soever were in the true Church of Christ, have invariably professed the same doctrine with themselves: they assert, that this very faith, namely faith in Transubstantiation as they have defined it, was ALWAYS in the Church of God: they affirm, that the adoration of the Eucharist, with that wor ship of Latria which is due only to the true God, was a practice ALWAYS received in the Church Ca tholic: and they pronounce, that the propitiatory quality of the Eucharist, as a piacular sacrifice both for the quick and for the dead, is enforced by them STRICTLY according to the teaching and tradition of the Apostles themselves.

Thus, most indisputably, in the face of the whole world, they allege A DIRECT HISTORICAL FACT. Hence, the FACT, so alleged, must be established according to the well known laws of evidence: and hence the divines of the Latin Church, feeling the necessity of the case, have attempted to esta blish this FACT by the joint testimony of Scripture and of the early ecclesiastical writers.

1. The following is the evidence produced from Scripture, for the purpose of substantiating the alleged FACT: that The doctrine of Transubstantiation with all its adjuncts and concomitants, as ultimately defined by the Council of Trent, was the doctrine, originally taught by Christ and his Apostles, and from them received by the Catholic Church in the very beginning.

(1.) I am the living bread, which came down from

heaven. If any man eat of this bread, he shall live

for ever: and the bread, that I will give, is my flesh; which I will give for the life of the world-Except ye eat the flesh of the Son of man, and drink his blood; ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life: and I will raise him up at the last day. For my flesh is meat indeed: and my blood is drink indeed. He, that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he, that eateth me, shall even live by me. This is the bread, which came down from heaven: not as your fathers did eat manna, and are dead. He, that eateth of this bread, shall live for ever1.

(2.) And, as they were eating, Jesus took bread, and blessed, and brake, and gave to and said: Take, eat; this is my body.

the disciples,

And he took the cup, and gave thanks, and gave to them, saying: Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins 2.

(3.) The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ3 ?

(4.) For I have received of the Lord that which also I delivered unto you: that the Lord Jesus, the

1 John vi. 51-58.

' Matt. xxvi. 26-28. Compare Mark xiv. 22–24. Luke xxii. 19, 20.

• 1 Corinth. x. 16.

who contradict the gift of God, perish while questioning'.

I delight not in perishable food, nor in the pleasures of this life. The bread of God I desire, heavenly bread, the bread of life, which is the flesh of Jesus Christ, the son of God, born afterward from the seed of David: and the drink of God I desire, even his blood, which is incorruptible love and eternal life 2.

(3.) Justin Martyr flourished during the earlier half of the second century.

This food is among us called the Eucharist: of which it is lawful for no other person to partake, save him, who believes that the matters taught by us are true, and who has been washed in the laver which is for the remission of sins and to regeneration, and who lives thus as Christ has delivered. For we take not these, as common bread nor as common drink: but, in what manner Jesus Christ our Saviour, being made flesh through the word of God, had both flesh and blood for our salvation; thus also we have been taught, that the nourishment, over which thanks

1 Εὐχαριστίας τε καὶ προσευχῆς ἀπέχονται, διὰ τὸ μὴ ὁμολογεῖν τὴν εὐχαριστίαν σάρκα εἶναι τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστ τοῦ, τὴν ὑπὲρ ἁμαρτιῶν ἡμῶν παθοῦσαν, ἣν τῇ χρηστότητι ὁ Πατὴρ ἤγειρεν. Οἱ οὖν ἀντιλέγοντες τῇ δωρεᾷ τοῦ Θεοῦ, συζητοῦνTES άTO@VýσкOVOL. Ignat. Epist. ad Smyrn. § vii.

2

Οὐχ ἥδομαι τροφῇ φθορᾶς, οὐδὲ ἡδοναῖς τοῦ βίου τούτου· ἄρτον Θεοῦ θέλω, ἄρτον οὐράνιον, ἄρτον ζωῆς, ὅς ἐστι σὰρξ Ἰησοῦ Χριστοῦ, τοῦ Υἱοῦ τοῦ Θεοῦ, τοῦ γενομένου ἐν ὑστέρῳ ἐκ σπέρματος Δαβίδ· καὶ πόμα Θεοῦ θέλω, τὸ αἷμα αὐτοῦ, ὅ ἐστιν ἀγάπη ¿p0apros kaì àévvaos Swý. Ignat. Epist. ad Rom. § vii.

have been given through prayer of the word that was from him, and from which our flesh and blood are through mutation nourished, is the flesh and blood of that Jesus who was made flesh. For the Apostles, in the Treatises called Gospels, have thus handed down that Jesus commanded them. When he had taken bread and had given thanks, he said: Do this in remembrance of me; this is my body. And, in like manner, when he had taken the cup and had given thanks, he said:

This is my blood.

Being inflamed through the word of his calling, we are the true sacerdotal offspring of God: as also God himself witnesses, saying, that, in every place among the nations, they offer unto him acceptable and pure sacrifices. But God receives sacrifices from no one, except through his priests. Wherefore,

1 Ἡ τροφὴ αὕτη καλεῖται παρ' ἡμῖν εὐχαριστία ἧς οὐδενὶ ἄλλῳ μετασχεῖν ἐξόν ἐστιν, ἢ τῷ πιστεύοντι ἀληθῆ εἶναι τὰ δεδίδαγμενα ὑφ' ἡμῶν, καὶ λουσαμένῳ τὸ ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ εἰς ἀναγέννησιν λουτρὸν, καὶ οὕτως βιοῦντι ὡς ὁ Χριστὸς παρέδωκεν. Οὐ γὰρ, ὡς κοινὸν ἄρτον οὐδὲ κοινὸν πόμα ταῦτα λαμβάνομεν ἀλλ ̓, ὃν τρόπον διὰ λόγου Θεοῦ σαρκοποιηθεὶς Ἰησοῦς Χριστὸς, ὁ σωτὴρ ἡμῶν, καὶ σάρκα καὶ αἷμα ὑπὲρ σωτηρίας ἡμῶν ἔσχεν· οὕτως καὶ τὴν δι ̓ εὐχῆς λόγου τοῦ παρ' αὐτοῦ εὐχαριστηθεῖσαν τροφὴν, ἐξ ἧς αἷμα καὶ σάρκες κατὰ μεταβολὴν τρέφονται ἡμῶν, ἐκείνου τοῦ σαρκοποιηθέντος Ἰησοῦ καὶ σάρκα καὶ αἷμα ἐδιδάχθημεν εἶναι. Οἱ γὰρ ἀπόστολοι, ἐν τοῖς γενομένοις ὑπ' αὐτῶν ἀπομνημονεύμασιν ἃ καλεῖται εὐαγγέλια, οὕτως παρέδωκαν ἐντετάλθαι αὐτοῖς τὸν Ἰησοῦν, λαβόντα ἄρτον, εὐχαριστήσαντα, εἰπεῖν· Τοῦτο ποιεῖτε εἰς τὴν ἀνάμνησίν μου· τοῦτ' ἐστι τὸ σῶμά μου· καὶ, τὸ ποτήριον ὁμοίως λαβόντα καὶ εὐχαριστήσαντα, εἰπεῖν· Τοῦτό ἐστι τὸ αἷμά μου. Justin. Apol. i. Oper. p. 76, 77.

predicting all who through this name offer the sacrifice which Jesus Christ ordained to be offered, that is to say, in the Eucharist of the bread and the cup, which sacrifices are offered up by Christians in every part of the earth, God testifies, that they are well pleasing to him. But the sacrifices, which are offered by you Jews and through your priests, he rejects, saying: I will not accept your sacrifices from your hands ; for, from the rising of the sun unto its setting, my name has been glorified among the nationsWherefore I also myself say, that prayers and thanksgivings, offered up by the worthy, are the only sacrifices, which are perfect and acceptable to God. For Christians have been taught to offer these alone, even in the commemorativeness of their dry and liquid food, in which also commemoration is made of the passion which God suffered through God himself'.

1 Πυρωθέντες διὰ τοῦ λόγου τῆς κλήσεως αὐτοῦ, ἀρχιερατικὸν τὸ ἀληθινὸν γένος ἐσμὲν τοῦ Θεοῦ, ὡς καὶ αὐτὸς ὁ Θεὸς μαρτυρεῖ, εἰπών· Οτι, ἐν παντὶ τόπῳ ἐν τοῖς ἔθνεσι, θυσίας εὐαρέστους αὐτῷ καὶ καθαρὰς προσφέροντες. Οὐ δέχεται δὲ παρ ̓ οὐδενὸς θυσίας ὁ Θεὸς, εἰ μὴ διὰ τῶν ἱερέων αὐτοῦ. Πάντας οὖν οἱ διὰ τοῦ ὀνόματος τούτου θυσίας ἃς παρέδωκεν Ἰησοῦς ὁ Χριστὸς γίνεσθαι, τουτέστιν ἐπὶ τῇ εὐχαριστίᾳ τοῦ ἄρτου και τοῦ ποτηρίου, τὰς ἐν παντὶ τόπῳ τῆς γῆς γινομένας ὑπὸ τῶν Χριστιανῶν, προλαβὼν ὁ Θεὸς, μαρτυρεῖ εὐαρέστους ὑπάρχειν αὐτῷ. Τὰς δὲ ὑφ ̓ ὑμῶν καὶ δι' ἐκείνων ὑμῶν τῶν ἱερέων γινομένας ἀπαναίνεται, λέγων· Καὶ τὰς θυσίας ὑμῶν οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν· διότι, ἀπὸ ἀνατολῆς ἡλίου ἕως δυσμῶν, τὸ ὄνομά μου δεδόξασται, λέγει, ἐν τοῖς ἔθνεσιν—Ὅτι μὲν οὖν καὶ εὐχαὶ καὶ εὐχαριστίαι, ὑπὸ τῶν αξίων γινόμεναι, τέλειαι μόναι καὶ εὐάρεστοί εἰσι τῷ Θεῷ θυσίαι, καὶ αὐτός φημι. Ταῦτα γὰρ μόνα καὶ Χριστιανοὶ παρέλαβον