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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96332	A demonstration that the Church of Rome, and her councils have erred by shewing, that the councils of Constance, Basil, and Trent, have, in all their decrees touching communion in one kind, contradicted the received doctrine of the Church of Christ. With an appendix, in answer to the XXI. chapter of the author of A papist misrepresented, and represented.	Whitby, Daniel, 1638-1726.	1688 (1688)	Wing W1721A; ESTC R226161	116,790	130

in Joh. p. 112 113. or hearkening to her Councils and Instructions by eating and by drinking of them Thus Wisdom cryeth in the Streets saith Solomon Come eat of my Bread and drink of my Wine that I have mingled Prov. ix 5. that is Go in the way of understanding v. 6. Eat you that which is good and let your Soul delight it self in Fatness that is Isa lv 2. Incline your Ear hear and your Soul shall live And by the Son of Syrach Wisdom is introduced speaking thus They that eat me shall yet be hungry and they that drink me shall yet be thirsty Ecclus xxiv 21. i. e. He that obeys me v. 22. Hence Philo the Jew informs us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Joh. vi v. 51. to eat is a Symbol of Spiritual nourishment Add to this that of Mr. Leightfoot That the Talmudists make frequent mention of eating the Messiah and thereby understand only their being made partakers of his Benefits And that of Clemens of Alexandria upon that passage of St. Paul I have fed you with Milk Strom. l. 5. p. 579. and not with strong Meat viz. Milk is the rudiments of Faith or the Doctrines of the Catechism the first nourishment of the Soul strong meat a comtemplation which makes us to discern the divine power and essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Contemplations are the Flesh and Blood of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meat and drink of the divine Word is the knowledge of the divine Essence Thirdly Observe that from these Metaphors our Lord proceeds to that contained in these words objected by the Roman Doctors v. 51. The Bread which I will give is my Flesh which I will give for the Life of the World that is It is my Body which I will give up unto death that by it the world may have life which is a greater Benefit exceedingly than that which you received from that Manna which Moses gave you in the Wilderness or from that meat with which I did so lately fill your Bodies The Jews taking these words in a gross sence as if our Lord had promised to give his real Flesh to be swallowed down their Throats and eaten by them as they had eaten Bread the day before and as their fore Fathers had eaten Manna in the Wilderness exclaimed against him as promising a thing absurd inhumane and imposible saying How can this Man give us his Flesh to eat to this our Saviour Answers v. 53. in words still more expressive of his violent and bloody Death for the salvation of Mankind viz. Except you eat my Flesh and drink my Blood c. Now these words are by some conceived to import thus much Vnless you with the Mouth of your Bodies do eat my real and corporeal Flesh and drink my proper Blood you cannot have eternal Life Having premised these Observations I shall now proceed to shew both from this Chapter and from other Reasons that our Lord spake not here of oral and corporeal eating of his natural Flesh and drinking of his proper Blood but only of doing of these things spiritually and that not only in the celebration of that Sacrament which by our Lord was Instituted for the remembrance of his Death and Passion but generally believing that by his Death and Passion he became the Saviour of the World and purchased Pardon and Salvation for all that heartily believed in him and would sincerely yield Obedience to his precepts And 1. Against the gross and for the spiritual Interpretation of these words I argue from the 51. v. thus The Flesh which Christ here promised to give for the Life of the World is the same with the Bread of God that cometh down from Heaven and giveth Life unto the World v. 33. for so we learn expresly from these words I am the living Bread which came down from Heaven if any Man eat of this Bread he shall live for ever and the Bread which I will give is my Flesh that I will give for the Life of the World. And again having said He that eateth my Flesh and drinketh my Blood hath eternal Life v. 54. and he that eateth me shall live by me v. 57. he adds immediately This is the Bread which came down from Heaven and he that eateth of this Bread shall live for ever Now our Lord hath expresly taught us that the eating of this Bread of Life imported only our believing on him v. 35. as hath already been made evident from our second Observation therefore the eating of his Flesh doth certainly import the same spiritual Action Moreover we are only to eat of Christ as Flesh in that importance of the Phrase in which we are to eat of Christ as Bread for as Christ saith he will give Flesh to eat so doth he say he will give Bread to eat as he saith He that eateth of my Flesh shall live for ever so he saith He that eateth of this Bread shall live for ever but none can say that Christ was or could properly be Bread or eaten by the Mouth as such wherefore he being only figuratively and spiritually Bread could only figuratively and spiritually be eaten as Bread if therefore in the same importance only we are to eat his Flesh that also is to be eaten in a spiritual Sence 2. From these words v. 52. How can this Man give us his Flesh to eat 't is evident the Jews conceived that our Lord promised to give them his proper Flesh to eat and swallow down their Throats as they had done the Bread with which he fed them And it on all hands is agreed that they mistook the sence of Christ's words and fansied such a meaning of them as he did not intend but had our Lord intended the corporeal eating of his Flesh and drinking of his Blood 't is certain that it must be swallowed down their Throats as properly as was the Bread which they had eaten and therefore no Man who maintaineth this corporeal eating of Christ's Flesh to be intended here can suitably to his Opinion say That they imposed a false sence upon our Saviour's words since from this sence it does inevitably follow that Christ intended that his humane Flesh should properly be eaten and their words signifie no more Add to this one Consideration which shews what apprehensions the Fathers of the first Three Centuries had of this eating of the Flesh of Christ viz. when 't was objected to them by the Heathens that they did eat Man's Flesh they constantly in their Apologies reject the accusation as the vilest calumny and as a most abominable thing sufficient to discover that the Author of such an institution must be some wicked Damon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We Christians saith Apol. 2. p. 70. 1. 50. Justin Martyr do not own the eating of humane flesh it is an infamous thing and falsly is reported of us This is saith Ad Authol l. 3. p. 119 126. Theophilus the most wicked and inhumane of

to remember That Christ shed his Blood for them and by that Blood shed confirmed the New Covenant to them and since Christ hath appointed the drinking of this Cup and this alone to be the memorial of his Blood shed all Christians capable of doing so must be obliged when they do Sacramentally Commemorate these Mercies to drink of this Cup. And this demonstratively follows from the ensuing words Vers 26 Do this as oft as you drink it in remembrance of me for as often as you eat this Bread and drink this Cup you shew the Lord's death till he come for they do manifest that as well by drinking of the Cup as eating of the Bread the Lord's Death is shewed and that until his second coming both these things are to be done in order to that end And since these words are not the words of Christ but of St. Paul who speaks here of the whole Church of Corinth the words preceeding Do this as oft as you shall drink it in remembrance of me must belong also to all the Members of that Church because of the connective Particle which joins the 25th and 26th Verses and makes it necessary that the same persons should be spoken to in the words This do c. and in the following words For as often as ye eat this Bread and drink this Cup. And if this was the Duty of the whole Church of Corinth it must be equally the Duty of the whole Church of Christ there being no peculiar reason why the Church of Corinth should be obliged to drink this Cup in order to these ends more than all other Christian Churches And when our Lord hath taken so great Care to tell us That the Bread is his broken Body and therefore is to be eaten in remembrance of him i. e. of his Body broken that the Cup is the New-Tastament in his Blood and therefore is to be drank in remembrance of his Blood shed for us When his Apostle doth as distinctly say 1 Cor. x. 16. The Bread which we break is the Communion of the Body of Christ the Cup which we bless is the Communion of the Blood and neither of them have hinted in the least that the Cup is the Communion of his Body or the Bread of his Blood but by a particular and separate institution distribution and signification ascribed to them have strogly insinuated the contrary for men after all this to say one of these Species will suffice for the Bread is as well the blood shed as the broken Body and the participation of it is the Communion of the Blood of Christ and that by the partaking of it we do as well remember and shew forth the shedding of his Blood upon the Cross as by the partaking of the Cup is to my apprehension an affront offered to our dear Lord and to the Wisdom of the Holy Ghost In Answer to these Arguments some of the Roman Doctors are pleased to say that this Discourse of the Apostle imports only a conditional Order to do this in Remembrance of Jesus Christ as often as one shall do it and not an order absolutely to do it To this I Answer 1st He who not only doth command us at the celebration of the Sacrament to remember his Blood shed but also Institutes a sign for the memorial of it and doth command us to use this sign because it is appointed to be the memorial of it commands us when we receive the Sacrament to receive that sign for he who wills the end must will the means which he hath instituted for the accomplishing that end but this doth Christ for he institutes a Cup of Wine to represent his Blood shed he saith Drink ye all of this for this is my Blood shed this I command you to do in remembrance of me He therefore doth command us when we receive the Sacrament to receive this sign which in his Institution of this Sacrament he appointed as the means of this remembrance 2dly He who commands us to drink this Cup as oft as we drink it in remembrance of him because we do by drinking of it shew forth the Lords Death till he come commands us to do it as oft as we receive the Sacrament seeing as oft as we receive the Sacrament we shew forth the Lord's Death but Christ saith the Apostle did lay upon us this command for this very Reason saying Do this as oft as you shall drink it in nomembrance of me for as often as you shall eat this Bread and drink this Cup you shew forth the Lord's Death till he come 3dly Where there is parity of Reason there the command may very well be deemed of equal latitude and extent for ratio legis est lex where there is equal reason to command there may we reasonably suppose the will of the Law-giver to be equal in commanding but ther is equal reason why our Lord should absolutely command the drinking of the Cup in remembrance of his Blood shed as why he absolutely should say touching the eating of the Bread Do this in remembrance of me the one being as much the Symbol of his Blood shed as is the other of his broken Body and the one shewing forth his Death as much as doth the other we therefore have no cause to doubt but that he equally intended the doing both in order to this end § 3 Second That it doth not appear either from the words of our Saviour Joh. vi or from the practice of himself or his Disciples that he left this practice indifferent will be made evident from an impartial consideration both of our Saviour's words and of his practice and first to clear up the true meaning of our Lord's Discourse in the Sixth Chapter of St. John Let it be observed First That our Lord 's mystical Expressions of labouring for the Meat that doth not perish of eating the true Bread from Heaven are by himself plainly expounded to import only the believing on him or the embracing of him as their Prophet and their Saviour for when he had exhorted them to labour for the meat that did not perish he tells them v. 29. That this was to believe on him that God had sent when he had told them v. 35. That he was the Bread from Heaven he immediately adds He that cometh to me shall never hunger and he that believeth in me shall never thirst Having said that he was he Bread which cometh down from Heaven and giveth Life unto the World v. 33. He confirms this Expression v. 40. by these words This is the Will of my Father that every one that seeth the Son and believeth on him should have eternal Life And again v. 47. Verily verily I say unto you he that believeth on me hath everlasting Life I am that Bread of Life Secondly Observe that nothing was more common among the Eastern Nations than to express the Actions of believing embracing and obeying the words of Wisdom Vide Leight Hor. Hebr.

Forms of Communicating the Sick used in the Ancient Liturgies of the Church and from the Canons which concern this Affair For after the Vnction of the infirm Person it was the Custom to give him the Communion and that he received in both kinds is evident from the words of the Priest who ministred the Sacrament viz. Corpus sanguis Domini nostri Jesu Christi custodiat animam tuam in vitam zeternam Amen The Body and Blood of our Lord Jesus Christ preserve thy Soul to Life eternal And from the following Prayer viz. Domine Sancte Pater Omnipotens aeterne Deus te fideliter deprecamur ut accipienti huic fratri nostro famulo tuo Sacro-sanctum Corpus sanguinem Jesu Christi filii tui Domini noftri tum Corporis animae sit salus Ex Theodori Poeniten p. 326. Father omnipotent eternal God we faithfully pray thee that the Holy Body and Blood of our Lord received by our Brother thy Servant may tend to the Salvation of his Body and Soul. Apud Larroq Hist Euch. p. 135 136. Hugh Menard tells us from a Manuscript of St. Remy of Rheims That when the sacrament was ministred to such as were not extream ill it was said unto them separately the Body of our Lord Jesus Christ keep you to life everlasting the Blood of our Lord Jesus Christ ransom you to Life everlasting which words make a separate and distinct reception But as for those who were at the point of Death these two Expressions were joined together The Body and Blood of our Lord Jesus Christ preserve thy Soul unto everlasting Life because there was given to the Sick Person in a Spoon the Body of our Lord steeped in the Holy Blood. The reason of this steeping we learn from the Quae sacra oblatio intincta debet esse in sanguine Christi ut veraciter Presbyter possit dicere infirmo corpus sanguis Domini proficiat tibi in vitam aeternam De Discip Eccles l. 1. can 70. Canon of the Council of Tours cited by Regino That every Priest shall have his Pyx or Vessel worthy of so great a Sacrament where the Body of our Lord shall be carefully reserved for the Viaticum of the Sick and that this sacred Oblation ought to be steeped in the Blood of Christ that the Priest may truly say to the Infirm The Body and the Blood of our Lord profit thee to Life eternal and for the Remission of Sins Now this practice and the reason of the practice here assigned and approved of do expresly shew their Faith was this That the Priest could not name them both without a Lye unless he gave both and that they who enjoined that what Christ had instituted to be received separately should rather be received together than that either Species should not be received at all did think both Species necessary to a full and entire Communion as it hath been well noted by Cassander For to what purpose should hey so carefully require this intinction if they had then believed that there was nothing wanting to the Grace or the integrity of the Communion when they received under one Species alone And though this be abundantly sufficient to shew what was the practice of the Church till the 12th Century yet it is easie to produce farther evidence of this matter A Synod held in the Region of Ticinum and therefore stiled Synodus Regio Ticinensis thus Decrees That Si is qui infirmatur publicae poenitentiae mancipatus est non potest hujus myfterii consequi medicinam nisi prius reconciliatione percepta communionem corporis sanguinis Christi meruerit Concil Tom. 8. p. 64. if who is infirm is in a state of Penance he cannot have the benefit of this Mystery viz. of Sacred Unction unless being first reconciled he be worthy of the Communion of the Body and the Blood of Christ And mongst the things which visibly and wholesomly are done in the Church In perceptione corporis sanguinis ejus infirmis Viaticum dari L. 1. de Sacr. Euch. cap. 7. fol. 18. b. Algerus mentioneth the giving the Body and Blood of our Lord for the Viaticum of the Sick In the 13th Century L. 3. contr Albing cap. 7. Lucas Pishop of Tuy informs us of an Heretick who being Sick was admonished by his Host to send for a Priest and discourse with him as a Penitent that he might receive from him Sanctissimum Sacramentum corporis fanguinis Domini the most holy Sacrament of the Body and Blood of the Lord. Now all these Instances do plainly shew that it was far from being a received and authorized Custom of the Church to Communicate the Sick under the Species of Bread alone or to give nothing to them but one Species only On the contrary it is extreamly evident from all the Canons of the Church produced touching the case of Penitents and others that it was a thing established by the highest Authority of the whole Church of Christ that both the holy Mysteries should be exhibited to the infirm and dying Person And seeing the Ancients looked upon it as so great a benefit to dying Persons to be refreshed with the food of the Body and the Blood of Christ since they took so much care to give the Bread steeped in the consecrated Wine to them who through infirmity of Body could not sallow it down dry and to minister each Species apart to them who were not extream ill since as De Discipl eccles l. 1. c. 195. Regino doth inform us they determined that great care was to be taken least the doing this being deferr'd too long it should prove to the destruction of the Soul our Lord having said unless you eat the Flesh of the Son of Man and drink his Blood you shall have no life in you I say from all these things it is extreamly evident that it was a receied and in subjects capable was deemed a necessary thing to communicate the infirm and dying person under both Species of Bread and Wine Moreover § 6. that Children also if capable of doing so received in both kinds will be evident against the precarious Assertion of J.L. 1. From the clear Testimony of St. Cyprian in his Book De Lapsis for there he introduceth the Children who by their Parents were carried to eat things offered to Idols or to offer to them thus pleading of their Cause to God Nos nihil fecimus nec derelicto cibo poculo Domini ad profana contagia sponte properavimus perdidit nos aliena perfidia parentes senfimus parricidas p. 125. We have done nothing nor did we of our own accords leaving the Meat and Cup of the Lord hasten to these prophane contagious Solemnities our Parents were our Parricides Where he affords us a plain demonstration that they then ordinarily received both the Elements for had they not as many as were capable received the Bread as well as the Cup why doth he introduce them