Grabe argues from the first of these passages as though every thing which God would have us know or believe were contained in express words in Scripture, and thus incurs the reprehension of Massuet. (Diss. III. § 11.) All that can be gathered from it legitimately is, that the things clearly revealed are expressed in Scripture without ambiguity, and that these are the most important.
II. xxxiii. 5. Καὶ διὰ τοῦτο πληρωθέντος τοῦ ἀριθμοῦ, οὗ αὐτὸς παρ᾽ αὐτῷ προώρισε, πάντες οἱ ἐγγραφέντες εἰς ζωὴν ἀναστήσονται, ἴδια ἔχοντες σώματα, καὶ ἰδίας ἔχοντες ψυχὰς, καὶ ἴδια πνεύματα, ἐν οἷς ἐυηρέστησαν τῷ Θεῷ· οἱ δὲ τῆς κολάσεως ἄξιοι ἀπελεύσονται εἰς τὴν αὐτὴν, καὶ αὐτοὶ ἰδίας ἔχοντες ψυχὰς καὶ ἴδια σώματα, ἐν οἷς ἀπέστησαν ἀπὸ τῆς τοῦ Θεοῦ χάριτος. Καὶ παύσονται ἑκάτεροι τοῦ γεννᾷν ἔτι καὶ γεννᾶσθαι, καὶ γαμεῖν καὶ γαμεῖσθαι· ἵνα τὸ σύμμετρον φῦλον τῆς προορίσεως ἀπὸ Θεοῦ ἀνθρωπότητος ἀποτελεσθεὶς τὴν ἁρμονίαν τηρήση τοῦ Πατρός.
The same idea is expressed by Clement of Rome and Justin Martyr.
Clem. R. ad Corr. I. 2. Ἀγὼν ἦν ὑμῖν ἡμέρας τε καὶ νυκτὸς ὑπὲρ πάσης τῆς ἀδελφότητος, εἰς τὸ σώζεσθαι μετ᾽ ἐλέους καὶ συνειδήσεως τὸν ἀριθμὸν τῶν ἐκλεκτῶν αὐτοῦ.
Justin M. Apol. I. 45. Ἀγαγεῖν τὸν Χριστὸν εἰς τὸν οὐρανὸν ὁ Πατὴρ τῶν πάντων Θεὸς ... ἔμελλε, καὶ κατέχειν ἕως ἂν πατάξῃ τοὺς ἐχθραίνοντας αὐτῷ δαίμονας, καὶ συντελεσθῇ ὁ ἀριθμὸς τῶν προεγνωσμένων αὐτῷ, ἀγαθῶν γινομένων καὶ ἐναρέτων, δι᾽ οὓς καὶ μηδέπω τὴν ἐπικύρωσιν πεποίηται.
Clement of Rome and Justin Martyr exhibit the same view. Clem. R. ad Corr. I. 40. Πάντα τάξει ποιεῖν ὀφείλομεν, ὅσα ὁ Δεσπότης ἐπιτελεῖν ἐκέλευσεν· κατὰ καιροὺς τεταγμένους τάς τε προσφορὰς καὶ λειτουργίας ἐπιτελεῖσθαι.—And to show what kind of offering is spoken of in connection with the λειτουργία, take the following passage from § 44. Ἁμαρτία γὰρ οὐ μικρὰ ἡμῖν ἔσται, ἐὰν τοὺς ἀμέμπτως καὶ ὁσίως προσενέγκοντας τὰ δῶρα τῆς Ἐπισκοπῆς ἀποβάλωμεν.
Justin is more express: Dial. cum Tryph. 41. Περὶ δὲ τῶν ἐν παντὶ τόπῳ ὑφ᾽ ἡμῶν τῶν ἐθνῶν προσφερομένων αὐτῷ θυσιῶν, τουτέστι τοῦ ἄρτου τῆς εὐχαριστίας καὶ τοῦ ποτηρίου ὁμοίως τῆς εὐχαριστίας. And again § 117. Ὅτι μὲν οὖν καὶ εὐχαὶ καὶ εὐχαριστίαι ὑπὸ τῶν ἀξίων γινόμεναι τέλειαι μόναι καὶ εὐάρεστοι εἰσὶ τῷ Θεῷ θυσίαι, καὶ αὐτός φημι· ταῦτα γὰρ μόνα καὶ Χριστιανοὶ παρέλαβον ποιεῖν, καὶ ἐπ᾽ ἀναμνήσει δὲ τῆς τροφῆς αὐτῶν ξηρᾶς τε καὶ ὑγρᾶς, ἐν ᾖ καὶ τοῦ πάθους ὃ πέπονθε δι᾽ αὐτοῦ ὁ Θεὸς τοῦ Θεοῦ μέμνηται.
IV. xxxiii. 2. Dominus ... accipiens panem, suum corpus esse confitebatur, et temperamentum calicis suum sanguinem confirmavit.
V. ii. 3. Καὶ τὸ κεκραμένον ποτήριον καὶ ὁ γεγονὼς ἄρτος ἐπιδέχεται τὸν λόγον τοῦ Θεοῦ, καὶ γίνεται ἡ εὐχαριστία σῶμα Χριστοῦ· ἐκ τούτων δὲ αὔξει καὶ συνίσταται ἡ τῆς σαρκὸς ἡμῶν ὑπόστασις.
Beverigii Annotationes in Canones Apostolicos. In Can. lxix.