The Grand Sacrilege of the Church of Rome, Debates 3
REASONS. The third Combate. Whether Reason maketh for, or against the halfe Communion?
The Antagonists.
Mart. Becanus, Iesuite, and Domin. à Soto.
Ioan. Hesselius, and Gabr. Vasquez, Iesuite.
Rob. Bellarmine, and Guli. Durand.
Alph. Salmeron, and Thom. Aquinas.
Becanus the Assaylant.
IF whole Christ bee no lesse contained vnderunder one kind, then vnderunder both, it is all one, whether wee receiue in one kind, or in both. For alwayes wee receiue the same Christ, and him entire. But the former is true; therefore the latter. And Norrice in antidoto 1. part. cont. 5. VnderUnder the forme of bread alone, or wine alone, and that in eueryevery part, or parcell of them, the wholebody of Christ, and all his pretious blood is contained, as wee, with the sacred Councell of Trent maintaine. Therefore hee who inioyeth the least particle of either kind, receiueth not a mingled, or imperfect; but an absolute, and compleate, entire, or perfect Sacrament.
Soto the Defendant.
IT is denied by vsus, that when the body alone is taken, that the whole Sacrament is taken, according to the entire representation thereof. Because sith by the force of consecration, there is nothing vnderunder the bread, but the body; the taking of it is nothing but the eating; for to drinking is required, that the blood bee taken, which ought to bee there by it selfe, and that by vertue of consecration, and not by concomitancy onelyonly. Soto in 4. dist. 8. art. 2. And before him Halens. loco super. cit. Christ is not contained vnderunder each kind sacramentally, but the flesh onelyonly vnderunder the forme of bread, and the blood vnderunder the forme of wine.
Hesselius the Assaylant.
There is not more spirituall fruit reaped by the Communion in both kinds, then by the Communiō vnderunder the forme of bread onelyonly. And our Norrice, as if hee had transcribed him, saith; Wee teach, that not onelyonly the entire Sacrament, and totall substance thereof, but the whole fruit, grace, & vertue, which proceeds from both kinds together, is fully also exhibited vnderunder one alone. EueryEvery particle of a diuided Hoste, eueryevery drop of the Chalice is a maine Ocean of spiritual blessing. Yet many of them by the same morall actions successiuely receiued, afford no more grace, then one alone, because that one instilleth the whole Fountaine it selfe: which cannot at that time be further increased, or produced a new.
Vasquez the Defendant.
The opinion of them euer seemed to some to bee more probable, who teach, that there is more fruit of grace receiued by thē, who communicate in both kinds, then by them that receiue in one kinde onelyonly. And therefore they, who receiue the Cup, obtaine thereby a new increase of grace. His reason is; each kind in this Sacrament, as it is a part of the Sacrament, hath a diuers signification by it selfe, and sith according to our former suppositions, in the Sacraments of the new law, the efficacy followeth the signification thereof, it ensueth thereupon, that each kind in this Sacrament doth produce its owne effect by it selfe, Vasquez in part. 3. Tho. disp. 215. Cap. 2.
*Bell. de sacra. Eucha. l. 4. c. 24.Bellarmine the Assaylant.
The whole essence of a sacrament is found in one kind. For to the essence of a Sacrament two things are required, significancie and efficacie: For a Sacrament is a Signe, and cause of Grace, but both these are found in each kind: For although the forme of bread doth signifie a spirituall nourishing onelyonly, by way of meat: and the forme of wine a spirituall nourishing only, by way of drinke. Yet it is absolutely sufficient to make it a Sacrament, that it signifies spirituall nourishing, and effects it also.
Durand the Defendant.
This Sacrament is ordeined by God, for spirituall nourishment, which is signified by bodily foode, and it is not perfect, vnlesse there be something in it, that may nourish as meat, and something that may nourish, as drinke. Durand, quest. 1. dist. 8. in 4. with whom I ioyne Aquinas. To the nourishing of the body are two things required; meat, which is a drie nourishment; and drinke, which is a moyst. And therefore to the entire Nature of the Sacrament two things concurre, spirituall meate, and spirituall drinke, Aquinas part. 3. quest. 73. art. 2.
Salmeron the Assaylant.
If from the beginning, it had not bin lawfull to communicate in one kinde onelyonly, very many Christiās should hauehave either been depriued of the Communion, or enforced to doe that, which they were not able to performe, as it is manifest in those people, that liue farre North, who hauehave no store of wine. Salm. tra. 35. tom. 9.
Aquinas the Defendant.
Wee must say, that although that wine is not made in all places, yet that so much may easily bee carried to all places, as may suffice for the vse of the Sacrament. Neither for the defect of either kinde, may wee consecrate in one kind only: because so the Sacracrament would not be perfect. Aquin. part. 3. quest. 74. art. 1.