bread and wine in nature and substance. Likewise St. Cyril," Christ gave fragments or pieces of bread to His Disciples"." It was very bread

• Non desinit esse substantia panis, vel natura vini. Et certe imago vel similitudo de corporis et sanguinis Christi in actione Mysteriorum celebratur. Contr. Eutych.

P Natura panis in Sacramento remanet.

↑ Signa mystica post sanctificationem non recedunt a natura sua manent enim in priori substantia, et figura, et forma. Ad Cæsar. Dial. 2.

Christus fragmenta panis dedit Discipulis. In Joh. lib. iv. c. 14.

divided into sundry pieces. And Rabanus saith, "The Sacrament is received with the mouth, and is turned unto the nourishment of the body."

Bertram saith, "Touching the substance of the creatures (of bread and wine), they abide the same after as they were before the consecration'." Even so saith Clemens, "Christ shewed that that was wine which was blessed, by saying again, I will no more drink of the fruit of the vine"." I will bring forth no more witnesses in this matter; you have enough, and so many as may satisfy any reasonable man. You see the consent of the old Doctors, I know not how any thing may be more plainly set down and declared.

Why, then say you, how came transubstantiation into the Church? How it came in I cannot shew you. The husbandman, that findeth his field overgrown with cockle and ill

s Sacramentum ore percipitur, et in alimentum corporis redigitur. Lib. i. cap. 31.

t Secundum creaturarum substantiam, quod fuerunt ante consecrationem, hoc et postea consistunt. De Corp. et Sanguine Dom.

■ Vinum esse illud quod benedictum est ostendit, rursus dicens, non bibam amplius ex hoc germine vitis. In Pædag. lib. ii. cap. 2.