Gift of the Cup, which we have, the R. Church have not. 163 is truly satisfying, or nou- same hope to invite us, too, rishment generally,' but 'is to the Cup, after receiving meat indeed, and My Blood the Body." is drink indeed,' to indicate He quotes also Arnoldus, that to His Body, received Abbot of Bonneval (about under the form of bread, A. D. 1162, a friend of St. belonged those effects spi- Bernard), who, speaking of ritually, which the natural the Cup, says, "Christ bread worketh [naturally], Himself gave this Cup, and as the Council of Florence taught that we should not said, in the Decree of Eu- only be outwardly bedewed genius; and to the Blood, with His Blood, but that under the form of wine, inwardly, too, the soul belonged those effects spiri- should be guarded by Its tually, which natural wine Almighty sprinkling; and worketh [naturally]; so then that the power of so mighty a certain effect correspond- a medicine, penetrating all eth to the Cup, i e. to drink things, should disperse whatspiritually, which no wise ever there was hard within, belongs to the Bread; and, and renew and heal whatsocontrariwise, spiritual feed-ever disease clave to the flesh, ing no wise comes from the or wherewith the corruption Cup but from the Bread." of the former life had stainAgain, he urges, "It is ed the spirit." not credible that the Apos- He adds, "In this sense tles, when, after Supper, it is commonly said, that they were invited by Christ this Cup spiritually inebrito drink the Cup, did not ateth him who receiveth it, receive some fruit from that which cannot be understood reception, but only a more without some efficiency. In explicit sign of the fruit this sense, too, Christ is said which they had before al- to have given to the mournready received; yea, from ful the Cup of His Blood", the very mode of giving the i. e. to cause joy to them by Cup, Christ seemeth to have that Drink, which also caninvited them by some hope not take place without effiof spiritual fruit, and by the ciency. Lastly, the Priest, 5 In the hymn of Corpus Christi, "Dedit fragilibus Corporis ferculum, 164 Privation of the Cup is a loss. point, after receiving the Body, sible to toil and tribulation, and before receiving the as one inebriated is rendered Cup, prays that the Blood naturally insensible." which he wisheth to receive I have quoted, on this 'may preserve his soul unto Roman Catholic everlasting life;' which, too, writers, because some mocannot take place unless it dern controversialists among produce something in his them treat any statement soul." as to a loss through the pri And with the above dis-vation of the Cup as though tinction of the hymn, he we thereby denied the Prenotices, that Psalm cxiv. sence of our Lord. And yet corresponds that "bread there seems to be no alterstrengtheneth the heart of native but, either to suppose man,' "for that the effect that this gift of the Cup of food is to strengthen the conveyed no additional grace weak,' but that the effect of to the Apostles (which Lugo drink is to nourish indeed, thought so inconceivable), since wine also serves to and to the whole Church nourish, but by gladdening during the thirteen or fourthe sorrowful soul: 'and wine teen centuries in which it to gladden man's heart.' was every where received, "Hence, also, sometimes in when it could be had; in Holy Scripture, the effect of other words, that its gift, the heavenly Cup is called, when it was given, was un'the inebriation of the soul,' meaning; or that loss is inbecause it brings a sort of curred by its being withheld gladness, whereby man is now. 999 rendered in a manner insen 6 Beveridge on Art. XXX. quotes writers to the middle of the 14th century, and Gabriel Biel later. All which is desirable is not commanded. 165 VIII. " 'By advocating counsels of perfection, and seeking to restore, with more or less fulness, the conventual or monastic life." 9 I am not aware that I Lord Himself says, "All 8 have any where advocated men cannot receive this saywhat are technically called ing, save they to whom it is the counsels of perfec- given;" "He that is able to tion ;" and that, because I receive it, let him receive it;" have not myself been called leaving a choice therein, to them. Having, while whereas there is no choice God permitted it, been mar- as to any command of God's. ried, I have not advocated 7 And St. Paul distinguishes celibacy; nor the renuncia- on the same subject: "Contion of all worldly substance, cerning virgins, I have no since my very duties involve commandment of the Lord, the possession of ample in- yet I give my judgment, as come; nor obedience, being one that hath obtained merunder no ecclesiastical supe- cy of the Lord to be faithrior. I have rather taught, ful." A "command" is set what God has in some de- before all under pain of pugree taught me, to use self- nishment. "Neither fornidenial in the possession of cators, nor idolaters, nor worldly substance, and to thieves, nor drunkards, nor become poorer, if it may be, revilers, for Christ's sake. nor extortioners shall inherit the kingdom of I do not say this as imply- God." A" counsel" is that ing that there are not "coun- which is set forth freely, sels" in the Gospel as well with the hope of greater reas "precepts." For our ward. "It is matter of con 7 I do not mean that I have not been very thankful, when God has drawn others to desire, in this way, to serve Him "without distraction," and to "care for the things of the Lord" only; but such have learnt it from Holy Scripture, or teaching of the Church, not, as I know, from myself, except as far as it is notorious that I take in their plain sense the words of Holy Scripture, and accept the teaching of the Fathers. 8 St. Matt. xix. 11, 12. 91 Cor. vii. 25. 166 Our Lord counsels some what He does not enjoin all. demnation," says St. Au- praise to have vowed and gustine1, "not to obey the performed; he saith, 'I give Lord when He commands: counsel, as having obtained but that which, within the mercy from God, that I kingdom of God itself, might should be faithful.' For be more largely possessed, if neither ought I to grudge there were larger thoughts faithful counsel, who, not by how they were to please God, my own merits, but by the will assuredly be less, when mercy of God, am faithul.” as this very thing is less The distinction, then, thought of by necessity of between "counsels" and marriage. Therefore, he says, "precepts" of the Gospel Concerning virgins I have is given by our Lord Himno command of the Lord.' self. I will not enter here For whosoever obeys not a into the question, whether, command is guilty and liable (as Dr. Hickes says that for punishment. Wherefore, Fénélon explains the disbecause it is not sin to marry tinction) "counsels" become a wife or to be married, (but, real "precepts” under the if it were a sin, it would be circumstances with respect forbidden by a command,) to which they were given. on this account there is no One who is really and discommand of the Lord con- tinctly drawn by God to a cerning virgins. But since, more devoted life, as of holy after we have shunned or orders, or a missionary, had forgiveness of sins, we would certainly sin, if, must approach eternal life, through love of worldly wherein is a certain or more ease, he held back from excellent glory to be assign- that drawing. What the ed not unto all who shall consequence would be to live for ever, but unto cer- him, God alone knows. The tain there; in order to ob- frame of mind which so tain which it is not enough draws back might end in to have been set free from the final love of the world sins, unless there be vowed rather than of God, and so unto him, Who setteth us in the loss of God. free, something, which it is Having now thought it no matter of fault not to right to speak on the subhave vowed, but matter of ject, I would add, that St. 1 De Virgin. § 14 (Shorter Treatises, p. 316, Oxf. Tr.) The love of God and man the end of all " counsels." 167 Augustine and later spirit- for the sake of God, both in ual writers, while they must this world, and in that which say, that it is the higher is to come." 66 course, where other duty Why do we cast away permits, to give up "houses, temporal things? Lest they or brethren, or sisters, or hold our steps in their way father, or mother, or wife, to God. Why things pleasing or children, or lands, for to the flesh? Lest they cloud His Name's sake," still give the eye beholding God. Why several cautions. 1." Coun- tread under foot our wills? sels" are not themselves an Lest they hinder the fulfilling end, but means to help to- of the Divine Will in them. ward an end, removing Why do we abstain from wine what may be hindrances to and delicate food? That, the love of God. St. Au- subduing the flesh, we may gustine, certainly, without feel spiritual sweetness. any hesitation, confesses, Why do we forgive injuries, that the keeping of "coun- not in heart only (as we are sels" is not the end of the required), but also as to spiritual life, but a mean or outward amends? That we instrument to a spiritual may imitate Christ praying end. He saith: "The 2 for his enemies.-These are end of every commandment our steps, these our essays, is charity, i. e. every com- this our course whereon we mandment is referred to run to imitate God, whereby charity. Whatsoever things we hasten to union with therefore God commands, God; they are not that union whereof one is, 'Thou shalt itself, which perfects us in not commit adultery,' and true virtue.” whatsoever things are not 2. One who obeys dilicommanded, but by spirit- gently God's commands is ual counsel advised, whereof to be preferred to one who is one, 'It is good for a man is less diligent in these, not to touch a woman,' are while he follows those furthen done aright, when they ther counsels. "Not only are referred to the love of is the obedient to be preGod, and of our neighbour ferred to the disobedient, 2 Enchiridion de Fide, Spe, et Carit. § 32. (p. 157, Oxf. Tr.) 3 Alvarez de Paz de Vit. Spirit. p. 463. 4 S. Aug. de bono Conj. § 30. |