Nor do verses 54 and 55 afford any proof that the Blessed Eucharist is necessary, _necessitate medii_ unto salvation, like Baptism (John iii. 5). For—(1) Baptism is declared to be absolutely necessary for all, “unless a man be born again;” here the Blessed Eucharist is declared necessary only for those who are capable of receiving a precept, “Unless you eat,” &c. (2) From the nature of the case, Baptism, being a new _birth_, is absolutely necessary for all who are to live the new spiritual life; and as many as are born, must be _born again_ in order to live the higher life; but the Blessed Eucharist is not the introduction to a new life, but a means of nourishing the life already acquired. Hence for children who have already acquired that spiritual life in Baptism, and cannot lose it because incapable of sinning, the Blessed Eucharist cannot be necessary to salvation, nor even for adults can it be absolutely necessary as a means, if there be, as there are, other means of retaining the life already acquired. 56. Caro enim mea, vere est 56. For my flesh is meat cibus: et sanguis meus, vere indeed: and my blood is drink est potus. indeed; 57. Qui manducat meam carnem, 57. He that eateth my flesh et bibit meum sanguinem, in me and drinketh my blood, abideth manet, et ego in illo. in me, and I in him. 57. In the Blessed Eucharist we are united to Christ, and His humanity remains in us until the sacred species become corrupted; His divinity, until mortal sin is committed, and He is expelled. 58. Sicut misit me vivens 58. As the living Father hath Pater, et ego vivo propter sent me, and I live by the Patrem: et qui manducat me, et Father: so he that eateth me, ipse vivet propter me. the same also shall live by me. 58. The sacred union between Christ and the communicant is compared to the ineffable union between Him and His heavenly Father.