The Buckler of the Faith, Part 2 · Article 38 · Subpart 13 – Subpart 14
An examination of the Reasons alledged by our Aduersaries.
Sect. 36 To maintaine this error against the word of God, they alledge certaine weake reasons of humane wisedome: as if mens reason might contrary the Gospell; or as if our aduersaries were sharper sighted then Iesus Christ, or as if they could propound some inconuenience which Christ did not foresee. Gerson that was at the Councell of Constance, propoundeth the reasons that moued the Councell to prohibite the Cup vntounto the people.
1. He saith, that it would be dangerous lest any drop of the wine should fall downe vponupon the ground. But he should rather beware lest he fall into disobedience, or to suffer the authoritie of the word of God to fall downe.
2. He saith, that it is done lest the common people should wet their beards in the cup. But it were better that men were without beards, then without the Sacrament of the bloud of Iesus Christ: and yet women and yong men without beards might communicate without that danger.
3. As also lest the Chalice being kept, should take wind, or waxe sowre. But that is to take great care for Iesus Christ. For if he be present and whole in eueryevery drop of wine within the Cup, his presence would be sufficient to keepe the wine from sowring: seeing that (if you beleeue our aduersaries) the milke of the virgin Marie waxeth not sowre, nor the bones of Saints putrifie in so many hundred yeares. To speake nothing of this new Philosophie, which giueth vsus sharpe lines, puffed vp in length and breadth.
4. They also alledge, that thereby the Church of Rome sought to stop another heresie. But we must not remedie one euill by another, nor an error by an abuse: neither shal it euer be found that the prohibiting of the chalice did remedie any error, but onelyonly that it serueth to strengthen the error of Transsubstantiation.
5. They likewise say, that some countries hauehave no wine. I answer also, that there are countries that hauehave no bread; and that if men can carry the one thither, they may carry the other also: or if that be impossible, it is better in such a country to vse that which serueth there in stead of bread and wine, rather then to be wholly or in part depriued of the Sacrament. And that if there be such a countrey, whereunto men cannot carry wine, the same discommoditie happeneth as wel to the Priests as to the people. Adde hereunto, that if some countries cannot hauehave wine for the Sacrament, it followeth not but that they may be furnished from an infinite number of other prouinces where they may hauehave wine. This consideration is as badly grounded, as if I should say, that we must not heare the word of God, because those that are deafe cannot heare it: that so in matter of instruction to saluation, there may be no difference among men.
6. Lastly, our aduersaries (as they suppose) find examples in the new Testament of celebrating the Eucharist without the Cup. Put case that such examples were to be found, what would that make for them? For the question betweene vsus, is not, whether the holy Supper may be administred without the Cup; but, whether the Cup being there, the Priest alone, and not the people, ought to drinke? Therefore they vainly alledge the 2. of Acts, 42. verse where it is said, that they continued stedfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in prayer. And Acts 20.7. where it is said, that the disciples came together to breake bread. In these places it is not said, that there was a cup, whereof the Pastor dranke and the people dranke not. And if vnderunder pretence, that in these places there is nothing spoken of drinking, it followeth that the people should not drinke; it will follow thereby, that Pastors also ought not to drinke; for there is nothing spoken in those places of them touching that.
It should be a ridiculous consequence, if I should say, that in the 31. of Genesis it is said, that Iacob inuited his brethren to eate bread with him; and therefore that they dranke not. It is the ordinary maner of the Scripture, by bread to vnderstand all that is set vponupon the table at meale times, Gen. 37.25. Luk. 7.36. and often in other places. And there is no reason why this manner of speaking should not be allowed in a sacred Supper, as well as in a common repast. So there was no beast sacrificed vnderunder the Law without some aspersion of wine, and yet in all the sacred historie, where it is said that such a King or Priest did offer sacrifice, there is nothing spoken of sprinkling of wine. For, as to know how men ought to celebrate sacrifices, we need not seeke in Histories or examples, but must go to the rules thereof contained in the bookes of Moses: *Dist. 2. De Consecr. Can. Comperimus quòd quidam sumpta tantummodo corporis sacri portione à calice sacrati cruoris abstineant. Qui proculdubio (quoniā nescio qua superstitione dicuntur astringi) aut integra Sacramēta percipiant aut ab integris arceantur, quia diuisio vnius eiusdemque mysterij sine grandi sacrilegio non potest prouenire. Thereupon the Glosse saith, Hoc intelligo de conficiente, nam infirmus vel sanus in necessitate sine vino corpus sumere potest.so to know how the Sacraments ought to be celebrated, we must not hauehave recourse to examples summarily recited, but to the rules, and to the first institution thereof.
In Pope Gelasius time, that liued in anno 495. this abuse began to spring vp, against the which the said Pope pronounced this sentence, saying: We hauehave bene aduertised that some persons hauing onelyonly taken a peece of the sacred body, do abstaine from the Cup of the sacred bloud, who, without doubt (because it is said rhat they are led by I know not what superstition) ought, either to receiue the whole Sacrament, or to be wholly excluded from cōmunicating: because the diuision of a Sacrament cannot be done without great sacriledge. Note these words, should be driuen away: that men should not thinke that he spake onelyonly of Pastors.
A meanes of agreement.
Sect. 37 Some men desirous of peace, and calling to minde the great quantitie of bloud that hath bene shed, and the miseries and desolations that hauehave happened among Christians, the wounds whereof still bleed, and whereon at this day men power vineger and not oyle; will say vntounto themselues, Is there no meanes of reconciliation? is the mischiefe so desperate? Certainly the agreement is very easie, and to be made by so iust and easie meanes, that no man can contradict it without making open warre against God, and declaring himselfe to be degenerated from the bloud of his brethren, whom Iesus Christ redeemed with his bloud. For all men confesse, that Iesus Christ did institute the holy Sacrament as it should be, and that there is nothing to be contradicted therein. Then let the Pope restore the holy Supper to the same forme that Iesus Christ did institute it; let men speake in this action, as Iesus Christ spake; let them do as he did, without further disputation, and then we will willingly assemble together with them, that we may with one accord glorifie God. If that were done, there would be no Masses without communicants, the Seruice would not be done in a strange language: all men should communicate vnderunder both kindes; there should be no adoration, nor lifting vp of the hoast; neither should the Priest, bowing himselfe vponupon the altar, require remission of sinnes of God by the merits of the Saints whose bones are hid vnderunder the altar. But the aduocates of the Masse are growne to such a pride and contempt of the Sonne of God, that they presume that the Church of Rome doth better then Iesus Christ, and that many things are wanting in his institution: to that effect alledging the saying of the Apostle Saint Paul, 1. Cor. 11.34. And the rest will I set in order when I come. But the Apostle saith not, that he would change any things in the Lords institution, or that he would establish the contrary to that which the Sonne of God had commanded. He speaketh not of essentiall things, nor of that which God hath commanded or prohibited, as adoration, Seruice in an vnknowne language, propiciatory sacrifice, the communion of the faithfull, and the participation of the Cup, which are essentiall points in religion, and wherein if we would conforme our selues after the example of Iesus Christ we should be at an agreement. The Apostle speakes of circumstances, and of exterior order, which concernes comelinesse,Trid. Concil. s…ss. 21. cap. 2. and not necessitie, as the Councell of Trent acknowledgeth; for which things we would not striue, so the substance might remaine, and that such humane constitutions were not made equall with Gods institution.
THE XXXIX. ARTICLE: Of the Confession of the Faith.
We beleeue, that God will hauehave the world to be gouerned by lawes and policies, that there might be some restraint of the disordered desires of the world. And as he hath established kingdomes and commonwealths, and all other kinds of principalities, whether they be hereditary or otherwise, and all that belongeth to the state of iustice, and will be knowne to be the author thereof: so hath he put the sword into Magistrates hands, to represse sinnes committed not onelyonly against the second table of the commandements of God, but also against the first. Therefore in regard thereof, we must not onelyonly endure and suffer superiors to gouerne, but also we must honour and obey them with all reuerence: holding them for his Lieutenants and officers, whom he hath appointed to exercise a lawfull and an holy charge.