The Lords Supper or, A vindication of the sacrament of the blessed body and blood of Christ according to its primitive institution. In eight books; discovering the superstitious, sacrilegious, and idolatrous abomination of the Romish Master. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By Thomas Morton B.D. Bp. of Duresme.

Our second Reason is in respect of the perfect Spirituall [ 10] Refection, represented by this Sacrament. SECT. VIII.

ANother Object, represented in this Sacrament, is the food of mans soule, in his faithfull receiving of the Bodie and Blood of Christ, which because it is a perfect spirituall Refection, Christ would have it to be expressed both in Eating and Drink∣ing, wherein consisteth the perfection of man's bodily suste∣nance: and therefore are both necessarily to be used, by law of Analogie betweene the outward Signe, and the thing Signified [ 20] thereby. Two of youra 1.1 Iesuites (from whom Master Fisher hath learned his Answer) seeke to perswade their Readers, that the Soules refection spirituall is sufficiently signified in ei∣ther kinde, whether in Bread, or Wine. But be it knowne unto you, that either all these have forgotten their Catechisme, autho∣rized by the Fathers of the Councel of Trent, and confirmed by Pope Pius Quintus, or else Those their Catechists forgot them∣selves in teaching, thatb 1.2 This Sacrament was instituted so, that two severall Consecrations should be used, one of Bread, and the other [ 30] of the Cup; to the end, both that the Passion of Christ might be repre∣sented, wherein his Blood was separated from his Body: and because this Sacrament is ordained to nourish man's soule, it was therefore to be done by Eating and Drinking; in both which the perfect nourish∣ment of mans naturall life doth consist.

Aquinas, and your Iesuite Valentia, with others, are as expresse in this point, as they were in the former; who although they (as we also) hold that whole Christ is received in either kinde, (for Christ is not divided) yet do theyc 1.3 maintaine that This Sacrament, as it is conformable both to Eating and Drinking, so [ 40]

doth it by Both kindes, more perfectly expresse our spirituall nourish∣ment by Christ: and therefore it is more convenie it that both be exhibited to the faithfull severally, as for Meate, and for drinke. So they. For although, in the Spirituall Receiving, Eating and Drinking are both one, even as the appetite of the Soule in hun∣gring and thirsting is the same; as where it is written, Matth. 5. Blessed are they that hunger and thirst after righteousnesse, &c. yet in this Sacramentall communicating with bodily instru∣ments it is otherwise, as you know.d 1.4 The blood of Christ is [ 10] not drunke in the forme of Bread, nor is his Body eaten as meate in the forme of Wine, because the Body cannot be said to be drunke, nor the blood to be eaten. So your Durand, and so afterwards your* 1.5 {fleur-de-lys}Who also observeth that, concerning spirituall Repast,8 1.6 Christ saith, that by the onely act of Faith both hunger and thirst is taken away: therefore wee are said both to eat and drinke by the same and onely act of Faith.

Wherefore you, in with-holding the Cup from the People, do violate the Testament of Christ, who requireth in this a perfect representation visible of a compleate and a full Refection spiri∣tuall; [ 20] which is sufficient to condemne your Abuse, whereby you also defraud God's people of their Dimensum, ordai∣ned by Christ for their use. Concerning this second,e 1.7 Ma∣ster Fisher (one of the society of Iesuites) was taught to An∣swer, that the Full causality (as he said) and working of spirituall Effects of the soule cannot be a wanting to the Sacrament under one kind; because of Christ his assistance. So he. We should aske, whether a greater Devotion, and a more plentifull Grace are not to be esteemed spirituall Effects, for the good of the Soule, [ 30] which aref 1.8 confessed to be enjoyed rather by Communicating in Both kinds.

{fleur-de-lys}Will you have any more? know then that your Ro∣mane Pope Clement did absolutely teach that9 1.9 A greater augmentation of Grace is obtained by Communicating in Both. Which was the Cause (saith your Iesuite) that Hee dispenced with the King of England to participate in Both. For con∣sider (we pray you) that the Assistance of Christ doth especially concurre with his owne Ordinance, and therefore much rather where the forme of a Sacrament, ordained and instituted by himselfe, is observed, then where it is (as of you) so notoriously [ 40] perverted, and contemned. Yet because you may think we rest upon either our owne, or yet of other your Doctors Iudgement

in this Defence, we shall produce to this purpose, the consona•••• Doctrine of ancient Fathers.

Notes

• a 1.1

  Nam in alteru∣tra 〈◊〉〈◊〉 sive panis sive vin•• significatur sufficienter refect•••• animae Bellar. lib. 4. de Eucharist. cap. 20. §. Vtranuc. pag. 639. Est etiam in specie quod 〈◊〉〈◊〉 signifi∣catio refectionis spi∣ritualis—quià u∣nam & eandem rese∣ctionis gratiam spiri∣tualem significat ••••∣bus & potus. Valent quo supr. de legis. usu Eucharist pag. 491.
• b 1.2

  Optimo jure in∣stitutum est, ut sepa∣ratim duae consecra∣tiones fierent: pri∣mò enim ut Passio Domini, in qua san∣guis à corpore divisus est, ••magis referatur—Deinde, maximè consentaneum fuit, ut quoniam Sacra∣mento, ad alendam animam, utendum nobis erat, tanquam cibus & potus institueretur, ex quibus perfectum corporis alimen∣tum constare, perspicu•••• est. Ca••echis. Rom. part. 2. de Euch. num. 29.
• c 1.3

  Hoc Sacramentum ordinatur ad spiritualem refectionem, quae conformatur corporali. Ad corporalem autem refectionem Duo requiruntur, scilicet cibus, qui est alimentum siccum, & potus, qui est alimentum humidum. Et etiam ad integritatem hujus Sacramenti duo concu••••••unt; scilicet, spiritualis cibus, & spiritualis potus, secundùm illud, Ioh. 6 [Caro mea verè est cibus]—Ergò, hoc Sacramentum multa quidem est materialiter, sed unum formaliter & perfe∣ctivè. Aqui. part. 3. quaest. 73. Art 2. Etsi negandum non est, quin ejus refectionis spiritualis vis & commo∣ditas clarius utr••que re s••nul, scilicet cibo & potu, atque adeò utraque specie significetur: ideò enim hoc Sa∣cramentum, quod atti••••et 〈◊〉〈◊〉 ad relationem individualem, perfectus est in utraque simul specie, quàm in altera. Greg de Valent. les. de usu Sacr. Each. c. 6. §. Secundum. p. 491. Hoc est convenientius us•• hujus Sacra∣menti, ut seorsim exhibeatu•• fidelibus corpus Christi in cibum, & sanguis in potum. Aquin. quo sup. qu. 76. Art 2.
• d 1.4

  Sub specie pa∣nis sanguis sumatur cum corpore, & sub specie vini sumatur corpus cum sangui∣ne: nec s••nguis sub specio panis bibitur, nec corpus sub specie v•••• editu••: quià si∣cut nec corpus ••bitur, ità nec sanguis come∣ditur. Duraad. Rati∣tional. lib. 4. cap. 42. pag. 326.
• * 1.5

  See hereafter Sect 10.
• 8 1.6

  ••••aasen. 〈◊〉〈◊〉. cap. 59. Dominus dicit, uno••actu fidei famein tolli, & si∣tim: ac proindè u∣nico actu fidei dici∣tur manducare & bi∣bere.
• e 1.7

  Answer to his Majestie.
• f 1.8

  Secundum Ale∣xandrum de Hales—Major fructus ex perceptione utrius{que} speciei habetur. Sal∣meron. les. Tom. 9. Tract. 37. § Neque benè p. 303. Per acci∣dens tutem non est ••ubium quin usus u∣triusque speciei possit esse fructuosior, eò quod potest majorem devotionem commo∣vere in percipiente. Vndè fiat, ut propter majorem dispositio∣nem consequitur ille veriorem gratiam ex Sacramento. Valent. les. Ibid. pag. 493. §. Per accidens.
• 9 1.9

  Vasquez. les. in 3. Thom. quaest. 80. Disput. 215. cap. 2. Probabilior sententia mihi semper visa est eorum, qui dicunt majorem-fructum gratiae ex utraque specie, quàm ex a••••erutra percipi: & proindè illos, qui calicem sumunt, novum augmentum Gratiae consequi. Ità Alexander Cassalius, Arboreus, Clemens Pont. 6. Remandus (Et i••margine suâ; Hinc sententiam Suarez, Disp. 35. § 6. ut probabilem defendit.) Hanc sententiam absolutè secuti••s est Clemens 6. in Bullâ ad Regem Angliae 1341. in quo ill•• concessit, ut in gratiae augmentum in utra{que} specie communicaret.—Sacramentum hoc institutum est in modum Convivij, Ioh. 6. [Caro mea verè est cibus, & languis meus verè est potus:] nam in Convivio nihil aliud est quàm cibus & potus, quorum quilibec suo particulari modo reficit.