260 Supplementary Notes
SUPPLEMENTARY
NOTES. life; as all the faithful did before the sacrament was ordained, and do daily when they receive not the sacrament. And so did the holy men that wandered in the wilderness, and in all their life-time very seldom received the sacrament; and many holy martyrs, either exiled or kept in prison, did daily feed of the food of Christ's body, and drank daily the blood-that sprang out of his side, or else they could not have had everlasting life, as Christ himself said in the Gospel of St. John, and yet they were not suffered with other Christian people to have the use of the sacrament.
. . . And that in the sixth of John, Christ spake neither of corporal nor sacramental eating of his flesh, the time manifestly sheweth.
For Christ spoke of the same present time that was then, saying, " The bread which I will give is my flesh," and, " He that eateth my flesh and drinketh my blood,
" dwelleth in me, and I in him, and hath everlasting life ;" at which time the sacramental bread was not yet Christ's flesh. For the sacrament was not then ordained; and yet at that time all that believed in Christ did eat his flesh, and drink his blood, or else they could not have dwelled in Christ, nor Christ in them.
No. 2. P. 21; end of first para~aph in ch. xiii Cyprian, in a letter to Crecilius (Epist. lxii.), severely condemned those who in his day used water in place of wine in the Lord's Supper.
Cyprian strongly urged the necessity of employing a mixture of water and wine in the cup used in the celebration of the Lord's Supper.
His argument is of special interest: "For because Obrist " loves us all in that he also bore our sins, we see that in " the water is understood the people, but in the wine is
"showed the blood of Christ.
But when the water is "mingled in the cup with wine, the people are made one " with Christ, and the assembly of believers is associated
SUPPLEMENTARY
NOTES.
"and conjoined with him in whom it believes ; which " association and conjunction of water and wine is so "mingled in the Lord's cup that that mixture cannot any
"more be separated.
Thus, therefore in conse- " crating the cup of the Lord, water alone cannot be "offered, even as wine alone cannot be offered. For if "any offer wine only, the blood of Christ is dissociated from "us; but if the water be alone, the people are dissociated
" from Christ.
. . . . On the other hand, the body of " the Lord cannot be flour alone, or water alone, unless
" both be united and joined together and compacted in "the mass of one bread ; in which very sacrament our
" people are shown to be made one, so that in like manner "as many grains, collected, and ground, and mixed to- " gether into one mass, make one bread, so in Christ, who "is the Heavenly Bread, we may know that there is one
"body, with which our number is joined and united."See Writings of Cyprian, vol. i., Epist. lxii., § 13, pp.
216-1 7. Translated by Dr. Wallis in the Ante-Nicene Library.
Edinburgh: T. & J. Clark.
The same idea substantially is contained in the "Thanksgiving," which is directed to be used after the bread has been broken, as given in the recently discovered
Didache, or Teaching of the Apostles. For that book, which may probably be as early as A.D. 80 or 100, gives the prayer of thanksgiving then used over the bread as follows: "We thank thee, 0 our Father, for the life and "knowledge which thou hast made known to us by thy
"Servant (7ra'i'!:) Jesus-thine be the glory for ever. As "this broken bread was once scattered '[in grains] upon "the mountain, and being gathered together became one;
"so let thy Church be gathered together from the ends "of the earth unto thy kingdom.
For thine is the glory "and the power, through Jesus Christ for ever."
See also Dr. C. H. H. Wright: Service of the Mass in
SUPPLEMENTARY
NOTES. tlte Greek and Roman C kurches.
London : Religious Tract Society; pp. 73-75.
No.3.
After the death of Archbishop Cranmer (who suffered at the stake in Oxford, March 21, 1556), an edition of his DP/ence was published by English exiles on the Continent at Embden in 1557.
The Embden edition has a few corrections of quotations from the Fathers, which appear in Cranmer's own work, and some other passages from the same source were added in defence of the views advocated by Cranmer in his book.
These additions are in Mr. J enkyns' edition marked "EMBD."
The explanation of the contraction is given in his Preface.
The obj'3ct of the present edition has been in general to give Jenkyns' text and notes without any minute critical examination of the Patristic passages, which would have demanded an immense amount of extra work and have largely increased the cost of production.
No. 4.
It may be well to notice the peculiarity that -in Cranmer's Book on the Lord's Supper, in the Parker
Society's edition, the confutation of the Second Book comes after the third and fourth books.
This was designedly done by the Reformer, because he desired his refutation to adhere strictly to the order which Gardmer followed in his work against him. Thus tho arguments ndduced against Transubstantiation close the work in place of following the first book which treats of the Sacrament in general.
Mr. J enkyns has some noteworthy remarks on this subject on p. xciii. of his Preface.
THE END.