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His Mouth;' in the words of St. Ambrose, 'When He hath, by Divine preaching, inebriated the veins of our earth, or soul and mind, He awakeneth earnestness for different virtues, and maketh to grow the fruits of faith and pure devotion, whence truly it is said to Him, "Thou visitest the earth and inebriatest it; for, by taking our flesh, He visited, that He might heal the sick; He inebriated with spiritual joy, that He might, by His pleasantness, soothe the harassed.'

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"It belongs to the fulness only of conformity of things earthly with heavenly, that this Spiritual Wine, too, dispels man's anxiety, not to return more heavily, but removing it, and there succeedeth the joy of Heaven, which 'envieth not the Blessed Angels.' Because the inebriation of the Cup and Blood of the Lord is not such as the inebriation of this world's wine, when the Holy Spirit said, in the Psalm, 'Thy inebriating Cup,' he added, 'how good is it; because, in truth, the Cup of the Lord so inebriates them that drink it as to make them sober, as to bring back their minds to spiritual wisdom, so that each should recover from this world's savour to the perception of God. And as, by that common wine, the mind is set free, and the soul relaxed, and all sadness laid aside, so when the Blood of the Lord and the saving Cup hath been drunk, the memory of the old man is laid aside, and for5 In Ps. cxviii. lit. 13. § 24.

S. Cypr. Ep. 65. ad Cæcil. § 9.

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gotten is the former worldly conversation; and the sad and sorrowful breast which before was oppressed by the choking sense of sin, is now set free by the joy of Divine forgiveness.' Blessed inebriation,' says St. Ambrose, which infuseth joy, bringeth not confusion; blessed inebriation, which stablisheth the walk of the sober mind; blessed inebriation, which bedeweth with the gift of life eternal. Drink, then, that Cup whereof the Prophet speaks, 'Thy inebriating Cup, how excellent is it.' Drink Christ, because He is the Vine; drink Christ, because He is the Rock which poured out water; drink Christ, because He is the Fountain of Life; drink Christ, because He is the stream whose flowing gladdeneth the city of God; drink Christ, because He is peace; drink Christ, because out of His bowels shall flow rivers of living water; drink Christ, that thou mayest drink the Blood wherewith thou wert redeemed; drink Christ, that thou mayest drink His words; His word is the Old Testament, His word is the New Testament. Drink, then, speedily, that a great light' (Is. ix. 1, 2) may dawn upon thee, not an every-day light, not of the day, not the sun, not the

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In Ps. i. § 33. The immediate context is of Holy Scripture, but so the Fathers ever pass from the word to the Word. See further in Ps. cxviii. l. c. "Blessed inebriation, which maketh the mind in a way to go forth out of itself to things more excellent and joyous, that our mind, forgetting anxieties, may be gladdened with the wine of pleasantness. Excellent inebriation of the spiritual Table." Ib. in Ps. cxviii. lib. xxi. § 4. p. 1239. S. Hil. in Ps. Ixiv. § 15. Theodoret in Ps. xxii. (xxiii.) 5.

moon, but that light which removeth the 'shadow of death!' 'The Psalmist,' says St. Augustine 3, 'sought

a word whereby, through human things, he might express what he would say, and because he saw men immersing themselves in excessive drink, receive wine without measure, and lose their minds, he saw what he should say, because, when that ineffable joy shall be received, the human is in a manner lost, and becometh Divine, and is inebriated with the richness of the House of God.' 'Let no one look to be inebriated, yea, let every one; Thy inebriating Cup, how excellent is it. We would not say, 'let no one be inebriated.' Be inebriated; but see well wherewith. If the excellent Cup of the Lord inebriateth you, that inebriation will be seen in your works, in the holy love of righteousness, in the alienation of your mind, but from things earthly to Heaven.'

"And so also there may be some intrinsic correspondence between the earthly and typical elements and the heavenly Gifts; earthly inebriation may have the same relation to heavenly, as earthly passion to heavenly love, man's anger to the Divine wrath; and the inebriating qualities of the earthly substance, to which ancient and modern heretics have objected, not only have their mystical meaning, but may have some mysterious propriety; and since this language is especially used of the gift of the Cup, it is to In Ps. xxxv. $14.

'S. Aug. in Ps. ciii. Enarr. 3. § 13.

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be feared that they, on the whole, suffer some very special loss, from whom is withheld Calix Tuus inebrians quam peroptimus.""

Thus, this very expression, which has been cited. by so many, as though I were unfaithful to the Church of England, is an expression uniformly used by the Fathers in reference to the Cup, which is given to all in the Church of England. It points to some special gift bestowed in the Cup. That there is such a special gift, is acknowledged by some eminent Roman Catholic writers, and is said to have been the opinion of all assembled at the Council of Trent, and to be tacitly implied by that very Council, however it may have been more frequently denied by more recent Roman Catholics.

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Vazquez and Lugo2 (both of great reputation as Roman Catholic writers) both admit that it is the more probable opinion that there is some special gift in the Cup. Lugo says, that "Franc. Blanco, Archbishop of Compostella, who was present at the Council of Trent, said, that such was the unanimous opinion of the fathers [there], but that they were unwilling to define it inopportunely, lest an occasion of outcry should be given to the heretics; wherewith agree the words of the Council itself (Sess. 21, c. 3), where it is cautiously said, 'as pertains to the fruit,

1 In 3. disp. 215.

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2 de Sacr. Euch. Disp. 12. s. 3.

Lugo says that he is spoken of, though not named, by Henriquez, de Euch. 1. 8. c. 44. § 5 in marg.

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they are deprived of no grace necessary to salvation who receive one kind only.' It did not say absolutely no grace,' but no grace necessary to salvation,' where, not without reason, that expression appears to have been added, 'no grace necessary;' and this, Vazquez adds, "on the ground that the command to communicate was fulfilled by the reception of one kind only." He notices also, that this Council, although it says "Christ, whole and entire, is received under one kind only," does not say that "the entire (integrum) sacrament," but "a true (verum) sacrament is received;" and he sums up this part by saying, “We grant that, according to this our opinion, the laity, to whom one kind is denied, are deprived of some grace, yet not necessary to salvation, and that this the Council did not mean to deny."

They cite, moreover, Clement VI. (A. D. 1341), who granted the Cup to a king of France, "ad majorem gratiæ augmentum," "to the greater increase of grace;" "therefore," adds Lugo, "because both kinds give more grace than one."

Lugo dwells upon our Lord's own words, in which He speaks not of His Flesh only, but of His Blood. "Christ said not, 'My Flesh is truly satisfying, or nourishment generally,' but 'is meat indeed, and My Blood is drink indeed,' to indicate that to His Body, received under the form of bread, belonged those effects spiritually, which the natural bread worketh [naturally], as the Council of Florence said, in the

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