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nourishment and addition of parts from that which is no body? St. Irenæus, who lived in some part of the same second century with St. Justin, informs us the Holy Eucharist consists of two parts, an earthly and a heavenly: the first is the bread and wine, the other consists in the mystic force and efficacy conveyed by the descent of the Holy Ghost. St. Cyril of Jerusalem, it is granted, has a passage that sounds strongly towards transubstantiation. Catech. Mystic. 4. He observes, "that as our Saviour turned water into wine at Cana in Galilee, so we have no reason to question but that he gave his body and blood at the Institution. Therefore that we may be certainly assured, that we receive his body under the species of bread, and his blood under the species of wine." But that these expressions, .how strong soever, are not to be mounted to Transubstantiation, seems pretty plain from his discourse upon the Holy Chrism, Nat. Myst. 2. The words are these, "as the Eucharistic bread, after the invocation of the Holy Ghost, is no longer mere or common bread, but the body of Christ, so the holy ointment remains no longer mere or common ointment after the invocation, but becomes χαρισμα or grace of Christ, and the very presence and divinity of the Holy Spirit." From this reasoning we may conclude, that as the Holy Chrism cannot be supposed to be raised to essence and sublimity of the deity, so neither, by the force of the comparison, can we infer, that this Father meant any more, than that the Eucharistic elements had a supernatural force and beneficial energy transfused by consecration upon them. The next testimony shall be the famous St. Chrysostom in the Epistle to Casarias. Here this Father, disputing against the heresy of Appolonaris, brings an instance, by way of illustration, from the