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tions of grace are bestowed by a rite of his own institution, when worthily performed, than by prayer alone.
Christ has instituted and ordained a holy mystery as a pledge of his love; in which, while we worthily receive the created food and refreshment, bread and wine, according to his institution, in remembrance of his death and passion, we become partakers of his most blessed body and blood, that is, his Divine nature, emanating into our very souls, by the operation of the Holy Spirit, and feeding them from time to time, as they may require new strength and refreshment. We there receive the artos Epiousios, the Bread of Life..
The Oriental people, it is well known, expressed their religious ideas by strong figures originally borrowed, perhaps, from HIEROGLYPHICS. The words bread, body, flesh, and blood, used for spiritual sustenance, or improvement of the soul in divine virtue, did not sound uncouth to them, because they were used to similar modes of expression, not only in their sacrifices, but in the general style of Ori. ental poetry. Happy they who are not offended with these or any other difficul. ties, which previous to due examination, may appear to attend the divine doctrines of our Redeemer; but which vanish on consideration of antient times, places, manners, institutions, and figurative or hieroglyphical modes of expression. Happy they, who with pious simplicity, ask and receive, whether in the common communications of grace, or the more particular ones of the Eucharist, “ abundance “ of the Bread of Life, and the meat " that perisheth not.” They shall grow with such aliment, “ unto a perfect man, “ unto the measure of the stature of the “ fulness of Christ *.”
The following Passages seem to confirm the Opinions contained in the Sections “ on the Reference of the Lord's Prayer to the Eucharist.”
OTEIA est essentia, et secundum quosdam, etiam Substantia. Ovora pro EnTE et Uno. Cicero in Platonis Timão, quoiav vertit materiam, et tum ef!CUTIOS significat super materiam-alove every thing material.
Cicero, pro ovoba, dixit potius " natura;” ut annotat Budæus,—ETLOVOiOS est ignitur supernaturalis. • Ephes, iv. 13.
Exponitur ovoia etiam Vis VITALIS.
ETIVOios, apud Suidam, O ETI TN ouosoe nuwe appośws. Panis nobis sustentandis idoneus ; quæ interpretatio, ait Henricus Stephanus, aptissimum quidem sensum habet (hoc in loco) sed similis significationis nominis “ovoia," Exemplum DESIDERO.
Quidam, in prece dominicâ, £TIOVOlov, substantialem, alii supersubstantialem, reddiderunt cum veteri interprete, seu superessentialem : Fuerunt et qui eximium seu egregium verterint,-NON VULGAREM PANEM; sed EXIMIUM ILLUM QUI DE CÆLO MITTITUR.
Hen. Steph. Lex. in Voc. Ouolaa Ambrosius, lib. v. de Sacrificiis : “ Panis £TIOUOIOS, hoc est, substantialis :"-non est iste panis, qui vadit in corpus, sed ille PANIS VITÆ ÆTERNÆ, qui animæ nostræ substantiam fulcit : ideo Græce ET IUSIOS dicitur.
Idem de Fide, lib. xxxvii. Eriovolos Panis dicitur ; quòd ex Verbi substantiâ substantiam virtutis manantis corpori et animæ, subministret.
Damascenus, in Epist. ad Zach. Episcopum, ait, CORPUS CHRISTI, quod in Sacramento accipitur, sis συστασιν και εις την ΟΥΣΙΑΝ της ψυχης ημων χωρειν, in constitutionein et naturam aut substantiam animæ nostræ vadere.
Sedulius understands the “ Bread” in the Lord's Prayer to mean spiritual food, as appears by his verses here following:
“ Annonam fidei speramus PANE DIURNO, Ne mens nostra EAMEM DOCTRINÆ sentiat un
quam, A Christo JEJUNA suo, qui corpore et ore Nos saturat, simul ipse inanens VERBUMQUE CIBUS
Juvencius, Juvencius, de Hist. Evan, i. 598, translates the clause in the Lord's Prayer concerning “ Bread,” according to the interpretation I have endeavoured to support. 1.66 Vit ALISQUE hodiè sancti substantia Panis Proveniat nobis.”
Athanasius understands the Epiousian Bread in the Lord's Prayer, to mean a foretaste (in the Eucharist), or the first fruits of that FUTURE BREAD which is to be the Heavenly food in another life.
« Αλλαχου το ΑΓΙΟΝ ΠΝΕΥΜΑ καλει ΑΡΤΟΝ ΕΠΟΥ. PANION, λεγων « τον αρτον ημων επιουσιον δος ημιν σημερον.” Εδίδαξε γαρ ημας, εν τη ευχη, εν τω νυν αιωνι, αιτειν τον επιουσιον αρτον» του εστιν, τον ΜΕΛΛΟΝΤΑ, ου απαρχην εχομεν εν τη νυν ζωή, της σαρκος του Κυριου μεταλαμβανούλες.”.
It is certain that the early writers, almost unanimously, explained what we translate “ daily Bread” in the Lord's Prayer, as the CORPUS CHRISTI, emblematically received in the Eucharist. They understood it as a petition for daily Supplies of Grace, spiritual aliment, or the benign influence of the Holy SPIRIT. It was the Primitive practice to take the Sacrament DAILY'; and hence, perhaps, the Phrasc, “ DAILY BREAD."
The Expressions of Body and Blood, as used by our Saviour, in the Institution of this Ordinance, not harsh and uncouth Figures to those who consider the Sacrament of the Lord's Supper as a Feast on a Sacrifice.
If the Lord's Supper be a feast on a sacrifice, as I think it is proved to be, the expressions of eating the body and drinking the blood of our Saviour, that is, of the vicTIM SACRIFICED, are not only in a high degree significant, but elegant, and, in every respect, the most eligible that could have been used, because the most appropriate *
Whatever * Things are apta FACTA, et apta NATA: APTA FACTA are all such things, whether real, or nominal, or notional, as have their signification from the outward Consent of them that impose this aptness. As I know, when I hear the names. London, York, or