dictionem transfertur in sacramentum." (Amalarii Fortunati Ep. Trev. de Eccles. Off. lib. I. cap. 12. Bibl. PP. Col. 1618. tom. IX. p. 311.) The same words nearly occur in the extract from a Cottonian MS. printed in p. 111. note 30. upon Sermon II.

As usual, the authors here follow St. Austin. In that Father's work De Civitate Dei, (lib. X. cap. 5. ed. Bened. tom. VII. col. 241.) we find, accordingly, "Sacrificium ergo visibile invisibilis sacrificii sacramentum, id est, sacrum signum est." In his piece Contra Adversarium Legis et Prophetarum (lib. II. cap. 9. tom. VIII. col. 599.) are these words: "Itane vero ubi essent cognoscenda tantæ rei sacramenta, id est, sacra signa." Again, we read to the same effect, and more fully, though not expressly, in his epistle to Boniface. (Epist. 98. vulgo xxiii. tom. II. col. 267.) "Nonne semel immolatus est Christus in seipso? Et tamen in sacramento non solum per omnes Pascha solemnitates, sed omni die populis immolatur: nec utique mentitur, qui interrogatus, eum responderit immolari. Si enim sacramenta quamdam similitudinem earum rerum, quarum sacramenta sunt, non haberent, omnino sacramenta non essent. Ex hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt. Sicut ergo secundum quemdam modum, sacramentum corporis Christi corpus Christi est, sacramentum sanguinis Christi sanguis Christi est, ita sacramentum fidei fides est." In this important passage we thus find eucharistic bread and wine not conjointly designated as a sacrament, but separately, as two sacraments, that is, as two sacred signs. We see also the reason why the Fathers termed these consecrated substances Christ's body

and blood. They had no intention, we are told plainly enough, of applying such terms to them, in strict propriety of speech. They only used this language after a certain manner. This is a strange account from a divine of eminent abilities, if he really believed that eucharistic consecration removed earthly elements from the Lord's table, and substituted for them an incarnation of the Saviour subsisting invisibly, but substantially, and therefore sensibly, under the accidents of bread and wine.

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Pauperes enim semper habetis vobiscum, me autem non semper habetis. Et hic magnæ moderamine patientiæ Dominus, non Judam arguit avaritiæ et non pauperum de pecunia loqui, sed ex ratione demonstrat, non esse culpandos eos, qui inter homines conversati de facultatibus suis ministrarent, cum tam parvo tempore ipse apud Ecclesiam corporaliter mansurus. Pauperes, autem, quibus eleemosyna fieri posset, in ea semper essent habendi." (Alcuin. Comment. in S. Joan. Evang. lib. V. cap. 28. col. 572.) "Et si abiero et præparavero vobis locum, iterum veniam ad vos. Si abiero per carnis absentiam, veniam per divinitatis præsentiam, in qua vobiscum ero usque ad finem.” (Ibid. lib. VI. cap. 34. col. 599.) Alcuin also (lib. III. cap. 15. col. 490.) copies Bede in the second extract, found in note 5.

Ppæt pær re melchiredech re pe pær æzder ze cyning ze zodes sacerd· 7 eac re aportol paulur cped be him he peɲe butan fæder & moder.—Se melchisedech pær cýning 7 goder sacerd· spa þat he offɲode þam ælmihtizan gode hlaf 7 pin· foɲdan þe he zetacnode uɲne hælend crist· se þe is ealɲa cyninza cýning 7 eallɲa sacerda sacerd· J

he gehalzode hurel of hlare J of pine hine rýlfne for ur geoffrode. Nær melchisedech butan fæder & modor acenned ac he leofode spa lanze

nan man hýr cynn nýrte. fordi he zetacnode crist se þe is acenned on heofonum butan mæder. Jon eorðan butan fæder· be þam is apriten· Tu es sacerdos in eternum secundum ordinem melchiredech pr on englirc Du eart sacerd on ecenerre æften melchisedech endebyndnerre. (Bibl. Bodl. MSS. Junii. 23. Ex Interogg. Sigewulf. Presbyt. ad Alcuinum.) What was Melchisedech, who was both king and God's priest; and also the apostle Paulus saith of kim, that he was without father and mother?-Melchisedech was king and God's priest; so that he offered to almighty God loaf and wine, because he betokened our Saviour, Crist, who is of all kings king, and of all priests, priest: and he hallowed the Eucharist of loaf and wine, and himself for us offered. Melchisedech was not without father and mother born; but he lived so long, that no man knew his kin: and therefore he betokened Crist, who is born in the heavens without a mother, and on earth without a father: of whom it is written, Tu es sacerdos in eternum secundum ordinem Melchisedech: that is, in English, Thou art a priest after Melchisedech's order. This explanation is taken from Bede. In Genes. Expositio, cap. 14. Opp. tom. IV. col. 44.

8 "Conando cum discipulis panem fregit, et calicem pariter dedit eis in Figuram Corporis et Sanguinis sui, nobisque profuturum magnum exhibuit sacramentum." (D. Caroli Gloriosissimi Regis Francorum, de Ratione Septuagesimæ, &c. ad Albinum Abbatem Epistola. B. Flacci Albini, sive Alch

wini Opp. col. 1150.) In the 27th chapter of the 2nd book of the Caroline Books, the term sacramentum is used repeatedly and plainly to designate a figure or sacred sign. Corporis et sanguinis Dominici sacramentum ad commemorationem suæ passionis, et nostræ salutis nobis concessum.-Corporis et sanguinis Dominici sacramentum non omni sacramento æquiperandum, sed pene omnibus præferendum." Imperialia Decreta de Cult. Imag. ex edit. Melch. Haim. Goldast. Francof. 1608. pp. 274, 277.) This publication of Goldastus contains the decrees of the synod of Paris against image-worship, and other authentic declarations to the same effect. Fulgens illud Germaniæ sidus, Rabanus Maurus, Albini Flacci auditor." (Baronii Annall. Eccl. ad ann. 843. Antv. 1603. tom. X. p. 9.) "Archiepiscopus Rabanus vir doctrina valde insignis, probitate atque scientia nulli secundus." (Id. ad ann. 847. Ibid. p. 56.)

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"Rabanus Maurus, natione Germanus, Abbas Fuldensis fuit tempore Ludovici Pii Imp. Episcopus Moguntinus creatus est tempore Lotharii ejus filii. Obiit anno Dom. 856. tempore Ludovici Junioris Imp. vir fuit æque doctus ac pius." (De Scriptoribus Ecclesiasticis: Roberto, Cardinale Bellarmino, e Soc. Jes. Auctore. Col. Agr. 1622. p. 200.)

"Rabanus Magnentius Maurus, sextus Archiepiscopus Moguntinus, natione Germanus, ex urbe Fuldensi in Buconia, quartus abbas quondam cœnobii Fuldensis, ordinis D. Benedicti, Albini Anglici auditor, vir omnium disciplinarum cognitione absolutissimus, rhetor, poëta, astronomus, philosophus, et theologus, cui nullum parem eo sæculo Ger

mania habuit."

Bibliotheca Sancta a F. Sixto Se

nensi. Colon. 1576. p. 318.

10 This hath been in the Church of Rome the great burning article: and as absurd and unreasonable as it is, more Christians have been murthered for the denial of it, than, perhaps, for all the other articles of their religion." Archbishop Tillotson's Discourse against Transubstantiation. Works, Lond. 1720. vol. I. p. 277.

II

"Aliud est sacramentum, aliud virtus sacramenti: sacramentum enim ore percipitur, virtute sacramenti interior homo satiatur. Sacramentum enim in alimentum corporis redigitur, virtute autem sacramenti æternæ vitæ dignitas adipiscitur. In sacramento fideles quique communicantes pactum sotietatis et pacis ineunt. In virtute enim sacramenti omnia membra capiti suo conjuncta et coadunata in æterna claritate gaudebunt. Sicut ergo in nos id convertitur cum id manducamus et bibimus, sic et nos in corpus Christi convertimur, dum obedienter et pie vivimus." (Raban. Maur. Mogunt. Archiep. de Instit. Cler. lib. I. c. 31. Colon. 1532. p. 51.) "Sumunt ergo fideles bene et veraciter corpus Christi, si corpus Christi non negligant esse. Fiant corpus Christi si volunt vivere de Spiritu Christi." (Ibid. 52.) "Ergo quia panis corporis cor firmat, ideo ille corpus Christi congruenter nuncupatur. Vinum autem quia sanguinem operatur in carne ad sanguinem Christi refertur. Hæc autem dum sunt visibilia sanctificata, tamen per Spiritum Sanctum in sacramentum divini corporis transeunt." Ibid. 53. Upon the last supper, Raban copies Bede.