The Lords Supper When Bread or Wine is Wanting, Title page – Dedication
A CASE OF CONSCIENCE, CONCERNING THE SACRAMENT OF THE Lords Supper: WHEN EITHER THE BREAD OR WINE IS wanting, or when there is a deſire, yet with an Antipathy to them, or debilitie to receive them.
Propoſed to JOHN LEY, Paſtor of Great Budworth, and by him reſolved.
LONDON: Printed by R. H. for GEORGE LATHUM, at the Biſhops head in St. Pauls Churchyard. 1641.
TO THE RIGHT WORSHIPFUL, AND WORTHILY HONOURED Gentleman, PHILIP MAINWARING, ESQUIRE.
RIGHT WORTHY SIR,
THis ſhort diſcourſe enſuing (though long enough I hope to reſolve the Queſtion propoſed) is Yours by right of Dedication (now it is publick) ſince it was Yours before by cauſality of production (as a private manuſcript) for your letter to your Reverend Ʋncle (my honoured Friend) and his to me, have been unto it, as a Grandfather and father, from whoſe motion and ſollicitation it is lineally deſcended. Accept it then (good Sir) as your owne: and me with it, whom Your immanent merit in your ſelf, and tranſient benignity to me, have long and deeply obliged to remaine
Yours, to love, and ſerve You, with affection and fidelity. JOHN LEY. From my lodging at the Fountaine in S. Pauls Church-yard. Febr. 24. 1640.
A Caſe of Conſcience Reſolved, touching the Sacramentall Elements, when both cannot be had, or not Received: Or a diſcuſſion of the doubt, in ſeverall caſes, what is to be done when either of the Elements of the Sacrament of the Lords Supper, cannot be had, or (through infirmitie or Antipathy) cannot be taken: occaſioned by the particular caſe enſuing.
Dr. EDMUND MAINWARING (the Chancellor of Cheſter) his Letter concerning the Caſe.
Mr. LEY,
I Intreat your opinion and reſolution (in caſe of neceſſitie) what is to be done, where a Perſon is ſo weake, and infirme, as not able to ſwallow a crum of bread, and yet with much earneſtneſſe deſires to receive the Communion?
12o Jan. 1636. Your true friend to ſerve you, EDM. MAINWARING.
SIR, The caſe of conſcience (as in your Nephews Letter it is put to you, and in yours to me) concerning the young woman, I conceive to be this, A young woman hath forborne to eate bread for theſe two or three yeeres, and now being of age, ſhee hath a great deſire to receive the Sacrament, but cannot ſwallow the leaſt crum of bread (as tryall hath been made of her for a whole weeke together) whereupon ſhe deſired to receive in ſomthing elſe, her Miniſt. was adviſed to deliver it to her in a thing called Manus Chriſti, but did not.
Hereupon, you require my reſolution, what is to be done? concerning which I ſay, Firſt it is a very rare thing for one (borne and bread where bread is daily food) not by infirmitie, but by Antipathy, to be ſo indiſpoſed to make uſe of that fundamentall nouriſhment, as not to be able to take ſo much as a crumme, though it were to receive the Sacrament of the Supper of the Lord: I have read only of aEgo profiteor vidiſſe puerum annorum cireiter 10, cui nunquam quicquam guſtatum panis, nec carnium. Chamier. de Euchar. lib. 8. cap. 3. tom. 4. pag. 422. col. 2.56.one before now, whoſe diſlike of bread was like unto hers.
Secondly, taking the caſe as it is, deliberation is requiſite concerning three opinions eſpecially.
The firſt of thoſe who hold, that if the Sacrament cannot be adminiſtred, and received in both kindes (according to the inſtitution of our Saviour) it is wholie to be bBiſh. Lake in his Serm. on Mat. 26. v. 26, 27. par. 3.165. So hold alſo ſome of the Doctors of the reformed Churches.forborn: the learned Biſhop of Bath and Wells expreſſeth his opinion to that purpoſe thus, Seeing the Sacraments have neceſſitatem, non medij, ſed praecepti, as it is a foule fault to contemne the Elements (when they may be had:) So when they may not be had, it were better to want the Sacrament, then to uſe Elements of our owne choice: God can ſupply to our uſe (ſaith he) rem Sacramenti, ſine Sacramento, in caſe of neceſſitie, who happily will not be ſo gratious, if wee be ſo preſumptuous as to preſcribe.
The ſecond opinion is of thoſe, who think that in defect of the Elements, preſcribed and uſed by our Saviour at his laſt Supper, others which are analogical to them may be taken, as for bread (which they would have to be rather cPanis triticeus, conveniens eſt Sacramenti Euchariſtiae materia. Aquin. 3. part 974. art. 3. concluſ.of Wheate then dNon panis ordeaceus. Ibid.Barley, or of any other graine, but by no meane of eCur non meminit in Scotia, plebem avena victitare, ex qua non liceat conſecrandum panem fieri. Chamier. tom. 4. lib. 9. cap. 12. pag. 524. col. 2.Oates, againſt which there is an eſpecial prohibition, that with bread of Oates, there be no Conſecration) they allow not only that which is made of corne, but of other materialls; of which (in divers Authors) wee meet with many ſorts of fPanis ex Amygdalis & Sacc…are Cel. Rhodiginus Anti que lect. l. 9. cap. 15. col. 408.bread made of Almonds and ſugar, gPanis ex melle, Ʋvis paſſis, & alijs aromatices confect. Ibid.bread made of honey and rayſons, and of aromaticall ingredients, hBread of millet and Turnepſeede pounded, is the bread of the Alarbians, and Cammells and Oſtrages their meat. Lud. Regius in Ariſt. Polit. l. 1. chap. 5. pag. 40.bread of Turneps, bread of iPurch. Pil. l. 5. c. 13. pag. 436.Battara roots, uſed in the Ilands of Moratay, kTho. Walſingh. hiſt. Hen. 5. pag. 438.bread of Wall-nuts; but the moſt of theſe for neceſſitie, where bread of corne is either not at all, or not in a competent quantitie to be had, and if this opinion admit of other materialls, as farre as neceſſitie ſuggeſteth ſupplie, it may proceed to the approbation of Arcadian lArcades glandibus veſci docuit eorum Rex Pelaſgus. caelius Rhodig. Antiq. Lart. l. 16. c. 13. col. 716. & lib. 18. col. 836.bread, made of Acorns, which would little beſeeme the Lords Table: for as Pearles muſt not be caſt before Swine (as our Saviour ſaith) ſo of that which is fitteſt to be caſt before them, as Acorns, none ſhould (as I conceive) offer to make ſuch pearles, as is the bread of that holy banquet.
The like we ſay, of the poore and miſerable bread (at the mSerres French Invent in Charles the 9. pag. 799.ſiege of Sancerre in France) made of flaxſeed, nut-ſhells and ſtraw, ſo much more unmeet for ſuch a ſervice as it is more unworthy then the other. And as for bread, ſo if there be no wine to be had, they hold it lawfull to uſe other liquor, as Methegline (ſo nPhilippus Melanct. (in libro de uſu integri Sacramenti) Soripſit Ruthenos (ob vini inopiam) recte facturos, ſi pro vino uterentur, aqua mellita, ſeu medone. Bellar. de Euchariſt. lib. 4. cap. 24. tom. 3. pag. 295.Melancthon reſolved for the Ruſſian Church) or the Juice of Rayſons (as for India upon the like defect) others have concluded, and as there the Communion of the Neſtorian Chriſtians is adminiſtred, oMr. Brerew. Inquire of Lang. & Relig. pag. 147.or any other liquor, of familiar uſe, though it be water: ſo pƲt pro vine aliud in jis regionibus, uſitate potionis, genus uſurparent, vel aqua, vel alia ſibi familiari potione utantur? Beza epiſt. 25. pag. 167, 168.Beza (putting the queſtion touching America) maketh Anſwere; and hee doth it, in the name of qHoc domini Calvini reſponſum, ut optima ratione nixum & Chriſti conſilio conſentaneum, noſter caetus adeo comprobavit, ut eos ſuperſtitioſe facere cenſuerimus, qui a vini Symbolo, uſque adeo penderent ut alteram coenae partem omittere mallent, quam Analogon aliud Symbolum (ita cogente neceſſitate) uſurpare. Ibid.Calvin, and others of the Preſbytery of the Church of Geneva, as conſonant both to very good reaſon, and to the counſell of Chriſt, which he delivereth with ſuch confidence of the ſufficiency of ſuch a ſupply, that hee chargeth thoſe with ſuperſtition, who ſo depend upon the Symbole of wine, that if they may not have it, they will deprive themſelves of the other part of the Sacrament: and he aſſureth the receiver, that there is no doubt of it, but by ſuch an Adminiſtration of the Sacrament, rNeque dubitet tam ſibi ſub hoc potu, quam ſub vino, ſanguine Chriſti communicare. Ibid.he receiveth the blood of Chriſt, as well as if the Sacrament were with wine delivered unto him. But this libertie without great caution might prove very ſcandalous: for
Firſt, by receding ſo far from the Inſtitution, ſome might take occaſion of ſuch a preſumption, as is condemned in ſAudivimus quoſdam ſchiſmatica preſumptione detentos, contra divinos ordines, & Apoſtolicas inſtitutiones, hoc pro vino &c. Botro (i.) de unarum granis, populo communicare. Concil. Brac. 3. can. 1. fol. 310.the third Counſell of Bracara, anno 669. which was to bring milke for wine to the Communion, or cluſters of grapes, which is wine vertually, and materially ſomewhat elſe, which ſhould not be be added to the Inſtitution, as tƲvae integrae non debent huic Sacramento miſceri, quia jam aliud eſſet ibi, preter vinum. Aquin. 3. part. que. 74. art. 5. ad tertium.Aquinas well enough hath reſolved: and there were ſome ſo fond, or rather mad, as to bring bread and cheeſe into the myſteries of Religion: who therefore are worthily branded with a name and note of hereſie, by uArtotyritas appellunt, eo quod in myſterijs ſuis, apponunt panem & caſeum, & ſic myſteria ſua faciunt. Epipha. contra Heres. lib. 2. tom. 1. p. 99. col. 2.Epiphanius, and wArtotyritae (quibus oblatio, eorum hoc nomen dedit) offernnt panem, & caſeum, dicentes, a primis hominibus, oblationes de fructibus terrae, & ovium fuiſſe celebratas. Aug. de Heres. Her. 28. tom. 6. pag. 21.Auguſtine many hundred yeeres agone.
Secondly, for the limitation, or rather limited allowance of Beza in caſe of neceſſitie, as (according to the degree of it) it maketh as much variation in bread, as is betweene Almonds and Acorns; ſo for drinke, ſome neceſſities have come downe as low as from wine to urine. Rabſhekah threatned the Jewes. Eſay 36.12. That hee would bring them to ſuch an extremity, but he did but threaten it, but it fell out ſo indeed, among the Cretenſes, upon the ſiege of Cecilius Metellus, for they were driven to drinke both their owne, and the urine of their beaſts: and ſo (as xSua, Jumentorumque ſuorum, urina, ſitim torſerunt verius quam ſuſtentarunt. Valer. Max. lib. 7. cap. 6.Valerius Maximus ſaid) did rather torture then ſatisfie their appetites, if the caſe of neceſſitie be ſuch, as degrades a mans appetite to the Aliment of beaſts, or (as in this caſe) below it, doubtleſſe it is much better to forbeare the Sacrament, then to adminiſter it in ſuch Elements, as ſuite neither with the ſweetneſſe, nor with the dignitie of ſuch an excellent myſterie.
For Beza his allowance of water, in caſe of neceſſitie, I like it the worſe, not onelyonly for that (as it is a kinde of drinke, it is fitter for beaſts then for men) but for that, ſuch as antiently did adminiſter in water, in ſtead of wine, were branded as hereticks, (by the orthodox Doctors) under the name of yAquarij dicti ſunt, quod aquam offerunt, in poculo Sacramenti. Aug. de Hereſ. hereſ. 64. tom. 6. pag. 32.Aquarij: though they did it not of ſchiſmaticall preſumption (as thoſe whom the Councell of Bracara condemned for their innovation) but in their zeal to zSobrietatem adeo diligebant, ut (ejus conſervandae cauſa) etiampro calicis conſecratione, vinum evitandum putent. Alph. a Caſtr. Adverſ. Hereſ. lib. 6. fol. 181. pag. 6.ſobrietie. Againſt theſe, St. aCyprian. Epiſt. 63. pag. 85. 86.Cyprian pleadeth very earneſtly, in his epiſtle to Cecilius. I denie not, but that there is difference, betwixt uſing water (without neceſſitie, as they did) and of neceſſity, when wine could not be had, which is the caſe wherein Beza, and his brethren did allow it: whoſe opinion is ſince taken up by bPolan Syntag. lib. 6. cap. 56. col. 12.13.12.14.Polanus, and ſet downe (almoſt in the ſame words) though he name him not. Yet their great affection to ſobrietie, was ſomewhat to excuſe them, and perhaps very neere as much, as the meer want of wine might excuſe ſome others, if they ſhould follow Calvinus, Beza and Polanus their indifferencie, for uſing water in ſtead thereof: for though wine could not be had, other liquor (of neerer operation to it) in moſt places may be had. And albeit ordinarilie, thoſe Countreys which have no vines, might be provided of wine enough for the Sacrament as cPoteſt verum vinum ad terras illas deferri, in quibus vites non creſcunt, quantū ſufficit ad hoc ſacramentum Aq. 3. p. Q. 74. art. 5. ad prim.Aquinas confeſſeth (which we take not only for the Prieſts, as he hath it, and ſo no neceſſitie to diſpence with the dBellar. de Euchar. lib. 4. cap. 24. t…m. 3 pag. 295.Prieſts of Norway, to conſecrate in one kinde only, as Pope Innocentius the VIII. is ſaid to have done, but for the Laitie alſo) yet if there ſhould be ſuch want of wine, as in the yeere eMagdeburg. Cent. 13. cap. 13. col. 2.1237. there was in Alſatia, when a quart of wine was 16. times dearer then it was, but the yeere before, eſpecially ſuch a want, as was in the yeer fCentur. 7. cap. 13. col. 559, 560.604. which was generall almoſt throughout the world, when with the coldneſſe of the winter that went before, their Vines were killed, I conceive (with humble ſubmiſſion to the judgement of the Church) that rather then we of England ſhould generally want the Sacrament, untill new Vines had brought forth new increaſe, wee might well receive the Sacrament, in ſome of the better ſort of our uſuall drinks, but not in water onelyonly: though that were mingled in the ſacred Cup, at the conſecration (as gNeque aliud fiat a nobis, quam quod pro nobis dominus prior feceret, ut calix (qui in illius commemorationem offertur) mixtus vino offeratur. Cypr. Epiſt. 63. pag. 85. col. 1. & aqua p. 86. col. 1.Cyprian confidently affirmeth) and hProbabiliter creditur, quod dominus Sacramentum hoc inſtituerit, in vino aqua permiſto. Aquin. part. 3. Queſt. 74. art. & corp. Artic. ſo alſo Chemnit ſaith, veriſimile eſt Chriſtum vinum, non merum, ſed temperatum bibiſſe. Chemnit. exam. Trid. part 2. pag. 170. col. 1.others more warilie deliver, upon probable conjecture, and that for theſe two reaſons.
Firſt, becauſe (as iCalix tuus inebriat. Ps. 22. aqua non inebriat. Cyp. ep. 63. p. 86. c. 1.St. Cyprian ſheweth) the drinke of the Sacrament muſt be a drinke of ſome vigour, as able (as water is not) to inebriate, though not in ſo ſmall a quantitie, as is commonly taken by every ſingle receiver.
Secondly, our Saviour conſecrated the Sacrament not ſimply in wine (as it was wine) but in wine and water (as the uſuall drink of that Country (as Beere or Ale is with us) as kDominus Sacramentum hoc inſtituebat, in vino aqua permiſta, ſecundum morem iſtius terrae. Aquin. part. 3. Q. 74. Art. 6. Corp. Artic.Aquinas conceiveth (and no man contradicteth him in it, nor doe I know any reaſon why any one ſhould doe ſo.) And upon theſe reaſons, it might (if the Church gave way unto it) be warantable enough rather to make a ſupply, where there is an unexpected fayling of wine, at a great Communion, with ſome other liquor analogicall to it, then to ſend many away with halfe the Sacrament.
If it be ſaid, that in caſe of want of wine, Object. to take common drinke, would bring the Sacrament down to a common and contemptible conceit, as by dealing the Sacramentall bread out of a common Baſket, ſome people tooke a loathing of the communion: as was objected againſt the Vicar of Ratsdale in the lConference at Hampton Court. p. 95. Anſw.conference at Hampton Court.
It may be anſwered firſt, that no ſuch ill effect, hath been obſerved, in the places where wine is (by cuſtome) the common drinke of the Countrey: as in Judea, France, &c.
Secondly, That the Sacrament of Baptiſme, Anſw. 2 is received in a more ordinary and common element by farre: for what is more common then water? whereof every beaſt may drinke, and wherein he may ſet his foot? and yet is Baptiſme generally received, as an holy and honorable ordinance.
Thirdly, Anſw. 3 for that ſcandall at diſtribution of the bread of the Sacrament out of a baſket. I ſay,
It conſiſted chiefly in this, that the Miniſter mIbid.ſuffered (as in the Conference is ſaid) each man, to put his hand into the baſket, and to take his own part of the bread.
In that (being but a private Miniſter) he made an Innovation for the worſe, and withall a kinde of ſchiſme from other Churches. But if there had been Authoritie for carrying the bread in ſuch a baſket, it had been no prejudice to the dignitie of the Sacrament, nor to his diſcretion that ſo uſed it, nor had ſuch ſcandall enſued upon it: Saint Hierome highly commendeth mSanctus Exuperius Tholoſae Epiſcopus, viduae ſaraptenſis imitator, Eſuriens paſcit alios, & ore pallente Jejunijs, fame torquetur aliorum, omnemque Subſtantiam Chriſti pauperibus erogavit, nihil illo ditius, qui corpus domini, Caniſtro vimineo, ſanguinem portat in vitro. Hieron. ad Ruſtic. Monach. de vivendi fama. tom. 1 pag. 49. prope finem. Epiſt. & pag.Exuperius (Biſhop of Tholouſe) for his great charitie, and mortification, and for his great eſtate alſo, and yet (ſaith he) hee carried the Lords body in a wicker basket, and his blood in a glaſſe. Meaning the materialls of the ſacrament, bread and wine. The reaſon why this good man carried the Sacrament, in ſuch meane veſſells (whereof the Reader may have ſome ſcruple by the way) was not out of any contempt, or diſreſpect of it; but that thereby he might the better drive the ſinne of covetouſneſſe out of the Church (as Hierom implyeth) when he oSanguinem portat in vitro, qui avaritiam ejecit è templo. Hieron. Ibid.ſaith (in the ſame place, and the next words after) that he excommunicated avarice out of the Church, but this but by the way.
Yet I confeſſe (though I thus plead) when I was once unhappily put to a Non plus for Wine in the adminiſtration of the Sacrament (by the Churchwardens default) I durſt not piece up the defect, with any ordinary drinke, becauſe I wanted the direction of Authoritie to induce me unto it: ſo that I incline to conforme to a third opinion, which is a kinde of Medium betwixt thoſe two, Viz. neither to ſubſtitute other elements (as Calvine, Beza, Polanus and others would have it:) nor wholly to forbeare or debarre others from the receipt of the Sacrament, as pIndeed ſome Doctors of the reformed Churches, have conceived that ſuch as cannot receive ſo much as a drop of wine (by their Antipathy to wine) ſhould altogether abſtaine from the orall receiving of the Sacrament, becauſe they cannot receive it in both kinds. Dr. Featly, in his conference with Mr. Everard. pag. 268. marg. out of Jacob Rhemig.ſome other Proteſtants have conceived moſt convenient, when bread and wine, or either of them, cannot be had: but if there be either an Antipathy againſt either kinde, or want of either, to be content with that which may be had and taken: and this is the Judgement, not only of Papiſts, as of qMulti abhorrent a vino, & vel natura abſtemij ſunt, vel educatione in calidioribus regionibus: aſſueſcunt enim pueri & puellae (etiam nobiles) aquae potui, unde multipoſtea (etiam in matura aetate) non poſſunt abſ que nauſeâ vinum guſtare. Quid ergo iſti facturi ſunt? abſtinebunt a communione perpetuo! at id non licet, per divinas leges. Bellar. tom. 3. l. 4. de Euchar. chap. 24. pag. 295.Bellarmine (beſides many more) concluding ſo, in the caſe of ſuch as are abſtemious, & cannot abide the taſte of wine: but of many Proteſtants alſo, of whom he nameth rBrent. in confeſſione Wittenburge. 2. part. 2. pericopes apud Bellar. Ibid.Brentius only, and blameth sQuis dedit Philippo, authoritatem mutandi Sacramentorum materiam? Bellar. ubi ſupra.Melancton for too much boldneſſe, in reſolving on the contrary part, for the Ruſſians, that (wanting wine) they might have the Communion in Methegline, aſking who gave him Authoritie to change the matter of the Sacrament. But it would be a harder queſtion, able to poſe the learnedſt Pope, to aſke who gave him, or the Councell of Conſtance or Trent authoritie, to rob all the Laitie of the Chriſtian world of halfe their right in the holy Sacrament: But beſides Brentius, there be many more that ſo reſolve; for as the reformed Churches in France, in twenty ſeverall Synods have confirmed this Canon for the Communion.
tSo in the Eccleſiaſticall Diſcipline of the Reformed Churchches. Ch. 12. Art. 7. Ms.Paſtors ought to Adminiſter the bread of the holy Supper, unto them that are not able to drinkwine, they having made a Proteſtation, that they doe it not in contempt, and framing themſelves to drinke (ſo farre as they ſhall be able) Namely, they ſhall take the cup in their hand, to prevent ſcandall.
Which Conſtitution, I account of more weight, becauſe it is not like they did either not know, or not conſider the deciſions of Geneva, before mentioned: and it is worthy our obſervation in two points eſpecially.
That the Communion may be received in one kinde, in caſe of neceſſitie, when both cannot be had or not received: for then to take the one in deed, the other in deſire, may ſuffice, which ſeemeth to be the Judgment of Biſhop Andrewes (who ſince his death hath been ſtiled a ſtupendious oracle) in his Anſwere to Cardinall Bellarmine, as uDoctor Feately in his conference with M. Evarard pag. 268.Doctor Feately underſtandeth him: though (to mine apprehenſion) he wSi qui in extremis viaticum, petant ab hac autem, velilla ſpecie abhorreant, quaeri poteſt porro, an (eo caſu) diſpenſari poſſit, ut altera tantum ſpecie communicent? & an neceſſitate id cogente immutari poſſit quid in Euchar. (gratiae divina lonmanum deſectum ſupplente) cum ſacramentum propter bominem factum ſit, non homo propter Sacramentum: verum caſus ille in legem trahendus non eſt, ſed Ceſſante ferreâ neceſſitate, de reliquo redeundum mox ad Chriſti Inſtitutum. Biſhop Andrewes reſpo. ad Card. Bellar. cap. 8. pag. 192.carryeth his conceipt indifferently, betwixt receiving in one kinde, and ſupplying the defect of one Element with ſome other thing, in caſe of Antipathy, or other extreame neceſſitie, which hee calleth an Iron neceſsitie. In which caſe, he ſaith the Sacrament was made for man, not man for the Sacrament: So that when the man cannot yeeld to the Sacrament, that ſhould (in ſome ſort) yeeld to him: and that may be meant two wayes:
Either by ſupplying one kinde by ſome other thing analogicall unto it, of which we have ſpoken before: Or,
Secondly, by tempering one kinde ſo with another, as to make it fit to be reliſhed, and ſwallowed: as by ſoaking the bread in liquor, as in caſe of old xEuſeb. Eccleſ. Hiſt. lib. 6. chap. 43. pag. 118.Serapion, who could not let downe drie bread: which ſoaking (by the Councell of yBellar. citeth this out of Burchard. Bellar. lib. 4. de Euchar. c. 26. tom. 3. pag. 300. col. 2. though in the Councells I can finde no ſuch Canon.Towers) was allowed to ſick Communicants: but afterwards, when (out of caſe of neceſſity) it was uſed by ſome; it was ſeverely cōdemned by a Canon, in the 3. zConcil. Bracarenſ. 3. fol. 310. princip. Concil.Councell of Bracara. anno 669. and as aGratian. de conſecr. di. 2. cap. cumomne Crimen. fol. 315. pag. 1. col. 1.Gratian citeth it by a decree of Pope Julius, Anno 340.
Or thirdly, by taking the one kinde Re, the other Voto, the one kinde in deed, the other in deſire: which I moſt approve of: for Firſt, in ſuch a caſe, hee that receiveth one kinde, receiveth Chriſt, and with Chriſt, both his body and blood, ſo that though he have not the Integritie of the Sacrament (for the outward Elements) he may have the eſſence and efficacie of it: and though it be imperfect in reſpect of the ſenſible materialls, yet it is better to have it imperfect, then not at all: as it is better to have a piece of a booke, of Canonicall Scripture, or but a verſe, if he can have no more, then none at all. Beſides it ſeemeth hard meaſure, to debarre any from their participation of both parts of the Sacrament, becauſe God hath enabled them to partake but of one, eſpecially if they much deſire it, and be inclined to ſcruples and diſcomforts, if they be kept without it.
If it be objected, that bAut integra Sacramenta percipiant, aut ab integris arceantur, quod diviſio unius ejuſdemque myſterij, ſine grandi ſacrilegio non poteſt pervenire. Gelas. apud Gratian de conſecrat. diſt. 2. cap. comperimus. fol. 315. pag. 2. col. 1.Gelaſius (who was one of the better ſort of the Biſhops of Rome, for he lived about the yeer 492) required either an intire Communion in both kinds, or a forbearance of both, and held the diviſion of the one from the other, no leſſe then a grand ſacreledge: I anſwere, he ſpeaketh this, of ſuch as (by cA calice Sacrati cruoris abſtinent, neſcio qua ſuperſtitione docentur aſtringi. Ibid.Superſtition) refuſed the Communion of the Cup, not of ſuch as would, but could not have both, or receive both. It ſeemeth rather ſacreledge to withhold from them their Sacred right in one part of the Sacrament, becauſe they are deprived of meanes to enjoy the other.
But Saint dDetrabe verbum, & quid eſt aqua niſi aqua? accedat verbum ad elementum, & fit Sacramentum. Aug. tract. 8. in Joh. tom. 9. p. 547.Auguſtine ſaid, the word and the element muſt make up the Sacrament; without the element then no Sacrament: but he ſaid it not in the Plurall number [Elements] but in the ſingular: and he ſpeaketh it particularly, of the Sacrament of Baptiſme, in his Eighth tractate upon Saint John.
The ſecond obſervable point in that Canon of the French Church is, that when it is ſo received, all ſcandall and offence muſt be carefully declined: for if the partie cannot drinke wine, he muſt yet take the Cup into his hand (as before hath been ſaid) and profeſſe a willingneſſe to doe it, and thereby hee profeſſeth his judgement, and conſent with the Church, againſt ſeverall hereſies, condemning and denying the lawfull uſe of wine, as the eAlphons de Caſtr. advers heres. lib. 14. fol. 173. pag. 6.Severeani, who held that Satan and the Earth were the Parents of wine: and of the fDe hoc loco, hereſ. ſuam Tatianus (Encratitarum princeps) ſtruere mititur, vinum aſſerens non bibendum. Hieron. in Amos. 2. & the 12. tom. 6. pag. 94. col. 2.Tatiani, who (becauſe the Lord findeth fault with the people, by the Prophet Amos, that gave the Nazarites wine to drinke) thence conceived that he condemned wine altogether: as Hierome obſerveth upon that text. Amos 2. verſ. 12 and of the gManachei vinum non bibunt, dicentes eſſe principium tenebrarum: cum veſcuntur uvis. Magdeburge Centur. 3. cap. 5. col. 115.Manachees, who accounted wine the beginning of darkneſſe, yet forbare not to eate the grapes from whence it was preſſed: of the hErant Angeli duo (Aror & Maror) miſſi a Deo de caelis in terram, tribue his interdictis: ne occiderent, ne injuſte vindicarent, nec vinum biberent. Centur. 7. cap. 15. col. 613.30.Turks, who pretended a prohibition from heaven, by an Angel, againſt the drinking of wine, of the Aquarij, who refuſed it upon pretence of more ſobrietie, and eſpecially of the Papiſts, who denie the neceſſary uſe of it to the Laitie, by vertue of Chriſts Inſtitution. Laſtly, hereby they profeſſe againſt ſcandall or offence unto the congregation; by doeing otherwiſe then they doe.