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.

CHAP. IX.

Of the Second kind of Objections out of the Fathers, from their Similitudes, especially insisted upon by Romish Sophisters, because of their calling Christ both Feast and Guest, and the Eucharist Viands and Pledge; Confuted by the like language of the same Fathers, in respect of [ 10] other things. SECT. I.

LEt us looke downe to the Idiome and language of the Fathers, and compare their Sayings to∣gether, and wee shall finde these Testimonies no lesse vehemently, than violently and uncon∣scionably objected.1 1.1 Hierome is alleged, as calling Christ both Feast and Guest, (namely) by giving this Sacrament to be Eaten of others, and Eating it himselfe: [ 20] which you (for proofe of his Corporall Presence in the Eu∣charist) Interpret to be Properly understood. But wee say not Properly, but Figuratively and Vnproperly, even as well as are his words following, where hee nameth our Drinking Christs Blood, the Pressing out, with the feet, the elect and cho∣sen Vines: as also, in calling the Church of Christ, the Kingdome of the Father. Might not these his latter Improper Phrases of Speech have beene cleare Spectales unto you, to Diserne the like Impropriety in the former? The same Answer may be given to the like objected speech of Chry∣sostome, [ 30] concerning Christs2 1.2 Eating himselfe, which is, toge∣ther with the former, to be Discussed in the next Section following.

In the Second place, the Eucharist is called in the Greeke 3 1.3 Liturgies, and in the Councell of* 1.4 Nice, the Viati∣cum, that is Viand, or Provision for our Travell in our way to Life everlasting. A word objected by your4 1.5 Aquinas and others, which notwithstanding can prove no more for your (properly) Corporall Receiving the Eucharist, than it can for receiving the same Corporally in Baptisme, which is cal∣led [ 40] by5 1.6 Basil and6 1.7 Gregorie Naxianzene our Viaticum. (See the7 1.8 Margin.)

The Third is the Title of Pledge, which your8 1.9 Car∣dinall hath urged out of Optatus, naming the Eucharist, the Pledge of Salvation, helpe of Faith, and hope of our Re∣surrection. Which are (say wee) delivered in the same Te∣••or, and sense of speech, wherein9 1.10 Basil, and10 1.11 The∣odoret termed Baptisme, the Pledge and Earnest of Blessings to come, and of our future Resurrection. The Common Id••ome of Antiquity being so frequent and familiar, equally for Baptisme, as for the Eucharist; who can but admire the Bold∣nesse [ 10] of our Adversaries, in their so instant pressing and in∣culcating of those former Sentences, which cannot be more earnestly Objected for the one, than they may be easily Confuted by the other; as will be more conspicuous in our Relation in the next Section following.

That the former Objected Sentences of Antiquity, concerning Feast and Guest, &c. Viand and Pledge, do, in them∣selves, altogether Confute your Romish Pretence, to the further manifestation of the Vncon∣scionablenesse [ 20] of your Romish Disputers. SECT. II.

CHrist, by Saint Hierome (as you have heard) is said, in receiving this Sacrament at his first Institution thereof, to have beene both Convivium, and Convivam, that is, both Feast and Guest, Eating his owne Body. And your Doctor Heskins Instan••eth in the like speech of Chrysostome, saying: [ 30] that11 1.12 Christ himselfe dranke thereof in the behalfe of his Disciples, lest they should be troubled with his words of [Eating his Flesh, and Drinking his Blood] therefore did hee himselfe first receive, that hee might induce them to take it with a Quiet Minde. So Chrysostome; whom your Doctor allegeth for proofe of a Corporall Presence of Christ; and then applying himselfe to his Reader, Now you have heard (saith hee) the mind of Chrysostome upon the words of Christ, and by the same also, you may know, both how He, and how also the Apostles (who first received the Cup at Christs hand) did believe. So hee. [ 40] And wee shall as willingly subscribe to the Orthodoxe mea∣ning of Hierome and Chrysostome (for they Both agree in one.)

Thus then, Christ must have beene a Guest and Feast him∣selfe unto himselfe, in Eating his owne Body, either Naturally, or Spiritually, or Romishly, or else Sacramentally. But not Na∣turally, to have his Body fed by the same his owne Body; for this Conceipt, in your* 1.13 own Judgement, is Absurd. Nor Spi∣ritually;

Because hee needeth not any Spirituall helpe of any Sacrament, for nourishing or augmenting any Grace in his Soule. Nor yet Romishly, by a Bodily Touch (which is your Professed Corporall Vnion;) Because it was never heard, that any man was fed and feasted by an onely Touch. A Bul∣let, (for example) transmitted into the Belly, doth Touch, not feed: Nutrition and Feeding being, Properly, a Sub∣stantiall Change of a thing Nourishable, into the Substance of the Body Nourished. And againe, what can be more grosse, than to imagine (albeit but in a Dreame) of a man Eating [ 10] with his Mouth, his owne Mouth; Swallowing with his Throat, his owne Throat; Disgesting with his Stomacke, his owne Stomacke? All which Consequences follow upon a mans wholly Eating his owne Body.

Therefore must wee apprehend such Speeches of the Fa∣thers in a fourth sense, to wit, Sacramentally, by attributing the name of the Thing unto the Signe, as wee teach; which sense the Objected Testimony of Chrysostome doth con∣firme unto us: who saith not, that Christ Dranke or Ate himselfe; but that hee dranke of the Passeover, lest they that [ 20] heard him should say, What shall wee drinke his Blood? which is as much as if Chrysostome had directly sayd, that Christ therefore dranke of the Cup, that they, seeing him drinke, might thereby understand, that Hee did no more drinke his owne Blood, than Hee, in Eating, did appeare to Eat his owne Flesh. Hee therefore Dranke (saith Chrysostome) lest they should be troubled to thinke; what? what, but that hee Dranke his owne Blood? which sense of Chrysostomes the sentence it selfe doth evince: lest that (saith hee) they should [ 30] say within themselves, Shall wee drinke his Blood? Such In∣terrogative speeches (as your owne Schoole teaches you) have Vim Negationis, that is, imply a Negation, and import as much, as to thinke that Christ did not Drinke his owne Blood. Will you have any more? Chrysostome explayning the words of Christ, Ioh. 6. of Eating his Flesh, and Drin∣king his Blood, giveth all Christians a Caveat, not to under∣stand them Carnally;12 1.14 And what is it (saith hee) to understand them Carnally? even to understand them simply, as they are spoken, and not conceive any thing else.

The Atribute of Viaticum is next, which having so great [ 40] Consanguinity with the Communion by feeding, may af∣ford us the same Reason of Retorting the same Argument (borrowed from the same word) upon your Objectors them∣selves, which wee permit to your owne wits to examine, that with more Brevity wee may descend to the last Ad∣junct, which is, a Pledge of our Resurrection to Immortality, which hath beene applyed by your Cardinall as peculiar to

the Eucharist, to prove a Corporall presence of Christ therein; It being a Terme taken from the mouth of the Father Opta∣tus, whom wee have answered out of two Fathers, Basil and Theodoret, who have as well given the same word [Pledge of our Resurrection to Immortality] unto the Sacrament of Bap∣tisme. From whom it may be your* 1.15 Jesuite Coster borrowed his Assertion, where hee also nameth Baptisme, the Pledge of our Resurrection to life everlasting; which one word [Pledge,] now Objected by you, will prove as good as Bellerophon's [ 10] Letters to confute your selves, and to vanquish your Romish Defence, even from the nature of a Pledge, as it is applyed to the Sacrament of the Eucharist, by three Fathers.

I. Hierome,13 1.16 Christ (saith he) left this his last memoriall of his Passion, like as one that is travailing into a strange Coun∣try, leaveth a Pledge with his friend for a memorandum of his benefits. II. Gaudentius thus:14 1.17 Christ (saith hee) being about to be Crucifyed, left that Hereditary gift of the new Te∣stament, as a Pledge of his Presence. And III. Primasius, concerning the Institution of this Sacrament saith, that [ 20] 15 1.18 Christ left us an example, that as often as wee celebrate this, wee should call to remembrance that Christ dyed for us. And therfore is it called the Body of Christ, (saith hee) that, as often as wee remember, wee be not ingrate and unthankfull to his gratiousnesse; like as when one, Dying, leaveth a Pledge of remembrance unto his friend.

All these holy Fathers (you see) interpret this Sacrament to be unto us as a Present Pledge of a Friend Absent, whether hee be a living Travailer, or one departed this life. Primasius his Observation of the [Pledge] is very remarkable, when [ 30] hee saith of this Sacrament (thus called a Pledge) that It is Therefore called the Body of Christ, giving the name of the Thing to the Token thereof; than which Similtude what can be more pregnant and pertinent for the Confuting of your Tridentine Faith, concerning the Corporall Presence of Christ in the Eucharist? Seeing now that the Ancient Fa∣thers have shewne themselves Patrons and Favourers of our Cause, it will become us, as true Children, to do them right. To which purpose wee adde, and shew

[ 40] That the Seeming Contradictory Sayings of the Fathers are Reconcilable in themselves; and yet Re∣pugnant to the Romish Profession. SECT. III.

FOr our making good of this Section, it will be required that wee performe it so, that the Doctrine of the Fathers

(notwithstanding this Reconciliation) may appeare to be both Adverse to the Romish Corporall Conjunction; and al∣so agreeable to our Protestant sense, as well in respect of the Sacramentall, as of the Spirituall Conjunction, which the Receiver of this Sacrament hath with the Body of Christ.

The Repugnancie of the Fathers to the Romish Corporall Conjunction.

Sometimes the Fathers are found, in this Sacrament, to [ 10] speake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is Exactly and precisely, and sometime 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Improperly. When they speake of a Corporall Conjunction with Christs Body, Exactly and sim∣ply so taken, so often they appeare to deny it absolutely from point to point. As I. by their16 1.19 No Bodily Touc•• of Christ after his Resurrection. So Ambrose. II.17 1.20 No me••t for Teeth. So Augustine. Nor For the Iawes. So the same Father. III.18 1.21 Not to be devoured with Throat. So At∣talas the Martyr. IV.19 1.22 Not for the Belly. So Cyprian. [ 20] V.20 1.23 Not for Bodily Conjunction of Persons, nor for Vnion of Substances. So also the same Father. VI.21 1.24 Not to be cast into the Draught. So Cyrill of Hierusalem. Whereunto you may adde, as the Complexion and Comprehension of all the rest, that of Chrysostome concerning this Sacrament. * 1.25 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, Having no fleshly thing, nor yet that hath any Natural Consequence thereof, namely of fleshly Vnion. In w^ch you have all as ••••at Negatives to your Romish Corporall Vnion, by your Bodily Touch, whe∣ther by Hand, Mouth, or Belly, as the Ancient Fathers could [ 30] have given, if they had concluded their Judgements in a Synod. But how then (will you say) did they speake so ex∣pressely of an Vnion, by Touching, Eating, Tearing, and of your Corporall Conjunction, even unto the Feeding thereby▪ This is the next Doubt, which wee are now to assoyle, in the next Section.

The meaning of the words of the Ancient Fathers is fully Consonant to the Doctrine of Protestants. [ 40] SECT. IV.

THe Sacramentall Vnion, which Protestants teach, (be∣sides that which they call Spirituall) consisteth wholly in the Resemblance, which is betweene the Body of Christ, and the Substance of Bread and Wine, and this is Analogicall:

which was the Ground of all the Fathers former Speeches, concerning a Bodily Vnion with Christs Body in every De∣gree. First then the Fathers, in their Symbolicall language, have called Bread the Body of Christ, onely Sacramentally; because it is a Sacrament and Signe of Christs Body; which was the Conclusion of our Second Booke. II. They have not spared to call the Change of Bread into our Bodies, a Change of Christs Body into ours, in a like Sacramentall signification, as hath beene shewed in the Third Booke. III. Vpon the [ 10] same Sacramentall and Analogicall reason, they have used to say, that wee See, Touch, Tast, and Eat Christs Body, albeit Improperly, as hath beene plentifully declared, and con∣fessed in this Fift Booke. IV. (Because Eating produceth a Nourishing and Augmentation of the Body of the Eater, by the thing Eaten,) they have attributed like Phrases of our Bodily Nourishment and Augmentation by Christs Body; which you your selves have confessed to be most Improperly spoken; in the same Booke. V. Almost all the former Vnions Corpo∣rall of our Bodies with Christ, have beene ascribed by the [ 20] same Fathers unto the Sacrament of Baptisme; wherein there cannot Properly be any Corporall Touch, or Conjunction at all.

As for example, in saying; I. That Wee, in Baptisme, hold the feet of Christ. II. Are Sprinkled with his Blood. III. Do Eat his flesh, have Vnion with him in Nature and not onely on Affection. IV. Being made Bone of his Bone, and Flesh of his Flesh. V. Thereby have a Pledge of our Resur∣rection to Life: And a Pledge (as you have now heard) is of that, which is Absent. Each one of these, and many other the [ 30] like, are abundantly alleged in the Eighth Booke of this Treatise of the Masse. The summe of all these Premises is, that wee are to acknowledge in the Objected Testimonies of Fathers, concerning the Symbol and Sacrament of Christs Body, their Symbolicall and Sacramentall, that is, Figurative Meanings. And lest you may Doubt of the reason hereof, [ 40] we adjoyne the Section following.

The Divine Contemplations, which the Holy Fathers had, in uttering their Phrases of our Naturall and Corporall Conjunction with Christs Body, and Nou∣rishment thereby to Immortality; for the Elevating of our minds to a Spirituall apprehension of his Body and [ 10] Blood. SECT. V.

YOur Jesuites, Bellarmine, Tolet, Suarez, and Vasquez, have already instructed you, not to take such Sayings of the Fathers as they are uttered, lest the Fathers might be held to be Absurd in themselves, or Derogatory to the Dig∣nity and Majesty of this Sacrament. And they say well. But it had beene better if they had furthermore unfolded unto us the Fathers true Mysticall meaning therein; which wee [ 20] must endeavour to do out of the premised Sentences of the same Fathers; to the end that you, and wee, may make an holy and comfortable use of their Divine meditations upon this Sacrament. They have sayd, I. That Christ hath a Na∣turall Vnion by his Godhead with God the Father. II. That this Godhead of Christ, by his Incarnation, is united Hyposta∣tically into our Nature of Manhood in him; whereby wee have with Christ our Naturall and Corporall Conjunction. III. That by the same Hypostaticall Vnion of his Divine and Humane Nature together, his Bodily Flesh is become the Flesh of God, his Blood the Blood of God. IV. That these being the Flesh [ 30] and Blood of God, are become thereby to be Vivificall, that is, giving Life, Blisse, and Immortality, both to the Bodies and Soules of the Faithfull in Christ. V. That the Faith∣full, by Reason of the Specificall Vnion of their Humane na∣ture, with the Humane Nature of Christ, are made par∣takers the reby of his Divine Nature, and of all the In∣finite Vivification and power of grace, in this world; and of Glory and Immortality, in the world to come, wrought by his Death and Passion. VI. Both by Baptisme, and by the Eucharist, wee have a Naturall and Corporall Vnion with the Body of Christ, mystically; in as much as the Sacra∣ment of Bread and Wine (the Choycest Refections of mans [ 40] Bodily Life) are Touched, Tasted, Eaten, and Sensually mixed with our Flesh to the nourishing and augmenting the same, untill it become of the Essence of our Bodily Substance un∣separably. Therfore hath this Sacrament most aptly beene called a Pledge of an unspeakable Vnion of Christs Body with ours unto Immortality, and an Earnest of our Resurrection.

Lastly, from this Sacrament there resulteth a Spirituall Vnion, continuing in the Faithfull after the Receiving of this Sacrament, even all their life long; and notwithstanding called by the same Fathers Corporall and Naturall, that is, (as they interpret themselves) from the Nature of Faith, by believing that Christ had truly a Naturall and Bodily flesh, the same Specifically with ours: Which Vnion, your Jesuites have beene enforced to acknowledge, to be in it selfe not Properly a Corporall and Naturall Vnion, but Spirituall and [ 10] Mysticall, wrought onely in the Soule. But how? This in∣deed is worthy our knowledge, as a matter full of Christian Comfort. Thus then: The Disposition of the Body, in Christian Philosophy, followeth the Disposition of the Soule: For when the Soules of the Faithfull, departing this life in the state of Grace, and the Soules likewise of the Vngodly passing but from hence into the thraldome of Sin, shall resume their owne Bodies; by virtue of that Resump∣tion, shall be made possessors of Life and Blisse both in Bo∣dy and Soule; and the Wicked (contrarily) of Curse and [ 20] Damnation in both, according to that Generall Doome, Come you Blessed, unto the one, &c. and Goe you Cursed, to the other, &c.

Nor will your learned Suarez deny this.22 1.26 The Glory of the Body (saith hee) dependeth upon the Glory of the Soule, and the Happinesse of the Soule dependeth upon Grace therein; neither doth the Sacrament any otherwise conferre Immortality to the Body, but by nourishing and preserving grace in the Soule. Which is Divinely spoken. And yet wee have a more An∣cient than your Jesuite, even Cyprian, one of the Ancientest [ 30] of the Primitive Fathers, whose words may serve us for a Comment upon the former objected Sayings of other Fa∣thers. Hee, in his Discourse of the Supper of the Lord, the Blessed Sacrament of our Vnion, which the Faithfull Com∣municants have in receiving it;23 1.27 As by meat and drinke (saith hee) the Substance of our Bodies is nourished and liveth, in health; so the life of the Spirit is nourished with this Ali∣ment. For what Meat is to the Flesh, that is Faith to the Soule: and what Food is to the Body, that the Word is to the Spirit working by a more excellent power for Eternity, than [ 40] can our Carnall Nutriments for our Temporall life and Being. So hee.

Nothing now remaineth but the last exercise of Faith, which is by Application in Speciall, taught by our Saviour, in saying to his Disciples, [Take ye, Eat, this is my Body, given for you, and This is my Blood of the New Testament shed for you.] Hereby (although it be spoken, as hath beene proved, Sacramentally and Figuratively) to instruct every of his

Disciples in taking thereof, to apply those words [Body gi∣ven for you, &c.] as verily spoken to himselfe, as if hee had sayd, Take thou Iohn, and Take thou Peter, My Body given for thee Iohn, and for thee Peter, &c. in a Sacramentall Ana∣logie. So then as my Bodily hand taketh the Sacramentall Bread, the Signe of Christs Body; and my Bodily mouth eateth, and my Bodily stomacke digesteth, and turneth it, as nourishment, into my flesh; so my Soule saith that I be∣lieve that the Body of my Saviour was Crucifyed, and his Blood shed for mee, whole man, Body and Soule: And that [ 10] thereby I have an Interest in the power of his Passion, both for Redemption, and for Everlasting Salvation; whereof I have a Sacramentall Pledge, by the converting of Bread into the Substance of mine owne Flesh: According to the Consonant Doctrine of Antiquity, set downe in the last Chapter of this Fift Booke. {fleur-de-lys}

Notes

• 1 1.1

  Hier Epist. 15. ad Hebdidiam, objected by Bellar. l. 2. de Euch. cap. 23. and Doctor Heskins cap. 53. and others. Do∣minus Iesus, ipse est conviva, & convivi∣um: ipse comedens & qui comeditur:—illius bibimus san∣guinem, & sine illo potare non possimus—& quotidie in Sacrificijs ejus ex ge∣nimine verae vitis, & vineae Sore••, quae in∣terpretatur electa, ru∣bentia musta calca∣mus, & novum ex ijs bibimus vinum—in ecclesia, quod reg∣num patris est.
• 2 1.2

  And Chryso∣stome also by Doctor Heskins (See in the Section following.)
• 3 1.3

  In Liturgijs, ut patet ex Casaubon. Exerc. 16. cap. 52. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And
• * 1.4

  Conc. Ni∣cen. can 13. Si quis egreditur de corpore, ultimo & necessario viatico non privetur, &c.
• 4 1.5

  Aquinas part. 3. quaest. 73. Art. 4. Hoc Sacramentum est praefigurativum fruitionis Dei, quae erit in patria, ideo dictum via••icum quia hic praebet nobis vi∣am illu•• perveniendi.
• 5 1.6

  Basil. Exhort. ad Baptismum, De Baptisme sic monet Iuvenem; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 6 1.7

  Nazian. Orat. 40. de Baptismo, vult morientem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 7 1.8

  Gahrie••. Albispin. Episc. lib. Observat. 11. Qui hoc viaticum in omnibus Canonibus Eucharistiam interpretantur, non mious labantur—cum tot sint genera viatici, quot sunt modi & viae ad Ecclesiae com∣munionem obtinendam—Consideres nihil aliud dici viaticum, nisi quod in morte sumitur, & in alteram vitam proficiscenti prodesse potest. At Baptismus & Absolutio, quando morientibus impartiuntur, quid ni vi∣atica censeri possint?
• 8 1.9

  Bellar. lib. 2. 〈◊〉〈◊〉 cap. 17. ex Optato. Optatus vo∣cet Eucharist••••. 〈…〉〈…〉 fidei, et spem Resur∣rectionis▪
• 9 1.10

  Basil exhort. ad Baptis. Baptismus nam{que} ad resurrecti∣onem facultas quae∣dam et a••••abo, &c.
• 10 1.11

  Theodoret. in Divinorum Decreto∣rum Epitome de Bap∣tismo. Baptismus est pignus et A••••a futu∣rorū bonorum, et fu∣turae Resurrectionis.
• 11 1.12

  Dr. Heskins in his Parliament of Christ. Book. 2. cap 55. objected out of Chry∣sostome in Matth 26. Hom. 83. Ipse quo{que} orbit ex eo, ne 〈◊〉〈◊〉 ••••••bis illis dicerent; Quid 〈◊〉〈◊〉 sangui∣••••m bibimus et car∣nem 〈◊〉〈◊〉 ac ideo per••urbarentur—Ne igitur tunc quo{que} id accideret, primus ipse 〈◊〉〈◊〉 fe∣cit, ut Tranqu••lo a∣nimo ad communi∣cationem mysterio∣rum induceret.
• * 1.13

  See above.
• 12 1.14

  Chrysost. in Ioh. 6. Hom. 46. Quid est carnaliter intelli∣gere? simpliciter ut res dicuntur, neque aliud quippiam exco∣gitate.
• * 1.15

  Costerus. See above, Booke 4. ca. 10. §. 5.
• 13 1.16

  Hieron. See above, Booke 3. Ca. 3. §. 11.
• 14 1.17

  Gaudent. See above, Booke 3. Ch. 3. Sect. 1••. at (••).
• 15 1.18

  Primas. in 1. Cor. 11. Salvator Deus exemplum de∣dit, ut quotiescunquè hoc facimus in mente habeamus, quod Christus pro nobis mortuus est, ideo no∣bis dicitur Corpus Christi, ut cum hoc recordati fuerimus, non simus ingrati gratiae ejus. Quemad∣modum si quis mori∣ens relinquat ei, quem diligit, aliquod pignus, quod ille post mortem ejus quan∣docunque viderit, nunquid potest la∣chrymas continere si perfectè dilexerit?
• 16 1.19

  Ambros. Serm. 58. in illud Christi ad Magdalen. [Noli me tangere.]—Ergò eum non super terram, nec in terra, nec secundum carnem, debemus quaerere Salvatorem.
• 17 1.20

  Aug. Non dentis cibus. Idem. Serm. 33. de verbis Dom. Nolite parare fances, sed cor.
• 18 1.21

  Attalas Martyr. See above.
• 19 1.22

  Cyprian de Coena Dom. Non ventris cibus.
• 20 1.23

  Idem de Coe∣na Dom De unione nostra cum Christo in hoc Sacramento. Ad participationem spiritus, non usque ad Consubstantiali∣tatem—nostra & ipsius conjunction, non miscet personas, neque unit substan∣tias, sed affectus con∣sociat, & confoede∣rat voluntates.
• 21 1.24

  Cyril. Hie∣rosol. See above, Booke 4. cap. 10 § 3.
• * 1.25

  Chrysost. See above.
• 22 1.26

  Suarez in 3. Tho. qu 79. Disp 64. §. 2. Gloria corpo∣ris respondet gloriae animae, sicut beati∣tudo animae respon∣det gratiae & chari∣tati: ut sicut hoc Sa∣cramentum, ne{que} ha∣bet, nequè haberé potest aliam efficaci∣am circa gloriam a∣nimae, praeter eam quam habet circa gratiam & charita∣tem, ita{que} ne{que} aliter p••••est efficere glo∣riam corporis, quam gloriam animae (Cō∣dudit;) Hoc Sacra∣mentum non aliam conferre vitam & immortalitatem cor∣poris, quam nutrien∣do & conservando charitatem & gra∣tiam.
• 23 1.27

  Cyprian de C••na Dom. Potus & Esus ad eandem per∣tinent rationem, qui∣bus sicut corporea nutritur substantia, & vivit, & ••••colum 〈◊〉〈◊〉 perse••erat; ita vita spiritus hoc prop••io alimento nutritur: & quod est es••a 〈◊〉〈◊〉, hoc animae est fides; quod cibus corpori•• est verbum spiritui, excellentiori virtute peragens aeternali∣ter, quod agant ali∣menta carnalia tem∣poraliter.