adversaries, a violent partisan of Popery. A Synod was at once assembled, by which his person, his Confession, and his disciples, alike were anathematized. It would appear that his opinions did not die with him. They seem to have survived. For their suppression, apparently, a Synod was held at Yassi in the year 1642, and another subsequently at Jerusalem in 1672, at both of which the faith of the Eastern Church was asserted. The decrees of the former are designated "Orthodox Confession of the Catholic and Apostolic faith of the Eastern Church;" and those of the latter, "The Confession of Dositheus," who was at the time Patriarch of Jerusalem. From these respective Confessions we now exhibit extracts, declaratory on the one side of the views of Lucar, and on the other of those of his opponents. We give them in English, subjoining the Latin translation from the original Greek.

Cyril Lucar, in his Confession, having quoted the words of our Lord at the institution of the Sacrament, goes on to say :—

"That is the simple, and true, and lawful institution of this wonderful Sacrament, in the administration of which we confess and profess a true real presence of Christ the Lord, but that which faith offers to us, not that which the transubstantiation, which has been devised, teaches. For we believe that the faithful eat the body of Christ, not by chewing it with the teeth, but by recognising it by the feeling of the soul, inasmuch as that is not the body of Christ which presents itself to the eyes in the Sacrament, but that which Faith apprehends spiritually and furnishes us with, whence it is true that if we believe, we eat and partake; if we do not believe, we are deprived of all benefit; consequently, we have asserted, as regards drinking of the cup in the Sacrament, that it is partaking in the true blood of our Lord Jesus Christ, in the same way as we did concerning the body. For He who instituted the Sacrament, gave the same commandment about His blood that He did about His body, which commandment ought neither to be torn or mangled at the will of man; nay, the institution ought to be preserved as it has been delivered to us. When, then, we have worthily partaken and with integrity (?) communicated in the body and blood of Christ in the Sacrament, we confess that we are now reconciled, united to our head, and are partakers of His body with sure hope, and that we shall be joint heirs in His kingdom." (Cyrilli Confessio, c. xvii.)*

"Ista est simplex, vera et legitima hujus mirabilis Sacramenti institutio, in cujus administratione praesentiam veram realem Christi Domini confitemur et profitemur, at illam quam fides nobis offert, non autem quam excogitata docet transubstantiatio. Credimus enim, fideles Christi corpus manducare in coena Domini, non dente materiali terendo, sed animae sensu precipiendo,

quum corpus Christi non sit illud, quod oculis in sacramento sese offert, sed illud quod spiritualiter Fides apprehendit, nobisque praebet, unde verum est, si credimus, manducamus et participamus, si non credimus, omni fructu destituimur: consequenter calicem bibere in sacramento, esse sanguinem verum Domini nostri Jesu Christi communicare, eo modo sicut et de corpore

Extracts from the Orthodox Confession and Confession of Dositheus.

The Synod condemned the Confession of Lucar in the following language:

"But he so dissipates the Holy Eucharist, that he only leaves it the theory of a bare figure, just as though we were still serving under the shadow of the old law. He says that this bread now consecrated, which is seen and eaten, is not the true body of Christ, but is only spiritually discerned or imagined, a statement which is full of all impiety." (Acts of the Synod at Yassa, xvii.)*

I. They then proceed to assert the following propositions The Bread is transubstantiated into the Body of Christ :

"Therefore in the celebration of this Sacrament, we believe that our Lord Jesus Christ is present not only in a figure or image, or in a certain kind of excellent way, as in the other Sacraments, or in a simple presence, as some fathers have maintained in baptism also, or in the impanation' of the Word, which is substantially united in some divine manner to the bread exhibited in the Eucha rist, as the Lutherans ignorantly and wretchedly suppose, but truly and really to the extent that after the consecration of the bread and wine has taken place, it is transmuted, transubstantiated, is converted, is transformed.

"The bread verily is changed into that body itself of the Lord which was born in Bethlehem of her who is ever Virgin, was baptized in the Jordan, suffered, was buried, rose again, has ascended, sitteth on the right hand of the Father, will finally come in the clouds of heaven,-but the wine is changed and transubstantiated into the true blood itself of the Lord which flowed from Him when hanging upon the Cross for the life of the world.

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Also, when the consecration of the bread and wine has taken place, we believe that neither the substance of bread or wine remains any longer, but that the body and blood of the Lord is under the appearance and figure of bread and wine; that is, under the accidents of bread." (Dosithei Decretum, xvii.)†

comeditur, panem jam consecratum non esse corpus Christi verum, sed solummodo spiritualiter intellectum seu potius imaginatum quod omni impietate plenum est." (Acta Synodi apud Giasium, xvii.)

†“In hujus itaque celebratione sacramenti Dominum nostrum Jesum Christum credimus esse praesentem, non quidem secundum figuram aut imaginem, neque etiam secundum quamdam ut ceteris in sacramentis gratiae excellentiam, neque secundum simplicem, quam et in baptismo patres nonnulli commemoravere, praesentiam, neque penes impanationem qua proposito Eucharistiae pani Verbi divinitas substantialiter uniatur, quemadmodum in

II. The bread, after consecration, is the body itself, which is in heaven. The statement on this point is unintelligible and selfcontradictory, but we annex it :

"And that not because that body of the Lord which is in heaven descends upon the altar, but because, when changed and transubstantiated after consecration, the shew-bread, which is offered to every one in the churches, becomes and is the body itself which is in heaven." (Ibid.)

III. The consecrated bread is a propitiatory sacrifice for sin for the living and dead, an unbloody sacrifice :

"The following are the benefits of this mystery (Sacrament). First.... Next, because it is attended with advantage, that is, because this mystery (Sacrament) is the propitiation and reconciliation with God for our sins, whether those of the living, or those of the dead; whence none of the sacred public services are celebrated in which supplications and deprecatory prayers are not offered to God for our sins." (Confess. Orthodox. Quaestio cvii.)

"Also, that it is a true and propitiatory sacrifice which is offered for all the faithful, both the living and the dead; and moreover, for advantage of all men." (Dosithei &c.)

"But He gave the unbloody sacrifice, saying, Take and eat, this is my Body." (Ibid., &c.")†

IV. The officials are Priests, and the Table an Altar :

"Moreover, that no man can administer this mystery (Sacrament), however urgent may be the necessity, unless lawfully created a Priest; whence the Priest must take care that wherever the sacrifice is offered, there be an altar, or at the least a conse

scite juxta ac misere arbitrantur Lutherani, sed vere realiterque; quatenus panis et vini facta consecratione transmutetur, transsubstantietur, convertatur, transformetur, panis quidem in ipsum corpus Domini versum, quod natum est in Bethlehem ex perpetua Virgine, baptizatum in Jordane, passum, sepultum, quod resurrexit, adscendit, sedet a dextris Dei patris, in coeli denique nubibus adventurum,vinum vero in ipsum Domini sanguinem verum converti ac transubstantiari, qui ex illo in cruce pendente pro mundi vita defluxit.

"Item facta panis et vini consecratione nec panis nec vini manere amplius substantiam credimus, sed ipsum corpus et sanguinem Domini sub panis et vini specie et figura, id est, sub panis accidentibus." (Dosithei Decretum xvii.)

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Atque id quidem, non quod illud quod in coelo est, Domini corpus super altaria descendat, sed quod post consecrationem conversus ac transsub

stantiatus, qui singulis in ecclesiis offertur, panis propositionis fiat, et sit illud ipsum corpus, quod est in coelo." (Ibid.)

+ "Fructus hujus mysterii hi fere sunt. Primum . . . . . secundum, quod affert commodum, hoc est, quod hoc mysterium est propitiatio reconciliatioque apud Deum pro peccatis nostris, sive viventium sive mortuorum; unde nulla etiam sacrarum Liturgiarum celebratur in qua non fiant supplicationes deprecationesque ad Deum pro peccatis nostris." (Confessio Orthodox. Quaestio cvii.)

"Item et verum ac propitiatorium esse Sacrificium, quod pro fidelibus omnibus tum vivis tum defunctis necnon et pro utilitate omnium offeratur." (Dosithei Confessio, Decretum xvii.)

"Incruentum vero tradidit sacrificium dicens: Accipite et manducate, hoc est corpus meum." (Ibid. Decretum xv.)

crated table-cloth (or carpet?) available, without which it is most improper to offer the unbloody sacrifice." (Confessio Orthod.)*

V. None but Priests can consecrate the bread :

"Lastly, we believe that none but a pious Priest, invested with the character of the Priesthood by a pious Bishop, canonically instituted according to the doctrine of the Eastern Church, can celebrate this Sacrament of the Most Holy Eucharist." (Dosith. &c.)†

VI. The consecrated bread is to be adored as Christ Himself, with the adoration due to the Trinity

:

"Inasmuch as the substance of bread is changed into the substance of the most holy body itself, and the substance of wine into the substance of the most precious blood itself; therefore we ought to venerate and adore the holy Eucharist just as we do our Saviour Jesus Christ." (Confessio Orthodox. Quæstio lvi.)+

VII. When eaten, it passes into the mouth and stomach of the bad as well as the good::

"Also, the body itself and the most pure blood is distributed and is introduced into the mouth and stomach of the communicants, whether holy or unholy, save only that remission of sins and life are imparted to the holy and worthy, but damnation and eternal punishment accrue to the unholy and unworthy."§

Such is the conception which the Eastern Church has formed for herself of the ordinance instituted by our Lord by these words, "and He took bread and gave thanks, and brake it, and gave it unto them, saying, This is my body, which is given for you this do in remembrance of Me."

We conceive that our Lord could not mean that the bread was in itself the very body which, in its hand, held it, but a figure of that body. As a figure, therefore, was the consecrated bread regarded at first, when the action of our Lord was

"Primum, quod hoc mysterium nemo homo, nisi legitime creatur sacerdos, quantacunque urgente necessitate, administrare possit. Secundo providendum sacerdoti, ut, quo loco sacrificium facturus est, altare aut tapes saltem mensalis consecratus ad manum sit, absque quo nullo modo integrum est, incruentum offerre sacrificium." (Confessio Orthod. Quaestio cviii.)

"Denique neminem praeter pium sacerdotem, ab pio utique Episcopo canonice instituto sacerdotii charactere initiatum juxta Orientalis Ecclesiae doctrinam hoc sacrosanctae Eucharistiae credimus posse conficere Sacramentum." (Dosithei Confessio, Decretum xvii.)

"Quippe substantia panis in substantiam sanctissimi corporis ipsius convertitur; et substantia vini in substantiam pretiosi sanguinis ipsius. Quamobrem sanctam Eucharistiam sic venerari adorareque nos oportet, quemadmodum ipsum Servatorem nostrum Jesus." (Confessio Orthodox. Quaestio lvi.)

§"Item et ipsum distribui Domini corpus et sanguinem purissimum inque communicantium sive piorum sive impiorum os ac stomachum introduci: nisi quod remissionem peccatorum vitamque piis ac dignis impertitur aeternam, impiis vero ac indignis damnationem poenamque accersit sempiternam." (Dosithei Confessio, Decretum xvii.)

repeated, by His direction, at the celebration of the Lord's Supper? As such it was, and is, a pledge of another thing. That other thing is a gift. That gift is the fruit of the efficacy of the sacrifice of Christ before God. That fruit may be briefly described as the justification of the believer through union with Christ by faith, conferred in baptism, with the impartation of the special life of Christ's manhood to enable him to fulfil his baptismal engagement to die with Him unto sin, and to live with Him unto God, and to grow in His likeness; and it is besides the solemn ratification of His person in the mystical body of Christ. It is obvious that the participation of such a gift is a participation of the body of Christ, in the only real sense in which it can be intelligibly conceived as received and eaten. But, then, this gift is something spiritual to be realized, as existing and real, as good and desirable, only by the apprehension of the mind through faith; to the senses it does not reveal itself, on them it makes no impression,-for them it is nothing. So long as the Church was possessed of faith and love sufficient to realize the existence and enjoyment of that spiritual gift, it was content to regard the consecrated bread as a figure, as a pledge, and as a means of grace. When, however, these began to droop and fade, which were the only forces sufficient to keep the superstitious element in man in restraint and inactivity, it became free to act, and found an occasion for acting. For, then, the reception of the Sacrament at the Lord's Table was felt to be an observance dead and cold, unimpressive and tedious, a weariness and an intolerable ennui. For something to make an impression on the senses, the human heart instinctively sighed, and, to meet this want, superstition commenced, as we conceive, its first operation with regard to the Lord's Supper.

First. Consecration began to be supposed to impart something to the material of the bread. As set apart, by the Holy Spirit, through consecration, to be a sign and a pledge of the Lord's body, it had already its legitimate sanctity in the esteem of the Church. But now the bread was conceived to acquire something, more or less magical in its nature, by consecration. St. Augustin, for instance, reports that the Eucharist was once applied to the eyes of a blind child, as a cataplasm; and he expresses no disapprobation. Still it was regarded as a figure. In the eighth century, at the second Council of Constantinople, assembled for the purpose of suppressing the use of images in the service of God, the Fathers declared that, by the Gospel, no figures were permitted save the figure of the Lord's body at the Sacrament. Nominally, therefore, they admitted that the consecrated bread is a figure; though, as Waterland remarks, they supposed it, in some sense, deified by