The Grand Sacrilege of the Church of Rome, Chapter 7
CHAP. VII. The sixt Argument drawne à pari.
WHatsoeuer is sacriledge in the Priest, can not but be sacriledge in the people also:
To communicate in one kind onelyonly, viz. by taking the bread, and not the cup, is sacriledge in the priest:
Therefore to communicate in one kinde onelyonly, can be no other then sacriledge, or as bad in the people.
The proposition needs no proofe; for as adulterie, and simonie, and other crimes alter not their nature by whomsoeuer they be committed: so neither doth sacriledge. The same sinne I grant, may be more grieuious and scandalous in one, then in the other; but magis & minus non variant speciem; agrauating circumstances make a graduall, not a specificall difference in sinne.
The yCorpus sine sanguine sacerdos non debet suscipere. quia diuisio vnius eiusdemque mysterij sine grandi sacrilegio non potest prouenire.assumption wee finde in the Canon law, De Consecr. dist. 2. The priests must not receiue the body without the blood. This is the title of the Canon: the reason followes in the body of the Canon, because the diuision of one and the same mysterie, cannot be without great sacriledge; as also in that burning Taper of Louaine, Tapperus, and the Iesuite … Suarez.
This whole argument is confirmed by Aquinas, Bonauenture, Alfonsus, and Vasques. zTapperus, art. …5. Non est perfecta oblatio sacramentalis, quae mortis christi imaginem plane referas, nisi stat sub vtraque specie.Aquin. part. 3. quest. 80. art. 12. It is requisite or agreeable in regard of the Sacrament it selfe, that both bee taken, viz. the body and the blood, because in both consisteth the perfection of this Sacrament. And aSuarez. in 3. part. Tho. q. 80. art. 12. Distin…uiz Thomas de Sacerdotibus & laicis, & de prioribus dicit, nullo modo debere corpus sumi sine sanguine. b… Exparte ipsius sacramenti conuenit, quod vtrumque sumatur. Sci: & corpus & sanguis: qua in vtroque consistit perfectio sacramenti. c Ambae species f…nt dé integritate: quia in neutra per se exprimitur ves huius sacramenti, sed in vtraque fi…ul.Bonauenture in 4. dist. 11. part. 2. art. 1. quest. 2. Both the species or kindes are of the integrity or perfection of the Sacramēt, because the thing signified by the sacramēt, is expressed in neither kind by it self, but in both together.
dSacerdos hac lege deuinctus est, vt quotiescunque celebret, nec panem sine vino consecret, nec vnam speciē sine altera sumat; quoniam etsi sub qualibet specie totus integer Christus lateat, non tamen quaelibet species totum Christum significat, vt repraesentet: sed species panis solam carnem significat, species vinisolum sanguinem repraesentat: eius que solius memoriam gerit; quo fit, vt si solum panem consecraret, aut solum panem consecratum sumeret, solius oblationis memoriam faceret, qua Christus obtulit suum corpus, nulla autem tunc fieret memoria sanguinis effusi, atque pro nobis oblati; quòd species panis etsi sanguinem contineat, non tamen sanguinem repraesentat, aut eius memoriam facit.Alfonsus aduersus hereses. The Priest is bound by this law, that as often as he celebrates this Sacrament, that he neither consecrate the bread without the wine, nor take one of the formes or kinds without the other, because although Christ bee whole and entire vnderunder either kinds; yet either kind by it selfe, doth not signifie, or represent whole Christ: but the species, or forme of bread doth signifie the flesh onelyonly, the species or forme of wine doth represent the blood onelyonly, and exhibite the memorie of it alone. Whence it comes to passe, that if he should consecrate the bread alone, or receiue the bread alone consecrated, he should represent onelyonly the memorie of that oblation, whereby Christ offered his body, but there should bee made no commemoration at all of his blood shed, and offered for vsus: because the species, or forme of bread, although it containe the blood, yet it represents not the blood, nor makes any memorie, or commemoration thereof. And eHoc sacramentum sub duplici specie institutum est, non tantum quatenus sacrificium incruuentum vt sacrificium crucis Christi repraesentaret, sed etiam quatenus sacramentum.Vasques, tom. 3. in 3. disp. 215. cap. 2. num. 5. The sacrament is instituted vnderunder a double forme, or in two kinds, not onelyonly as an vnbloodie sacrifice of Christs Crosse, but also as a Sacrament. From these testimonies of Papists of eminent note, they infer against themselues; If both kinds be requisite to the integritie of the Sacrament, as well the people, as the Priest in communicating in one kinde mutilate the Sacrament, and deuide one and the selfe same mysterie, as Gelasius speaketh; If the Priest in receiuing the bread onelyonly signifie not whole Christ, nor represent the memory of his blood shed for vsus, as Alfonsus teacheth; neither doe the people in so cōmunicating either receiue whole Christ, or celebrate the memorie of his blood shed vponupon the Crosse, and offered for vsus, to which end especially this Sacrament was instituted. Lastly, if the Sacrament were instituted vnderunder a double forme, or in two kinds, not onelyonly as a sacrifice representing Christs Sacrifice on the Crosse, but also as a Sacrament (as Vasquez determineth the point) then doubtlesse it may no more be diuided as a Sacrament, then as a sacrifice; and he is as well guiltie of sacriledge, who takes away one part of the Sacrament, as hee who takes away one part of the Sacrifice. If they answer, that though the Sacrament was instituted in two kinds, yet that it is really intire in one, because the body is not now without the blood, nor the blood without the body: so we reply, that the Sacrifice is entire also in one kinde. If the doctrine of cōcomitancie take place in the Sacrament, it must needs take place also in the sacrifice; if in the people receiuing the bread represents and exhibits whole Christ, it must needs do also in the Priests cōsecrating. As Plinie writes of the Bees, that fPlin. hist. Natur. lib. 11. cap. 19 Nocent & sua mella ipfis.they are often entangled in their owne honie and waxe: so are our aduersaries caught fast and entangled in their owne fancies, viz. the necessity of consecrating both kinds in the sacrifice of the Masse, and their doctrine of Concomitancie, viz. that whole Christs body and blood is contained in each kind by it selfe. Thus as the bees hony stoppe the little pipe, which serueth them in stead of a mouth, so our aduersaries owne Tenents stop their owne mouth.