The Grand Sacrilege of the Church of Rome, Chapter 3
CHAP. III. The second Argument drawne from the essence and perfection of this Sacrament.
THe Sacrament of the Eucharist is not entire, and perfect without the Cup.
The faithfull people capable of it, and prepared for it ought to receiue the Sacrament intire and perfect:
Therefore the faithfull people capable of the Sacrament, and prepared for it, ought to receiue the Cup.
The proposition is euident, by the institution of this Sacrament, and the confession of our aduersaries: for this Sacrament was instituted in two kinds, bread and wine: as Christ blessed the one Element, so the other; as he commanded the one to be taken and eaten: so likewise or in like manner Luk. 22. 20. hee commanded the other to be taken, and drunke. As a man that hath but one eye, or one eare, or one arme, or leg, is not a perfect man, but a maimed, because nature intende all those organs to bee double; and the operation is more compleat and perfect in both organs, then it can be in one onelyonly: In like manner he cannot be said to receiue the Sacrament entire, and perfect who receiueth it but in one kind onelyonly: because Christ instituted it in two kinds, and ordained the full significancie and efficacie to bee compleat in both, and not in one onelyonly. Wherefore eIdeo ad sacramenti huius integritatem duo concurrunt; sc. spiritualis cibus, & potus. & part. 3. q. 80. ar. 12. ex parte ipsius sacramenti conuenit, quòd vtrum que sumatur. scil. corpus & sang. quia in vtroque consistit perfectio sacramenti.Aquinas part. 3. q. 63. art. 1. concludeth. Therefore two things concurre to the integrity of this Sacrament; viz. sprituall meat and drink. And fPerfecta refectio non est in pane tantum sed in vtroque. ideo non in vno tantum perfectè signatur, Christo vt reficiens, sed in vtroque. Et post: vt perfecta esset, & signaretur redemptio, & ex hoc perfecta refectio, debuit signari corpus in pane, & anima, cuius sedes est in sanguine, in vino. g Sacramentum non nifi in vtraque specie, quantum ad integram significationem perficitur. item Soto in sent. distinct. 8. artic. 2. Negatur, dum sumitur solum corpus, sumi totum sacramentum, quo ad integrum eius repraes…ntationem. h Hesiod. l. 1. foreign. * This is not to …eceiue the Lords Suppe….Bonauenture in 4. sententiarum. Distinct. 11. part. 2. art. 1. quest. 2. A perfect refection or repast is not in bread only, but in bread and drinke; therefore Christ is not perfectly signified, as feeding our soules in one kinde, but in both. And … Soto art. 12. quest. 1. in 12. distinct. The Sacrament, as concerning the entire signification thereof, is not perfect, but in both kinds. Doubtlesse halfe a man is not a man, nor halfe an eye an eye, nor halfe a ship a ship. Neither can that which is halfe to one, bee the whole to another. Wherefore sith the Papists confesse, that this Sacrament is not entire, or whole to a Priest receiuing it in one kind onelyonly, neither can it be whole to the Laietie, vnlesse we take Hesiods riddle for sound diuinitie, foreign, The halfe is not then the whole.
The assumption cannot be denyed by any Christian. Saint Paul implyeth, 1. Cor. 11. That they which receiue the Sacrament otherwise then they ought, receiue not the Lords Supper. And S. Ambr. saith iIndignum esse dicit Domino, qui aliter mysterium celebrat, quám ab eo traditum est. Non enim potest deuotus esse, qui aliter praesumit, quàm datum est ab authore.expressly: comment. in 11. cap. 1. ad Corint. The Apostle saith he is vnworthie of the Lord, who celebrates this mysterie otherwise, then it was deliuered by him: for he cannot be religious, who presumes to receiue it otherwise, then it was giuen by the author.
This whole argument is confirmed by the testimonie of their accomplished Iesuite kVnaquae que species huius sacramenti, quatenus sacramenti pars est, suam habet significationem diuersam, cum vt supposuimus, significationem in sacramento nouae legis consequatur efficacitas: quia id efficiunt quod significant hinc sequitur, vnamquamque speciem in hoc sacramento suum effectum per se operari.Vasques, who, t. 3. in 3. disp. 215. c. 2. reasoneth thus: each kind in this sacramēt, as it is apart of the sacrament, hath a diuerse signification by it selfe; and sith, according to our former suppositions, in the Sacraments of the new law the efficacie followes the signification; for they effect that which they signifie: it ensueth thereupon, that each kind in this Sacrament doth produce, or worke its owne effect by it selfe. VponUpon which inferences of his, I collect that, which peraduenture he little expected, but can neuer with all his sophisticall slights auoid, that the Church of Rome robbeth the Laiety of, or to speake more properly, detaineth vniustly from them an vnualuable Iewel, viz. some measure, or degree at lest lBut Vasq. in. 3. disp. 215. cap. 3. commeth off with a poore shift, saying: Concedimus Laicos, quibus alteraspecies negatur, aliquâ quidem grati… def…audari, non tamen necessariâ ad salutem: We grant that the Laypeople, to whō the one kind is denied, are def…auded of some grace, but not a grace necessary to saluation, by which reason they may take away the bread also from them; because the grace …btained by receiuing it, is no more necessary to saluation, then that which is obtained by receiuing the Cup.of sanctifying grace. And what amends can they make for so vnsufferable wrong done vntounto them? If each part of this Sacrament, hauehave a signification a part, and an operation a part in the soule, the Romane Church by taking away one part of the Sacrament, depriueth them of the signification and operation thereof. How Vasques position can stand with their doctrine of concomitancie, let him looke to it. It is no small aduantage, that the truth gaineth by her enemies, falling foule one vponupon another.