Photii p. 415. Edit. August.) saith, [The body of Christ, which believers receive, loseth not his sensible substance, and is not separated from the intelligible grace.]
And ad eos qui filii Dei, &c. [Take notice diligently how taking Bread in his hands, he blessed it, and brake it, for a figure of his immaculate body, and he blessed the Cup and gave it to his Disciples as a figure of his precious blood.]
10. Cyrillus (vel. Johan.) Hierosol. Catech. Mystag. calls the bread indeed Christs body, but fully expounds himself de Chrysmate, Cat. 3. pag. 235. [For as the Bread of the Eucharist, after the invocation of the Holy Ghost, is no more Common Bread, but is the Body of Christ: So also this Holy Ointment is no more mere Ointment, nor (if any one had rather so speak) common, now it is consecrated; but it is a Gift (or Grace) which causeth the presence of Christ and the Holy Ghost; that is, of his Divinity.] As the Ointment is Grace, or the Holy Ghost, just so the Bread is the body of Christ, as he saith after Cat. 4. It is not only what we see (Bread and Wine) but more.
11. Hierom cont. Jovinian. l. 2. The Lord as a type (or figure) of his blood, offered not water but wine.
12. Ambrose de Sacram. l. 4. c. 4. [This therefore we assert, How that which is Bread, can yet be the body ⟨p. 143⟩of Christ.]—And [If Christs speech had so much force, that it made that begin to be which was not, how much more is it operative, that the things that were, both Be, and be changed into something else.] And [As thou hast drunk the similitude of death, so thou drinkest the similitude of precious blood.]
13. Theodoret in Dialog. Immutab. dealeth with an Eutychian Heretic, who defended his Error by pleading that the bread in the Eucharist was changed into the body of Christ: To whom saith Theodoret, [The Lord who hath called that meat and bread which is naturally his Body, and who again called himself a Vine, did honour the visible signs with the appellation of his body and blood; not having changed their Nature, but added Grace to Nature.]
And in Dialog. 2. In confus. he saith, [The divine Mysteries are signs of the true body.] And again, answering the Eutychians pretence of a change he saith, [By the net which thou hast made, art thou taken. ☞ For even after the Consecration, the Mystical signs change not their nature:
Photii p. 415. Edit. August.) saith, [The body of Christ, which believers receive, loseth not his sensible substance, and is not separated from the intelligible grace.]
And ad eos qui filii Dei, &c. [Take notice diligently how taking Bread in his hands, he blessed it, and brake it, for a figure of his immaculate body, and he blessed the Cup and gave it to his Disciples as a figure of his pretious blood.]
10. Cyrillus (vel. Johan.) Hierosol. Catech. Mystag. calls the bread indeed Christs body, but fully expounds himself de Chrysmate, Cat. 3. pag. 235. [For as the Bread of the Eucharist, after the invocation of the Holy Ghost, is no more Common Bread, but is the Body of Christ: So also this Holy Oyntment is no more meer Oyntment, nor (if any one had rather so speak) common, now it is consecrated; but it is a Gift (or Grace) which causeth the presence of Christ and the Holy Ghost; that is, of his Divinity.] As the Oyntment is Grace, or the Holy Ghost, just so the Bread is the body of Christ, as he saith after Cat. 4. It is not only what we see (Bread and Wine) but more.
11. Hierom cont. Jovinian. l. 2. The Lord as a type (or figure) of his blood, offered not water but wine.
12. Ambrose de Sacram. l. 4. c. 4. [This therefore we assert, How that which is Bread, can yet be the body ⟨p. 143⟩of Christ.]—And [If Christs speech had so much force, that it made that begin to be which was not, how much more is it operative, that the things that were, both Be, and be changed into something else.] And [As thou hast drunk the similitude of death, so thou drinkest the similitude of pretious blood.]
13. Theodoret in Dialog. Immutab. dealeth with an Eutychian Heretick, who defended his Error by pleading that the bread in the Eucharist was changed into the body of Christ: To whom saith Theodoret, [The Lord who hath called that meat and bread which is naturally his Body, and who again called himself a Vine, did honour the visible signs with the appellation of his body and blood; not having changed their Nature, but added Grace to Nature.]
And in Dialog. 2. In confus. he saith, [The divine Mysteries are signs of the true body.] And again, answering the Eutychians pretence of a change he saith, [By the net which thou hast made, art thou taken. ☞ For even after the Consecration, the Mystical signs change not their nature:
