(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 98. the Blessed Apostles in their Gospels had delivered that Christ commanded them to do so for be having taken Bread and given thanks is by them declared to have said Do this in remembrance of me this is my Body and also when he had taken the Cup and given thanks to have said This is my Blood and to have given it to them alone Where note first that Justin Martyr speaks here of a command of Christ which cannot possibly relate unto the consecration but to the participation of the Elements the command being Do this Take eat Drink ye all of this Secondly he had said before that only (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 98. Believers did communicate this he now proves because Christ delivered the Elements to them alone commanding them to partake of them He therefore clearly speaks of delivering the Bread and Wine to the Communicants Moreover speaking of the service performed by Christians on the Lord's Day he saith Prayers being finished we offer Bread P. 98. Wine and Water and the President gives thanks and Praise and the People say Amen and there is made a Distribution of those things which have been consecrated and every one partakes of them and then he thus concludes that (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 99. B. Christ rising upon this day appeared and taught those things which we have now laid before your Eyes He therefore must have taught according to Justin Martyr the distribution of the Bread and Wine to every Communicant Here then observe to the confusion of the Trent Council First That it was the Tradition of the Apostles that Christ commanded that the Eucharist under both kinds should be given to every one present at the Sacrament and that the distribution of those things which were consecrated so that every one should partake of them is that which Christ taught Secondly That they declared that Christ gave this commandment in his Gospels whence it is evident that the Apostles and all the Christians of their times and of the times of Justin Martyr did interpret the Institution of the Sacrament by Christ as a command that every faithful Person present should partake both of the consecrated Bread and Cup and that both should be distributed to them St. Cyprian in his Epistle to Cacilian complains of some § 2. who out of Ignorance or Simplicity in sanctifying of the Cup of the Lord and (f) In calice Domini sanctificando plebi ministrando Ep. 63. ed. Oxon. p. 148. in the Ministration of it to the People did not that which Jesus Christ our Lord and God the Author and Teacher of that Sacrifice did and taught because they used only Water and mixed not Wine with it in the Cup they consecrated and distributed among the People Where note that this they did not out of any prophane Opinion of the Wickedness of drinking Wine as the Aquarii and Encratitae and the Tatiani did but only out of Ignorance and Simplicity and therefore he informs us That they did this only in their morning Sacrifice that the Heathens might not conclude that they were Christians and so hale them away to Martyrdom because they smell'd of Wine And that (g) Cum ad coenandum venimus mixtum calicem offerimus p. 155 156. in their evening Sacrifice they offered a Cup mixt according to Custom Now against this humane and novel Custom he argues First From the Custom of (h) Quanquam sciam Episcopos plurimos Ecclesiis Dominicis in toto mundo divina dignatione praepositos vangelicae ritatis ac minicae traditionis tenere rationem nec ab eo quod Christus magifter praecepit gessit humana novella institutione decedere Ibid. p. 148. most Bishops in the Church of Christ Who says he keep to the evangelical Truth and the Tradition of our Lord and do not by any new and humane Institution recede from that which Christ our Master hath commanded and performed Whence it is evident that in the Judgment of St. Cyprian Christ both commanded That the Cup mixed with Water should be administred to the People and did so administer it Secondly From the Necessity of obeying Christ's Institution and Command for saith he (i) Religiosum pariter necessarium duxi has ad vos literas facere ut siquis in isto errore adhuc teneatur veritatis luce perspecta ad radicem atque originem traditionis dominicae revertatur Quando aliquid Deo inspirante mandante praecipitur necesse est domino servus fidelis obtemperet excusatus a pud omnes quod nihil sibi arroganter assumat qui offensam domini timere compellitur nisi faciat quod jubetur ib. I thought it both Religious and Necessary to write these Letters to you That if any be yet held under this Error seeing the Light of the Truth they may return to the Root and Original of the Tradition of our Lord. For when any thing is injoined by the Inspiration and Command of God it is necessary that the Faithful Servant should obey his Lord and he will be excused of all Men That he arrogantly assumeth nothing to himself who is compelled to fear the Anger of the Lord if he do not what he hath commanded St. Cyprian therefore did believe that Christ required That the Cup offered in Remembrance of him should be mixed with Wine and Water and being thus offered should be distributed to the People and that he who did not so Administer did arrogantly assume unto himself and had just Cause to fear the Indignation of his Lord. Thirdly This he proves also from the Exhortation and Command of Wisdom * Prov. ix 5. Come eat of my Bread and drink of the Wine that I have mingled Where by mixed Wine the Cup of the Lord mixed with Wine and Water is saith he prophetically spoken of adding That we could not drink the Blood of Christ had not He first been pressed and trampled upon and (k) Nisi Christus calicem prior biberet in quo credentibus propinaret p. 150. had not be first drunk the Cup in which he drunk to Believers Moreover as Christ saith he commanded the Water of eternal Life to be given to Believers in Baptism so also by the Example of his Mastership he taught the Cup was to be mingled with Wine and Water For about the Day of his Passion taking the Cup He blessed it and gave to his Disciples saying Drink ye all of this for this is my Blood of the New Testament which is shed for many for the Remission of Sins And the Apostle Paul saith the Lord Jesus the same Night in which he was betrayed took Bread and giving Thanks he brake it and said This is my Body which shall be delivered for you do this in Remembrance of me likewise after Supper he took the Cup saying This Cup is the New Testament in my Blood this do as oft as
other things upon the Altar besides Bread Wine and Water give this as a sufficient reason for so doing That these things were not agreeable unto that institution which was to be revered by Men and Angels from which it was by no means lawfull to depart and to which Christians were obliged to adhere and surely they who so Religiously condemned and strenuously opposed themselves against the Custom of iminction and of offering Milk and Honey because of the Repugnancy which these things bore unto the manner of and the Rule observed in our Lord's Institution of this Sacrament would have been filled with holy indignation had they known of any who wholly did with-hold from or deny the Cup unto the People Sure they who taught that to do these things against the Divine Orders and Apostolical Constitution was to be guilty of a manifest Error and of Schismatical Ambition could not have passed a milder Censure on the substraction of the Cup from all the Laity They who declared that to do these things was to act contrary to the Evangelical Doctrine and Ecclesiastical Custom or the Practice of the Church would have declared with a greater zeal against the defalcation of that Cup of which our Lord said in the Institution Drink ye all of this of which all the Apostles drank and which was in complyance with this Institution and this Example confessedly received by all Christians in the first Ages of the Church They who would not allow intinction to be sufficient for a compleat and full Communion of the People or for a Supplement of the Communion would much less have allowed that the Communion was intire and full when nothing but the Bread was given to them They who declared that nothing could be offered to justifie this variation from our Lord's Institution could much less think that any thing would justifie this greater variation from it They who affirm it could not be that any one should commend this Mystery of Faith more conveniently or truly than that Jesus to whom the most perfect knowledge of any Man being compared is the highest ignorance and that the Tradition of our Lord is to be kept and not receded from on the account of any humane or novel Institution could not imagine the Councils either of Trent or Constance could have any power given by the Author of that Institution to make a Law for the omitting one part of it with a (z) Concil Const Sess 13. non obstante to our Lord's Institution and to the practice of the Church They lastly who assert It is judicial obstinacy to preferr Custom before Truth must have abhorred that plea for half Communion used by the Council of Constance that it was a Custom reasonably introduced by the Church and by the Holy Fathers and had been long observed and therefore was to be retained as a Law. Again They who condemn the offering Milk and Honey on the Altar as being besides the Institution of our Lord and for this reason do forbid and punish it would more assuredly have condemned and punished that defalcation of the Cup which is confessedly contrary to the Institution They who took care that in this matter things should be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the lord delivered them would never have allowed that this Sacrament should be administred otherwise than he had Instituted it to be received And lastly they who argued That nothing else was to be offered because nothing else was mentioned in the Gospel would never have endured that what was mentioned in the Gospel as offered and distributed to all should not only be omitted but forbidden under the severest Penalties § 4 4ly Some varied from the practice of the Church from the beginning used with respect to the Cup and that Two Ways 1. By using in this Sacrament Wine not mixed with Water this neglect the Ancient Fathers and Councils do with one voice condemn as varying from the Institution of our Lord and from the practice of the Church and solemnly decree that in conformity to both the Wine they offered and distributed should be continually mixed with Water The Constitutions of St. clemens say That (a) L. 8. c. 12. P. 351. our Lord mixed the Cup with Wine and Water and sanctifying it he gave it to them saying Drink ye all of it and that therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Order or Institution they offered to him this Bread and this Cup. And this they did saith Cotelerius against Two Heresies that of the Monophysites and the Armenians who used only Wine in the Mysteries The (b) Can. 37. African Council saith that nothing is to be offered in the Sacraments but Bread merum aqua mixtum and Wine mixed with Water as our Lord delivered Pope Julius saith That (c) Calix dominicus juxta Canonum praecepta vino aqua permixtus debet offerri non enim potest Calix domini esse aqua sola aut vinum solum nisi utrumque misceatur Apud Ivon Decret part 2. c. xi the Cup of our Lord according to the commands of the Canons ought to be offered with Wine mixed with Water and that the Cup of the Lord cannot be Wine or Water alone but that both must be mixed The Councils of (d) Concil Wormatense apud eundem Cap. 12. Concil To. 2. p. 526. Worms and (e) Calix dominicus juxta quod quidam Doctor edisserit vino aqua permixtus debet offerri Concil Brac. 4. Concil To. 6. p. 563. Braga condemn the neglect of mixing Water in the very words of Pope Julius The General Council held in Trullo saith the same thing condemning the Armenians who celebrated the Eucharist with Wine not mixed with Water as acting against the Tradition of the Apostles and Decreeing That the Bishop or the Priest who did thus celebrate the Mysteries should be deposed (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 32. as imperfectly shewing forth the Mystery and innovating in things delivered Isidore saith That Wine alone cannot be offered in the Sacrifice of the Cup and that (g) Quando autem miscetur utrumque tunc spirituale Sacrificium perficitur Lib. 1. c. 18. the spiritual Sacrifice is then perfected when they are both mixed This mixture some of them held necessary because our Saviour's side being pierced with a Launce not only Blood but Water also issued thence for which cause saith (h) In Can. 32. Concil Trull Zonarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was necessarily determined by the Church that in the holy Mysteries Wine should be mixed with Water That Wine and Water ought thus to be mixed saith (i) Quia utrumque ex latere ejus in sua passione profluxisse legitur Apud Ivon decret Part. 2. c. 15. Pope Alexander We have received from the Fathers and even reason teacheth because both flowed from our Saviour's Side in his Passion (k) 1 Cap. de celebr Miss p. 88. c. 10. 2 L. 1. c. 10.
3 C. 10. 1 Cap. de celebr Miss p. 88. c. 10. Alcuin 2 L. 1. c. 19. Rabanus Maurus and 3 C. 10. Micrologus assign the same reason others following St. Cyprian give this mystical Reason of this mixture That in (l) Videmus populum in aqua intelligi in vino vero ostendi sanguinem Christi ergo si vinum tantum quis offerat sanguis Christi incipit esse sine nobis si vero aqua sit sola plebs incipit esse sine Christo Julius Concil Tom. 2. p. 526. Scripture Water signifies the People the Wine shews the Blood of Christ and therefore if Wine alone be offered the Blood of Christ will be without the People if only Water the People will be without Christ So Pope Julius the Councils of (m) Concil Brac. Concil tom 6. p. 563. Braga and Worms but others say this must be done in complyance with our Lord's Institution and the Practice of the Church that we may do the same thing which our Lord did (n) Amalar. de Eccles Offic l. 3. c. 24. a Magisterio divino non recedamus and may not recede from his Command § 5 2. Others used Water without Wine in Celebration of those Mysteries and that not out of aversation to Wine which was the cause why the Aquarii the Encratites and the Manichaeans did refuse to drink it in the Sacrament for in the Evening-Sacrifice they freely drank it but to avoid being discovered to be Christians by smelling of it in the Morning Now against these persons St. Cyprian argues from the institution of the Sacrament by Christ and from his practice in the Oblation and the distribution of it (o) Admonitos autem nos scias ut in calice offerenda dominica traditio servetur neque aliud fiat a nobis quam quod pro nobis dominus prior fecerit Cyp. Ep. 63. p. 48. For know saith he that we are admonished to observe the Tradition of the Lord in offering the Cup and that nothing else may be done by us than that which our Lord did first for us Now Cyprian before had said That in offering the Cup and ministering it to the People our Lord had used Water mixed with Wine Again he adds if Jesus Christ be the High-Priest of God the Father and first offered himself a Sacrifice to the Father and commanded this to be done in commemoration of himself (p) Utique ille Sacerdos vice Christi vere fungitur qui id quod Christus fecit imitatur p. 155. surely that Priest truly officiates in Christ's stead who imitates that which Christ did and offers a full and true Sacrifice to God the Father if so he doth begin to offer as he saw Christ did offer And again (q) Exponere enim justificationes Testamentum Domini non hoc idem facere quod fecerit Dominus quid aliud est quam sermones ejus abjicere disciplinam Dominicam contemnere p. 157. To declare the Statutes and take the Testaments of the Lord into our Mouths and not to do the same thing which our Lord did what other thing is it than to reject his Words and to contemn the Lord's Discipline And whereas some pleaded a Custom for offering only Water he saith (r) Si in Sacrificio quod Christus obtulerit non nisi Christus sequendus est utique id nos obaudire sacere oportet quod Christus fecit quod faciendum esse mandavit Neque enim hominis consuetudinem sequi oportet sed Dei veritatem p. 154 155. We must enquire whom the Authors of this Custom followed for if in the Sacrifice which Christ offered Christ alone is to be followed surely that we ought to obey and do which Christ did and commanded to be done for we must not follow the Custom of Man but the Truth of God. Lastly Because we make mention of his Passion in all our Sacrifices we ought to do nothing but what he did for the Scripture saith As often as you cat this Bread and drink this Cup you shew the Lord's Death till he come (s) Quotiescunque ergo calicem in commemorationem passionis ejus offerimus id quod constat Dominum fecisse faciamus p. 156. wherefore as oft as we offer up the Cup in commemoration of our Lord and of his Passion we ought to do that which it is manifest he did Now here let it be noted That from the Third to the Twelfth Century this Discourse of Cyprian is cited and approved by all the Doctors of the Western Church by Pope Julius Ubi supra by the Councils of Braga and Worms by Isidore by Alcuin Rabanus Maurus Walafridus Strabo by Micrologus Amalarius by Ivo and Gratian and particularly that Amalarius having cited these Words We find that it is not observed by us which is commanded unless we do the same things which Christ did and mixing the Cup after the same manner recede not from the divine Institution He adds That (t) Quamvis hoc ille de comixtione vini aquae conclusisset tamen de tota Institutione Dominica intelligere possumus adimplendum in quo suum mandatum est Apostolorum observatio De Ecclesiast Offic. l. 3. c. 24. though Cyprian concluded this only of the mixture of Wine and Water yet may we understand it as a thing to be fulfilled in the whole Institution of the Lord in which is his command and the Apostles observation of it § 6 Now surely they who thought themselves obliged to mix Water with their Wine because it was according to our Saviour's Institution and doing of this Action as our Lord delivered it and was according to the Canons and Practice of the Church must also think themselves obliged for the very same reasons to Minister the Cup unto the People present at their Sacraments and say unto them as our Saviour did Drink ye all of this They who believed they were by no means to recede from our Lord's Institution in this matter could never think it fit to recede from it in the delivery of the Cup. They who decreed the Deposition of those Bishops or Priests who did neglect this mixture as imperfectly shewing forth this Mystery would more assuredly have for that reason deposed those who robbed the People of the Cup for since according to St. Paul 1 Cor. xi 26. we shew forth the Lord's Death by eating of this Bread and drinking of this Cup It clearly follows that if he who gives Wine without Water does but imperfectly shew forth the Mystery to them who do receive it he that neither gives consecrated Wine nor Water must do it more imperfectly They who declared against the offering of Water only as a thing unlawful because all Christians were obliged to observe the Tradition of the Lord offering the Cup and ministring it to the People and to imitate what Christ did unless they would be thought contemners of
intire Sacrament is taken under either Species The Fathers and the School-Men do expresly say the contrary viz. Epiphanius §. 1. The Council held in Trullo P. Julius P. Gelasius the Council of Braga §. 2. Paschasius Corbeiensis Algerus and St. Bernard §. 3. Alexander Halensis Thomas Aquinas Bonaventure Albertus Magnus Durantus Petrus de Palude Gulielmus de monte Laudano Lyra Carthusianns Andreas Frisius §. 4. The Inferences from these Sayings § 5. WHereas the Trent Council asserts Sess 21. cap. 3. l. 4. de Sacr. Ench. c. 22. s. utraque That a true Sacrament is taken under either Species that is as Bellarmine Interprets it An intire Sacrament nothing is more repugnant to the plain Judgment of Antiquity than these Assertions And though the silence of all Antiquity in this matter is a full demonstration that they held no such Doctrine seeing no reason can be given why they had they embraced this Doctrine which is frequently inculcated by all the Roman Doctors who write upon this Subject should never say with the like plainness as they so often do That an entire Sacrament is given under one Species only or any thing to that effect or give themselves the trouble to Answer that Enquiry which so disturbs the Roman Doctors and which they see themselves so much concerned to Answer viz. Why then did our dear Lord himself distribute and institute this Sacrament to be received under both kinds I say though this be a sufficient prejudice against that Assertion of the Council of Trent and though it will more fully be confuted by an impartial Reflection on what we have Discoursed of the constant Declaration of the Church that to give the consecrated Bread dipp'd in the Cup was not to give a compleat Sacrament with many things of the like nature yet shall I wave all these Advantages at present and shew from the plain Sayings both of the Ancients the Writers of the middle and chiefly of the latter Ages or the Doctrine of the Schools that they conceived the Reception of both Species by persons capable was requisite to the integrity of this Sacrament § 1 Epiphanius speaking of the Encratites saith That in this Mystery they use only Water and wholly do abstain from Wine the censure which he passeth on them for so doing is this That having the Form they deny the Power of Godliness (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Haer. 47. §. 3. Pag. 401. for whosoever saith he doth omit one part of a work by the omission of that one part doth really omit the whole The Inference he maketh from that Rule is this That the Mysteries they celebrate by Water only are really no Mysteries but only false Mysteries in imitation of the true in which they are convinced by the Right words of our Saviour saying I will not henceforth drink of the Fruit of the Vine § 2 The General Council held in Truillo being informed that the Armenians did celebrate the Mysteries in pure Wine not mixed with Water declares that the did (b) Can. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperfectly shew forth the Mystery Now let it be observed from St. Paul that it is not by offering only but by partaking of this Bread and drinking of this Cup that we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew forth the Lord's Death and then it clearly follows that if he who distributes Wine without Water imperfectly shews forth the Mystery he that gives neither Wine nor Water must do it more imperfectly When some in the Diocess of Squillaci out of some unknown Superstition would have taken the Bread without the Cup (c) Apud Ivon decret part 2. c. 89. Gelasius decrees that they should either take the entire Sacrament or be entirely driven from it he therefore evidently determined that taking of one Species only was not taking an entire Sacrament In the Fourth Century (d) See cap. 2. § 2 Pope Julius in the Seventh Council of Braga in the Eleventh Micrologus in the Twelfth Peter Lombard do with one voice deny that the Bread dipp'd in the consecrated Wine can be administred pro complemento Communionis for an entire or compleat Communion and therefore much less could they think that the Communion was entire when ministred only in dry Bread. The great Sticklers for Transubstantiation averr the same thing Sect 3. Paschasius Corbeiensis saith That (e) De Corp. Sang. Dom. c. 11. therefore we are fed with and made to drink of these two only in the way that our whole Man which consists of two Substances integrè reparetur may be entirely repaired both therefore were in his judgment needful to an entire reparation of the whole Man. Algerus in Answer to this Question Why the Body and Blood of Christ is consecrated rather in Bread Wine and Water than in any other kinds of Bodies saith That because we so live by Bread and drink that we can want neither of them (f) Utrumque in Sacramento suo esse voluit De Sacr. Euch. l. 2. c. 5. our Lord would have both be in his Sacrament least if either of them should be wanting as by this imperfect sign of Life he should seem to be represented not as full but as imperfect Life And a little after he saith This is done proptr commodiorem aptitudinem Sacrametalis perfectionis for the more commodious representation of the Sacramental perfection The Species of Bread and Wine is propounded saith (g) De coena Domini f. 321. b. St. Bernard that it might be taught that there is a full and perfect refection in taking the Body and the Blood of Christ a full refection of Meat and Drink the principal Substances of Meat and Drink being Bread and Wine § 4 But above all the School-Men do declare against this Doctrine of the Trent Council (h) In iv sent q. 40. membr 3. Art 2. q. 53. membr 1. Alexander of Hales saith That whole Christ is not under either Species Sacramentally but the Flesh only under the Species of Bread the Blood under the Species of Wine only for to the perfection of the Sacrament is required a representation according to the Institution but in one kind the matter of the Sacrament is not entirely and perfectly I say there is not a perfect Sacrament as to the Sacramental Perfection of it (i) Sum. part 3. q. 76. Art. 2. Adv. Gent. l. 4. c. 61. in 1. Cor. c. 11. Aquinas saith That though Christ is contained under both Species yet is it convenient to the use of this Sacrament that the Body of Christ should be delivered apart for Food to the Faithful and his Blood for Drink both saith he is of the perfection of this Sacrament for the perfection of refection for the representation of Christs Passion and for the effecting of the Salvation both of Soul and Body 1. For its perfection for it being a Spiritual Refection it ought to have spiritual Meat and
you drink it in Remembrance of me for as oft as you eat this Bread and drink this Cup you shew th Lords Death till he come Now saith he (l) Quod si a Domino praecipitur N. B. ab Apostolo ejus hoc idem confirmatur traditur ut quotiescunque biberimus in Commemorationem Domini haec saciamus quod fecit Dominus invenimus non observari a nobis quod mandatum est nisi eadem quae dominus secit nos quoque saciamus p. 152. if it be commanded by our Lord and the same thing be confirmed and delivered by his Apostle That as oft as we drink in Commemoration of our Lord we should do that which our Lord did we find that is not observed by us which is commanded unless we do the same things which our Lord did and mingling the Cup of the Lord after the same manner we recede not from the divine Institution Lastly If any of our Predecessors saith he out of Ignorance or Simplicity did not hold and observe that (m) Quod nos dominus facere exemplo Magisterio suo docuit c. p. 156 157. which the Lord taught us to do by his Example and command Gods Mercy may shew Pardon to him whereas no Pardon will be shewed to us being instructed and admonished to offer as our Lord did his Cup mixed with Wine if we do not so Wherefore we have directed Letters to all our Colleagues That the evangelical Command and the Tradition of our Lord should be every where observed and that there should be no receding from that which Christ both taught and did Here then is all that Protestants assert against the Definitions of the Councils of Constance Basil and Trent viz. 1. That our Lord taught both by Example and command the Ministration of the Cup or that this was enjoined by Inspiration and Command of God. 2. That Christ in ministring the Cup drank to Believers and That he commanded them to drink it by saying Drink ye all of this and that the same thing is confirmed by the Apostle saying This do as oft as you drink it in Remembrance of me 3. That this evangelical Command and Tradition of Christ is to be every where observed and that none should recede from what he did both teach and do none should recede from the divine Instruction that it is necessary that the Faithful Servant should obey his Lord and that he may justly fear his Anger if he do not what he hath commanded Now that St. Cyprian in this Epistle speaks not only of the Consecrution or Oblation of the Cup but also of the Distribution of it and the Participation of it by the People is evident beyond all Contradiction For 1. He expresly speaks of sanctifying the Lords Cup and vtinistring it to the People N. B. and of the Blood of the Lord (n) Epoto Sanguine Domint p. 153. drank off by them and of the Cup which in the Psalmist Phrase inebriates the Drinkers of it 2. He adds that some perhaps might plead in favour of that Practice he condemns That they used only Water least their Persecutors perceiving that they smelled of Wine in the Morning might hence conclude they had received the Sacrament and gather thence that they were Christians which could by no means be objected if he argued only for the Consecration of Wine and not for the Participation of it by Believers also seeing they could not smell of that which they did not partake of 3. P. 155. He saith That if the fear of smelling of Wine should keep Men from doing what Christ did and commanded to be done in commemoration of himself the Brother hood would be withdrawn from the Passion of Christ in the times of Persecution whilst they thus learned to be ashamed of his Blood in the Oblations Whereas if it belonged not to them to drink of the Blood of the Oblation jure communications by right of participation as St. Cyorian says it did if they were not obliged to drink of it in remembrance of him this consequence must be infirm 4. Whereas they who did celebrate this Sacrifice with Bread and Water consecrated in the Morning Sacrifice thought this a good excuse that in the Evening Sacrifice they used Wine mixed with Water St. Cyprian saith P. 136. That this excuse is not sufficient partly because the People could not be all invited to the Evening Sacrifice partly because in every Sacrifice me make mention of Christ's Passion and so must do no other thing in any Sacrifice than what Christ did which Reasons can carry no weight in them but upon supposition of an obligation on the People to communicate of the consecrated Wine and Water Lastly He adds That if the blush to drink the Blood of Christ Ibid. we cannot be prepared to pour out our Blood for Christ which not the Priest alone but all the People must be prepared to do it therefore is extreamly evident that here St. Cyprian discourseth not only of the Priest's obligation to consecrate Wine mixed with Water but also of the Peoples obligation to partake of the Cup so consecrated In the Apostolical Constitutions the Apostles are introduced § 3. giving this order (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2. c. 57. When the Sacrifice is offered let every order of Believers receive by themselves of the Lord's Body and of his precious Blood. The Title of which Constitution is What every one of the Clergy and Laity ought to do in the Assembly In the Sacramental Thanksgiving they speak thus We give thee thanks O Father for Christ's precious Blood shed for our sakes and for his precious Body (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. c. 25. the Antitypes of which me now celebrate be having commanded us to shew forth his Death This Prayer all the Faithful make and all that are Baptized are the persons who are thus to shew forth his Death In the Prayer after the divine Oblation they say thus (q) Lib. 2. cap. 13. Let the Bishop Communicate then the Priests Deacons c. Amongst the Women the Deaconnesses Virgins and Windows then the Children then all the People in their Order and the Priest let him tender the Oblation saying The Body of Christ and let the Receiver say Amen the Deason let him hold the Cup and giving it say The Blood of Christ the Cup of Life and he that drinketh it let him say Amen And in the close of these Prescriptions are these words (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c. 15. These things we the Apostles have commanded you Bishops Priests and Deacons to observe touching the Mystical Service St. Basil is an express assertor of the same Doctrine for he spends a whole Chapter to prove that he who is regenerated by Baptism (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 1. l. 1. de Bapt. c. 3. ought afterwards to be nourished by the participation of the divine Mysteries
all of this Here then §. 12. besides what hath already been observed from these Passages we farther learn 1. That every Order of Believers ought to receive of the Lords Body and of his precious Blood apart That they ought to drink this Cup with the Mouth of the Body 2. That the Tradition of our Lord is to be observed and not departed from by reason of any humane and novel Institution 3. That the Apostles commanded these things to be observed that the Doctrine of the Gospel and the Custom of the Church require the Cup should be received apart Interim autem dum ab eo in hoc mundo peregrinamur Corpore sanguine ejus in via pascimur sicut Apostolis suis hoc Mysterium in coena ultima ante mortem suam tradidit nobis sequentibus frequentandum per eos mandavit Guitm de Sacram. lib. 3. fol. 91. b. that this the universal Church believes and the Doctrine of the Apostles hath appointed this to be published throughout the world that the Blood of our Lord Jesus is to be drunk by the mouth of the Body that the Gospel commands it should be drunk that the Apostolical Statutes commanded both to be celebrated in the Church that God himself ordered that we should all drink out of one Cup and that this is required by the inspiration and command of God that Christ said Eat me Drink me that he exhorted all Men to drink of his Blood that he sent forth his Apostles and Teachers to invite them to drink of the Wine that he had mingled and to receive the Cup of his sacred Blood that he commanded these things that he so appointed it to be observed and that we drink of the blood of Christ by his command 4. That the command Drink ye all of this was by Christ directed as well unto the People as the Ministers to all without exception that what Christ did he commanded his followers to do what he distributed to them he would have them distribute to others and that in the Primitive Church all communicated because Christ said to his Apostles Drink ye all of this 5. That by receiving of both kinds they shewed forth Christ's Death and this is as much as any Protestant hath said or needs to say CHAP. II. The Contents Whereas these Councils take upon them to Decree this Sacrament shall be celebrated otherwise than by their own confession it was instituted by Christ The Fathers in the general assert That this Mystery ought not to be celebrated otherwise than it was delivered by Christ and his Apostles §. 1. When some delivered the Bread dipp'd in the consecrated Cup as a compleat Communion they condemned this practice as varying from the Institution and from the practice of the Church §. 2. They condemned the offering on the Altar other things besides Bread Wine and Water for the same Reasons §. 3. They condemned the using Wine not mixed with Water on the same account §. 4. They condemned the celebration of this Mystery in consecrated Bread and Water only from the same grounds §. 5. Inferences against Communion in one kind from the premises §. 6. SEcondly Sess 13. Sess 21. c. 3. whereas the Councils of Constance and of Trent confess That Christ instituted this venerable Sacrament under both species and so delivered it to his Apostles and that the Primitive Church did practise suitably unto this Institution and yet deny that there lies any Obligation on Christians from this Institution or this practice to administer it or to receive it in both kinds Sess 21. cap. 2. asserting they have power as dispensatores Mysteriorum Dei Dispensers of the Mysteries of God to make this change in the Administration of this Sacrament whereas I say these are the bold Assertions of the forementioned Councils in opposition to them the Sayings of the Fathers are very clear and pregnant in which they plainly shew they thought themselves and all that bare the Name of Christians obliged to observe the Institution of the Sacrament which by the Confessions of the Councils of Trent and Constance was in both kinds and in the distribution of it to do as Christ the Author of it did viz. to give both species apart to the Communicants which came to be partakers of this Holy Sacrament And § 1 1. The Author which passeth under the Name of Ambrose in his Comment on these words He that eateth this Bread or drinks this Cup unworthily c. saith thus (a) Indignum dicit esse domino qui aliter mysterium celebrat quam ab eo traditum est non enim potest devotus esse qui aliter praesumit quam datum est ab Authore In locum He pronounces him unworthy of the Lord who otherwise doth celebrate this Mystery than it was delivered by him for he cannot be devout who presumes to do it otherwise then it was given by the Author And this good Rule in after-Ages was approved of and even transcribed by the Ritualists and by the Commentators on the same place (b) Indigne dicit i. e ordine non observato viz. qui aliter Mysterium illud celebrat vel sumit quam traditum est a sanctis patribus Haym in locum p. 130. He eats unworthily saith Haymo that is not observing order who either celebrates or takes that Mystery otherwise than it was delivered by the Holy Fathers St. Anselm in his Comment on the same Chapter saith That St. Paul reproved the Corinthians because they did not well observe what he had delivered touching this matter he having delivered to them what the Lord delivered to him and therefore that which they ought to retain reverently and inviolably adding That (c) Qui aliter mysterium celebrat quam a Christo traditum est Ibid. he eats and drinks unworthily who either celebrates or receives that Mystery otherwise than it was delivered by our Lord. The Gloss cites the same words from Ambrose Aquinas from the Gloss He is unworthy saith Hugo who celebrates the Mystery otherwise than by Christ it was delivered And he saith Lyra is unworthy (d) Qui non observat ritum a Christo institutum Ibid. who observes not the Custom instituted by Christ Gregory the Third condemns the placing Two or Three Cups upon the Altar at once as being not agreeable to the practice of our Lord. For saith he (e) In missarum solenniis observandum est quod dominus noster Jesus Christus Sanctis suis distribuit discipulis accepit enim calicem dedit eis dicens Hic est calix Novi Testamenti in meo sanguine hoc facite quotiescunque sumitis Ep. ad Bonifacium In the Solemnities of the Mass that is to be observed which our Lord Jesus gave to his Disciples for he took the Cup and gave it to them saying This is the Cup of the New Testament in my Blood this do as often as you take it And (f) De
materia ut effectualiter puniant eos contra hoc decretum excedentes qui communicando populum sub utraque specie panis vini exhortati fuerint sic faciendum esse docuerint si ad poenitentiam redire non curaverint animo indurato per censuras Ecclesiasticas per eos ut Haeretici sunt coercendi Ibid. if any Priest communicates the People under both kinds he is to be excommunicated and process is to be directed by the Authority of the General Council of Constance to all Patriarchs Primates Arch-bishops Bishops and their Vicars in Spirituals commanding them under the penalty of Excommunication that they effectually punish those who contrary to this Decree exhort the People to Communicate in both kinds of Bread and Wine and take upon them so to minister the Sacrament unto them and to deal with them as Hereticks if they continue obstinately without Repentance in so doing Yea the Trent Council hath pronounced an Anathema upon all those (k) Si quis dixerit Sanctam Ecclesiam Catholicam non justis causis rationibus adductam fuisse ut Laicos atque etiam Clericos non conficientes sub panis tantummodo specie communicaret aut in eo errasse Anathema sit Concil Trid. Sess 21. Can. 2. who shall say she was not moved by just Causes and Reasons to make this Law that non-conficient Priests and Laicks should communicate in Bread alone or in that species only or that she erred in making of that Law. 5. That (l) Insuper declarat Quamvis Redemptor noster in suprema illa coena hoc Sacramentum in duabus speciebus instituerit A postolis tradiderit tamen fatendum effe etiam sub altera tantum specie totum atque integrum Christum verumque Sacramentum sumi ac propterea quod ad fructum attinet nulla gratia necessaria ad salutem eos defraudari qui unam speciem solam accipiunt Concil Trid. Sess 21. Cap. 3. Si quis negaverit in venerabili Sacramento Eucharistiae sub unaquaque specie sub singulis cujusque speciei partibus separatione facta totum Christum contineri Anathema sit Sess 13. Can. 3. though Christ instituted this Sacrament in both kinds and so delivered it to his Apostles yet must it be confessed that whole and entire Christ and a true Sacrament is received under one kind only and that therefore as to the benefit of the Sacrament they are not deprived of any Grace necessary to Salvation who receive one kind only yea that it is most true that as much is contained under either species as under both for whole Christ is under the species of Bread and under every part of it under the species of Wine and every particle of it 6. That (m) Nullatenus ambigendum est quod non sub specie panis caro tantum nec sub specie vini sanguis tantum sed sub qualibet specie est integer totus Christus Concil Bas Sess 30. Concil Constant Sess 13. Vinaturalis illius connexionis concomitantiae qua partes Christi Domini inter se copulantur Concil Trid. Sess 13. Cap. 3. by force of the natural Connexion and Concomitance which is betwixt the parts of Christ's raised Body Christ's Body is under the species of Wine and his Blood under the species of Bread and so whole Christ under each species and every particle of them it being firmly to be believed and in no wise doubted that the whole Body and Blood of Christ is contained as well under the species of Bread as under that of Wine and not the Flesh only under the species of Bread nor the Blood only under the species of Wine and (n) Si quis negaverit in Sanctiffimae Eucharistiae Sacramento contineri vere realiter substantialiter corpus sanguinem una cum anima divinitate Domini nostri Jesu Christi ac proinde totum Christum Anathema sit Ibid. Can. 1. this whosoever shall deny saith the Trent Council let him be Anathema 7. That no man must dare hereafter (o) Cunctis Christi fidelibus interdicit ne posthac de iis aliter vel credere vel docere vel praedicare audeant quam ex his decretis explicatum atque definitum Conc. Trid. Sess 21. Cap. 1. Sess 13. praefat to preach teach or believe otherwise than is by these Decrees explained and defined These are the Doctrines Decrees and Definitions of these Councils and how extreamly opposite they are unto the formerly received Doctrines of the Church of Christ and to the plain Assertions of the Ancient Fathers shall be my business in the ensuing Sections to demonstrate CHAP. I. The Contents Shewing in opposition to the decrees of the Councils of Constance Basil and Trent that the Fathers and Doctors of the Church till the 12th Century tanght that the Laity by divine precept were obliged to receive both species which is proved from the Testimonies of Justin Martyr Cent. 2. § 1. Of Cyprian Gent. 3. § 2. Of Basil Ambrose and the Apostolical Constitutions Cent. 4. § 3. Of Chrysostome and St. Austin Cent. 5. § 4. Of Caesarius Arelatensis and Procopius Gazaeus Cent. 6. § 5. Of Isidore Hispalensis and the Council of Braga Cent. 7. § 6. Of venerable Bede Cent. 8. § 7. Of Hincmarus Remensis and Paschasius Cent. 9. § 8. Of Lanfrank and Anselme Cent. 11. § 9. Of Paschal Hugo de Sancto Victore Arnoldus Carnotensis St. Bernard and Rupertus Taitiensis Cent. 12. § 10. Of Albertus Magnus Cent. 13. § 11. Five Corollaries from the Doctrine of the Fathers in this Point § 12. FIRST then whereas the Councils of Constance § 1. Basil and (a) Sancta Synodus declarat docet nullo divino praecepto Laicos Clericos non conficientes obligari ad Eucharistiae Sacramentum sub utraque specie sumendum Sess 21. Cap. 1. Concil Const Sess 13. Trent have declared defined and determined That the Faithful Laity and the Clergy that do not consecrate are not obliged by divine precept to receive the Sacrament of the Eucharist in both the species of Bread and Wine The Fathers do in opposition to this Doctrine either expresly or by plain consequence assert that the Laity as well as Priests by divine precept are obliged to receive the Sacrament of the Lord's Supper in both kinds and that the precept drink ye all of this was by our Lord directed as well to Lay-men us to Priests Justin Martyr in his Second Apology relates the practice of the Christians thus After the President hath given thanks and all the People said Amen (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 97. the Deacons give to every person present to participate of the Bread Wine and Water which are blessed and this food me call the Eucharist which none but he that believeth our Doctrine and is Baptized can receive And to shew us that he did not look upon this practice as an arbitrary thing he adds That
the Bread. Hildebert Bishop of Mans doth vehemently reprove the Custom of giving the Bread sopped used in this or some other Monastery for writing to the Abbot of some Monastery he saith It is judicial obstinacy to preferr Custom before Truth And having proved this from the words of St. Cyprian and St. Austin he proceeds thus This Brother I have therefore spoken that being rouzed up thou maist awake and see that (n) Traditioni Sacramentorum Altaris quae in vestro celebris est Monasterio nec Evangelia consonant nec decreta concordant In eo enim consuetudinis est Eucharistiam nulli nisi intinctam dari quod nec ex Dominica Institutione nec ex Sanctionibus Authenticis reperiatur assumptum Epist 64. neither the Gospels nor Decrees agree with that distribution of the Sacrament of the Altar which is practised in your Monastery for there the Custom is to give the Sacrament to none but in Bread steeped in the Wine which is neither found to be taken from our Lord's Institution nor from Authentick Sanctions If you consult St. Matthew Mark and Luke you will find the Bread to have been delivered apart and the Wine apart for we read not that Christ gave Bread sopped to any but that Disciple whom he thereby shewed to be the betrayer of his Master (o) Eucharistia intincta non debet dari populo pro supplemento Communionis Sent. l. 4. Dist 11. Lit. f. The Eucharist saith Lombard ought not to be given to any Body sopped for a Supplement of the Communion for we read of no sopped Bread given to any one but Judas Lastly a Council held at London A. D. 1175. (p) Inhibemus ne quis quasi pro complemento Communionis intinctam alicui tradat Eucharistiam nam intinctum panem aliis Christum praebuisse non legimus excepto illo tantum Discipulo quem intincta buccella Magistri proditorem ostenderit Apud Binium Tom. 7. Part 2. p. 642. forbids any person to deliver the Eucharistical Bread dipped in Wine for a compleat Communion for say they we read not that our Lord gave the Bread sopped to any but to that Disciple whom he thereby declared to be the Disciple that was to betray him Now hence saith (q) De utraque specie p. 1027. Cassander it appears That they who received the Custom of dipping the Bread into the consecrated Cup did believe that both kinds were by all means to be used for an entire and full Communion For wherefore did they dip the Bread in the Mystical Cup of our Lord's Blood if one species by it self would have sufficed for a full and lawful Communion And seeing they who administred the Bread dipp'd in the consecrated Cup did this because they conceived it necessary that both kinds should be received at least together and they who reprehended this Custom did therefore reprehend it because they held that both kinds were to be received apart according to our Lord's Institution and the constant Custom of the Church It is evident hat all did then agree that both kinds were to be received and that it was not lawful to receive under the species of Bread alone 3ly § 3. Others attempted to vary from the Institution of our Lord and from the practice of the Apostles and the succeeding Ages of the Church by offering on the Altar or communion-Table not only Bread and Wine but also Milk and Honey c. which thing the Ancient Fathers and Councils do with one voice condemn as being contrary to the Institution of our Lord. The Title of the Third Canon of the Apostles runs thus That nothing is to be offered in the Sacrifice besides that which our Lord appointed and in the body of the Canon the offering Milk or Honey is condemned as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the Constitution of our Lord touching the Sacrifice and the Bishop or Presbyter who doth this is to be deposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doing besides the Constitution of the Lord. Our Lord saith Zonaras upon this Canon delivering to his Apostles the celebration of this unbloody Sacrifice to be performed in Bread and Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause the Apostles forbad any other thing to be brought to the Sacrifice The Church of (r) Can. 37. Africa made a Canon to the same effect viz. That it is not lawful to offer any thing in the Sacraments besides Bread and Wine mixed with Water and the reason there assigned is That nothing else is to be offered quèm quod ipse Dominus tradidit than that which our Lord himself delivered This Canon is cited and confirmed in the Fifth General Council held in (s) Can. 32. Trullo for the same Reason That in this Sacrament things ought to be performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as our Lord himself delivered Pope Julius in the Fourth and the Council of Braga in the Seventh Century say not as the Canons of the Eastern Church that some offered Milk besides Bread and Wine but that they offered lac pro vino Milk for Wine this practice they condemn in these words (t) Cum enim Magister veritatis verum salutis nostrae Sacrificium suis commendaret discipulis nulli lac sed panem tantum Calicem sub hoc Sacramento cognoscimus dedisse legitur enim in Evangelica veritate accepit Jesus panem Calicem c. cesset ergo lac sacrificando offerri quia manifestum evidens exemplum veritatis Evangelicae illuxit quod praeter panem vinum aliud offerri non liceat Concil To. 2. p. 525 526. Concil Brac. To. 6. p. 564. When the Master of Truth would commend to his Disciples the true Sacrifice of our Salvation he gave to none Milk but only Bread and Wine in the Sacrament let therefore Milk cease to be offered because the manifest and evident example of Evangelical Truth hath shined forth that besides Bread and Wine nothing else may be offered And again Henceforth it shall be lawful to none to offer any thing else in the divine Sacrifices but according to the Sentence of the Ancient Councils Bread and Wine only mixed with Water (u) Lib. de rebus Eccles cap. 18. Strabo informs us That though the use of the Sacraments was delivered by Christ and from the Apostles and Apostolical Men was diffused throughout the whole Catholick Church yet we understand from the Apostolical Canons that in the first Ages some were wont to offer other Oblations who therefore by the third of their Canons are to be deposed as doing contra Constitutionem Domini against the Constitution of our Lord. And these Decrees we find in (x) Decret part 2. c. 18. Ivo and in (y) Decret part 3. de consecr dist 2. c. 4 5. Gratian and do thence learn that they continued to be Authentick in their Days Now here let it be noted that all these Fathers and Councils who condemn intinction and the oblation of
dwelleth in me c. (e) Necesse habemus sumere corpus sanguinem ejus ut in ipso maneamus ejus corporis membra simus De inst cler l. 1. cap. 31. wherefore 't is necessary that we should take the Body and Blood of Christ that we may dwell in him and be his Members Whosoever worthily eateth the Body and the Blood of Christ shews that he is in God and God in him And we saith (f) Lib. 2. f. 55. b. Guitmund who take the Communion of this Holy Bread and Cup are made one Body with Christ. Theophylact upon the Tenth to the Corinthians adds That which he saith is this That which is in the Cup is that which flowed from his side and (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad v. 16. by participation of it we communicate with that is we are united to Christ That Men might not only learn by words saith (h) Ed. Erasm p. 217. Petrus Cluniacensis that they cannot live unless they be joined and united to Christ after the manner of carnal Food and Life they receive the Body of Christ and drink the Blood of Christ. We saith (i) Et nos Jesa Christo Jesus Christus nobis unitate foederatur inenarrabili c. De coena Domini f. 320. b. St. Bernard by the Communion of the Body and Blood of Christ are joined in an ineffable Vnity to Christ and Christ to us as he said He that eateth my Flesh and drinks my Blood abidethin me and I in him § 2 2. This will be further evident from those Expressions in which they say That the receiving of the Cup is necessary for the Remission of Sins for without this Remission there is no Salvation When thou receivest saith St. Ambrose What saith the Apostle to thee As often as we eat this Bread and drink this Cup we shew forth the Lord's Death if we shew forth his Death we shew forth the Remission of Sins and (k) Si quotiescunque effunditur sanguis in remissionem peccatorum funditur debeo illum semper accipere ut semper mihi peccata dimittantur qui semper pecco semper debeo habere medicinam De Sacr. l. 4. c. 6. l. 5. cap. 3. if as often as this Blood is poured forth it is done for the Remission of Sins I ought always to receive it that my Sins may always be forgiven for as oft as thou drinkest thou receivest Remission of Sins Now this Passage being cited and approved by many others in the following Ages and extant in the (l) Dist 2. c. 14. Can. de consecrat Canon Law it will be needless to cite more Authors to this purpose only let it be noted that to receive the Blood shed for the Remission of our Sins is to drink of it saith St. Ambrose and well he might no other way of receiving the Blood shed for the Remission of Sins being then known than that of drinking the Sacramental Cup. § 3 3. They do expresly teach That the Sacramental eating and drinking is ordinarily necessary to eternal Life (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 42. Without any doubting or shamefaced fear eat Christ's Body and drink his Blood saith Nazianzen if thou desirest Life Gregory Nyssen condemns Eunomius for asserting That the Mystical Symbols did not confirm our Piety But we saith he who have learned from the Holy Scriptures That unless a Man be born again of Water c. and that he who eats my Flesh and drinks my Blood shall live for ever (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 2. contr Eunom p. 704. We believe that our Salvation is corroborated by the Mystical Rites and Symbols (o) In Levit. qu. 47. This Blood all Men are exhorted to drink who would have Life saith St. Austin Charles the Great confuting the vain Imaginations of the Second Nicene Council and comparing the sacred Blood with Images speaks thus (p) L. de Imag. 2. c. 27. Seeing without the participation of this Blood no Man can be saved whereas all Orthodox Persons may be saved without the observation of Images It is manifest that they are by no Man of a sound Mind to be compared or equalled to so great a Mystery Alcuin the Master of Charles the Great saith We must know that it is not lawful to offer the Cup of the Lord's Blood unmixed with Water for Wine was in the Mystery of our Redemption when Christ said I will not drink henceforth of the fruit of the Vine and the Water with Blood flowing from his side shewed the Wine pressed out of the true Vine of his Flesh with Water (q) Haec enim sunt Sacramenta Ecclesiae sine quibus ad vitam non intratur De Celeb. Miss p. 88. for these are the Sacraments of the Church without which we cannot enter into Life (r) De Officiis Eccles l. 3. c. 26. Amalarius saith the same And our Lord saith (s) De Instit Cler. l. 1. c. 31. Rabanus Maurus having pronounced concerning his Body and Blood that his Flesh is Meat indeed and his Blood Drink indeed and that he that eateth my flesh and drinketh my Blood hath Eternal Life he therefore hath not that Life who eateth not that Bread and drinketh not that Blood for although Men who are not in his Body by Faith may have that Life in this World which is Temporal they can never have that Eternal Life which is promised to the Saints Christ saith (t) Fol. 216. b. Petrus Cluniacensis gives his Flesh and Blood to be eaten and drunken that as it is discerned that without carnal Meat and drink none can pass through this temporal Life so it may be believed that without this spiritual Meat and Drink none can obtain eternal Life for how could he better commend himself to the World to be the Life of Men than by Example of those things in which Man's Life consists and therefore the Wisdom of God decreed to give his Flesh to Men to eat and his Blood to drink in the species of those things when he saith I am the Way the Truth and the Life c. we learn by hearing that he is Eternal Life but when he saith except you eat my Flesh c. we learn by eating that he is the Eternal Life of Men. That Men therefore might not only learn by Words but more familiarly by Deeds that they cannot Live except they be united to him they take the Body they drink the Blood in the likeness of Food not given by or taken from any other but Christ to shew this he signified that he would give to all Men his Flesh to eat and his Blood to drink And truly if any Doctrine can deserve to be suspected as new strange and incongruous to the Analogy of Faith it must be this That the Cup of Life the Cup of Blessing which we bless the Cup of Salvation which we take according to our Lord 's own Institution and