The grand sacrilege of the Church of Rome, in taking away the sacred cup from the laiety at the Lords Table: detected, and conuinced by the euidence of holy Scripture, and testimonies of all ages successiuely from the first propagation of the catholike Christian faith to this present: together with two conferences; the former at Paris with D. Smith, now stiled by the Romanists B of Calcedon; the later at London with M Euerard, priest: by Dan. Featly, Doctor in Diuinity. Featley, Daniel, 1582-1645. 1630 Approx. 552 KB of XML-encoded text transcribed from 177 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A00597 STC 10733 ESTC S120664 99855859 99855859 21367 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A00597) Transcribed from: (Early English Books Online ; image set 21367) Images scanned from microfilm: (Early English books, 1475-1640 ; 793:1) The grand sacrilege of the Church of Rome, in taking away the sacred cup from the laiety at the Lords Table: detected, and conuinced by the euidence of holy Scripture, and testimonies of all ages successiuely from the first propagation of the catholike Christian faith to this present: together with two conferences; the former at Paris with D. Smith, now stiled by the Romanists B of Calcedon; the later at London with M Euerard, priest: by Dan. Featly, Doctor in Diuinity. Featley, Daniel, 1582-1645. [36], 296, 295-303, 302-"06" [i.e. 306] p. Printed by Felix Kyngston for Robert Milbourne, and are to be sold in Pauls Churchyard at the signe of the Greyhound, London : 1630. The first leaf is blank. "A relation of vvhat passed in a conference betweene Dan. Featly, Doctor in Diuinity, and Mr. Euerard" and "The summe and substance of a disputation betweene M. Dan Featly, oponent, and D. Smith the younger, respondent" each have separate dated title page; register and pagination are continuous. P. 306 misnumbered 06. Includes bibliography. 2L3.4 is a cancel bifolium (the inner halfsheet printed with (d)² ); 2L3r catchword "uer". Variant: 2L3,4 are cancellanda; 2L3r catchword "deli-". Other quires also have variants. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Catholic Church -- Controversial literature -- Early works to 1800. 2003-12 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Rina Kor Sampled and proofread 2004-02 Rina Kor Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE GRAND SACRILEGE OF THE CHVRCH OF ROME , In taking away the sacred Cup from the Laiety at the Lords Table : Detected , and conuinced by the euidence of holy Scripture , and Testimonies of all Ages successiuely from the first propagation of the Catholike Christian Faith to this present : Together with two Conferences ; the former at Paris with D. Smith , now stiled by the Romanists B of Calcedon ; the later at London with M Euerard , Priest : By DAN . FEATLY , Doctor in Diuinity . Gelasius de consecrat . dist 2. cap. comperim●…s . Aut integra percipiant , aut ab integris arceantur : diuisio enim vnius eiusdemque mystery sine grandi sacrilegio non potest prouenire . LONDON , Printed by Felix Kyngston for Robert Milbourne , and are to be sold in Pauls Churchyard at the signe of the Greyhound . 1630. TO THE RIGHT HONOVRABLE , WILLIAM , EARLE OF Pembroke , Lord high Steward of his Maiesties Houshold , and of his most Honourable priuy Councell , Chancellor of the Vniuersity of Oxford , Knight of the Noble Order of the Garter . ALthough I can challenge no interest in your Lordships fauour : yet your Lordsh , may challenge your interest in those fruits of my studies , which grew vnder the shade of your Honours protection in the famous Nursery of Religion and Learning , the Uniuersity of Oxford : which the more it flourisheth by the sweet influence of your Lordships wise and mild gouernment , the fairer and fresher Garlands of fame it still presents to your Honour . Since the Muses of Sion and Helicon chose you their Patron , their Reuenewes haue been so enlarged , the Libraries furnisht , the number of Professors increased , the Buildings raised and beautified , that you may rightly vse the Apothegme of Augustus : Vrbem lateritiam inveni , relinquam marmoream ; or rather in the sacred phrase of the Scripture we may say of you , You found the Uniuersity built with Sycamores , you willieaue it built with Cedars : you found the foundations laid with Bricks , you will leaue them laid with Saphyrs . Yet the rearing of these high and stately buildings doth not erect so lasting a monument of your praise , as the repairing the collapsed discipline , and reuiuing of our ancient Statutes , the Characters whereof were more worne out in some mens manners , then in our bookes . But aboue all , the safe custodie of that pretious depositum of sauing Truth , no way clipt by schisme , nor adulterated by Popish heresie , nor embased by any semipelagian alloy , is to be accounted the Crowne of your glory , and our ioyes . This is that Palladium , which if wee lose , we are all lost : but if we keepe it ( notwithstanding the treacheries of Iesuiticall Sinons , and Wodden engines of Antichristian Rome ) Troia stabit Priamique arx alta manebit . Of this our most holy and orthodox ●…aith , because your selfe , and your Noble House haue been alwaies , and are at this day vnder his Maiesty , a principall defender and protector , I make bold to dedicate to your Honour this polemicall Tractate , wherein I charge the Church of Rome deepely with no lesse a crime then Grand Sacrilege , and to demonstrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I call in for witnesses against her of the best rank and note from the Apostles times down-wara through all centuries , euen to this sixtenth now currant . That which the Iesuites haue so long clamored for ; and many , in regard of the razing out , and defacing , and burning ancient records of truth , vnder the tyranny of Antichrist , haue thought infecible , I haue produc'd a catalogue of visible professors and eminent propugners of a maine Article of our reformed Religion in all Ages . And if my trauell herein , through many difficult , and vnbeaten pathes , may be thought profitable to the Church of God ; I will proceed by the same line in other controuersies , as God shall inable , and your Lordship incourage . Your Lordships humbly deuoted , D. F. TO THE CHRISTIAN READER . THe people of Germany ( as Illyricus writeth of them ) aboue an hundred yeeres agoe , complained , that a in old time there were in the Church woodden Chalices , but golden Priests , but now , say they , we haue golden Chalices , but woodden Priests . A iust complaint against the ignorant Cleargie of Rome , in the latter Ages , especially before the happie Reformacion of late in our time . Yet the ignorance of Priests was not so blameable , as their sacrilege was damnable . For these wooden Priests tooke away from the peoples vse those golden Chalices , and robbed them of that , which is farre more precious , the heauenly liquor contained in them , which is sacramentally ( as wee say , but as they beleeue substantially ) the blood of our Sauiour , the inualuable price of mans Redemption . The Heathen Strobilus in the Poet vsed not his Goddesse , Fides , worse , then they doe the deuout Laietie . b If I finde my treasure , saith hee , I will offer vnto thee a gallon of sweet wine . Trust me , Faith , I will offer it to thee , but I will drinke it euery drop my self . In like sort the Romish Masse-Priests vpon a thousand Altars offer many flagons of wine , as they pretend , for the people , as well as themselues : but they drinke it all themselues . And yet I know not whether more impiously , or ridiculously in their priuate Masses , and publike Communions they rehearse the words , Bibite ex hoc omnes , Drinke yee all of this , that is , in their sence and practise , Drinke yee none of this , but we onely , that are Priests . Verily of all the abuses in the Masse , which is nothing else but a huge heape , and masse of idolatrous , and superstitious rites , there is none more grosse in the doctrine , or impious in the practise , or absurde in the defence , then this of halfing the Communion , by with-holding the Cup from the people . For it is an open violence offered to our Lords last Will and Testament , a violation of the words of the Institution , a mutilation of the blessed Sacrament , a sacrilegious detention of an holy Legacie from the Sonnes of God. In other points of difference , our aduersaries lay claime to the Primitiue Church : but in this they yeeld it vs. Against other of their errors wee haue frequent testimonies in the former and purer Ages , for fiue , or sixe hundred yeeres after Christ : but few in the later . Against this vnsufferable enormity wee abound in passages of good Writers in all Ages . In other controuersies , the Romanists , like Sampsons Foxes , are tyed fast by the tailes : in this they are loose , and parted asunder , and they take direct contrary courses . They disproue their own proofes and approoue our disproofes of them . Penelopes telam texunt , & retexunt , they doe and vndoe . There is no argument of ours against them , which is not confirmed by some of them , no obiection of theirs against vs , which is not solued by some of their owne side ; as thou mayst see through the whole , but especially in the last Chapter of this Discourse . Into which I Imbarked my studies the rather vpon this occasion . About two yeeres since I was desired by a person of qualitie , to conferre with a L. a little before that time seduced by deceitfull guides , who first lead the party out of the right way into the Arminian tract , and afterward into the high rode of Popery lying not farre off . Vpon the first motion , I made some difficultie of giuing the party a meeting : because I suspected there might be shifted into the company , after their manner , some disguized Priest lying in subsidijs , or in Ambush as it were , that he might suddenly rush in vpon the least shew of aduantage . Yet after the messenger had assured mee , that there were none in the L s companie , but such as sincerely affected the truth of the Gospell , I made then no scruple , but presently accompanied him to the Honorable personages house . Where I found , notwithstanding that the L. was prouided of a second , and that the L. mouth was vsed onely as a trunke to shoote out those poysoned bullets , which M. Euerard the Priest , and Confessor to this person , had chammed before with his teeth . Aspis à vipera sumit venenum : the Aspe , according to the Prouerb , borrowed poyson of the Viper . The Priest , in a few passages of speech vnawares discouered himselfe , tanquam sorex suo iudicio ; whereupon I drew backe , and was very desirous to breake of further conference , because I expected nothing lesse , then sincere dealing in a meeting , that was contriued by fraud , and began to be acted in a masking manner . Yet when I obserued , that M. Euerard grew very insolent , and audacious vpon my withdrawing my selfe , and diuerse Knights and Gentlemen there present , religiously deuoted to the Truth , both aduised , and intreated me not to bee wanting to the necessarie defence thereof : ( Cassium enim hunc sufflaminandum esse ) at their instance , I vndertooke Master Euerard , and for many houres sometimes opposed , and sometimes answered in diuers points , but especially in the question most desired by both parties to bee particularly debated , touching the necessity of Communicating in both kinds . The conference ended , I thought to haue heard no more of it , because it being on my part casuall , and extemporall ; I conceiued it of little importance either way . But being since informed by an ho nourable Lord , that M. Euerard after that encounter had not only with his tongue licked all his wounds whole , but also with a venemous tooth fastned many slanders vpon me , I thought fit to send him the ensewing relatiō of the Cōference , requiring him to adde , or alter , what he thought conuenient in his owne arguments , and answers , and then to consigne it with his subscription , as I meant to doe the rest with mine also . Vpon the receit hereof , he promised to returne me an answer with speed : but after many moneths failing thereof , being vrged againe and again , and vpbrayded with his tergiuersations , in the end he sent me a flat denial by S. P. L. and therein shewed himselfe to be of the nature of the Crocodile , or of those barbarous souldiers , of whom Muretus obserued , that they furiously charge them that yeeld , but presently yeeld vnto them that charge them : pursuing hard vpon a retiring enemie , but flying with all speed from a pursuing . Now , lest that this my Antagonist should take D. Weston , and M. Fisher , for two Enfant perdues , or forelorne hopes , for his presidents ; who , when they ought mederi capiti , and answer to the maine , touching the visibilitie of a Church , professing the Trent Faith 500. yeeres after Christ , reduuiam curarunt , and leauing quit the matter of Faith , shaped some colourable answer to impertinent circumstances of fact , and that of no great consequence either way : I haue therefore premised a Challenge to M. Euerard , as also to M. Fisher , to deale with me in this principall Controuersie ; and I haue set downe the state thereof , and added thereunto such proofes for the truth , as the holy Scriptures , and the prime Authors in all ages haue offered vnto me . All which I submit to thy diligent examination , and iudicious censure . TO MASTER EVERARD , ROMISH PRIEST . SIr , I doubt not , but that you haue heard , or read of the famous Leaper of Rhodes ; who hauing bragged in the hearing of many , what an incredible leape he had leapt at Rhodes , was by some there present taken tardie in his tale , and short in his leape ; they bidding him forthwith to leape that great leape againe ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hîc Rhodus , hîc saltus : See , her 's Rhodes , let vs , say they , see the leape . This plat of ground for leaping is all one with Rhodes . In the Schedule which I sent you two yeeres since by S. P. L. I discribed as it were our stande at Rhodes , where we tooke our rise . The question in hand , and the large scope wee had to take our feeze in , the whole Scripture , and the perpetuall practise of the Church . Now if you , ( as either your selfe , or your Proselytes haue reported ) at our encounter in Noble-street , so farre out-leapt , not me onely , but all the Romish Priests , and Iesuites , that haue met with me vpon the like tearmes : let me intreat you to leape that your great leape againe ; That the print of your feet may remaine to be viewed of all men by the Characters of the Presse . Had you learned from the holy Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and ballast your vessell with modest ingenuitie , you could not so lightly with a puffe of vaine glory bin driuen on those Rocks , at which now you must needs make shipwrack of your Faith , or of your fame ; of your Creede , or of your Credit ; of your Creede , if you stand to the defence of your assertions in the Conference ; of your Credit , if you flinch from them . For mine owne part , I professe sincerely , I would haue let your manifold escapes and slips in that extemporarie dispute slip out of memorie ; your Solecismes in Logick , as well as Diuinitie ; your ignorance of your owne Romish tenets ; your contradicting your selfe ; your lame distinctions , and crude expressions , which cannot indure the light , should neuer haue been brought by me to it , had you not beene your selfe , in the audience of some persons of qualitie , your owne Herald , and Trumpeter . Had you not like one of those Captaines of Alexander , mentioned in the first book of Maccabees , put a Crowne vpon your own head , for your noble exploytes that day . Nay , had not you , or some of your disciples , voiced a miracle vpon it , that the places which you alleaged against mee out of the Councell of Trent , and Cardinall Bellarmine , turned to of themselues ; no sooner had you taken the booke in your hands , but presently they fell open at the chapter and pages , which you w●…re to make vse of against me . Iust like as the flattering Senators at Tiberius his table , spake of the great Turbet ferued in ; That the Fish in honour to the Emperour , offered himself to be taken , as being for many ages preserued for him . If you had then , M. E. so glorious a day , why doe you now make a night of it , by shaddowing , and vail●…ng it in obscuritie and silence ? why doe you not put forth that Conference your selfe , or put your hand to the true Relation thereof long agoe sent you . Nihil veritas erubescit , nisi solumodo abscondi ; Truth neuer blusheth , but when she is hid . She feareth nothing , but not to bee brought to her tryall . Hee who knoweth his coyne is pure gold , will neuer refuse to offer it to the Goldsmiths Test : because he can loose nothing by it , but shal haue allowance for it . Besides your friends boasting at the Conference , your owne promise in the Conference deepely ingageth you to assoyle the arguments then vrged against your halfe Communion ; whereunto at the present you returned not so much as half an answer ; pleading for your selfe the short scantling of time , which gaue you not space to wield yonr Catholike buckler . Scitum est enim , culpam conijcere intempus , cum vltra addere , si maximèvelis , non possis . The Romane Oratour told you , it is a handsome put-off , to lay the blame vpon the time , when an aduocate hath neuer a word more to say for his Clyent . But veritas temporis filia , Truth is Times Daughter , & she will iustifie her Mother . If in so long a tract of time , as hath run since our meeting in Noble-street , you had fully and punctually satisfied those arguments then left vntouched , you had salued your cause and credit , and made it appeare , you were not wanting to time , but time then to you . But now , sith you haue broken so often day after day , and moneth after moneth , and by this time yeere after yeere , being fo oft challenged of your promise , yea & vpbraided also by S. P. L. and the Lord T. and others , and in fine , your resolution is , to giue no resolution of those doubts : I will be bold to tell you , that time will now no more beare your blame , but you and your cause must beare it off with head and shoulders . You cannot now goe backe : Lis contestata est , praelium condictum ; The field is pitched , the weapons are chosen : The question agreed vpon , is the Communion in one kind : the proofes must bee Scripture , and the perpetuall custome of the Church . If by both your Romish practise be conuinced to be sacrilege in the highest degree , then write hereafter your braggs in redinke , and let your lines blush for shame , and do you your selfe ingeniously confesse concerning sacrilege , as Papinian did concerning fatricide : that it is as difficult and dangerous a matter to defend the murder of a brother , as to commit it . But on the contrarie , if by the euidence of Scripture , and coustant practise of the Catholike Christian Church , you can iustifie your Romish dry communions , you shal not only gaine your pretended Catholicke cause , but me also your Proselyte . D. F. THE PARTICVLAR CONTENTS OF THE SEVERALL Chapters of this Booke . Chap. 1. THe state of the question concerning the Communion in both kinds , is set downe out of the Harmony of Protestant Confessions on the one sida , and out of the Canons of the Councels of Constance , Basil , and Trent on the otherside . Chap. 2. The first Argument for the Tenent of the Reformed Churches , drawne from Christs Precept and example in the celebration of the Sacrament , confirmed by the testimony of Pope Iulius the first . Chap. 3. The second Argument for the Communion in both kinds , drawne from the essence and perfection of this Sacrament , confirmed by Vasquez the Iesuite . Chap 4. The third argument , drawne from the Analogie of the signe to the thing signified , confirmed by Gratian the Canonist . Chap. 5. The fourth argument , drawne from the nature of a banket or supper , confirmed by Aquinas , and Vasquez . Chap. 6. The fift argument , drawne from the expresse precept of drinking at the Lords Table , confirmed by the testimonie of Pope Innocen . the 3. Chap. 7. The sixt argument , drawne à Pari confirmed by Bonauenture the Schoole Diuine , and others . Chap. 8. The seuenth argument drawne from the condition and propriety of a Will or Legacie , confirmed by Iansonius , &c. Chap. 9. The eight argument drawne from the end of the Sacrament , confirmed by Iac. Rehing . being then a Iesuite . Chap. 10. The ninth argument drawne from the example of Saint Paul and the Corinthians , confirmed by Becanus the Iesuite . Chap. 11. The tenth argument drawne from the vniforme and constant practice of the Christian Catholicke Church in all Ages . Sect. 1. The testimonies of the practice of the Church from Christs assention to 100. yeeres . Sect. 2. Testimonies in the second Age from 100. to 200. Sect. 3. Testimonies in the third age from 200. to 300. Sect. 4. Testimonies in the fourth Age from 300. to 400. Sect. 5. Testimonies in the fifth Age from 400. to 500. Sect. 6. Testimonies in the sixth Age from 500. to 600. Sect. 7. Testimonies in the seuenth Age from 600. to 700. Sect. 8. Testimonies in the eighth Age from 700. to 800. Sect. 9. Testimonies in the ninth Age from 800. to 900. Sect. 10. Testimonies in the tenth Age from 900. to 1000. Sect. 11. Testimonies in the eleuenth Age from 1000. to 1100. Sect. 12. Testimonies in the tewelfth Age from 1100. to 1200. Sect. 13. Testimonies in the thirteenth Age from 1200. to 1300. Sect. 14. Testimonies in the fourteenth Age from 1300. to 1400. Sect. 15. Testimonies in the fifteenth Age from 1400. to 1500. Sect. 16. Testimonies in the sixteenth Age from 1500. to 1600. Sect. vltima . The confirmation of this argument by the confession of Papists of eminent learning and worth . Thom. Aquin. Dionysius Carthousianus , Ioh. Eccius , Cassander , Soto , Ioh. Arborius , Ruardus Tapperus , Alsonsus a Castro , Slotanus , Salmeron , Gregorie de Valentia , and Suarez . Chap. 12. Papists obiections for their halfe communion from Scripture answered , and retorted . Chap. 13. Papists obiections from Councels answered , and retorted . Chap. 14. Papists obiections from sundry pretended rites and customes of the Church answered , and retorted . Chap. 15. Papists obiections from reason answered , and retorted . Chap. 16. The Contradictions of Papists in this question noted , and the whole truth for vs deliuered out of their owne mouthes . The Contens of the Conference . Of the necessitie of Episcopall gouernment . Of ordination by Presbyters , or Priests in case of necessitie . Of the distinction of Bishops , and Priests iure diuino . Of differences amongst Papists in matter of faith . Of the immaculate conception of the Virgin Marie . Of the authoritie of Generall Councels aboue the Pope & ècont . Of prayer for the dead . Of the authoritie of originall Scripture . Of the Communion in both kinds Of the Popes Supremacy . Of mingling water with wine in the Sacrament . Of the perfection of Scripture . AN ADVERTISEMENT to the Reader . IT falleth out often with Students in controuersies , as with people in the market : who taking money with them at their going from home , and espying in the fayre some Merchandize they like , when they haue driuen the Price , and are drawing out their purse , they find it either pickt , or the strings cut : In like maner , these Students meeting with some pregnāt testimonies alleaged out of the ancient Fathers , or later Writers in Apologies for the Truth , and laying them vp in their memory , or treasurie of writen notes , when they are to draw them out , and make vse of them against an aduersarie , turning to the Authors themselues , out of which those testimonies are quoted , they find either the whole booke , or chapter cut away , or at least , that passage they most spake for , rased out by a tricke of the Romish Inquisitors Leger de maine . That thou mightest not be so serued , or haue any tricke put vpon thee in the perusall of this booke , I haue here in a Tablet set before thee , all the Authors of note , with the Editions which I follow : where thou shalt vndoubtedly find the parcell of truth thou seekest for , and not the emptie shells onely , wherewith thou mayst be abused in other Editions , castrated by the Romanists . A TABLE OF THE AVTHORS CITED IN THIS BOOKE , WITH THE Editions of their Works , and the time when they are accounted to haue flourished . The first figure noteth the Age , the second the Names of the Authors , the third the Edition . A. An. Dom. 920. ABbas Prumiensis vide Regino . 1215. Abbas Vrspergensis . Basil. 1569. 1590. Aegidius de Coninck . Antwerp . 1615. 995. Aelfricus Arch. Episcop . Cantuariens . Lond. 1580. 1241. Albertus magnus . Basil. 1507. 1530. Albertus Pighius . Colon. 1598. 780. Alcuinus . Lutetiae . 1618. 1240. Alexander de Hales . Venetijs . 1575. 1543. Alfonsus à Castro . Antw. 1556. 1135. Algerus Scholasticus . In bib . pat . tom . 12. Col. 1618. 370. Ambros. Mediolanens . Frob. Basil. 1555. 830. Amalarius Fortunatus . Bib. pat . tom . 9. Col. 1618. 1600. Andrews Episc. Winton . Lond. 1610. 1080. Anselmus Cantuariens . Col. 1533. 340. Athanas. Alexandrinus . Ex officina Comelin . 1601. 410. August . Hipponens . Episc. Paris . 1586. B. 1180. BAlsamon annot . in Concil . Lutet . 1620. 1600. Baronius Card. Col. 1621. 370. Basilius Mag. Paris . 1618. 1610. Becanus . Mogunt . 1610. 720. Beda Presbyter . Basil. 1563. 1580. Bellarminus Card. Ingolstad . ex offici . Sartorij . 1590. 1130. Bernard . Clareual . Basil. 1566. 1014. Berno Abbas Augrinsis . Bib. pat . tom . 11. Col. 1618. 875. Bertram Presbyt . Lond. 1623. 1580. Bilson . Lond. 1586. 1260. Bonauentura . Mogunt . 1609. C. 1520. CAietanus Card. Antwerp . 1612. 1530. Caluinus . Geneuae 1595. 1564. Cassander . Lugduni . 1608. 80●… . Carolus Magnus . Edit . 1549. 92. Clemens Roman . Antwerp . 1578. 190. Clemens Alexand. Lugdu . Batauorū . 161●… . 400. Chrysost. Gr. Etonae . 1613. 1530. Cochlaeus . Mogunt . 1596. 1430. Concil . Basilien . Editio Binij Col. Agrip. 1618. 314. C. Ancyranum . Editio Binnij . Col. Agrip. 1618. 675. C. Bracharens . 3. 691 Caesar-Augustanum . 398. Carthaginens . 813. Cabilonense 2. 450. Chalcedonens . 1414. Constantiense . 524. I●…erdense . 588. Matiscon . 2. 325. Nicenum primum . 829. Parisiense . 589. Tolet. 2. 599. Tolet. 3. 633. Tolet. 4. 675. Tolet. 11. 1563. Trident. 868. Wormatiens . 1530. Confess . August . Gene. apud Petr. S. Andr. 1591. 1562. Anglica . 1579. Belgica . 1559. Gallica . 1536. Heluetica . 1551. Saxonica . 1580. Cornel. Iansen . Lugd. 1606. 1450. Cusanus Card. Basil. 1565. 250. Cyprianus . Edit . Pamel . Ant. 1589. 400. Cyrill . Alex. Antw. 1618. 365. Cyrill . Hierosol . Bib. pat . tom . 4. Col. 1616. D. 1600. DAniel Chamierus . Gen. 1626. 1580. Didacus Nugnus . Venetijs . 1592. 1580. Didacus de Tapia . Salmant . 1589. 70. Dionysius Areopagit . Ludg. 1570. 1480. Dionys. Carthus . Paris . 1539. 1563. Dom. Soto . Lugd. 1569. 1564. Dudith . Quinq . eccles . Lond. edit . cum concil . Trid. 1620. 1236. Durand . Lugd. 1595. E 1520. Eckius . Ingolstad . 1535. 1580. Edmund . Camp. Edit . cum Whitak . respon . Gen. 1610. 1530. Erasmus . Antw. 1540. 1532. Estius . Duaci . 1616. 453. Eucherius Lugdun . Bibl. Patr. tom . 5. Col. 1618. 420. Euseb. Emise . Bib. pat . tom . 5. Col. 1618. 328. Eusebius Cesariensis . Colon. Allobrogum . 1612. 1080. Euthynius . Pans . 1560. F 1600. FErdinand . Quir. de Sal. Complut . 1618. 1600. Field . Lond. 1606. 1618. Fisher Ies. Lond. 1624. 1570. Fox martyr , log . Lond. 1580. 1002. Fulbert Carnotens . Bib. pat . to . Col. 11. 1618. 1590. Fulk . Lond. 1617. G 1530. GEorg . Cassand . Paris . 1616. 1541. Gerard Lorich . auctoris impensis edit . 1536. 130. Gratian. Paris . 1507. 600. Greg. mag . Papa . Froben . bas . 1564. 726. Greg 2. Papa . Tom. Concil . Bin. Col. 1618. 731. Greg. 3. Tom. Concil . 3. Bin. Col. 1618. 580. Greg. Turonens . bib . pat . tom . 6. Col. 1618. 1590. Greg. Valent. Lutetiae . 1614. 1060. Guitmund . Bib. pat . tom . 11. Col. 1618. H. 1591. HArmonia Confessionum . Geneu . apud Pet. S. Andr. 1591. 1564. Harding . Impress . cum Iuello . Lond. 1611. 840. Haymo . Halbarstad . Argent . 1519. 1590. Hesselius . Louan . 8. 1564. 390. Hieronymus Stridon . Antw. 1579. 1090. Hildebert . Cenomanens . Bib. pat . tom . 12. Col. 1618. 355. Hilarius Pictauiens . Paris . 1605. 1554. Hosius Stanis . Col. 1584. 1262. Hugo . Card. Bas. 1600. 1136. Hugo de Sanct. Vict. Mogunt . 1617. 1054. Humbert de Sylua Card. Bib. pat . tom . 11. Col. 1618. I. 1410. IAcobellus Misno . Citat . à Dd. de Tap. Salmant . 1589. 100. Ignatius Graecolat . Geneuae . 1623. 1580. Illyricus , vide M. 1216. Innocent . 3. Pontifex . Louan . 1566. 1540. Ioh. Benedict . Paris . 1552. 1530. Ioh. Arboreus . Paris . 1540. 1530. Ioh. Caluin . vid. C. 1411. Ioh. Gerson . Paris . 1514. 1414. Ioh. Hus. Noremberg . 1584. 1596. Ioh. Maldonat . Mogunt . 1602. 1560. Ioh. Iuellus . Lond. 1611. 1604. Ioh. Munster in Wecleg . Francofurt . 1621. 180. Irenaeus Lugd. Epis. Col. Agrip. 1596. 630. Isodorus Hispal . Paris . 1601. 150. Iustin Martyr Graecolat . Lutetiae . 1615. Iustinian . Ies. Lugd. 1612. L. 1580. LAurent . Humf. Lond. 1582. 1061. Lanfranc . de Euch. Bib. Pat. tom . 11. Col. 1618. 450. Leo Mag. Bib. pat . tom . 5. Col. 1618. 1600. Lorinus Iesuit . Col. Agrip. 1617. 1570. Lucas Brugens . Antw. 1612. 1520. Lutherus . Basil. 1540. 1320. Lyranus . Venetijs . 1604. M. 370. MAcarius Egypt . Bib. pat . tom . 4. Col. 1618. 80. Martialis Lemou . Lug. 1572. 1540. Marcus Flac. Illyric . Ex offici . Iacob . Stoer . 1608. M. T. Cicero . Colon. Allobr . 1616. 1520. Mart. Luther , vide L. 1565. Mart. Chemnis . Francof . ad Moen . 1574. 1077. Micrologus . Bib. pat . tom . 11. Col. 1618. 1600. Morton . Lond. 1606. 1610. Mockettus . Lond. 1617. N. 375. NAzianzenus . Gr. Lat. Lutet . 1609. Nugnus , vid. D. O. 1110. ODo Cameracens . Bib. pat . tom . 12. Col. 1618. 1080. Occumenius . Gr. Veronae . 1532. 230. Origenes Adamant . Basil. 1570. 1530. Orthuinus Gratius . Dauen . 1535. P. 820. PAscasius Rudbertus . Bib. pat . tom . 9. Col. Agrip. 1618. 1150. Petrus Cluniacens . Bib. pat . tom . 12. part . 2. Col. 1618. 1320. Petrus de Palude . Paris . 1530. 1140. Petrus Lombard . Sub praelo Ascensiano . 1535. 1610. Pet. Molinaeus . Lond. 1620. 1590. Pet. Su●… . Polanus . Author . Hist. Conc. Trid. August . Trinob . 1620. 100. Plinius Maior . Franco . ad Maenum . 1599. 1530. Philippus Melancthon . Wittebergae . 1623. Q. 90. QVintilianus . Lugd. 1560. Quinque Eccles. vide Dudith . R. 835. RAbanus Maurus . Lutet . 1534. 620. Rehing Iacob . Tubingae . 1621. 869. Regino Abb. Prumiens . Argent . 1609. 560. Rhemigius Rhemens . Bib. pat . tom . 10. Col. 1618. 1280. Ricard . de Med. vil . Brixiae . 1591. 1360. Ricard . Armacanus . 1600. Riuetus Andr. Saumur . 1616. 910. Rodulphus Flauiacens . Bib. pat . tom . 10. Col. 1618. 1530. Ruardus Tapperus . Louan . 1555. 1119. Rupertus Abbas Tuitie . Col. 1528. S. 1580. SAlmeron Iesuit . Col. 1902. 1590. Suarez Iesuit . Venetijs . 1597. 950. Steph. Eduensis . Bib. pat . tom . 10. Col. 1618. T. 200. TErtullianus . Antwerp . 1584. 440. Theodoretus . Col. 1612. 1430. Thomas Waldensis . Venetijs . 1571. Thom. Aquin. vide A. Thom. Mort. vide M. 1070. Theophilact . Basil. 1525. 1580. Tolet. Card. Col. 1569. 1590. Theodo . Beza . Geneuae . 1598. 390. Tripartita historia . Basil. 1528. V. 1572. VAdianus Aphoris . Euch. 1536. 1600. Vasquez . Antwerp . 1621. 1240. Vincentius Histor. Venetijs . 1591. W. 1430. WAldensis , vide T. 849. Walafridus Strabo . Bib. pat . tom . 9. Col. 1618. 1380. Widford contra Wiclif . Dauen . 1535. Edit . ab Orthuino Gratio . Z. 1105. ZAcharias Chrysopol . Bib. pat . tom . 12. Col. 1618. FINIS . I intreate the Gentle Reader , before the reading hereof , to correct these few faults in some copies , which alter the sense ; the lesser escapes are annexed at the end . Pag. 21. lin . 22. adde , his body . 24. l. 23. for they , reade , l. 36. l. 15. adde , to be spurious , and therefore ought , 44. l. 7. and therefore they cannot be se●…ed from the Communion . 67. l. 15 r. infundatur . 107. l. penult . r. for it is that , which w●… . 121. l. penult . r. now , for , na●… . 128. l. 7 r. both , for one , 146. l. 28. r. and , for or . 147. l. 15. r. 190. for 90. 176. l. 13. r. repealed . 2●…0 . l. 17. r. no error . 226. l. 6. r. to me , for some . 230. l. 25. dele , Etym. fil . dextr . 271. l. 9. r. Bishops at Carthage . 278. l. 〈◊〉 r. she for he , 298. l 11. adde quoth M. Featly . l. 23. r. then for this . 302. l. 19. r. Testament of blood , or blood a Testament . THE GRAND SACRILEGE OF THE CHVRCH OF ROME . CHAP. I. The state of the question , touching the necessitie of Communicating in both kinds . PLinie a writeth of the Camels , that they like not cleare water , but vsually foule and trouble the streame , wherein they are to drinke . Such is the manner of our muddie Popish writers , who are sent to vs from Rome and Rhemes , laden like Camels with Babylonish merchandize : they trouble the waters of strife , and for the most part confound the states of all the questions , which they enter into , or mainely contend for ; and as in other Controuersies , so in this of entire Communicating , they begin their doubling and falsifying at the very setting downe of the poynt of difference betweene vs. b Bellarmine and c Eccius state the question thus ; whether it be necessary for all men to Communicate in both kinds : d Hosius and e Tapperus adde , to saluation ; as if we affirmed , that Communicating in both kinds were simply necessary to saluation : this is not the true hinge , vpon which this question turneth . For wee doubt not , but that the children of the faithfull , especially dying baptized , as also that abstemij , such as cannot drinke wine , and other beleeuers that are preuented by death before they participate of the Sacrament of the Lords Supper , if they prepare themselues for it , and desire it , may be saued without actuall Communicating in both , or either kinde . The wilfull contempt , not the ineuitable defect of the Sacrament is damnable . We conceiue no more necessitie of drinking of the cuppe of blessing , then of eating the sacramentall bread , which is not absolutely necessary to saluation , no not to those which are in riper yeeres . The spirituall eating of Christs blessed body and blood , is simply and absolutely necessary to saluation ; but not the sacramentall , without which many blessed Martyrs and Saints haue been saued . The tearme necessary , is seldome , or neuer vsed by Protestants in this argument , or if they vse it , they meane necessary , ratione praecepti , not medij : They enquire not how necessary a meanes communicating in both kinds is to saluation : but how necessary a command Christ hath laid vpon all Communicants , to receiue the Sacrament in both kinds . They should haue propounded the question thus : Whether the people are not bound by Christs precept to Communicate in both kinds ? or , if they will needs retaine the word , necessary , in vnfoulding this controuersie ; whether it be not as necessary for the people to drinke of the Cup , as to eate of the Bread ? or whether it be not as necessary , in regard of Christs institution , that the people communicate in both kinds , as that the Priest , the minister , or as they speake , the Conficient ; or maker of this sacrament ? Or whether the administring of this sacrament in both kindes to the people , and preists also , none Conficients be not so necessary , that it cannot bee otherwise administred without sinne and violation of our Lords most holy Institution ? The Romish tenent , to which all Papists , vnder paine of a curse , are bound to subscribe , is plainely and expressely set downe in the Canons of three Councels : at Constance , Basil , and Trent . In the f Councell of Constance , sess . 13. This Synod doth decree and declare concerning this matter , that processe be directed to the most reuerend Fathers in Christ , the Lord Patriarkes , Primates , Archbishops and Bishops , and their vicars in spirituals , wheresoeuer by them appoynted . In which processe , by the authoritie of the holy Councell , let them be inioyned and commanded effectually to punish those that obserue not this Decree : viz. Who exhort the people to Communicate in both kinds , or teach that they ought so to doe . In the Councell of g Basile , sess . 30. This Synod doth decree and declare , that the faithfull Laicks or Clarks communicants , and not conficients , are not bound by our Lords command to receiue the holy Sacrament of the Eucharist vnder both formes or kindes , viz. of Bread and Wine . In the Councell of h Trent , sess . 21. c. 1. The Synod declareth and teacheth , that Laicks and Clarks non conficient , are by no diuine precept bound to receiue this most holy Sacrament of the Eucharist in both kinds , and if any say that all and euery of the faithfull by Gods command ought to receiue the Sacrament in both kinds ; let them be accursed . The doctrine of the Reformed Churches cannot be more certainely gathered , then out of the harmony of their orthodoxall confessions , which were penned by most iudicious Diuines at the first , and are at this day subscribed by those that are admitted to any degree of function in each particular Church . To begin with the Church of England , to whose Articles of Religion all Graduats , and Ministers of the Word professe their assent and consent , euen by interposing an oath . In the 30. Article thus we reade ; i The cup of the Lord is not to bee denyed to the Lay people , for both the parts of the Lords Sacrament , by Christs ordinance and commandement , ought to be ministred to all Christian men alike . In the k Confession of Auspurg , Article 2. both parts of the Sacraments are giuen to the Laiety in the Lords Supper , because the Sacrament was instituted not for a part of the Church onely , viz. the Priests : but for the rest of the Church also : and truly Christ saith , Math. 26. Drink you all of this : where he expresly commandeth , all to drinke of the Cup ; and lest any man might cauill , saying , that that precept belonged only to Priests , Saint Pauls ordinance to the Corinthians testifies ; That the whole Church ordinarily , or in common , vsed both kinds . In the l Saxonik Article 15. All men know , that the Lords Supper was so instituted at the first , that the whole Sacrament was giuen to the people , as it is written , Drinke you all of this . The custome of the ancient Churches both Greeke and Latine are well knowne ; therefore we must confesse , that the prohibiting of one part thereof is vniust . It is vnlawfull to violate the last wil and Testament of men , if it be lawfully made ; why then doe the Bishops violate the Testament of the Sonne of God , sealed with his blood ? In the Bohemian , c. 14. m Christ said in expresse words , Take , eate , this is my body : and in like manner when he gaue them the Cup by it selfe , and distinctly said , Take , Drinke ye all of this , this is my blood : therefore according to this Commandement , the body and blood of our Lord Iesus Christ ought to be distributed and receiued by all beleeuers in common . In the latter o Heluetian confession , cap. 21. we dislike these , who haue takē away one part of the Sacrament , viz. the Cup of the Lord from the faithfull , for they grieuouslly offend against the Lords institution , who said , Drinke ye all of this , which hee spake not in so expresse words of the bread . The Doctrine and practice of the reformed Churches , as it is expressed in these Confessions , is solidly and learnedly iustified against the Romish aduersaries by p Luther , q Melancton , r Caluin , s Iewel , t Chemsius , u Plessis , x Bilson , y Riuet , z Moulin , a Chamierus , b Humfrey , and others : from whose Hiues I haue taken much hony , yet not vpon trust , nor without trying it , but tracing the diligent Bees in the Paradice of God , the holy Scripture , and the Garden of Ecclesiasticall Writers , euen to each flower , whence they gathered it . CHAP. II. The first Argument , drawne from Christs Precept and example in the celebration of this Sacrament . WHatsoeuer Christ commanded and did in the first celebration of this Supper , ought continually to be obserued and practized in the Church : But Christ in the first celebration of the Supper , gaue the Cup , and commanded it to bee giuen to all there present , that before had receiued , the bread : Therefore the giuing of the Cup to all Communicants at the Supper , ought perpetually to bee obserued , and practised in the Church . The proposition is gathered out of Luk. 22. 19. This doe ye in remembrance of me : and 1. Cor. 11. 25. This do ye as oft as you drink in remembrance of me : and ver . 26. as oft as you eate of this bread , and drinke this Cup , you shew the Lords death till he come . In which words , the Apostle euidently implyeth , that the Commandement , this doe in remembrance of me , extends euen to Christs second comming . And verily , if Christs precepts and actions in the first celebration of this Sacrament , were not a law binding the Church to doe the like in all succeeding ages ; neither the Apostles themselues , nor the Church after them should haue had any warrant at all to celebrate the Lords Supper after his death . Which to affirme were absurd impietie , or as Saint Augustine speakes in a case of farre lesse importance , most insolent madnesse . The assumption is set down in the very letter , totidem verbis , Mat. 26. 27. He tooke the Cup , and gaue it to them , saying ; Drinke you all of this . Mark. 14. 23 : And he tooke the Cup , and when hee had giuen thanks , he gaue it them , and they all drank of it . Certainely , I perswade my selfe , that our Sauiour expressed the note of vniuersality , viz. in deliuering the Cup to all , saying : Drinke you all of this , and not so in giuing the bread , of set purpose , to preuent that abuse , which the Romish Church of late hath brought in , by taking away the Cup. As in like manner the Apostle saith of marriage : It is honorable in , or amongst all men . Heb. 13. 4. and he saith not so of virginity , or single life ; although it bee most true , that single life , or virginity is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , pretious , or honorable ; because the holy Ghost foresaw , that some heretikes would denie marriage to bee honourable amongst all , and prohibite it to some men , viz. the Cleargie . Which two texts of Scripture the Romanists lewdly peruert , and ridiculously contradict themselues in the interpretation of them , extending all to the Laietie in the one , and excluding the Cleargie ; and extending all to the Cleargie in the other , and excluding the laietie . Marriage is honorable among all , say they , that is , all , saue Priests ; Drink you all of this , that is , all , saue the people . In restraining all in both places , they make of omnes , non omnes , and so contradict the text , and by expounding all sometimes of the people , not Priests , sometimes of Priests , and not people , they contradict themselues . For the restriction of all in this place to Priests administring onely , I forbeare the further refuting of it ; because all the arguments , that follow in generall , ouerthrow it , and in particular , and expressly it is refelled in the Conference annexed hereunto . This whole argument is confirmed by the testimonie of Pope Iulius , set downe in the Canon Law , and therefore deliuered a ex Cathedra . De consecrat . dist . 2. There hee proues , that bread and wine onely ought to be giuen in the Sacrament , and not milke ; because Christ the master of Truth , when he commended the Sacrament vnto his Disciples at his last Sup●…er , gaue milke to none , but bread & the cup only . The contrary practice viz. of them that giue milke in the Sacrament , how repugnant it is to the Euangelicall , and Apostolicall Doctrine and custome of the Church , will easily bee proued from the fountaine of truth ; from whom the ordination of these mysteries did proceed . The Pope in this place drawes an argument from Christs institution , and practice at his last Supper both affirmatiuely , and negatiuely . Christ gaue bread and wine to his Disciples , therefore wee ought so to doe , he gaue not milke , therefore wee ought not . Christ is the Fountaine of truth , he is the Master of truth , hee is the Author of the Sacrament ; therefore inferreth the Pope , and in this particular infallibly ; nothing must bee done in the administration of this Sacrament , otherwise then Christ did , and commanded at his last Supper . The Romanists cannot confirme the Popes argument , but they must needs confirme ours in this point , they cannot infirme , or weaken ours , but they must needes weaken his , and not his onely , but that renowned Doctor , and glorious Martyr , Saint Cyprians also ; who fighteth with the same weapon against the heretiques called b Aquarij , wherewith we doe against the papists : No man may vnder colour of new , or humane constitutions depart from that which Christ our Master did and taught : and a little after : If in the Sacrifice which Christ offered , Christ alone is to be followed , it behooueth vs to obay and doe that , which Christ did , and commanded to be done , seeing he himselfe saith , in the Gospel , if ye doe that which I command you , I will not say , that you are seruāts , but friends , &c. Yet some out of ignorance , or simplicity in sanctifying the Lords Cup , and ministring to the people , doe not that which Iesus Christ the Author and Teacher of this sacrifice did and taught . If any Cauill , against this argument , that Christ sate , or leaned at his last Supper , gaue the Sacrament after supper , and that vnto 12 , and those men , and no women , and yet we are not bound so to doe ; and consequently , that the argument from Christs example is not of absolute necessity for vs to follow , but may be dispensed with by the Church : I answer ; first , that the argument proceedes vpon substantiall acts , and not circumstances , such as are the time , and the place , and the number of communicants . Now that the Cup is a substantiall part of the Sacrament , appeareth both by Christs blessing , and consecrating it , and the words of the institution : This Cup is the new Testament in my blood : neither can the aduersaries deny it , who account it no lesse then c sacriledge in a Priest to consecrate , or receiue the Sacrament in one kind onely . 2. Our argument is not grounded onely vpon that which Christ did , but vpon that which Christ did , and taught , or commanded should bee done . Now as Christ tooke the bread , and broke it , and said ; Doe this : so in like manner he tooke the Cup , and said : Drinke ye all of this , but Christ said not in like manner , sit you downe , or lye , when you take the sacrament , or receiue it late at night , or administer it to such a number of men onely . What he did and taught , as Saint Cyprian soundly collects , must be perpetually obserued in the Church ; the circumstances vsed at his last Supper hee did not command vs to vse ; but the substantiall acts of administring the Sacrament in both kinds . Fecitet Docuit , he both did , and taught vs to doe . Wherefore as Saint d August : speaks in a like kind . All the contradictions of our aduersaries cauilling breath serueth rather to kindle more , then blow out or quench the fier of truth in this argument burning vp the stubble of Popish Canons and constitutions , repugnant to Christs Doctrine and practice at his last Supper . 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 onely : In like manner he cannot be said to receiue the Sacrament entire , and perfect who receiueth it but in one kind onely : because Christ instituted it in two kinds , and ordained the full significancie and efficacie to bee compleat in both , and not in one onely . Wherefore e Aquinas part . 3. q. 63. art . 1. concludeth . Therefore two things concurre to the integrity of this Sacrament ; viz. sprituall meat and drink . And f 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 onely , neither can it be whole to the Laietie , vnlesse we take Hesiods riddle for sound diuinitie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 i 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 k 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 . Vpon 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 l of sanctifying grace . And what amends can they make for so vnsufferable wrong done vnto them ? If each part of this Sacrament , haue 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 vpon another . CHAP. IIII. Argument 3. drawne from the Analogie of the thing signified to the signe . THe signe , viz. the Cup ought to be denyed to none , vpon whom God conferreth the grace signified by the signe : Upon all faithfull Christians God conferreth the grace signified by that signe : Therefore that signe , viz. the Cup ought to be denied to no faithfull Christian. The proposition is deduced from the words of m S. Peter , Can any man forbid water , that these should not be baptized , which haue receiued the holy Ghost as well as we ? Surely to whom God intendeth the end , hee intendeth the vse of the meanes . n Lorinus out of the ordinary glosse conceiues the Apostle to vse an argument à minori , which he thus reduceth to forme . If God hath giuen that which is greater , no man ought to forbid the lesser : But God hath giuen them the holy Ghost , which is the greater ; Therefore none ought to denie them the baptisme of water , which is the lesse . This is all one , as if when the Pope hath bestowed an Archbishoprick vpon any Bishop , the Datary should deny him the Pale : or when the Vniuersity hath conferred the degree of Doctor , the Beadle should denie him his Scarlet Hoode : or when the Captaine hath admitted a souldier into his band , any vnder officer should forbid him to weare his colours . As incongruous , if not far more , it is , when God the Lord and Master conferres the thing signified by the Sacrament , for man , the seruant , and minister to denie the signe . The asumption is easily prooued ; for the thing signified by the Cup , is either the Communion of Christs blood , as the Apostle testifieth ; The o Cup of Blessing which we blesse , is it not the Communion of the blood of Christ ? Or it is remission of sins by the blood-shedding of Christ , as the words of the institution imply ; This is the blood of the new Testament , which is shed for man for the remission of sins : Neither of which benefits the Romanists dare to exclude the Laietie from . They haue vnion with Christ by faith , therefore Communion of his blood : they receiue the remission of sinnes by Christs blood shed vpon the Crosse , with what colour then can the Romanists take away from them the Cup , the signe and pledge thereof ? if they except against this argument , that children , & abstemious persons , such as cannot brook wine , receiue the thing signified , viz. remission of sins , and participate of Christs blood , and yet drink not of the holy Cup ; the answer is easie ; None are by this argument meant , but such as desire the Cup , and are capable thereof : such are not either children , or abstemious persons . Let the Opposition then , or Maior be vnderstood as it is intended , with this explication , or limitation : No faithfull Christians ought to be denied the Cup , vpon whom God conferreth the thing signified by the Cup. viz. none that desire it , and are capable thereof , and can receiue it according to Christs ordinance , such are the faithfull people ordinarily , and so the former Cauill vanisheth into smoake . This whole argument is confirmed by a Canon , extant in p Gratian de consecrat : dist : 2. If as often as the blood of Christ is shed , it is shed for the remission ofsins : I ought alwaies to take it , that alwayes sinnes may be forgiuen me . This Gratian gathered as a flowre out of Saint Ambrose his works : but behold a greater then Saint Ambrose , our Lord and Sauiour implieth as much , saying , This is my blood which is shed for you , and for many for the remission of sinnes ; Drinke yee of it , for it is shed for you , and the remission of your sinnes . These therefore for whom Christs blood was shed , and they who haue obtained remission of sins by it , ought by the reason annexed to this precept , drinke of it . And I perswade my selfe , that no learned Papist hath so little charitie in his heart , or so much brasse in his brow , as doctrinally to deliuer , that Christs blood was not shed sor the Laietie , or that they receiue not remission of sinns thereby , as well as Priests . CHAP. V. The fourth argument drawne from the nature of a banquet , or supper . IN euery supper , feast , or banquet , the cup is to be giuen to the guests , that they may drinke as well as eate : The Sacrament of the Eucharist is a supper , feast , or banquet : Therfore in the Sacrament of the Eucharist , the Cup is to be giuen to all the communicants , that they may drink as well as eate . The proposition is euident to sense , and is readily assented vnto by the aduersaries , Aquinas q part . 3. q. 73. To a corporall refection , or repast , two things are required , viz. meat , which is a drie nourishment , and drinke which is a moyst . And y Lyranus in 1. Corin. 11. The Sacrament is giuen in two kinds , or formes , viz. of bread and wine , that thereby a perfect spirituall refection might bee signified . The asumption is testified by a cloud of witnesses : by Saint Paul ; When you come together therefore into one place , this is not to eate the Lords Supper ; for in eating , euery one taketh before hand his own supper . By Saint Cyprian , who intituleth his Treatise of this Sacrament , De coena Domini , of the Lords Supper : by Tertullian , who sayth , what shall her husband sing to her , what shall shee sing to her husband ? t shall Gods Supper heare something from the Tauerne , from hell ? what mention of God ? what calling vpon Christ can there be there ? &c. By Saint Ierom epist. 14. ad Damasum , t pa. 409. * the fat calfe is our Sauiour , whose flesh we dayly eat , and drinke his blood ; this banquet is euery day kept , euery day the Father receiues his Sonne . By Soto , art . 12. quest . in 12. dist . u The Sacrament is not perfect , but in both kinds ; for it is a banquet consisting of meate and drinke Nay , by the whole Church of Rome in her Offices , and publique Liturgie , in the Antiphony sung at the Vespers , on Corpus Christi day , ‖ O holy banquet ; and in the prayer after the Communion , in the feastof Cosimus and Damianus . This whole argument is confirmed by * Vasques the Iesuite , disp . 215. The Sacrament is instituted in both kinds , viz. bread and wine , that it might be a kind of banquet . Therfore Christ speaking of himselfe saith , My fl●…sh is meate indeed , and my blood is drinke indeed : now in a banquet there is nothing but me ●…t and drinke , whereof each refresheth the body after a seuerall manner , and conduceth to the nourishment and increase thereof . Whereupon he inferreth , that each kinde in the Sacrament hath a peculiar and proper signification and operation . This testimony of Vasques commeth home to the point ; for he confesseth all that is inforced by this argument : first , that a banquet consists of drinke as well as of meat : Secondly that the blessed Sacrament of the Eucharist is a banquet ; Thirdly , that the seuerall kinds of foode in this banquet nourish after a seuerall manner ; from whence , who seeth not , that it will follow that the Laietie which are debarred of one kinde of viand in this banquet , and receiue onely the other , cannot participate the full effect and operation of the Sacrament , which is a perfect spirituall refection , or nourishment . CHAP. VI. The fift Argument drawne from the precept of drinking . NOne can drink in the Sacrament without the Cup : All that communicate , ought to drinke in the Sacrament : Therefore all that communicate , ought to haue the Cup giuen them . The proposition cannot be denyed , the relation is so neere betweene drinking and the Cup ; none drinke but by taking the Cup ; none taketh the Cup in the Lords Supper , but hee drinketh : Spirituall drinking indeed may bee without a materiall Cup , or Chalice ; but corporall and sensible , such as is drinking in the Sacrament , which is a visible signe , cannot be without the Cup. The assumption may be collected , if not out of Saint Iohn , 6. 53. and 56. vnlesse you drinke my blood you haue no life in you : and hee that drinketh my blood , dwelleth in me : ( because some Iudicious Diuines vnderstand those texts of Spirituall , and not Sacramentall drinking ) yet most euidently out of other texts of Scripture , which by consent of all diuines , either directly point vnto , or manifestly allude to drinking in the Sacrament ; As the 1. Cor. 11. 28. So let him drinke of that Cup : vers . 29. Whosoeuer drinketh vnworthily , drinketh damnation vnto himself . And 1. Cor. 10. 4. All did drinke that same spirituall drinke : and vers . 21. Ye cannot drinke the Cup of the Lord , and the Cup of deuils : and 1. Cor. 12. 13. we are all made to drinke into one spirit . Besides , Mat. 26. 28. Drinke you al of this ; of which before in the first argument . This whole argument is confirmed by Pope Innocent himselfe , one of the learnedest of all the Popes , and best studied in this argument . In his fourth booke of the Mysteries of the masse , c. 21. The blood of Christ is x not said to be drunke vnder the forme of bread , as neither to bee eaten vnder the forme of wine ; but wee inferre , all faithfull Christians are inuited by Christs precept , and the vndeniable practise of the Apostolike Churches , not onely to participate of Christs blood in some manner , as the Romanists conceiue they may doe in eating the flesh , but truly and properly to drinke it , but sacramentally . And therefore albeit we should admit , that the blood of Christ might in some sort be taken together with the bodie , because now since his resurrection and ascention , they are neuer seuered ; but where his body is locally and really , there is his blood also : yet this doth not satisfie Christs command , who requireth , that we distinctly Drinke of the Cup , or wine , which he calleth his blood , Mat. 26. 28. and that we drinke his blood , Iohn 6. 53. which most of our learned aduersaries vnderstand properly of drinking Christs blood really present , as they belieue , in the Sacrament . Were his blood really present , as they suppose , in the bread by the words of consecration turned into his body yet certainely in eating the body they cannot be said to drinke his blood : for eating is not drinking ; neither can any man possible imagine true reall and proper drinking of any thing , which is not sub liquidâ formâ , as Christs blood cannot bee sub forma panis , vnder the forme of bread , which is drie and solid . 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 onely , viz. by taking the bread , and not the cup , is sacriledge in the priest : Therefore to communicate in one kinde onely , 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 y 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 . z 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 a 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 . d 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 vnder 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 onely , the species or forme of wine doth represent the blood onely , 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 onely 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 vs : 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 e Vasques , tom . 3. in 3. disp . 215. cap. 2. num . 5. The sacrament is instituted vnder a double forme , or in two kinds , not onely 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 onely signifie not whole Christ , nor represent the memory of his blood shed for vs , as Alfonsus teacheth ; neither doe the people in so cōmunicating either receiue whole Christ , or celebrate the memorie of his blood shed vpon the Crosse , and offered for vs , to which end especially this Sacrament was instituted . Lastly , if the Sacrament were instituted vnder a double forme , or in two kinds , not onely 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 f 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 . CHAP. VIII . The seuenth Argument , drawne from the nature and condicion of a will , or legacie . NO legacie bequeathed by the last will and testament , confirmed by the death of the testator , ought to bee withheld from any legatarie , that is person , to whom it is bequeathed : The Cup in the Eucharist is a legacie , bequeathed by Christs last will and testament to all true beleeuers capable thereof : Therefore the Cup in the Eucharist ought not to be withheld from any true beleeuer capable thereof . The proposition is the Apostles , Gal. 3. 15. A mans testiment , if it be confirmed , no man disanulleth , or addeth thereunto : and Heb. 9. 7. A ●…estament is of force after men are dead . The assumption is part of the words of Christs institution , Luk. 22. 20. This cup is the new Testament in my blood . Christ calleth it his Testament , or last legacie , as a Aquinas par . 3. qu. 73. art . 50. truly noteth , Because those things which are spoken last , especially by friends departing , doe stick faster in the memorie , by reason that the affections are then most inflamed to our friends , and those things wherewith we are more affected , make a deeper impression in the mind . This whole argument is confirmed by Iansenius , who meeting with an answer , that seemes to be made to this argument , directly impugneth it . The answer giuen by Bellar. and others is : The legacie bequeathed , is not bread , nor wine , but the body and blood of our Lord ; both which are giuen vnder one kind , as well as vnder both : the difference is , that they which drinke of the Cup , receiue the legacie as it were in two paiments , they who doe not drinke , receiue the same legacy in one paiment . This answer is substantially refuted by Iansenius in Liturge . b lib. 4. and 7. and thereby the former argument very much strengthned . First , saith he , the answer were to some purpose , if Christ by will had disposed onely of the things signified in the Sacrament ; but Christ in his legacie had respect not onely to the thing signified , but also to the signe , for the manifestation of his Passion , and representation of his death . Secondly , hee acutely and truly obserueth , that the will of the testator might be satisfied , in giuing the whole legacie at once , or twise , if it were of the nature of monie , which may bee payd in one great piece , or in many small amounting to the same value : But c it is not so in the Sacrament , saith he , the thing signified by the Sacrament cannot by the discretion of the Church be deuided into more formes , nor be cōtracted in one . It is not in the powre of the Church , to make the body alone to be vnder the forme of bread ; nor the blood alone vnder the forme of wine ; nor both of them together vnder one forme , or kinde . Therefore , as when a man bequeatheth to any by his wil one thousand pound in coyne , and one thousand pound in ancient plate of such a making ; he that paieth the whole legacie , either in coyne onely , or in plate onely , violates the will , because though he may giue the valew , yet hee giues not the thing in specie bequethed ; so although it should be granted , which yet is not , that the Priest giueth to the people the body & blood of Christ in the bread ; yet hee violates the will of the testator , because he giueth it not so as it may be drunke , or in the forme of wine . Whence I conclude , that what the Apostle saith : No man offereth to the will of a man ; The Romanists offer to the last will and testament of God our Lord : and therefore are guiltie not onely of greuious sacriledge , but also of grand fraud and impietie , in violating the Testament of our Sauiour , and deceiuing the people of a most pretious legacie bequeathed by him vnto them . CHAP. IX . The eight Argument drawne from the end of the Sacrament . THis Sacrament ought in such wise to be receiued by al Communicants , that thereby the death of Christ may be represented and shewed forth : But without partaking of the Cup , it cannot bee so receiued , that thereby Christs death may be represented and shewed forth : Therefore without pertaking of the Cup , it ought not to be receiued by any Communicants . The proposition is the Apostles . 1. Cor. 11. 28. As often as you eate this bread , and drinke this Cup , you shew forth the Lords death , till he come againe . The assumption is euident to sense and reason : to sense for the breaking of bread representeth in no wise the effusiō of bloud : to reason for blood which is contained in the body and vaines , no way sheweth the killing or bloodie death of the partie ; but the blood , if it be at all in the bread ( which we denie , ) it can be there no otherwise , as themselues confesse , then by concomitancie , as contained in , not seuered from the body : as inclosed in , not shed out of the veines . Therefore if it should be granted to our aduersaries , that the blood might be receiued in the bread by it selfe : yet by such receiuing , Christs death by the effusion of his blood for vs , could in no wise be represented , or shewed forth ; which yet is acknowledged to be the principall end of the celebration of this Sacrament . This whole argument is confirmed by ●…bus Reihing , who ingeniously acknowledgeth , that in the Encheridion , which he wrote when he was a Iesuite against the doctrine of the d reformed Churches , he cōcealed this obiection of the Protestants ; because hee despaired euer to giue a satisfactorie answer thereunto . It may be , that wits , if they be put vpon the rack , may finde out euasions for any argument ; but a true solution , on which a man may settle his conscience , no Papist can euer giue . For if the Priest be bound to consecrate , and receiue the wine a part , because otherwise hee should not represent the effusion of Christs blood : by the same reason , all Communicants that receiue the Sacrament , ought to take the wine apart , being mystically Christs blood , as well as the Priests : because they in their eating and drinking are commanded to shew forth , and declare Christs death , as the Apostle teacheth vs. Neither can it be said , that this manner of receiuing , to shew forth Christs death , was necessary onely , till such time as the Church in the Councell of Constance had otherwise ordained ; for the Apostles Canon extendeth to Christs second comming ; e As oft , saith hee , as you eate this Bread , and drinke this Cup , you shall shew forth Christs death , till he come againe . Therefore till his second d●…ng , euen to the end of the world , this Iniunction is of force . CHAP. X. The tenth Argument , drawne from the example of Saint Paul , and the Corinthians . THat which Saint Paul deliuered from Christ to the Corinthians , touching the administration of the Eucharist , ought perpetually to bee obserued in the Church : But S. Paul from Christ deliuered to the Corinthians the communicating of the faithfull in both kinds : Therefore the communicating of the faithfull in both kinds , ought perpetually to be obserued ( in the administration of the Eucharist ) in the Church . The Proposition is vncontroleabl●… ; because an example of the Apostle , and the Primitiue Churches , hauing warrant from Christs word , is a safe president to all succeeding Churches . The Assumption is contained in the 1. Cor. 11. from verse the 23. to the 29. I receiued of the Lord , that which I deliuered vnto you , &c. After this preface , hee relateth this institution of the Sacrament in both kinds , vers . 24 , 25. and from the 26. to the 29. hee teacheth in what manner they ought to communicate in both kinds , and how they ought to fit and prepare themselues thereunto . S. Pauls authority , writing by diuine inspiration , ought to sway with all religious Christians : how much more when it is backed , and seconded with some Command , Precept , Order , or at least , Warrant from Christ himselfe ? That which I deliuered vnto you , saith he , I receiued from the Lord ; and therefore you may safely follow , what not I , but the Lord hath prescribed . This whole Argument is confirmed by Becanus , who confesseth , that the Apostle deliuered the Communion in both kinds ; f I confesse that both kinds were instituted by Christ ; I confesse that both were deliuered by the Apostle . g Tollet vpon the sixth of Iohn saith ; There is no question of it . It was an ancient custome obserued in the Church from the times of the Apostles , to communicate in both kinds . In this assertion there is no controuersie at all . No controuersie at all indeed ; for it is the Protestants plea generally , and the Romanists themselues admit of it ; but yet come in with a strange non obstante . See the Councell of Constance , sess . 13. h The Synod declareth , decrees , and defines , that although Christ after supper instituted , and administred to his Disciples this venerable Sacrament in both kinds , viz. of bread and wine ; and though this Sacrament were receiued in both kinds in the Primitiue Church ; Hoc tamen non obstante ; notwithstanding all this , the Councell giues order to the Contrary . The Prince by his Prerogatiue sometimes in his Proclamations appoints and commands in some particular , Acts to bee done contrary to some former Statute , or Act ; but wee neuer reade of a non obstante against the Kings Prerogatiue ; how much lesse against the expresse Command and Law of the King of Kings ? Wherfore this Councel deserueth to be branded for euer , either with the infamous name of non obstantiense Concilium , which Luther giues it , or In-constantiense , for breaking their publike faith giuen to Iohn Hus , and Ierome of Prage , and burning those blessed Martyrs , because they were not able to confute them . CHAP. XI . The eleuenth Argument , drawne from the vniforme , and constant practice of the Catholike Church in all ages . THe words vsed in the institution , Drink you all of this , ought to be expounded according to the vniforme and constant practise of the Catholike Christian Church : But the constant and vniforme practise of the Catholike Church extendeth them to the Laytie , as well as to the Clergy : Therefore the words of the institution extend to the Laiety , as well as to the Clergy . The Proposition was assented vnto by Master Euerard , in the Conference held with him : neither , thinke I , any Christian will sticke at it , who seriously weigheth Christs promises to his Church , to leade her by his Spirit into all truth ; to be with her vnto the end of the world ; to build her vpon a rocke , against which hell gates should neuer preuaile ; The Assumption can no otherwise so certainely be prooued as by induction , and particular instances in euery Age ; which , God willing , shall be brought , and made good , against the aduersaries exceptions , in the Sections following . SECT . I. Testimonies of the practise of the Christian Church in the first Age. From Christs Ascension to the first 100. yeeres following . AFter the writings of the blessed Apostle Saint Paul , whose testimonie in the ninth argument is discussed , I alleadge for the practise of the Church in this first age Dionysius Areopagita , Martialis Lemouicensis , Clemens Romanus , and Ignatius Antiochenus . For albeit I assent thus farre to our learned Critickes , that these Authors are not altogether currant ; there is some drosse in Ignatius , more in Martialis , and most of all in Clemens : and Dionysius is vndoubtedly post-natus 300. yeeres at lest yonger then his age is set in the Romane register ; yet for the reasons following , I thought fit to produce these Authors , and ranke them in the first age . First , because our aduersaries vsually so ranke them , and alleage them against vs for fathers of the first age ; and surely if their testimonies bee good and ancient , when they seeme to make against vs , they are to bee accounted as good and ancient , when they make for vs. Secondly , because we cannot make authors , but must take such as we finde , these are the only authors that are extant , out of whom testimonies may be alleadged for this first age . Therefore as the sage Senatour of Capua , when the people vpon a iust distaste giuen by the Magistrates , had a purpose at once to casheere them all , aduised them : Before you remoue these , choose fitter in their places ; and when diuers were named vnto them , and they could like of none , in the end hee perswaded them to keepe the old officers , till they could agree to name better in their roomes : so I would desire our Critikes to name vs more approued authors in this age , then these are , and if they can name none , then to let these hold their places , and the estimation they haue had for many hundred yeeres . Thirdly , because I hold it no good Topick , to argue à parte ad totum , affirmatiuely in this manner . There are some false passages , or corruptions in an author : therefore the author is spurious , and of no credit . If we may thus fillip off ancient Writers , wee shall haue but a few left . If there are ( as no doubt there bee ) diuers dead boughes & superfluous stemmes in these Writers of so long standing : let our Criticks prune them off , not cut the trees downe by the roots . Poliat lima , non exterat , saith Fabius , let the pluimer smooth the timber & cut of the rugged knobs , not grate or weare out the heart of it . Volo nasutum , non polyposum . Fourthly , because the testimonies I cite out of these authors , were neuer questioned , much lesse proued to be taken for good by the aduersarie , vntill he can disproue them , according to the rule of the Ciuill law : supponitur esse bonus , qui non probatur esse malus , he is supposed to be an honest man , who was neuer proued otherwise . To cal in then these ancients in that order , as commonly they go : First , Anno 70. Dionysius Areopagita in his booke of Ecclesiasticall Hierarchie . chap. 5. relateth the practise of the Church in his time on this manner . z After the Priest hath prayed , that he may holyly distribute , and that they that are to partake of the Sacraments , may receiue it worthily : discouering the bread , that before was couered , and breaking it into many pieces , and diuiding one Cup among all , he multiplieth that in the signes , which is but one , and distributeth it . Anno. 80. The second , Martialis k Lenoricensis , who stileth himselfe a seruant of God , and an Apostle of Iesus Christ , in his epistle ad Burdigal . writeth thus : You heretofore honored the priests , which deceiued you with their sacrifices , which they offered to dumbe and deafe images , that neither could helpe you , nor themselues : but now much more you ought to honour the Priests of Almighty God , who minister life vnto you in the Cup , and liuing Bread. By this argument of Martials , the Romish Priests , that giue the people but an halfe Communion , should lose halfe of the honour due vnto Gods Priests , if not the whole . For thus out of Martials premises I conclude . Those , and none but those Priests are to be honoured and reuerenced , who administer life to the people in the Cup : The Romish Priests administer not life to the people in the Cup : Therefore they are not to bee reuerenced , or honoured . Anno 92. Thirdly , Clemens l in his second booke of Constitutions , 57. chap. thus enioyneth : after the offering of the sacrifice , let euery order a part receiue the body of our Lord , and his pretious blood . Anno 100. Fourthly , Ignatius , the Scholer of Saint Iohn the Euangelist , Bishop of Antioch and Martyr , in his Epistle to the Philadelphians , enforceth an argument to vnity from the Communion : I exhort you to imbrace one faith , one manner of preaching , and vse of the Sacrament of the Lords Supper : for the flesh of our Lord Iesus is one , and his blood one that was shed for vs , there is one bread also broken for all , * and one Cup distributed vnto all . Bellarmine his first Answer . Bellarmine is put to a miserable plunge in his answer to this allegation . First , he saith , in the Latine n copies the words of Ignatius are not as we cite them ; There is one Cup distributed vnto all : but there is one Cup of the whole Church : and though the Greeke copies reade as we do , yet he saith , that much credit is not to be giuen to them . The Refutation . Against this answer I reply : First , that if we may not trust the Greeke editions of Ignatius , much lesse may we trust the Latine translations ; especially since of late they are come into hucksters hands . To appeale from a translation to the originall is vsuall : but to appeale from the originall to a translation is a thing vnheard of . This is to make the brooke or streame to bee purer then the fountaine or spring . The Poet teacheth Bellarmine another lesson : Dulciùs ex ipso fonte bibuntur aquae . Ignatius , as it is well knowne , wrote in Greeke , and therefore vnlesse Bellarmine can proue , that other Greeke copies agree with his Latine translation , and not with ours , he speaketh nothing to the purpose : for a translation is of no credit further , then it agrees with the * originall . Secondly , euen Bellarmines corrupt translation maketh against the Church of Rome , and prooueth , that the practice in Ignatius his time was for the whole Church to communicate in both kinds : for why else calleth he it , Calicem totius Ecclesiae , The Cup of the whole Church ? Ignatius there speakes not of the possession , but of the vse of the Cup : and if the Priests onely had dranke of it , hee would haue called it the Priests Cup : but in terming it the Cup of the whole Church , he plainely signifieth , that the whole Church vsed it in the celebration of the Lords Supper . Bellarmine , his second answere . Secondly , o Bellarmine saith , that the force of Ignatius his argument consisteth in the vnitie of the Cup , and not in the vniuersalitie of them that drinke , for he exhorteth there to vnitie . The Refutation . First , Ignatius exhorts there all to vnitie , because all eate of one bread , and drinke of one cup. His argument therefore standeth both in the vniuersalitie of them that drinke , and the vnitie of the Cup : and it may be thus reduced into forme . All that eate of one bread , and drinke of one holy Cup , in remembrance of one body offered , and one blood shed for all , ought to embrace vnitie : But all you of the Church of Philadelphia ( people as well as Priests ) eate of one bread , and drinke of one holy Cup , in memory of one body offered , and one blood of Christ shed for you all : Therefore all you of the Church of Philadelphia ought to embrace vnitie , and godly loue . If the pinch , or straine of the argument were in vnitie only , it would not hold ; for if some onely dranke of this Cup , and not others , this should rather make more for a diuision , then for vnitie ; it is the communion of more in one , that Ignatius layeth for the ground of his argument , enforcing vnitie . Secondly , howsoeuer the argument stands , it makes no great matter ; sith we insist not so much vpon the argument it selfe , as vpon that his expresse affirmation ; That one Cup in his time was giuen vnto all . This assertion alone sufficiently prooueth the practise of the Church in his time . Bellarmine his third answere . Thirdly , p Bellarmine saith , that nothing can be inforced from these words of Ignatius , but that it was the vse in that time , when there were but few Christians to giue the Cup vnto all : but this is an example , it is no precept : so the Cardinall . The Refutation . First , it is not true , which he here affirmeth ; that there were but few Christians in Ignatius his time : for all histories of those times , and the Epistles of Ignatius testifie the contrary , and in this very Church of Philadelphia , the holy Ghost testifieth , Apoc. 3. 8. That there were many Christians . Behold , I haue set before thee an open dore , and no man shall shut it , &c. Secondly , though the Primitiue Church were not of that large extent , as the Church in suceeding ages : yet the authoritie of the Church in that age , in which the Apostles liued , and their immediate successors , is farre greater , then in any later age . Thirdly , in this last answere the Cardinall yeeldeth vs the cause ; for we cite these words of Ignatius onely to prooue the practise of the Primitiue Church , and thus much Bellarmine confesseth , whereupon I adde ; that this confessed practise of the Primitiue Church was grounded on our Lords precept : drinke you all of this ; for the Church so neere Christ cannot bee supposed to haue swarued any way from his institution , by adding any thing vnto it , or taking away from it : certainely , Ignatius , and the Churches , wherein he bore sway , obserued the order and practise of Saint Iohn his master ; and if Saint Iohn administred the Cup in all Churches to the people , so did the rest of the Apostles ; for they varied not from Christ , or among themselues in celebrating the Lords Supper . And what the Apostles did ioyntly , no Christian doubteth , but they did by the direction of the holy Ghost , according to our Lords will and commandement . And thus wee see this example amounteth to a precept , and the practise in Ignatius his time , ought to bee a president for all future times . SECT . II. Testimonies of the Practise of the Christian Churches in the second Age. From 100. to 200. Anno Dom. 150. IVstin q Martyr in his second apologie , thus writeth : They which are called Deacons among vs , giue to euery one that is present of the consecrated Bread and Wine . And when he hath related the whole manner of the celebration of the Eucharist , as it were to preuent a cauill that might be made , and is now made by Papists ; the Martyr heere sheweth the practise of the Church , but maketh no mention of the precept of our Sauiour ; as that they did so in deed , but were not bound so to doe : he further addeth for the close : as they report that Iesus commanded them , or , as they haue deliuered vnto vs , Iesus his command giuen vnto them . Bellarmine , his answere . Bellarmine repineth at this so expresse a testimony of so ancient a Father , and so renowned a Martyr ; and therefore laboureth to disparage it some way or other . — Si non aliqu â nocuisset , mortuus esset . Yet all that he saith r to it is but this ; that those last words of the Martyr , which mentioneth Christs precept , belong not to the Communion , but to the Consecration . The Refutation . This solution will no way beare water . First , it is euident to any that reads the whole place , that Iustin Martyrs words , wherein he mentioneth Christs precept , belongeth both to the Consecration , and to the Communion . For after he had spoken of the Communion , he subioyneth these words ; And therefore they cannot bee seuered from the Communion : The series or method of the passage in Iustin is thus : hauing rehearsed the words of the Institution , This is my body , doe this in remembrance of me , and this Cup is the new Testament ; drinke you all of this : he addeth ; and he commanded , that they onely should participate , as had been before washed in the lauer of Regeneration , and lead such a life as Christ prescribed them . These words ? that they onely should participate , clearely conuince the Cardinall , and demonstrate , that Iustin Martyr extendeth Christs command both to the Consecration , and to the Commumunion it selfe : which in Christs precept cannot be deuided , both being enioyned in this one precept ; doe this in remembrance of me ▪ that is , Consecrate , and Communicate . Secondly , howsoeuer the Cardinall by any tricke of sophistrie shall dismember the whole sentence , and pull these words , As Christ commanded , from the rest , and refer them to which part of the sentence he pleaseth ; yet he can neuer smoother the light of truth shining in these words ; The Deacons deliuer or minister to euery one , of the consecrated bread and wine . The practice then of those times maketh for vs against the Church of Rome . The Deacons then , as the Ministers now , deliuered the Sacrament to the people in both kindes . Anno. 152. Laurence Deacon , to Pope Sixtus cryed out to him as hee was led to his Martyrdome : Whether goest thou , father , without thy sonne ? whether hastest , thou Priest , without thy Leuite ? try whether thou hast chosen a fit s minister , to whom thou hast committed the dispensation of our Lords blood . Wilt thou denie me to bee a copartner with thee in the effusion of thy blood , who hast made me a copartner with thee in the celebration of our Lords blood ? This giueth such light to Iustin Martyrs words , and so fully accordeth with them , that Tiletanus , the defender of the councell of Trent confesseth , that it is t manifest , that in this age the vse of both kinds was common to all . Anno 180. Saint Irenaeus Bishop of Lions and Martyr , in the fourth booke against heresies , and 34. cha . proueth the resurrection of the flesh , and eternall life by an argument drawne from the faithfulls eating Christs flesh in the Eucharist , and he presseth his argument in this manner ; How doe they , viz. the heretiques , say , that the flesh should be vtterly corrupted and neuer rise againe , which is nourished with the body and blood of Christ ? and a little after , Our bodies by participating the Eucharist or Sacrament of our Lords supper , are not now corruptible , or shall not vtterly be corrupted , and come to nothing , because they haue the hope of theresurrection . Irenaeus speaketh of all Christians , people as well as Priests , for all faithfull Christians haue hope of a blessed resurrection ; and he saith , that they are nourished with the bodie and blood of Christ , by participating of the Sacrament of his supper . Papists answer . The Romanists seeke to auoyde these and the like passages by their doctrine of concomitancie , auerring that the blood of Christ is not seuered from his body ; and consequently , that the Laietie take the blood in the body , and are nourished therewith to eternall life , and this , say they , is all that can bee gathered from Irenaeus his words : They are nourished with the blood of Christ , which they receiue together with his body , not with the blood of Christ , which they take by it selfe in the Cup. The Refutation . This answer of theirs is weake , and insufficient . First , because it is built on a weake and ruinous foundation . viz. the reall and carnall presence of Christs body in the Sacrament vnder the accidents of bread and wine : which I haue else where by Scriptures and Fathers refelled . See the fisher caught in his owne net . part . 2. That the doctrine of concomitancie is builded vpon the reall and carnall presence , is not denied by the Romanists , for they make the one the ground of the other . Secondly , albeit wee should grant , that the Laiety in some sence receiue the blood of Christ in the bread ; yet they receiue it not so as Christ commandeth : for they receiue it not by drinking ; No man drinketh in eating , or eateth in Drinking . Thirdly , the blood of Christ , which wee receiue in the Sacrament , we receiue not as subsisting in his veines , or as being a part of , or ioyned vnto his body ; but as shed for vs : In which quality and manner it is impossible to receiue the blood of Christ together with , and in the body by naturall concomitancy . Fourthly , whatsoeuer becommeth of the deuice of concomitancy , our aduersaries therwith cannot shift off Irenaeus . For in his fifth booke , and second Chapter , hee speaketh distinctly of the Cup , and declareth his meaning to be , that the faithfull are made partakers of eternall life by drinking Christs blood , ( mystically ) in the Chalice : He confirmed the Chalice or Cup , which is a t creature , to be his blood , shed for vs , wherewith our blood is nouvished : and a little after ; when the mingled Cup and bread broken receiueth the Word of God ( that is the benediction , or consecration ) it is made the Eucharist or Sacrament of Christs body and blood : how then doe they ( the heretiques ) denie , that our flesh is capable of the gift of God , which is eternall life , sith it is nourished with Christs body and blood , and is a member ? From these passages of Irenaeus thus I collect his argument . All they that in the Sacrament of the Lord Supper eate of the bread , and drinke of the Cup consecrated , are nourished by Christs body and blood to eternal life : All faithfull Christians , or worthy communicants eate of the bread , and drinke of the consecrated Cup : Therefore all faithfull Christians , or worthy communicants are nourished by Christs body and blood to eternall life . If the aduersarie will haue the assumption restrained to Priests onely , he must needs in like manner restraine the conclusion to Priests only ; which is little lesse then heresie . Irenaeus his intent and drift in that place is , to confirme all the faithfull in the doctrine of the resurrection , and therfore his medium must be vniuersall , and such as holds as well for the Christian people , as for the Priest. Anno. 190. Clemens Alexandrinus stromatum lib. 1. when they distribute the Eucharist , as the manner is , they giue to euery one of the u people a part or portion therof . Now that the Eucharist includeth the Cup , as well as the bread , hee declareth himselfe in expresse words . paedagog . li. 2. cap. 2. The mingling of the drinke and of the water and the word is called the Eucharist : and a little before : to drinke the blood of Iesus is to be partaker of the Lords incorruption . & stromatum lib. 4 Melchizedeke sanctified bread and wine for * a type of the Eucharist ; not bread onely , but bread and wine is the Eucharist , and of this euery one of the people participated in his time , therefore all dranke of the Cup. Bellarmines answer . Bellarmine cauilleth x at the last passage saue one , viz. where Clemens saith , to drinke Christs blood is to bee partaker of his incorruption . First he saith it doth not follow , that because he that drinketh Christs blood hath immortality or incorruption : therefore hee that drinketh it not , hath not incorruption : for he may haue it otherwise , namely , by the bodie . Secondly , he saith , that Christs blood giueth incorruption or immortall life , not because it is drunke but because it is taken . Now it is truly taken of them , who communicate in one kind onely , because the blood is not seuered from the body , which they partake of . The refutation . This answer of Cardinall Bellarmine is many wayes defectiue . First , when we gaue him three wounds , he applieth a plaister but to one of them , and it is too narrow for that too : hee cunningly silenceth our strong allegations out of Clemens , and singleth out one of the weakest . Secondly , that passage of Clemens , to which alone hee would seeme to say something , hee saith indeed nothing . For if the drinking of Christs blood bee a meanes to attaine our Lords incorruption , or immortality , as Bellar , out of Clemens confesseth , although he denyeth it to be the onely means ; why should the people be depriued of this means ? Our argument out of Clemens standeth thus . None ought to be depriued of the meanes of attaining our Lords incorruption , and immortality . But the drinking of Christs blood is the meanes to attaine immortallitie : Therefore none ought to bee depriued of the vse of the Cup : I meane none that are fit guests for the Lords table . Thirdly , Clemens saith not , to take Christs blood , but to drinke it , is to partake of incorruption . And therefore , albeit Christs blood might bee otherwise participated , then by drinking of the Cup , this satisfieth not Clemens his intention and scope , who speaketh expressely of taking of it in this manner , viz. by drinking . Fourthly , Bellarmine in his answer beggeth the question . For he supposeth , that Christs blood , is taken in the bread , as his body in the Cup , which I haue before refuted out of Innocentius . SECT . III. Testimonies of the practise of the Church from 200. to 300. Anno. 210. FIrst Tertullian in his booke of the resurrection of the flesh . cap. 8. speaking of the practise of Christians in generall , and not Ecclesiasticke onely , saith : y The flesh feedeth vpon the body and blood of Christ , that the soule may be fatted , as it were of God. Papists answere . z Cardinall Bellarmine shifteth of this sentence of Tertullian : by tithing minte and cummim , nicely distinguishing betweene feeding vpon Christs blood , & drinking it . The people may and do feede vpon Christs blood , though they drinke it not , but eate it , or take it by way of meat , vnder the forme of bread . The refutation . This nicity will not serue the turne . First because Tertullian speaketh of the body and blood of Christ as distinct things , saying , corpore et sanguine . Now the blood taken as a distinct thing from the body , cannot bee fed vpon , but by drinking : we feed vpon the blood of Christ in the Sacrament as shed for vs ; and therefore necessarily as seuered from the body . And how is it possible , to take blood , or feede vpon it as shed and seuered from the body , without drinking of it ? All faithfull Christians in Tertullian his time fed vpon Christs blood , as distinguished from the body ; they dranke it therefore . Why then doth Tertullian vse the Verbe , vesci , signifying to feed vpon , & not bibere , signifying to drinke ? The reason is euident , because hee speaketh of the partaking of both the body and the blood , which he could not expresse by the word , Drinke , because wee drinke not the body ; he vseth , therefore a common word Vesci , to feed , which may be applied to both acts , eating and drinking ; namely , eating the body , and drinking the blood . Feeding is as the Genus to both , and may bee affirmed of both , For which cause Tertullian speaking of both made choice of it , rather then of the Verbe , bibere , which could not agree to Corpore , though it were proper to sanguine . Secondly , Tertullian himselfe elsewhere maketh mention of the Cup giuen to the Laietie , and not only to Lay men , but women also . Tertul. ad a vxorem lib. 2. c. 6. shall the Lords Table heare any thing , or haue to doe with the Tauerne , or with hell ? from whose hands , shall she desire ( the Sacramentall ) bread , of whose Cup shall she participate ? He speaketh of a Christian woman married to an infidell , and sheweth the inconueniencie of such a match , whereby the faithfull wife was like to be debarred of the comfort of receiuing the Sacrament , and drinking of the Lords Cup. Tert. then is cleere for the Laietie communicating in both kinds . And so is Origen . Anno. 230. Origen in 16. b Hom. on Numb . maketh this question . What people is it , that is accustomed to drinke blood ? and he answereth the faithfull people ; the Christian people heareth these things , and embraceth him , who saith , vnlesse you eat the flesh of the Son of man , and drinke his blood , you haue no life in you . For my flesh is meat indeed , and my blood is drinke indeed . Marke the ingemination ? The people , the faithfull people heareth these things , &c. Therefore in Origens time it was the peoples vse and custome , to drinke the blood of Christ. Papists answer . c Bellarmine loc . sup . cita . saith to this testimonie of Origen , that the people did drinke , but they had no command so to doe . It was their vse , it was not Christs precept . Secondly , hee saith , the people might haue such a vse or custome , to drinke at the Lords supper , though euery one dranke not , but some onely . The Refutation . I need not refell this answer , because Bellarmine granteth all that , for which I produce this testimonie : that the practise of the Church in Origens time goeth for vs ; and his mincing the matter , that some of the people might drinke , not all , and that they dranke it by custome , not by law , no way healpeth his bad cause . For first , Origen in this very place alleageth Christs precept for this practise of the faithfull people , Iohn . 6. vnlesse ye drinke my blood , you haue no life in you . Secondly , in the end of this homily , he turneth his speech not to some of this people , but to his audience , and thus concludeth ; d Thou therefore art the true people of Israel , who knowest to drink the blood , and hast learned to eat the flesh of the Word of God , and to take a draught of the blood of that grape , which is of the true vine , & those branches of which the father purgeth . The euidence of this truth is like the light of the morning : it groweth cleerer and cleerer . For Origen is cleerer in this point then Tertullian , and Cyprian is yet cleerer , then Origen . Anno. 250. Cyprian that learned Bishop of Carthage , and blessed Martyr of Christ Iesus , not onely deliuereth but propugneth our assertion by a forcible argument . e epist. 54. How doe wee inuite them ( Gods people ) to shed their blood for Christ in the confession of his name , if when they set forth to fight for him , we denie them his blood ? how shall wee fit them for the Cup of Martyrdome , if before we admit them not by right of Communion to drinke of the Lords Cup in his Church ? in his 63. epistle * Because some men out of ignorance , or simplicitie in sanctifying the Cup of the Lord , and ministring it to the people ; doe not that which Iesus Christ our Lord and God , the Author and Institutor of this Sacrifice did , and taught ; I thought it both a matter of religion , and necessity , to acquaint you herewith by letters : that , if any yet bee held in that error , the light of truth being now discouered vnto him ; hee might returne vnto the roote and beginning of our Lords institution . Papists answere . Bellarmine in his answere to Saint Cyprian , makes good the Poets obseruation : Qui semel verecundiae limites transiuerit , hunc grauiter impudentem esse oportet : he that hath once passed the bounds of modesty , he must be stoutely impudent , and arme his forehead with brasse : for here he is not content to slight this allegation , as he did the former : but is bold to challenge it for an euidence on his owne side . This place , saith hee , rather maketh for our opinion , then against it : for f Saint Cyprian speaketh of certaine Christians , that fell in time of persecution , from the profession of the true faith , and were therefore excommunicated by the Bishops , whom Saint Cyprian exhorteth , in regard of the eminent persecution , to restore these weake Christians to their former right and interest , which they had in the Lords body . The right therefore of the Laietie to Communicate , is giuen by the Priests , and taken away by them . Now if the Priests or Prelates , may for certaine crimes take the right of Communicating from the Laietie , they may also dispose of the manner of Communicating vnder one kinde . To the second testimony he answereth , that Cyprian in that place handleth not the poynt , whether the Cup ought to bee deliuered to the people or no , but if it bee deliuered vnto them , hee will haue it deliuered not in water onely , but wine mingled with water . And this he saith , Christ taught vs. The Refutation . Neither of these answeres will beare scale , both of them are to light by many graines : the first of these is liable to these exceptions . First , it is impertinent : for we bring the testimony to prooue the practise of the Primitiue Church concerning the Laieties participating the Cup : But Bellarmine craftily waues that poynt , and questioneth by what right the people did Communicate . Admit that , which is most falfe , that the Bishop or Priest gaue the people all the right they had to the Cup , yet they had it , and vsed it ; their practise therefore maketh for vs. Secondly , it is inconsequent : for first , when a'man is Excommunicated , and hath lost his right to the Lords Table , a Bishop vpon the parties submission , and sorrow for his sin , and humble intreatie , may restore him to his right againe , and set him where he was : yet this prooueth not , that the Laietie had their originall right of Communicating from them ; as a Bishop may vpon iust cause suspend a Lay man , or Cleargie from the Communion , so he may also exclude him from hearing of the word , and publike prayer ; yet no man will hence conclude , that the Laietie , or Priest haue no right at all to come into the Church , and to pray , and to heare Gods word , but from the Bishop . Albeit Cyprian in his owne Church , and any other Bishop in his Diocesse may admit , or reiect some particular persons vpon iust cause from the Communion : yet it will not from hence follow , that the Bishop of Rome may take away either the Cup , or the Bread from Gods people in all Churches . Thirdly , it is no good inference , that because the Bishop may depriue a man of the whole Sacrament vpon some causes , viz. for a great crime , or high misdemeanor , that therefore he may depriue him of a part of it without any fault at all , as the Romanists doe the Laietie in generall . Fourthly , a Bishop may dispence with his owne censures , or reuoke them ; but he cannot dispence with Gods law . To suspend a man from the whole Communion , if the delinquent deserue it , is agreeable to Christs and the Apostles discipline ; but to admit him to one part of the Sacrament , and not to the other , is a manifest violation of Christs ordinance , who instituted this Sacrament in two kinds , and said to the same , Drinke yee all of this , to whom before he said , Take , eate , this is my body . Fifthly , and lastly , if it were sufficient reason to redeliuer the Cup in these times to the Laietie , who haue been deseruedly depriued of it , namely to arme them against eminent persecution , why should not the faithfull people of God , especially those , who neuer incurred the censure of Excommunication , or suspension , be much rather admitted to drinke of the Cup , to arme them against as great , or greater conflicts of temptations ? The sinnew of Saint Cyprians reason is in the word militaturis : Those that are to fight the Lords battels , are to be strengthened thereunto , by taking the Cup of Saluation , or drinking the Lords Blood. But I assume , all Christians in all ages were , are , and shall be militantes , or militaturi , such as haue fought , doe fight , or shall against their ghostly and bodily enemies ; therefore according to Saint Cyprians military discipline , they are to be strengthened , and armed thereunto , by participating of the Lords Cup. The answere of Bellarmine to the second testimony of Saint Cyprians 63. Epistle , commeth not home to the marke by many bowes : for albeit the maine scope of that Epistle be , to prooue the necessitie of administring the Sacrament in Wine , against the corrupt custome of the Aquarij , ( certaine heretikes that administred it in meere water ) yet on the by , he discouereth the practise of the Church in his time , to Communicate in both kinds ; and in the words alleaged , be expresly faith , that the Cup was ministred , or deliuered to the people , which is all we produce this passage for . SECT . IIII. Testimonies of the practise of the Church from 300. to 400. Anno. 314. IN the councel held at Ancyra , Deacons that had sacificed vnto Idols , are forbidden to exercise any sacred function : and in particular , nec panem , nec calicem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not to offer or deliuer bread or the Chalice . The Chalice then by their Deacons was deliuered ; to whom , but to the people ? for Priests administer to Deacons , but Deacons neuer to Priests . Anno. 316. In the Councell held at Neo-Caeserea can . 13. country Priests are forbidden in the presence of a Bishop , or the Priest of the citie , to deliuer the sanctified bread or Cup to any . Here we see the Cup as well as the bread was deliuered at the communion ; the words are , nec panem , nec calicem porrigere . Anno 325. In the acts of the k Councell of Nice , set out by Gelasius Cyzicenus , we haue a most expresse testimonie of the beleife and practise of the Church in that flowrishing age . Let vs vnderstand by faith , that in that holy Supper the Lambe of God , that takes away the sinnes of the world , is offered without blood by the Priests , and that wee taking his pretious body and blood , doe verily beleeue , that they are symboles , or pleadges of our resurrection . Anno. 337. l Iulius the first , as we read in Gratian de conse . dist . 2. condemneth the practise of such , who gaue the people a bit of bread dipped in wine for the whole Communion , alleaging against this corrupt custome , the practise of our Sauiour , who when he commended his body and blood to the Apostles , he commended the bread and the Cup apart . This ancient Pope concludes from our Sauiours practise , that the people ought to receiue the holy elements of bread and wine a part , & consequently , that it is not sufficient to giue them the bread dipped . Now if it be not sufficient to giue them the bread dipped in the wine , Iulius would haue held it much lesse sufficient to giue them drie bread . If our Sauior , as he rightly conceiueth , enioyned ; that all ought to partake of the elements apart , certainly hee enioyned , that the people should receiue both , and not bread onely , or wine onely by concomitancie . Anno 340. Athanasius in his second Apology maketh it plainer , that the vndeniable custome in his age was for the people to receiue the Cup. This saith he , is the vse of this Cup and no other : in this Cup you lawfully or of right drinke before , or to the Laity . This you haue receiued for an Ecclesiastical Cannon ; m it belongs to you alone to drink the blood of Christ before the Laietie . Anno 355. n Hilarius Pictauiensis de trinitate lib. 8. writeth thus . There is no place left of doubting cōcerning the truth of Christs flesh and blood ; for both by our Lords owne profession , and our faith , it is truly flesh , and truly blood ; and these being taken and drunke , doe worke this effect , that Christ is in vs , and wee in Christ ; Saint Hilarie spake of all Christians , and saith , that they receiue the flesh of Christ , & hauriunt : that is , take a draught of his blood , which cannot bee without partaking the Cup. For although the doctrine of concomitancie were admitted , whereby our aduersaries suppose , that the people take the blood of Christ in the body : yet certainely there they cannot haurire sanguinem , take a draught of blood , or drinke it , because it is not there in a liquid forme , or so that it may be sucked , or drunke . Anno 365. o Cyril . Catechesi Mystagogicâ 4. Vnder the forme of bread , Christs body is giuen vnto thee , that taking the body and blood of Christ , thou maist be of one body and blood with him . And a little after ; After thou hast p participated of the body of Christ , draw neere also to the cup of his blood . Anno. 366. Macarius Egyptius . hom . 27. By offering bread and wine in the Church , he gaue vs a patterne to take his body and blood . Anno 370. S. q Basil in his 289. epistle to Patricia exhorts her frequently to participate the Sacrament of Christs body and blood , saying , It is good and profitable euery day to participate the holy body and blood of Christ. And in his moralls , chap. 22. hee propoundeth this question : what is the proper dutie of a Christian ? and he answereth immediately ; to haue no spot , or wrincle in his Conscience , to be holy and vnblameable , and so to eate the body , and drinke the blood of Christ. Our aduersaries doe well to conceale this testimonie of Saint Basil , because it is so direct and full to the point , that it admits not any collourable answer . He saith , that it is the proper dutie of a Christian ; and therefore not of a Priest onely , not to eate Christs body onely and receiue his blood ( by concomitancie ) but expresly to drinke it : and this hee teacheth to be as necessarie a duty of all Christians , as to clense themselues from sinne and to be holy and vndefiled . Anno. 372. y Gregory Nazianzen , surnamed the Diuine , S. Basils bosome friend in his 42. oration inuites all to drinke the blood of Christ , who look for life by him , without any doubting or shamefast feare : Eat his body , and drinke his blood , if thou desirest life : and in his second oration he testifieth , that his sister Gorgonia , after she had Communicated , * laid vp some part of the Sacrament of the body and blood of Christ. With what face then can our aduersaries deny the Cup to Lay men , when the ancient Church deliuered it vsually to religious women , such as were Patricia , and Gorgonia ? Anno 375. Ambrose in his fifth booke de sacramentis chap. 1. elegantly applieth Moses his striking the rocke , and the water flowing out thereupon to the holy communion , saying , see the mystery , Moses , that is a Prophet , the Rod , that is Gods word , the Priest with the Word of God toucheth the rock , and the water floweth , and the people of God drinke it . z The Priest therefore toucheth the Cup , and there aboundeth in the Cup water springing to eternall life ; and the people of God drinketh , and obtaineth the grace of God. The same S. Ambrose , as Theoderet writes in his fifth booke of Ecclesiasticall storie , and 17. chap. repelleth the Emperor Theodosius from the Communion with these words : u How darest thou take into thy hands , sprinckled with blood , the holy body of Christ ? How presumest thou to lift vp his dreadfull blood to thy mouth , who in thy rage hast spilt vniustly so much blood ? Wee see in Saint Ambroses time , that both Prince and people communicated in both kinds : albeit Theodosius at this time were deseruedly suspended from the participating of Christs body , as well as his blood : Yet after hee had cleansed his bloody hands with penitent teares , he was admitted to the blessed Sacrament , and he receiued both the blessed Body , and the holy Cup into his hands . Cardinall Bellarmine himselfe in his answer to this our allegation out of Theodoret , saith , We confesse , that both kinds haue been sometimes giuen to the Laietie , but we denie , that it is so commanded by Gods Law. A poore and miserable euasion . For first many of the ancients , whom wee haue before alleadged , doe not onely testifie the practise of their times , but vrge diuine precept for it . Secondly , they indifferently exhort the Laietie , as well as the Clergie to the Communion in both kinds , and vrge a like necessitie for both : but the Papists themselues confesse , that the Cleargie , who administer the Communion , are bound by the Law of God to communicate in both kinds ; and sith Sacraments may not be administred to any without order and command from him , who instituted them , questionlesse , the ancient Church would neuer haue vsually administred the Cup to the Laietie with the bread , if they had not conceiued , that Christs words , Drinke ye all of this , belonged to them as well as to the Cleargie . Anno. 390. x Hierome vpon the eleuenth of the 1. Cor. The Lords Supper ought to be cōmon to all , because Christ equally deliuered the Sacraments to all his disciples , who were there present . It is to be noted , that he vseth the word Sacraments in the plurall number , speaking onely of the Lords Supper ; whereby it is euident , that by Sacraments hee vnderstandeth the elements bread , and wine and from Christs example enforceth , that they be equally deliuered to all communicants . The same Saint Hierome speaketh yet more expresly of the Laietie , receiuing the Cup from the Priest in the Eucharist , in his comment on the 3. chap. of Zephanie ; y the Priests also , who administer the Eucharist , & deuide the blood of the Lord to his people , commit wickednes against the Law , To which allegation Cardinall Bellarmine z answereth nothing , but we heare no newes . It is true we heare no newes out of Saint Ieroms mouth . For all the fathers aboue alleadged testifie as much ; and this Bellarmine is for ced to grant . Durum telum necessitas ; ignoscite . If he could haue coyned any new answer , wee should haue had somewhat else from him , then , Nihil noui audimus , but seeing hee brings nothing new to impeach our argument , I need not to adde any new confirmation . Anno 398. In the fourth councell of Carthage it is ordered , that if any penitent desire the peace of the Church , when he lyeth on his death bed , if it bee beleeued , that he will presently depart , that the Church peace be giuen vnto him by laying on of hands , and vt ori eius effundatur Eucharistia , and that the Sacrament be powred into his mouth . Anno 399. Saint Chrysostome in his 18. homily , in the 2. epist. to the Corinth . makes it a cleere case , that the people by the new law haue as good interest to the entire Sacrament , as the Priest , Sometimes , or in some things there is no difference betweene the people and the Priest , as in the participation of the dreadfull mysteries : for all are equally admitted vnto them . In the time of the old testament it was not lawfull for the people to eat of those things of which the Priests did eate ; but it is not so now ; for one body is offered to all , and one Cup. The Papists answer . Bellarmine answereth , that the difference which Saint Chrysostome obserues betweene the sacrifices of the old and new Testament was , that the sacrifice of the old was deuided into parts , and could not bee entirely taken by any one , and hence it came to passe , saith he , that some receiued a greater , and some a lesse portion ; and for the most part , the Priests part was the greatest : but this our Sacrament is giuen intirely to euery one , neither hath the Priest more then the Lay people , although the symboles are more or greater in the Communion of the Priests , then of the people . Refutation . This slight colour of answer is easily washed away : for First , Saint Chrysostome in the originall Greek hath no word signifying parts , or diuision into parts , but saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that the Priest fed on other things , and that the Laietie might not feed vpon the same : as for example ; The laitie might not at all eat of the shew bread , and in the sacrifices the people might not eate of the same , specie , or numero , which the Priest eate . For the Law expresly set downe what belonged to the Priest to eate , and what to the people : but in the new Testament it is not so : for the people may eat of the bread , which the Priest eateth , and drinke also of the same Cup. This is euidently Saint Chrysostomes meaning . Secondly , although it is true which Bellarmine saith , that the whole Sacrament is eaten by euery Communicant ; yet this must be vnderstood of the integrity of the thing signified , and of the essence of that signe , not of the integrity of the quantitie of the outward elements . For no one man eateth the whole loafe , or quantity of bread , that is consecrated , nor drinketh the whole measure of wine , that is sanctified , but a portion onely . Herein then the difference is not betweene the Priests of the old Law , and the Priests of the new , that the Priests of the old Law might eate but a part of the Sacrifice , but the Priests of the new might eat the whole . For if we speake of the thing signified , both receiued the whole , if of the signes , neither receiues the whole , that is , the entire quantity of the thing offered . The difference was in this , according to S. Chrysostome , that the people simply might not eat of those things , of which the Priest might , but in the new testament the people may eat of all that the Priests may . Lastly , although we should admit of Bellarmines answer touching the condition of the Priest and people of the old law , and the new ; that they of the old fed of the sacrifice apart , each hauing their seuerall portions appointed for them ; but that the Prists and people of the new , receiued the sacrament entirely , the Priest entirely , and the people entirely , which in some sence is true : yet this no way satisfieth the words of Saint Chrysostome : who saith expresly , that one Cup as well as one bread is set before all people , as well as Priests , and that according to Christs institution in the new testament . SECT . V. Testimonies of the practise of the Church from 400. to 500. Anno 410. ABout the beginning of the fifth Age , God raysed vp that golden Tapour in the Church , Saint Austin , by whose light , as wee may discouer other errors and abuses of the Church of Rome : so this their mutilation of the Sacrament , and defrauding Gods people of one part of this Supper . This Author in his dialogue to Orosius , quest . 49. he interprets the blood of Abel , the blood of Christ , which , saith he , when the whole Church receiueth , it saith , Amen . For what a cry maketh the whole Church , when after she hath dranke the blood of Christ , cryeth , Amen ? And in his 57. question vpon Leuiticus , he not onely testifies , that the people did drinke of Christs blood , but that they ought to doe so , if they expect life from him . What is the meaning of this , saith he , that the people are forbidden to eat of the blood of the sacrifices , which were offered for sinn , if by those sacrifices this sacrifice was signified , in which there is trueremission of sinnes ? and yet not onely no man is forbidden to take the blood of this sacrifice for nourishment , but on the contrary all men , who desire life , are exhorted to drinke it . Papists answer . b Bellarmine de sacra . Eucharistiae . lib. 4. cap. 26. answereth , that the force of Saint Austines reason consisteth not in the manner of drinking , but in the taking of the blood , which produceth the same effect , whither it bee taken as meat , or drinke . Refutation . Saint Austin in that place obserueth a difference between the precepts of the old , and the precepts of the new testament ; that in the old , blood was forbidden so much as to bee eaten with the flesh ; but in the new it is commanded to be drunke , euen by it selfe , and so the force of his reason ab oppositis stands not onely in some way taking blood for sustenance , but euen in the manner of taking it , euen by drinke . Secondly , whereinsoeuer the force of Saint Austines reason stands , his words , which wee alleage , are expresly for taking it by c drinking . For he saith not , as Bellarmine will haue him ; all who desire life , are exhorted to take Christs blood for sustenance , or to feed vpon it . But they are exhorted to drinke it . The people therefore , if they looke for life by Christ , they must drinke his blood , which they cannot doe , if the Priest deny the Cup. Anno. 420. d Eusebius Emissenus in his Homily vpon Palme-Sunday , speakes of the faithfulls communicating in both kinds , as of a daily and frequent practice . As then our Lord liued , and spake , and yet was eaten by his Disciples , and drunke ; so now he remaines whole and vncorrupted , and yet is daily drunke and eaten by the faithfull . I beleeue , no Romish Priest will bee so impudent , as to restraine beleeuers to Priests onely . If the Layetie are not to be reckoned in the number of fideles , or belieuers , they may not eat Christ in the Sacrament of bread ; and if they are fideles , or beleeuers , then they vsually , nay , daily drinke his blood in the Sacrament of wine , as well as eate his flesh in the Sacrament of bread . Anno 430. Theodoret in his Dialogue , called Atreptus , cap. 11. allotteth to all the faithfull an equall share in the Lords Supper : one mysticall Table is prepared for all , from which all beleeuers take vnto themselues an equall portion . And in his Comment on the second Chapter of the first to the Corinthians , hee obserueth a difference betweene ordinary suppers , and the Lords Supper : f Of that , viz. the Lords Table , all are equally partakers : but here , viz. in common suppers , one is hungry , and another is drunke : Hee saith not , he drinkes ; but is drunke , blaming him for two reasons ; first , that he drinkes alone ; secondly , that g he is drunke . If the Layetie drank not of the Lords Table , they did not equally participate with the Priests . And if in Theodorets time the Priests did drinke alone , as now they doe at the Romane Masse ; Theodoret could not herein haue differenced them from common and prophane tables : so that at the one all eate and drinke alike , at the other , one is satisfied , and another is hungry ; one is thirsty , and another drinketh alone , and is drunke . Anno 431. Cyrillus of Alexandria , Glaphyr . lib. 2. writeth thus ; As long as we are in this world , wee will communicate with Christ by his holy flesh , and precious blood . Communicatio sanctae carnis , atque item poculū ex salutari ipsius sanguine , &c. The communicating his holy flesh , and the Cup of his holy blood hath in it a confession of Christs death : by the participating in these things in this world we commemorate Christs death . Anno. 450. Leo the Great , Bishop of Rome , in his fourth Sermon de quadragessima , giues it as a character or marke , to descry the Manichees by ; that at the Sacrament they would eate of the bread , but in no wise drinke of the wine . h They , viz. the Manichees , so carry themselues at the Communion , that they may more safely lye hid : they take the body of Christ into their vnworthy mouthes , but altogether they refuse to drinke the blood of their redemption , which I would haue your Holinesse know , that you may set a mark vpon these men , & in whomsoeuer you find such sacrilegious simulation , you discouer them , that by Priestly authoritie they may be driuen from the society of the Saints . Here Leo , both a Bishop of Rome , and a great Clarke , makes it sacriledge , and heresie , to receiue Christs body in the Sacrament , and to refuse to drinke his blood . Anno. 451. In the generall i Councell of Chalcedon , act . 10. there is an accusation brought in against Iba the Bishop of Edessa , that in some Church in his Diocesse , at the Commemoration of the holy Martyrs , there was but a little wine , and that corrupt and sowre , prouided for the Altar to bee sanctified , and distributed to the people . This generall Councell was counted to represent the whole Christian Church , whereby it appeares , that at the time of this Councell , the Cup was giuen through the whole Christian world to the Laiety , and that the administring of the Sacrament to the people without wine , was held a profanation of the Lords Supper : for which cause that Bishop was seuerely taxed . Anno 453. k Eucherius , Bishop of Lyons in his questions vpon Matthew implyeth , that all holy men in generall , and true members of Christ in his time dranke our Redeemers blood in the Sacrament . His words are ; The Kingdome of God , as the learned vnderstand it , is the Church , in which Christ daily drinketh his owne blood by his Saints , as the Head in his members . Anno 492. Among the Decrees of ancient Popes collected by Gratian , we finde that sentence of Gelasius , which I haue set in the frontispiece of this booke , Grat. de consecra . dist . 2. cap. Comperimus . l We find that some receiuing a portion of Christs holy Body , abstaine from the Cup of his sacred blood : which because they doe out of I know not what superstition , we comand , that either they receiue the entire Sacraments , or that they be entirely withheld from them , because the diuision of one and the selfe-same mysterie cannot be without grand sacriledge . In this Decree of Gelasius , first , we are to note , that it is a Papall decision ex Cathedra ; That the elements in the Lords Supper must bee taken ioyntly . This Gelasius determineth not as a priuate man , but as a Pope ex Cathedra , and therefore all Papists are bound to beleeue , that hee did not , nor could not erre in this decree . Secondly , it is to bee noted , that the Sacrament of the Lords Supper is not entire without the Cup , which quite ouerthroweth our aduersaries new fancy of concomitancy . Thirdly , it is to bee noted , that hee defineth the withholding the Cup from any Communicant , or deuiding the holy mysterie , by halfe communicating , not onely to bee sacriledge , but to be grand sacriledge , or the greatest sacriledge that can bee committed . For grande is more then magnum , or graue , and it signifieth sacriledge in the highest degree . Papists answer . Gratian , or his glosse in the title to this Decree would beare vs in hand , that this Decree concerneth the * Priests only , and not the Laiety . For a Priest to consecrate , or to offer the bread without the wine , or after they haue consecrated both , to participate but of one , this Gelasius forbids , say they ; but not the Layetie to communicate in one kind onely . Cardinall Bellarmine addes a second answer ; that this Canon was made against the Manichees , and Priscillianists , who refused the Cup in the Sacrament , partly because they held wine in an abomination , partly because they beleeued not , that Christ had true blood in him . These , saith Bellarmine , in token and testimony that they had reformed their former errour , are commanded to receiue the Sacrament in both kinds , or else not at all to be admitted vnto the Communion . The Refutation . Neither of these wards will beare off the blow . For first , it is not likely , that Gelasius made this decree against the Manichees , or Priscillianists : for then hee would not haue said , Quia nescio quâ superstitione astricti tenentur : that is , that they were intangled in I know not what superstition ; but rather , Quia nota haeresi astricti tenentur : that is , they doe it , because they are intangled in a knowne heresie . Secondly , admit that the Manichees , and Priscillianists occasioned this decree ; yet this decree is backed with a generall reason , which forbids all to Communicate in one kind only , vnder the perill of grand Sacrilege . Thirdly , Gratians euasion will no way saue the Laietie harmelesse , or acquit them of Sacrilege : where of the Priest by this decree , say they , is made guiltie : For that which is Sacrilege in the Priest , cannot be Religion in the people . Gelasius saith not , that the Sacrilege consisteth in the diuision of one and the selfe same sacrifice , but in the diuision of one and the selfe same mysterie . Now the selfe same mystery , or Sacrament is diuided as well in the halfe Communion of the people , as of the Priest. Lastly , it is euident , that the decree concerneth the Communicants , and not the Priests Conficients , or administring . For the word arceantur , that is , let them be kept from , or driuen from the entire Sacrament , must needs be meant of the people . For the people suspend not the Priests from the Sacrament , but the Priests , or Bishops the people . Here Master Euerard is locked fast with a like paire of fetters to those , which Campian makes for Protestants . As he saith , Patres , so I say , Papas admittis ? Captus es ; exludis ? Nullus es . Doe you allow of the Popes decissions ? You are then taken . Doe you disallow of them ? You are no body in the opinion of your owne selues . If you subscribe to the determination of two Popes , Leo , and Gelasius , you must confesse your selfe guilty of Sacrilege : if you subscribe not to them , of heresie . Vtrum horum mauis , accipe . SECT . VI. Testimonies of the practise of the Church , from 500. to 600. AS m Tullie writeth of Hortensius , that after his Consulship he decayed in his rare facultie of eloquence , though not so sensibly , that euery auditor might perceiue it : yet in such sort , that a cunning artist might obserue , that he drew not so cleare a stroake in his master-pieces , nor cast on them so rich and liuely colours , as before . Such was the state of the Church in this age . It decayed and failed , though not so sensibly , and grossely , that euery ordinary reader might take notice thereof : yet in such sort , that the learned and iudicious haue discouered in the writers of this age , and much more after , a declination from the puritie of former ages , both in stile and doctrine . Their Latine much degenerated into barbarisme ; and their deuotion into superstition . Whence it is , that the prime Doctors of the Reformed Churches , who appeale from the late corruptions in the Romish Church to the prime sinceritie in the first and best ages , confine this their appeale within the pale of the fifth age . Wherefore , the reader is not to demaund , or expect from hence forth , either so frequent testimonies , or at least , of men of that eminencie , and reuerend authority , as the former were . For such , the succeeding ages brought forth none : but it shall suffice to produce such witnesses as the times affoorded ; men that held ranke with the best in their times : Such were Remigius Archbishop of Rhemes , Gregory , Bishop of Tours , and the Fathers of the Councell of Toledo and Iledra . Anno 524. In the Councell held at Ilerda , can . 1. All those that serue at the Altar ( & Christi corpus & sanguinem tradunt ) and deliuer the body and blood of Christ , or handle any holy vessell , are strictly charged to abstaine from all mans blood , yea , euen of their enemies . Anno 560. o Remigius Archbishop of Rhemes , thus expoundeth those words of Saint Paul : The Cup of blessing wherewith we blesse ; is it not the Communion of the blood of Christ ? The Cup is called the Communion , because all communicated or receiued the Communion out of it , participating of the blood of the Lord. Papists answere . If our aduersaries here flie to their old starting hole ; that by all , here all Priests are meant , and not all Communicants , they may be stopped by that which Hincmarus writeth in the life of this Rhemigius : that he gaue a Chalice for the peoples vse with this Motto : Hauriat hinc populus vitam de sanguine sacro Iniecto , aeternus quem fudit vulnere Christus . Rhemigius reddit Domino sua vota Sacerdos . Rhemigius Priest , that gaue this Cup , Prai'th that in it the people sup ; And still draw life from flowing blood Out of Christs side , as of a flood . Let it bee noted , that hee saith not , hauriat hinc clerus , but populus : not let the Priest , but let the people out of this Cup , draw life from the holy blood , which Christ shed out of his wounds . Whereby it appeareth euidently , that this Chalice was giuen by the Archbishop , for the peoples vse , at great and solemne Communions , and not for the Priests in their priuate Masses , if any such were in Rhemigius his dayes . Anno 580. Greg. Turonens . de glor . Martyr . li. 1. ca. 10. relateth a miraculous accident , that fel out by occasion of a p Iewes child , comming with other children to the Communion of Christs body and blood : I am sure these children were not Priests that said Masse ; and if children were admitted to the holy Cup , much more men of riper yeeres . Papists answer . This was an abuse to let children come to the Communion , who cannnot examine themselues ; and therefore from this abusiue coustome no good rule may be drawne . The Refutation . I allow not of the coustome of admitting children to the Communion in the Church , or giuing it them at home : though it be more antient then most of the new Articles of the Romish Creede , coined by Pope Pius the fourth , in his Bull. but I make a true inference , though from an erroneous practise , as the Apostle doth from a custome among the Corinthians , who were baptized for the dead . Doubtlesse if the Laietie in those dayes had been kept from the holy Cup , children neuer had been admitted to drink of it . For no man can imagine , that the Church would giue little infants that priuiledge , which they denied their parents . Anno 537. In the second Councell of Toledo , Can. 7. It is ordained throughout all the Countries of Spaine , and Gallicia , for the confirmation of the new conuersion of the people from Arianisme , that before the participation of the body and blood of Christ ( corporis & sanguinis communicationem ) according to the manner of the Easterne Churches , all the Congregation shall with an audible voyce , rehearse the most holy Articles of the Christian faith . Anno 597. In the third Councel held at Toledo , in the reigne of Recaredus , c. 2. r It is decreed , that the people shall first make profession of their faith , and so exhibite their hearts purified by faith , to receiue Christs body and blood . Doth not this Councell speake in the Protestant language ? that the people are to receiue Christs blood , as well as his body , and both by faith , or , which is all one , in their hearts purified by faith . How neere commeth this to the forme at this day in vse in our Church ? Feed on him in thy heart by faith ? I find no exception taken by any Papist at this testimony ; and therefore there needs no ward , where no blow is so much as offered . SECT . VII . Testimonies of the practise of the Church from 600. to 700. Anno. 600. IT was truly spoken of Constantine , that hee was Praeteritis melior , venientibus auctor ; Better then his predecessors , and a good president to those that succeded him . But on the contrary , we may say of Gregory the Great , that hee was Praeteritis peior , yet venientibus auctor : that he was bad in comparison of his predecessors , * but good in comparison of his successours . For he was the worst of the good Popes , and the best of the euill . It was this Pope , who sent Austine the Monke into England to propagate the Christian faith ; who in some places sowed , in others watred the seede all ready sowne which was wholesome , yet somewhat smutty , and such as needed to be washed and clensed from superstition . He much stikled for Gregorie his masters authoritie , and brought in some customes and ceremonies , that sauour rancke to those that are Emunctae naris : yet the faith hee preached was for substance the same , which the reformed Churches embrace at this day ; as in my answer to the Iesuites threefold challenge I haue made it appeare ; And as in other controuersies of greater moment , so in this he is cleerely ours . Homil. 22. t in Euang. he mystically applieth the blood of the Pascall Lambe striken vpon both posts of the doore , to the participation of Christs blood in the Eucharist ; saying ; The blood is then put on both posts , when is taken , or drawne in both by , or with the mouth of the body , and of the heart . In the fourth of his u dialogues ( if his ) c. 58. His body is taken , whose flesh is broken , and diuided for the peoples saluation , his blood is not now powred out vpon the hands of infidels , but into the mouths of the faithfull . If with any coulour the aduersaries might restraine fideles to the Priests onely , yet the word populi going before , will enforce them to vnderstand this passage as well of the people , as Priests ; if not the people more especially , who are named expresly , and not the Priests . Papists answer . I answer , saith Bellarmine , * that Gregorie , and Bede say , that Christs blood is taken with the mouth of the body ; but we denie that they say , that it ought to be drunken with the mouth of the body , or to be taken vnder the forme of wine . Refutation . This answer of the Cardinall can argue no lesse in him , then either supine negligence , or a cauterized conscience . For S. Gregorie in the words immediately preceding those aboue alleaged , expressely speaketh of drinking Christs blood , saying , quòd sit sanguis Christi non audiendo , sed bibendo didicistis . What is meant by the blood of Christ , you haue learned not by hearing , but by drinking . Had he not in expresse words mentioned drinking , yet the phrases he vseth , hauritur , and perfunditur ; that Christs blood is shed , and taken as a draught , demonstrates , that he speaketh not of partaking Christs blood , as it is ioyned to his body , and enclosed in his veines ; but as seuered from it . And if the Cardinall himselfe had not been drunke with the Cup of the wine of Babylon , he would neuer haue denied , that Saint Gregory speaketh of drinking Christs blood vnder the forme of wine : when hee vseth that very word , u Potat . Quis exponere queat quantae fuit miserationis , sacratissim â praeciosi sanguinis effusione genus humanum redimere , & sacrosanctum viuifici corporis & sanguinis sui mysterium membris suis tribuere , cuius perceptione corpus suum , quod est Ecclesia pascitur , & potatur , abluitur , & sanctificatur ? Who can expresse how great mercie it was , by that most holy effusion of his pretious blood to redeeme mankind , and to giue to his members the most holy mysterie of his quickning body and blood , by the partaking whereof , his body , which is the Church , is nourished as with meat and drinke , is washed , and sanctified ? These and other passages of Gregory are so cleare and bright , that they dazeled the eies of Estius , a great Parisian Doctor , who handling this question professedly , acknowledgeth , that Saint Gregory among other fathers is expresly for the Commmunion in both kinds . Anno Dom. 620. The Seruice Booke , commonly called Ordo Romanus , The Romane order set forth by Gregory , or vnder Pope Gregory with his allowance , sufficiently discouereth the present practise of the Romane Church in their dry Masses , to be a disorder and shamefull abuse . For there they may reade , and blush to reade in the Rubricke , these formes set downe at the y Communion : Wee humbly beseech thee , that wee which haue taken the body and blood of our Lord Iesus Christ thy Sonne , may be filled with grace and heauenly benediction : and after the Communion ; Let thy body , O Lord , which we haue taken , and thy blood which we haue drunke , sticke to our bowels , that no blot of sinne may remaiue in vs , who haue beene refreshed by these pure and holy mysteries . Anno 630. Saint z Isidore , as in other things , so in this , treadeth his master Gregories steps de diuin . of fic . lib. 1. c. 15. The fourth prayer is brought in for the kisse of peace ; vt omnes , that all being reconciled by charitie , may ioyne in the worthie participation of Christs body and blood ; omnes , all People therefore , as well as Priests , vnlesse they will haue the people to be out of charity , all that are in charity must communicate together in the mistery of Christs body and blood . But Gods people are , or ought to be in charity , and therefore to be admitted by Saint Isidores rule , as well to the Cup , as to the bread at the Lords Table . Anno. 633. In the fourth Councell of Toledo , Can. 6. All the people are appointed one good fryday to aske pardon for their sinnes ; that being clensed by the compunction of repentance , they may be thought fit one Easter day to receiue the sacrament of Christs body and blood . And in the seuenth Canon it is appointed , that after the Lords prayer , and the blessing of the people , the Sacrament of Christs body and blood bee receiued after this manner : the Priest and Leuite is to communicate before the Altar , the rest of the Clergie in the Quire , the rest of the people without the Quire. See also 57. Canon . Anno 675. In the eleuenth Councell held at Toledo , the fathers determine , that such who receiued the Cup in extemity of sicknesse , but refused the bread , because in regard of the drines of their throat they could not swallow it downe , should not therefore bee cut off from Christs body . The decree runneth thus ; The infirmity of humane nature in the very passage out of this life is accustomed to be oppressed in such sort with drought , that the sick are not able to take downe any meat to refresh them ; no , nor scarse any drop of drinke to strengthen them ; which thing we haue obserued in the departure of many , who desiring the wished foode of the holy Communion to sustaine them in their last iourney , haue yet cast * away the Eucharist giuen them by the Priest , not out of infidelitie , but because they could not swallow any thing down , beside a small draught of the holy Cup ; such as these therefore ought not to bee separated from the body of Christ. The Councell speaketh of the Laiety , refusing bread at the Priests hands , which they could not take downe , and yet receiuing the Cup : and in this case of necessitie , the Councell dispenceth with their refusing the bread , but findeth no fault with them for taking the Cup. Nay vpon that point , excuseth them from infidelitie , and saueth them from excommunication . How doth this Councel clash , and crosse shins as it were with the Councel of Constance , and Trent ? In these the people are condemned for taking the Cup ; in that , they are acquitted for it . In them , the Priest is censured , that giueth them the Cup ; in this , the people are absolued from censure in refusing the bread , because they Communicate in the Cup. In the same yeere , in the Councell at Braccara , they are blamed that ministred not wine to the people in the Sacrament , but either milke , or grapes , Can. 2. Non expressum vinum in sacramento dominici calicis offerre , sed lac pro vino dedicare , aut oblatis vuis populo communicare . In the same Councell they are blamed also . Qui intinctam Eucharistiam populis pro complemento communionis porrigerent ; Who deliuered to the people a piece of bread dipt in wine for the whole Communion which custome , how repugnant it is to the doctrine of the Gospell , and custome of the Church , may easily be proued from the fountaine of truth , who gaue the Cut by it selfe saying , Drinke yee all of this , as he tooke the bread by it selfe , saying ; Take , eat , &c. SECT . VIII . The Testimonies of the practise of the Church from 700. to 800. IN this age wee haue foure concurrent witnesses , and contestatours beyond all exception : Beda . Greg. 2. Greg. 3. Alcumus . We will produce them in order . And first Venerable Beda . Anno 720. Venerable Beda , the honour of England , and mirrour of his time , witnesseth as followeth : Christ washeth vs daily from our sins in his blood , when the memory of his passion is celebrated or recounted at the Altar ; a where the creatures of bread and wine , by the vnspeakable sanctification of the Spirit , are changed into the Sacrament of his flesh and blood ; and therby his body & blood is not powred out by the hands of Infidels to their destruction , but is receiued , or is taken by , or into the mouth of the faithful to saluation . In this testimony I note , first , that he teacheth not a substantiall change of the elements of bread and wine into the body and blood of Christ ; but a sacramentall onely , agreeable to the harmony of Protestants Confession . Se condly , that Beda either alludes vnto , or transcribes herein the words of S. Gregory aboue alleaged , which I haue there proued to be most pregnant to our purpose . Anno 726. Gregory 2. in his Epistle of Images to Leo Isaurus ; A man that hath sinned , and confessed after they haue well chastened , and punished him with fasting , let them impart vnto him the pretious body of our Lord , and b giue him his holy blood to drinke . Anno 731. Gregory 3. in his former Epistle to Boniface , forbiddeth at the Lords Table more then one Cup to be vsed ; saying , It is not a fitting thing , to put two or three Chalices on the Altar . No doubt the reason , why more Chalices were put on the Altar , was for the vse of the people , otherwise one would haue serued . This custome the Pope dislikes not , for that the Cup was giuen to the Laiety : but because in the first institution , Christ gaue but one Cup to all his Disciples . The same Pope afterward thus resolueth the question touching the leprous Communicants , with whom the sound could not with safety drinke in the same Cup : As c for leapers , if they be belieuers , let them not be depriued if the participation of our Lords body and blood , but by no meanes let them bee at the same Table , or participate together with them , that are cleane . Anno. 780. Alcuinus in his book of diuine duties , instanceth in some , who were not fit to communicate euery day , because they had no purpose to leaue their sinnes ; To these , saith he , Saint Austine thus speaketh ; I like well of your humility , that you presume not to approach to the body and blood of Christ ; but it were better , that you would depart from your iniquities , and being made cleare by repentance , would take the body and blood of Christ. Papists answer . Cardinall Bellarmine , for want of a better , aduentureth vpon this answer : that indeede these Fathers say , that the blood of Christ is taken by , or with the mouth ; but they say not , that it ought to be drunken with the mouth of the body , or taken vnder the forme of wine . Reply . The Hart as often as he is wounded flyes to his old Dictamus , and Bellarm. to this distinction to heale himselfe : but none of this herbe here groweth ; there is no ground for it . For first , the Fathers alleadged speake of the body and blood of Christ , as distinct things ; and therefore not as of one inuolued in the other by the doctrine of Concomitancy : to approach vnto , to take the body of Christ and his blood , or the creature of bread and wine sacramentally changed into Christs body and blood , as Beda speaketh , is not to take bread onely , and wine by , I know not what , consequence ; or the body onely in specie , and the blood by Concomitancy . Secondly , could this answer be appliable to other generall sentences of the Fathers , yet not to these , in which there is expresse mention made of the Chalice , of powring out the blood of Christ , and taking it as drinke ; and therfore vnder the forme of wine . And who are they that so receiue it ? The Laietie as wel as the Priests , vnlesse none but Priests are faithful Christians , or all lepers & excommunicate , or suspended persons are to bee taken for Priests . Beda reacheth the Cup to the faithful indifferently , and Gregory to penitents after confession and contrition , of what ranck so euer . Yea leapers are not excluded simply , but secluded , that they might not infect the sound , by drinking together with them . SECT . IX . The practise of the Church from 800. to 900. Anno 800. CHarles the Great in his booke ( as the Inscription beareth ) of Images , testifieth , that in his time not onely frequently , but dayly , Christians participated of Christs body and blood . He affirmeth , that sins are remitted by e the holy Ghost , or by the blood of Christ , which is taken of vs in the Sacrament , and was shed for vs , for the remission of sinnes . That he means by vs , the Laiety , as well as the Clergy , is euidēt . First , because himself was a Lay man ; and therefore necessarily , in vs , includes those of his owne ranke and order . Secondly , because he speakes of all their communicating , who receiue the remission of sinnes by the effusion of Christs blood for them ; and these I am sure , are not the Priests onely . Thirdly , because in the fourth booke c. 14. hee speaketh expresly of the faithfull in generall : whereby the people must needs be vnderstood , as well as the Priests . His words are : the mystery of the f body and blood of Christ is dayly receiued by the faithfull in the Sacrament . Anno 820. Paschasius Rathertus , Abbot of Corbie , who was the first that euer wrote of purpose , and at large , of the truth of Christs body g and blood in the sacrament ( if we may belieue Bellarmine ) is full and direct against the Church of Rome in the point of their halfe communion . O man , saith he , as often as thou drinkest of this Cup , or eatest of this bread , thou mayest not thinke , that thou drinkest other blood , then that which was shed h for thee , and for all for the remission of our sinnes . And againe ; The blood is well ioyned to the flesh , because i neither the flesh without the blood , nor the blood without the flesh is rightly communicated . For the whole man , which consists of two substances , is redeemed ; and therefore fed together both with the flesh of Christ , and his blood . Had he liued in our dayes , and professedly wrote against our moderne Papists , he could not in more expresse words haue impugned the Romish Glosse vpon the words of our Sauiour , viz. drinke yee all of this : that is , all Priests , then he doth . cap. 15. He alone it is , saith he , who breaketh this bread , & by the hands of his Ministers distributeth it to beleiuers , saying , take ye ad drinke all of this , as well Ministers , as the rest k of the faithfull ; this is the Cup of the blood of the new and euerlasting Testament . Anno 830. Amalarius , praefat . in liber . 3. de Offic. Eccles . affirmeth , that the benediction of Bishops , or Priests without Chaunters , Readers , or any other , is sufficient to blesse the bread and wine , wherewith the people might be l refreshed to their soules health , as it was wont to be done in the first times by the Apostles themselues . Quot verba , tot fulmina ; so many words , so many thunderbolts to strike downe dead the Popes sacrilegious heresie . If the bread and wine were blest for the refection of the people , then not of the Priests onely ; if this refectiō was for the health of their soules , who dare deny it them ? If this was the manner of blessing and administring the Sacrament vsed by the Apostles themselues , by what authority at this day doth the Church of Rome alter it ? Anno 835. m Rabanus Maurus , Bishop of Mentz teacheth vs , that the Lord would haue the Sacrament of his body and blood to bee receiued by the mouth of the faithfull , and made their food ; that by that visible worke , the inuisible effect of the Sacrament might bee shewed . For as the materiall food outwardly nourisheth the body , and maketh it quicke and liuely , so the Word of God within nourisheth , and strengtheneth the soule . n Men may haue this temporall life without this meate and drinke , but they cannot haue the eternall , because this meate signifies the eternall societie , or communion of the Head with the members . Who soeuer ( saith he ) eateth my flesh , and drinketh my blood , he abides in me , and I in him . Wherefore of necessity we must take his body and blood , that we may abide in him , and be made members of his body . In these passages this learned Bishop euery way stops the mouth of our aduersaries . They cannot say , that he speakes of Priests only ; for he speakes of all faithfull , that either are already , or are to bee made members of Christs body . Neither can they shift off this passage , as they doe some others , by granting , that the people may , but denying , that they ought to communicate in both kinds . For he presseth very farre the necessitie of thus communicating , without which he supposeth neither communion with Christ , nor eternall life can be obtained . Neither lastly , can they euade by their doctrine of concomitancy , saying , that the people participate of the blood in the body , when they receiue the consecrated Hoste . For he speaketh distinctly of eating and drinking , bread and drinke , and sacraments , in the plurall number , which cannot possibly be vnderstood of participating the bread onely , or communicating in one kind after the Popish manner . Anno 840. o Haymo Bishop of Halberstat , relateth the manner of the faithfull to haue been in his time , daily to eate the body of Christ , and to drinke his blood ; and paraphrasing vpon these words of the Apostle , 1. Cor. cap. 10. The Cup which we blesse , is it not the Communion of the blood of Christ ? He saith , the Cup is called the p Communion , because all communicate of it , and partake of the blood of the Lord , which it containeth in it . Surely if the word fidelis , or faithfull carryeth not the Layetie , yet the word omnes , or all , must needs ; the faithfull then , and all of them in Haymoes time , were as well admitted to the Cup , as to the bread . Anno 849. Valafridus Strabo speaking of the suspension of scandalous persons from the Communion , calleth the Lords Supper Sacraments in the plurall number , in regard of the two elements , or kinds in which it is administred . Those , saith he , that wander from the members of Christ by the enormity , or faeditie of capitall crimes , by the iudgement of the Church are suspended from the q Sacraments , lest by the vnworthy receiuing them , they should be entangled in a greater guilt , as Iudas . Here by capitall offenders , to vnderstand Priests , were a capitall offence ; as if they alone were the greatest offenders in the Church , and to haue the rod of Ecclesiasticall censures to bee spent vpon them onely . Therefore the Romanists , will they , nill they , to saue themselues from the lash , must put the capitall offender vpon the Laiety , and consequently confesse , that they , who for their crimes were at some times suspended from the Sacraments , were ordinarily , when they were free from such crimes , admitted to both the Sacraments , ( as Strabo calleth them ) that is , both the elements , the wine as well as the bread . For the same Strabo in his twentieth Chapter stirreth vp himselfe , and all good Christians to the continuall participating of the r body and blood of Christ , without which we cannot liue , so far forth , as some greater blots or blemishes in body or mind do not withhold , or hinder from it . Anno. 868. In a Councell held at Wormes vnder Lewis the second , we find a Canon to this purpose : s If any man shall marry a widow , which had a daughter by her former husband , and shall after lye with this her daughter ; let that marriage by all meanes be dissolued , and let that man vndergoe the pennance of the Church , so that for three yeeres he be suspended from the body of Iesus Christ , and his blood . He who vpon a special reason is debard from the Communion of the body and blood of Christ , and that for a certain time , must needs be supposed before that time to haue beene admitted to communicate in both kinds , and after his penance of three yeeres done , cannot be denied againe admittance to the Lords Table . I desire then to know , what incestuous crime all the Laiety vnder the Papacy haue committed , that for these two hundred yeeres , euer since the Councell of Constance , they haue suspended them from the Sacrament of Christs blood . Anno. 869. t Regino discribeth the manner of Pope Adrians deliuering the Communion to King Lotharius and his followers in both kindes , then which we cannot desire a nobler president , or fairer euidence of the custome of the Church in that Age ; Thus then Regino ; The Pope inuites the king to the Lords Table , taking the body and blood of our Lord in his hands ; the King takes the body and blood of our Lord at the hands of the Pope : Then the Bishop turning himselfe to the followers of the King , deliuers the Communion to each of them in these words : If thou hast not shewed thy selfe a fauourer , or an abbetter of King Lothar . in the obiected crime of adulterie , neither hast giuen thy consent thereunto , neither hast communicated with Waldrand , and other persons excommunicated by the Apostolick See , let the body and blood of our Lord Iesus Christ be healthfull to thee vnto eternall life . Anno 875. u Bertramus , or as some write his name Ratramus , in his booke of the body and blood of Christ , dedicated to Carolus Caluus , writeth thus : you demand , whether the body of Christ and his blood which in the Church are receiued , by , or with the mouth of the faithfull , be his body and blood mystically , or in truth ? And a little after he resolueth thus ; If yee looke inwardly , it is not the liquor of wine , but the blood of Christ , which is tasted by the minds of the faithfull , when it is drunke , and acknowledged , when it is seene , and liked , when it is smelt vnto . This Bertram speaks so plainely through this whole booke for the entire Communion , and against the Popish carnall presence of Christ in the Sacrament , that the Romish Inquisitors were in a quandary , what to doe with this Author , whither quite to prohibite the reading of him , or to deuise some colourable excuse and euasion for such passages in him , as hold no good quarter with their Trent Faith. Papists answer to the testimonies of the writers alleadged in this former Age. Before most of these testimonies , our aduersaries draw Timanthes his courtain , and answer them with silence . Onely to Paschasius and Haymo , Cardinall Bellarmine pretends to giue an answer ; either because for shame hee could do no lesse , being so often vpraided with them : or because like a new Alcumist , he hoped out of the iron that wounded him , to draw an oyle to cure the wound of his cause . To the testimonie out of Paschasius , his answer , like Cerberus , consists of three heads . First , he * saith , that the place in Paschasius seemes to be corrupted . Secondly , he saith , that Paschasius doth not expound the words of our Lord , as they are in Matthew , but as they seeme to be spoken of Christ , when the sacrament is administred in the Church . His reason is ; In the institution of the Sacrament , there were no other Ministers present distinguished from other beleeuers : and therfore Christs words , as they were vttered then , no way admitteth Paschasius explication , Drinke ye all of this , as well Ministers as other beleeuers . Thirdly , hee saith , that the words of Paschasius make much for the opinion of the Romish Church . For they signifie , that Christs blood is to bee drunk , but vnder the forme of bread , not vnder the forme of wine , As for Haymo , hee answers him with a short come-off , saying , He spake of the * vnity of the Chalice ; and that his meaningis , that they that receiue the blood of the Lord , receiue out of one Cup. Refutation . The threefold answer of Bellarmine to Paschasius , is not like a threefold cable that cannot be broken , but rather like a rustie twisted wyer-string , that breakes with the least strayne . First , he beareth vs in hand , that the place in Paschasius seemes to be corrupted . Corrupted ? By whom ? by Papists ? Surely they would neuer haue corrupted this text to make against themselues : by Protestants ? That cannot be . for no Protestants haue set forth Paschasius , for ought we find , or haue had any thing to doe in that Edition of Paschasius , which we cite . Besides , in all the ancient impressions of Paschasius , and the Manu-scripts , that haue come to our sight , the words are found as we cite them . Yea but Iohn of Louane suspects , that the copies are faulty , and that , bibite , is put for , edite , Drinke yee , for eat ye : why so ? because the words going before are , he distributeth the bread by the hands of his ministers to the beleeuers , saying , Take yee , and drinke yee all of this . This reason like a rope of sand , hath no coherence at all . For though Pascasius spake of bread , yet to proue that Christ is he , who alone by his Ministers distributeth the sacrament , he rehearseth the words of the institution both concerning the Bread , and the Cup ; neither can , bibite , or drink you in Paschasius be put for edite , eate ye , but must stand as it doth ; drinke yee . For the words immediately following in Paschasius are , for this is the new and eternall Testament . Now what a ridiculous inference were it , if we read the words , as Iohn of Louane would haue vs : take , eate this , for this is the Cup of the blood of the new and euerlasting testament ? Bellarmine his second answer is as absurd as his first . For Paschasius his words make more strongly for vs , and against himself , if Paschasius expound the words , Drinke ye all of this , as they seeme to bee spoken by Christ , not at the first Institution , but afterwards , whensoeuer the sacrament is administred in the Church ; If now also , whensoeuer the sacrament is administred in the Church , Christ commandeth , drink ye all of this , that is with Paschasius glosse , all Ministers , & other beleeuers ; it followeth , that all other beleeuers , as well as Ministers , ought now by Christs command to drinke of the cup. Thirdly , as Bellarmine his first answer is against the text of Paschasius , and his second against himselfe , so his third is against common sence . How can blood bee drunke vnder the forme of bread ? if we speake of drinking siguratiuely by faith , this kind of drinking the Romanists explode . If he speake of drinking properly with the mouth , euery suckling is able to confute the Cardinall , who know by meere sense , that nothing cā be drunk , but that which is moist , and of liquid substance ? Nay , the Cardinal discourseth like a man that had drank too deep of the wine , forgetting in this page , what he said in the former . There he saith , that the fathers doe not say , that Christs blood is to be drunke of the people by the mouth of the body , but here he saith , that other beleeuers , as well as Ministers , by Christs command ought to drinke it , but after a manner neuer heard of before , to drinke it vnder the forme of bread . Now for his answer to Haymo pari facilitate reijcitur , quâ profertur , t is as easy to be reiected , as vrged . For first , the Cardinal corrupteth the text of Haymo : hee saith not , the Cup is the Communion , because all drinke of that one Cup , the word one is not in Haymo . Admit it were ; this no way disapointeth our allegation out of Haymo . For still this word omnes , or al , remaines . And be it out of one Cup , or more , Haymo saith expresly , that all did partake of it , and receiued of the blood of Christ contained in it . If all , then the people , as well as the Priests . SECT . X. The testimonies of the practise of the Church from 900. to 1000. ARistole rightly obserueth , that it so y falleth out in the descent of families , as it doth in diuers grounds , in which sometimes wee haue great plentie , sometime as great scarsitie : so , saith he , some families haue afforded store of noble personages ; at other times scarse any of note or eminence . So it fareth here with vs in the last Age wee had plentifull store of testimonies for the truth , but in this we are like to haue Penury . Although ( if wee consider aright ) this scarsity may be imputed rather vnto the iniury of the time , and want of Records of History , which happily being extant might haue afforded vs no lesse plentie of Testimonies , then the former Ages , as well in this , as in other points in question . The Poet wisely obserued : Vixere fortes ante Agamemnona Multi , sed omnes vrgentur ignoti longâ Nocte : carent quia vate sacro . Dan. Chamier . after much inquiry can bring notice but of one witnesse , and him hee dares scarse avow . z Bellarmine brandeth with a note this ninth Age , as being the most obscure and darke , that the Sunne euer cast his beames vpon : yet euen in this Age wee haue somewhat to shew for the right of Gods people to the holy Chalice of the Lords Table . Anno 910. a Rodolphus Tongrensis testifieth , that the people in his time tooke the sacred body of Christ , and drank a blessed draught of his blood . Anno 920. The Abbot of Prumes Regino teacheth vs , that what Rodolphus witnesseth of the practise of the people in his age , was not an abuse , or disorder in the people , but done in obedience to the sacred discipline of the Church , whose Canon he mentioneth : Let the soules of the weake be refreshed , and strengthned with the body and blood of our Lord. Anno 950. b Stephanus Edvensis ; saith These gifts or benefits are dayly performed vnto vs , when the body and blood of Christ is taken at the Altar . Anno 990. c Vincentius writes of Elgifa , an old Matrone in this age , who being ready to giue vp the ghost , tooke the body and blood of our Lord. Anno 995. Aelfricus , first Abbot of Saint Albons , and after Archbishop of Canterbury , in his epistle to Woulfinus , and in his sermon translated of late out of the Saxon in die . S. Paschae , is as ful for the entire Communion , as hee is against Transubstantiation : the Howsell , or Hoste , saith he , is Christs body , not bodily , but Ghostly ; not the body , which he suffered in , but the body of which he spoke , when hee blessed bread and wine to Howsel , ep . ad Wolfin . and in his sermon : Without , they be seene bread and wine , both in figure and in taste : and they be truly Christs body and blood after there halowing through ghostly mystery as a pledge and a figure . And a little after : All our fathers dranke the same ghostly drinke of the stone , which followed them , which stone was not bodily Christ , who calleth to vs , to all beleeuing and faithful men : Whosoeuer thirsteth , let him come and drinke that heauenly liquor , which had signification of Christs blood . Now it is offered daily in Gods Church ; it was the same , which we now offer not bodily , but ghostly . I finde no answer made by any Romanist to the testimonies in this Age , which yet are very full and pregnant , both for the precept and practise of communicating in both kinds , both by men and women . If any except against the Authors in the words of the Orator , haurimus de foece , we draw out dregs and lees : I answer , where learning ran so low , as it did in this Age , we could do no other wise : yet the Reader may see , that out of these lees wee haue ex tracted some Aqua-vitae , whereof , though he hath but a taste now , he shal haue a ful draught in the next Age. SECT . XI . The testimonies of the practise of the Church from 1000. to 1100. IN this age the Bishops of Rome were so busie about transubstantiating the bread into the body of Christ , that they suffered the laiety to goe cleere away with the Cup , and gaue them no publique check or controule for it , till the Councel of Constance held 400. yeeres after . Of which hereafter in his due place . Anno 1002. Fulbertus Carnotensis confesseth with the Fathers of the former Age , though in a higher , and more affected straine , Put forth the palate of faith ; enlarge the Iawes of thy hope ; extend the bowels of Charity , and receiue the bread of life , the food of the inward man ; take also the wine not troden out by feete of a nasty husbandman , but crusht out of the wine-presse of the crosse . Anno 1014. Bruno Abbas Richen-angiensis speaketh to the point , as Fulbertus ; e we also , though most unworthie , doe not onely eate daily the bread of Christ , when we take the foode of his flesh from the table of his Altar , but also drinke his blood . Anno 1050. f Oecumenius ascribes our spirituall vnion with Christ our Head to the participating of his blood in the Sacrament ; the blood of Christ , saith he , by partaking thereof , ioynes vs to Christ , as members to the head . And the same Father , commenting vpon the eleuenth Chapter , schooleth rich men for disdayning to admit the poore to their table , whom Christ admits as wel as them to his , to partake both of his body and blood : If the Lord , saith he , sets his body and blood on his table , and in the Chalice , as well before the poore , as before thee , dost thou dare to driue them from thy table in dispite and contempt ? Anno 1060. g Guitmundus ioines with Oecumenius , in assigning our Communion at the Lords Table , to be an especiall meanes of vnion with Christ. And they both speake of all faithfull Christians indifferently , without distinction of Priest and people , who are one in Christ. we , saith this Author , who receiue the Communion of this holy bread and Cup , are made one body of Christ. Anno 1061. h Lanfranck , sometime Archbishop of Canterbury , deliuering a rule touching all Sacraments , saith , Sacraments they are alwayes a likenesse of those things , whereof they are sacraments ; as in the sacrament about which we contend , when the Hoste is broken , & the blood powred out of the Cup , and into the mouth of the faithfull , what is signified else , but the sacrificing of the body of our Lord vpon the Crosse. Anno 1070. i Theophilact reproues the Corinthians out of Saint Paul , for leauing the Lords Cup , and running to drink with the Idolaters of the wine offered to Idols ; Are not you ashamed , O you Corrinthians to run to the Idoles cup from Christs Cup , who hath freed you from Idols ? And in his comment vpon 11. chap. hee reproues as sharply those , who tooke delight in drinking alone , and quassing by themselues , k How dost thou take thy cup alone , considering , that the dreadfull Chalice is alike deliuered vnto all ? Anno 1080. l Anselme , Archbishop of Canterbury , speaking of Christians in general , deliuereth a double manner of participating the Sacrament , both spiritually , and Corporally : we ought , saith he , to eat and drinke this sacrament two manner of wayes , with the mouth of the heart , and with the mouth of the body . And vpon 1. Cor. and Cap. 10. * All we , saith he , who partake of one bread , and one Cup , are made one body . Anno 1090. m Hildebertus Cenomanensis , together with Burcardus , Micrologus , and Humbertus de silua candida , relate and aproue that Canon of the third Councell of Brachara , which condemneth the deliuering the bread sopt in the wine to the Laietie for the whole Communion ; It is the manner , saith Hildebertus , in your monasteries to giue the sacramentall bread to none , but dipt in the wine , which Custome we find is not taken either from the Lords institution , nor out of authenticall constitutions . If you looke into Matthew , Marke , and Luke , you shall finde the bread deliuered by it selfe , and the wine by it selfe ; neither doe we read , that Christ deliuered bread dipt vnto any , but that disciple , whom by giuing him a sop , he declared to be the betrayer of his Master . The Papists answer . This Canon of the Councell of Bracara confirmed by so many witnesses , Burchard , lib. 5. cap. 1. Gratian , de consecratione , dist . 2. Micrologus de Ecclesiasticis obseruationibus . cap. 19. and Lambertus de Silua candida , lib. cont . Graec. calumnias . Cardinall Bellarmine could not any waies baulk with credit ; therefore he sets his braine vpon the racke for a double answer . The first is , that the n Councel indeed forbids the dipping of the bread , vpon this ground , that our Lord gaue not bread dipt , or sopt in the wine : neither can any such o dipping be proued by any testimonie , or example of scriptures : yet , saith he , the Councell doth not adde , that both kinds ought to be giuen to the Laietie . Secondly , he saith , o If the Councell should haue said so , wee would haue answered , that the Councell speakes of that time , in which it was free for the Laietie to communicate in both kinds . For then if any desired both kinds , the Councell commandeth , that both be giuen vnto them , to wit , bread and wine a part , and not a sop of bread dipt in the wine . The Refutation . These answeres are like the apples of Sodome , which fall to ashes , if you touch them . The first thus presently dissolueth : the Councell of Bracara doth as well command Commnion in both kindes , as forbid receiuing the bread dipt in wine for the intire Communion : for thus standeth the argument . In administring the Sacrament , wee ought to doe as Christ did , and no otherwaies : but Christ at his last Supper deliuered first bread by it selfe , and then wine , and not bread and wine together in a sop , or bread dipt in wine : therefore we ought in like manner to administer the Sacrament in both kindes seuerally , and not by intinction , or sopping the bread in the wine . Who seeth not , that this Canon of the Councell is a two edged sword , cutting off Concomitancie on the one side , as well as intinction on the other : and giuing as deepe a wound to the late Councell of Constance , inioyning the mutilation of the Sacrament ; as to the ancient Councell of Toures , inioyning the confusion of it , by the infusion of the bread into the Cup. The second answere doth vanish to nothing : the Councell in deed spake of that time , wherein the Communion of both kindes was free . For so it had been from the time of the Apostles , and continued in the Romane Church , till the Councell of Constance : and in the Greeke Church till this day . The greater wrong is offered by the Romanists to the Laietie , from whom they haue taken the Cup after so many hundred yeeres possession . If any such thing had been attempted in the time of this Councell at Bracara , they would haue been as earnest , or more earnest against this abuse , then they were against that in their time , which was farre lesse ; for of the two , it is better to receiue the bread dipt in the wine , then the bread , and no wine at all . The Councell doth not ground it selfe vpon any supposed dispensation of the Church , for the Laieties Communion in both kindes , as Bellarmine surmiseth , but vpon the institution of Christ , and the example of the Apostles , which in their iudgement ought to preuaile against any sanction of Councell , or custome of any place whatsoeuer to the contrarie . SECT . XII . The testimonies of the practise of the Church from 1100. to 1200. Anno 1101. IVo in his collections out of the writings of the ancient for the present vse of the Church , in his seuenth Chapter , relateth a sentence out of Saint Ambrose to our purpose : The Blood q is a witnesse of a diuine benefit in a figure , whereof we receiue the mysticall Cup for the preseruation of our body and soule . To them ( to wit , the Iewes ) water flowed out of the Rocke , to thee blood out of Christ , the water quenched their thirst for on howre , the blood of Christ washeth thee for euer . And in his 31. chapter , he reciteth a decree of Pope Syluerius : * Euery Lords day in the Lent all , besides Excommunicate persons , or such as doe publike penance , ought to receiue the Sacraments of the body and blood of Christ. Anno 1105. Zacharias Crysopolitanus applieth the sprinkling of the dore posts with the blood of the Lambe in Exodus , to the Sacrament of Christs blood : he saith , r We sprinkle our body and soule , with the blood of Christ , because the blood of the Lambe sprinkled vpon both the posts of the house , freed the Hebrewes . And againe , The reall and Sacramentall eating of Christ are ioyned , when receiuing in the bread , that which hung vpon the tree , and s receiuing in the Cup , that which flowed from his side , our soules attaine vnto the eating of the bread of life . Anno 1110. t Odo Cameracensis in expounding the holy Canon , affirmeth , that vnder the shape and taste of bread and wine , we eate and drinke the very substance of Christs body and blood . Anno 1120. Rupertus enforcing the necessity of receiuing the sacrament , concludes vpon our Sauiours words in Saint Iohn , that euery man ought to communicate in both kinds , for the repast of his soule , as well as his body ; lest any man u should thinke , saith he , that he hath recouered by faith alone the life of his body and soule , without the visible meat and drink of the body & blood of Christ , and consequently needs not the sacrament ; Christ repeates the same thing againe touching the eating his flesh , and drinking his blood ; thereby vndoubtedly testifying , that he doth not truly beleeue , whosoeuer dispiseth to eate and to drink . For although thou bee a faithfull man , and professe thy selfe to be a Catholick , if thou refuse to eat and to drinke of this visible meat and drinke ; euen by this , that thou presumest , that this meat and drinke is not necessary to thee , thou cuttest thy selfe off from the societie of the members of Christ , which is the Church . But I inferre , that all lay Papists , that haue bin instructed by the Fathers of the Councels of Constance and Trent , presume , that it is not necessary for them to receiue the visible drinke , whereof Rupertus speaketh ; Therefore by Rupertus his conclusion , they cut themselues off from the Church . And though they are men of a Catholike profession , which he speakes of , yet they are not true beleeuers . In the same Booke and Chapter ; We , saith he , that is the Church , are that earth , which openeth his mouth , and faithfully drinketh the blood of Christ. And in his third booke de operibus Spiritus Sancti et 20. cap. he saith , in specie panis et vini sanctus Sanctorum est , et in omnibus electis , qui ad fide eius veniunt , idem efficit , quod in illa specie , qua perpendit in cruce , id est , remisssionem peccatorum : that is , the Holy of holies is in forme of bread and wine , and to all the elect , who come to the faith of him , he worketh remission of sinnes , as he did in that shape , in which he hung vpon the Crosse. Anno 1130. * Bern. in his 3. Serm. one Palme Sunday , maketh the sacrament of Christs body and blood the Christians foode and alimonie . Touching the sacrament of Christs body and blood , saith hee , there is no man who knoweth not , that this so singular a foode was on that day first exhibited , on that day commended , and commanded to bee frequently receiued . Anno 1135. Algerus doth not barely affirme , that the sacrament was instituted at first , and ought to be administred in both kinds : but he confirmeth it strongly by the testimonie of Saint Austine . And Pope Gelatius , first in his fifth Chapter he positiuely deliuereth the necessitie of communicating in both kinds , in these words ; y Because we so liue by meate and drink , that we can want neither of them , Christ would haue them both in his sacrament , least if either should be wanting , by that imperfect taking of life , and not entire , an imperfect life might seeme to be signified . In his 8. chap. more at large he vnfoldeth the mysterie , that lyeth in the communicating in both kinds . There is nothing found in the creature , saith he , whereby more fitly and neerly life may be represented , then by blood , which is the seate of the soule ; in which that it may be signified , that our bodies and soules ought to be vnited and made conformable to Christs body y and soule , the body and blood of Christ are both taken together of the faithfull , that by taking whole Christs body and , soule , the whole man in body and soule might be quickned : in as much as the flesh of Christ , as I haue said , is beleeued not to bee without blood and dead , but liuing and quickning : whence it is that Saint Agustine saith , that neither the flesh with out the blood , nor the blood without the flesh is rightly taken . Also Gelatius writeth to Maioricus , and Iohn , Bishops , in this manner : We vnderstand , that some taking a portion of Christs body , abstaine from the Cup of his sacred blood , to whom our commandement is , that either they partake the sacrament intirely , and receiue both , or be kept from both . Anno 1136. Hugo de z Sancto Victore yeeldeth a like reason of the full and intire communicating in both kinds ; Therefore , saith hee , the sacrament is taken in both kinds , that thereby a double effect might bee signified . For it hath force , as Saint Ambrose saith , to preserue both body and soule . In the same termes hath Halensis . Sum. Theol. par . 3. num . 29. art . 4. Anno 1140. Peter Lumbard Mag. sentent . propoundeth this question : a Why is the sacrament receiued vnder a double forme , or kind , sith whole Christ is in either kind ? He answereth , That thereby it might be signified , that Christ tooke the whole nature of man , that he might redeeme the whole . Anno. 1150. Petrus Cluniacensis Epist. lib. 1. Though hee fight against the truth one way , and woundeth the Albigenses ; yet he fighteth for it another way , and giueth a deeper wound to the Trent Fathers , and all that content themselues with an halfe communion . That men might not onely learne by words , saith he , but haue a sensible feeling by deeds , that they cannot liue vnlesse they bee ioyned and vnited to Christ , after the manner of carnall food and life , they receiue the body of Christ , and drinke the blood of Christ. And a little after , to signifie that for this cause he would b giue his flesh to all , to eat it , and his blood to all , to drinke it , he draweth a similitude from Manna , that fell in the wildernesse . In this yeere of our Lord also Vincentius relates of one Tundanus , a profane person in his former life , that being suddenly strucken from heauen , hee called for the body of our Lord , which when hee had taken , and drunke the wine , he began to praise God in these words ; O Lord , thy mercie is greater then mine iniquitie . In this same Age Antoninus writes in his Chronicles , that c the Normans the morning before they fought with the Danes , receiued the Communion of Christs body and blood . Anno 1170. d Gratian rehearseth many ancient Canons and Constitutions for communicating in both kinds , which because they haue been handled before , I here let passe . The Papists answer . The onely answer , which I find to our allegations out of the Fathers in this Age , is Cardinall Bellarmines , who indeuoureth to put a glosse vpon Saint Bernards words on this wise : Vnder the forme of bread , the entire nourishment , or compleat foode of Christs body and blood is contained . Wherefore our Lord , saith he , commanded that foode to bee often taken , but he commandeth not , that it should bee taken in both kinds . Refutation . S. Ierome saith , it is the part of a bad Physition , omnibus oculi morbis vno collyrio mederi : to applie but one eye-salue to all manner of diseases of the eyes . Yet such a Physition is Bellarmine ; he hath but one salue for all diseases , and that hath no vertue it in at all in effect . To the saluing of all the testimonies of the ancient Fathers opposed against him , hee applieth onely this medicamentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of concomitancie . whatsoeuer the Fathers speake of receiuing the body and blood , and the entire food of our soules , he would make vs beleeue , they intend nothing against their halfe Communion . For , as he accounteth , the blood is neuer seuered from the body , and the blood is vnder the forme of bread . Hee therefore , who taketh the bread , taketh the body & blood of Christ : and consequently communicateth intirely . But besides , that this proposition of his , hath beene heretofore refuted , I adde first in generall , that , albeit we should admit , that in the iudgement of the Fathers in this Age , the blood of Christ were with the body , and with the forme of bread : yet there is no Cup , nor Wine in the bread , no drinking in eating , no powring out of the wine , or blood into the mouthes of the faithfull . Of which the writers of this Age speake so expresly , that those of our aduersaries , who haue not rubbed hard their foreheads , neuer so much as offer to make answer to these testimonies , but haue held it the wisest course , neuer to take notice of them . Secondly , for Saint Bernard in particular , his words haue relation to the Institution of Christ , saying , The entire foode of the body and blood of Christ was that day first exhibited : nay , at our Lords last supper there was wine , as well as bread . And this Vasquez the Iesuite ingeniously confesseth , howsoeuer it cut the throat of his fellow Iesuites answer . e Bernard , saith he , speakes plainely of the other part of nourishment , which is taken by way of drinke vnder the forme of wine . What then ? Doth Vasquez freely giue vs Saint Bernard ? Not so ! but deuiseth another euasion , to wit that communicating in both kinds , for the entire repast of the soule is commanded to the whole Church , not to euery particular beleeuer : Defumo in flammas . Vasq. to auoide the smoke , that put out Bellarmine his eyes , falls into the fire . For that which is inioyned the whole Church , is necessarily inioined euery saithfull . The words of our Sauior , Drinke ye all , &c. are euidently a command to each particular . For so the Apostles vnderstood him , and dranke euery one of them of that Cup , and not any one , or more , in the name and behalfe of all the rest . Doubtlesse , as euery man must liue by himselfe , so he must also in his owne person and by himselfe , receiue the entire food of life , the body and blood of Christ. SECT . XIII . The testimonies of the practise of the Church from 1200. to 3000. Anno. 1229. ABbas Vrspergensis writing of the besieging of Damiata , saith , that f the souldiers , before they scaled the wooden tower , made confession of their sins , and receiued the sacrament of the body and blood of our Lord. The like Antoninus g writeth of the Normans in William the Conquerors time , and Matthew Paris of the English in King Heralds time , and William Rufus . Neither was that custome as yet controld in that age , nor an hundred yeeres after , as in due place shall be shewed . Anno 1236. Durandus h Mimatensis in expresse tearmes affirmeth , that he who receiues the Hoste only , doth not receiue the whole sacrament sacramentally . For although the blood of Christ bee in the consecrated Hoste ( hee speaketh according to the schooles in these times ; yet it is not there sacramentally ; because the bread signifieth the body , & not the blood ; the wine signifieth the blood , and not the body . In regard therefore that the sacrament is not compleat in one kind according to the signe , the sacrament must be made compleat before the Priest vse it . Durand his conclusion falls short vpon the Priest , but his reason stretcheth to all people , as well as Priests . For all ought to receiue the entire Sacrament sacramentally , and if one kind onely be an imperfect Sacrament to the Priest in regard of the signe , it must needs bee imperfect also vnto the people : vnlesse they will say , that the sacrament presents lesse to the Priests , then to the people , or that the Priests aprehend lesse in it , then the people surely that which is but halfe a Cup to one , cannot be a whole one to an other ; that which is empty , or incompleat to one , cannot bee compleat and full to another . Anno 1240. i Halensis , howsoeuer he some way inclines to that opinion , that it is sufficient to receiue the sacrament in one kind : yet he confe●…eth , that there is more merit and deuotion , and compleatnesse , and efficacie in receiuing in both . Albertus Magnus in 4. Sent. dist . 8. deliuers this generall rule : sacramentum Ecclesiae nihil in gratia causa●… , quod non ex similitudine significat : The sacrament of the Church causeth nothing in grace , which it signifieth not by similitude : that is , it produceth nothing , which it presenteth not . And from thence inferres , that the vnity of Christs mysticall body is not perfectly caused , and signified , but by a double signe : and therefore by k vertue , or in regard of the sacramēt we ought to haue both . Let the Reader note , that Albertus saith not , according to the new euasion of the Iesuites , virtute sacrificij oportet habere vtramque , but , virtute sacramenti ; not that both kinds are requisite to the sacrifice , but to the sacrament . The sacrament by the doctrine of Albertus , wants so much of his efficacie , as it doth want of its significancie , but the receiuing vnder the forme of bread onely beareth no similitude , nor hath any signification of the spiritual drink of Christs blood . The Romanists therefore in taking away one of the signes from the Laiety , consequently depriue ( asmuch as in them lieth ) the Laiety of the grace represented by that signe , and conferred with it . And * yet Aegidius Coninck , a moderne Iesuite , and professor of Diuinity at Louaine , maketh this audacious assertion out of the Chaire of his Schoole Diuinity : Although more grace may be conferred by receiuing in both kinds , notwithstanding , the Church vpon good reason careth not for that , and doth more respect the reuerence of the Sacrament , then the profit of the receiuers , &c. Anno 1260. m Aquinas yeeldeth three reasons of the institution of this sacrament vnder a double forme : the first is ; For the perfection of it , because sith it is a spirituall meale , or refection , it ought to haue spirituall meat , and spirituall drinke ; secondly , for the signification of it , for it is a memoriall of the Lords passion , whereby his blood was seuered from his body ; and therefore in this sacrament the blood is offered by it selfe ; Thirdly for the healthfull effect of it , for the body is offered to shew , that it is of force to saue the body ; and the blood is offered to shew , that it is of force to saue the soule . The halfe Communion therefore in Aquinas his learning wants perfection , significancie , and efficacie . Bonauenture thus indeuoreth to cleere the matter : In the sacrament there are two things , efficacy , and significancy ; concerning efficacie , neither kinde is of the integritie of the Sacrament , but either is the whole ; concerning signification , so the two signes are of the integritie of the Sacrament , or integrall parts of the Sacrament , n because the matter of the Sacrament is expressed in neither kinde by it selfe , but in both together : and a little after ; To make it represent perfect redemption , and thereby a perfect refection , the body ought to be signified in the bread , and the soule in the wine , the seate whereof is in the blood . Anno 1280. Richardus de Mediauilla , and Petrus de Tarantasia ; who afterwards was aduanced to the Popedome , and changed his name into Innocentius the fourth , testifieth , that the Sacrament was administred in both kinds to the better sort of the Laietie , howsoeuer they entertained the vulgar and meaner sort with a drie Communion : thus o Cassander relates their words , The Sacrament may lawfully bee giuen in both kinds to greater personages , or men of qualitie , where there is no feare of error of spilling the blood , because such men know how to obserue due reuerence , and caution . The Papists answer . I finde no answere in particular made by any to the passages aboue alleaged ; but in generall their answere is , that the Schoole-men might write more freely , before the Councell of Constance had decreed the contrary . And they adde ; that some , if not all of these Schoole-men approoue of the administring of the Communion vnder one kinde to the Laietie . The Replie . The Councell of Constance by their decree could not make that ; which was before false , to be then the truth : or that which was in Gelasius his time sacrilege , to be then pietie . What p Androcles spake sometimes of the Athenian lawes ; The lawes had need of a law to mend them : may truely be said of this Canon in the Councell of Constance , that it needs a Canon to rectifie it : for it depraues Christs institution , it checks the Primitiue Church , it controules the practice of the whole Christian world , for 1200. yeeres and more ; euen till the middle of this age , wherein Sacrilege stole in by degrees . A curious eye may tracke these fellons of the holy Chalice . First , vnder colour of preuenting abuses , in spilling the Cup , they take it away from the vulgar and meaner sort of people , not daring to offer this indignitie to the better sort ; to them , as we heare out of Mediauilla , they deliuered the Sacrament in both kinds , afterwards vpon this pretext , that the blood was in the body , and the whole Sacrament in either kind , they nimmed the Cup from the lesser Churches , as Linwood informes vs : q It it granted , saith he , onely to Priests , that celebrate in such small Churches , to receiue the blood vnder the forme of wine . Going cleere away with this their Sacrilege in lesser Churches , they aduenture vpon the greater . And by Aquinas his confession , the Sacrament was administred in one kind , but in some Churches in his daies , For in diuers Churches , saith hee , r it is prouidently obserued , that the blood should not be giuen to the people , but that it should be receiued only by the Priest. In the end , when they had as farre as their authoritie stretched , robbed all assemblies of the Laietie , in depriuing them of the Cup : they after inacted a generall law in the yeere of our Lord , 1414. to warrant this their publike Sacrilege . This thirtenth age resembleth the riuer Iordane , which is sweet at the spring , but bitter and brackish in the fall of it ; and in the end runneth into the dead Sea. Abbas Vrspergensis , Matthew Paris , and Vincentius , who flourished in the beginning , and continued vntill the middle of this age , gaue a full testimony vnto the truth . But those who liued after , spake partely in the language of Canaan , and partly in the language of Ashdod . Halensis saith , that the lay people for the most part communicated in both kinds ; Lynwood , that in greater Churches they did so ; Aquinas , that in some Churches they did , and in some they did not . For by this time , according to the Greeke prouerbe ; Serpens genuit serpentem , vt fieret Draco : One Serpent hath begot another , that from them both a Dragon might issue . The error of transubstantiation , had begotten the error of concomitancie ; and from both these at length issued out their hereticall sacrilege , or sacrilegious heresie in defending the practise of their halfe Communion . SECT . XIIII . The testimonies of the practise of the Church from 1300. to 1400. IN this Age , when this sacrilegious error like a Gangreene , had spred ouer a great part of the Latine Churches , God stirred vp many learned Chirons and Machaeons , knowne by the nick-names of Walldenses , Lollards , & Wickliffests , to applie a soueraigne remedie vnto it . And they , Deo secundante , wrought great cures vpon this Cancer in England , France , and Bohemia . In other parts of Europe , the people were so intoxicated with the golden Cup of the whore of Babylon , that they willingly suffered the Priests to keepe away from them the Lords Cup. Yet in this Centurie , if wee adde to the sounder Diuines , or Doctors , in the Latine Church , the iudgement and practise of the whole Greeke Church , the entire Communion wil carry it away from the halfe , by more then halfe the voyces of Christendome . Anno 1301. The custome of communicating in both kinds was not abolished in the beginning of this age , but was retained in certaine places , especially in Monasteries , vntill the yeere of our Lord 1300. and more . Thus writeth t Cassander . Anno 1320. u Petrus de Palude saith , that in his time the custome was in many Churches , that the faithfull communicated in both kinds , and hee backeth this his testimonie with a solid reason . There ought , saith he , to be a double matter in this sacrament , to wit , meat and drink : because the effect of this Sacrament ought to be represented perfectly by the matter thereof , in a manner agreeable to the things naturall . For sacraments effect that which they signifie : but the effect of this sacrament is a perfect refection , or repast of the soule : therfore the matter representing , it ought to bee a perfect refection of the body , which is not but by meate and drinke . This argument of Peter of the F●…n hath so farre sunke our aduersaries , that to this day they cannot by all their sophistry get out of the boggs . Anno 1341. Clemens 6. in his Bull to the King of England ; granteth him the vse of the Cup , ad gratiae augmentum , to the increase of grace . Anno 1360. * Richard Archbishop of Armach thus wardeth off a blow of the Armenians , when the Armenian heretique obiected against him : vnlesse you eat the flesh of the sonne of man , and drink his blood , you haue no life in yon ; Hee answereth , that this speech of our Sauiour , if it bee taken as spoken of sacramentall drinking , ought to be vnderstood with this qualification , to wit ; That it is necessarie to obtaine spirituall life , that a man receiue both at sometime , or bee willing to receiue , and be ready so farre as it is in his power . Anno 1372. Besides these written testimonies , wee haue engrauen , I meane the inscriptions of Chalices , or Communion Cups , called Ministerales because they serued for the people ; x Vadianus writeth of a cup in the Abbie of Sangall , that weighed 70. markes in siluer : without doubt , saith he , for the vse of the people at the publique C●…mmunion . y Gretser censureth the writings of Pelichdorfius against the poore men of Lyons in this manner : This author , saith he , doth refute in the first part of this work the poore men of Lyons , but with some such arguments as ring not well in the purified eares ( of Catholiques . I am sure this argument drawne from great siluer chalices , some of them with pipes for the Laiety to sucke out the consecrated wine , ring not well in the purified eares of Romane Catholiques . For not onely , Rhenanus out of Conradus Pellicanus relateth a constitution amongst the Carthusians , whereby they are forbid to haue any pretious vessels , or plate , besides a siluer chalice , and a pipe , wherewith the Laietie may suck the blood of our Lord : but also Caietan maketh mention of them , and their vse to this purpose : and Cassander very much taxeth Eccius , for that he writeth , that he neuer read of the Laieties Communion in both kinds in the Roman Church , saue only in the story of S. Laurence his life ; * It is strange , saith he , that a man of so excellent a memorie , as Eccius , should forget the ministeriall Chalices , whereof there is euer and anon mention made in the Romane Pontificall ; which were so called , because the blood of Christ was out of thē ministred to the people ; In most places for feare of shedding the blood of Christ , in deliuering it to the people , there were siluer pipes put into the Chalices , that in the peoples drinking , or rather sucking the blood of Christ , not so much as a droppe might be spilt . These Chalices were not onely in vse in this Age , but a 1000. yeeres before , in Saint Cyprians time : if we may beleeue Cardinall Caietan ; who ingeniously confesseth , that they were so called from their vse in the Church , which was to serue the people . Thus he commenteth vpon Thomas : This custome , saith hee , continued not onely in the time of that Martyr , whom Cyprian thought fit to bee forearmed with the Lords Cup , but also in the time of the peace of the Church . For we reade not onely of basons , but also of ministeriall a Chalices made for this vse . a For why were they called ministeriall , but because they serued not to offer the blood of Christ , but to minister it to the people ? Anno 1390. The custome was in France to administer the whole Supper not in the middle of the Church , but in Chappels . This , saith Francis the first , I heard of old men , who affirmed ; that this had been the manner in France for 120. yeeres before . SECT . XV. The testimonies of the practice of the Church from 1400. to 1500. IOhn Hus , and Hiero. of Prage by the books of Wickliffe , were brought vnto the knowledge of the truth . And as in other points they concluded for that holyfaith , which we at this day professe against the errors and corruptions of the Church of Rome : so in this they were most earnest , and so preuailed in the Kingdome of Bohemia , that from the time of the effusion of their blood for the testimonie of the Gospell vntill this day the Cup of the new Testament in Christs blood hath beene deliuered to the people in these parts , and the entire Communion preserued . Anno 1410. Petrus Dresensis taught publikely , that the Laietie might not communicate vnder one kind ; as is confessed by Didacus de Tapia in sent . lib. 4. Anno 1412. c Iacobellus Misnensis , a Preacher of Prage , being admonished by Petrus Dresensis , after hee had searched into the writings of the ancient doctours , and by name Dionysius , and Saint Cyprian , and finding in them the communicating of the Cup to the Laiety commanded , he from thence forth exhorted the people by no means to neglect , or omit the receiuing the Communion of the ▪ Cup. Anno 1414. In the Councell of Constance , in which the entire Communion is professedly oppugned , yet the Truth extorted frō her bloody aduersaries a remarkeable confession of the practise of the Primitiue Church , and of the continuance of it in diuers parts , euen vntil the time of the calling of that Assembly . In the petition of those , that procured this Synod , it is expressed , that one cause , for which the procurers desired that the Church should take order for the establishing of a law touching the laieties cōmunicating in one kind , is declared to be , d because in some parts of the world the Priests did not forbeare to administer the communiō to the laiety in both kinds , against the custome of the Romish Church . Here we haue the continuance of this practise ; the antiquity whereof they likewise acknowledged in the preface to their sacrilegious decree against it . Although Christ instituted , e and gaue the sacrament after supper in both kinds to his disciples , and in the primitiue Church it was in like wise administred : yet the Councell for certaine reasons commands , that the sacrament be otherwise administred . As the tree f gaines more branches by being lopped with the axe ; so the Truth gaineth much lustre and authority from the very Canon of the Councell of Constance , by which her aduersaries doe seeke to oppresse her . For who will not rather follow Christs institution , then their ordinance , and the ancient acknowledged practise of the Primitiue Church rather , then a late custome of the present Romish Church ? Anno 1420. Martin the fifth after the Councel of Constance vpon Easter day , after hee had deliuered the body of our Lord with his owne hands to the Laiety , g suffered them to receiue the blood of Christ at the hands of the Deacon . The like h Henry Kalteysin reportes of other Popes , and withall acquaints vs with the cause , why the Pope left off this custome . It fell out , saith he , that a certaine Bohemian came amongst the rest to the Popes chappel , and receiued the Communion at his hands and hee wonderfully bragged of it , whereof Pope Martin being aduertised , and much inraged , that such a trick was put vpon him , from that time tooke away the Cup from the Laiety . Anno 1430. i Thomas Waldensis , who tooke vpon him to refute Wickliffes bookes , howsoeuer he maintained the decree of the Councell of Constance touching Communion in one kind ; yet hee witnesseth , that greater personages amongst the people , and men of note or place , as Kings , and doctors , and others that were thought worthie so great a mystery , were admitted to the Communion in both kinds . Anno 1413. In the Councell held at Basil , as Nauclerus writeth , tom . 2. generat . 48. a kinde of hope was offered to the Bohemians , that vpon certaine conditions , the vse of the Cup might be restored vnto them . The order of the Councell is conceiued in these words : k If the Bohemians continue in the desire of the Communion in both kinds , and send an Embassage to the Councell to that purpose , the holy assembly shall giue libertie to the Priests of Bohemia and Morauia , to administer the Communion in both kinds to such persons , as being in yeeres of discretion shall reuerently desire it . Anno 1438. The Bohemians put the faith and honesty of the Fathers of Basil to the Test : they send comissioners Iohn Belouar of Prage , Iohn Rokyzana , Peter Panie , Procopius , and others , to treat about the concession of the Cup , and to expresse their earnest and vnfained desire thereof . To whom the Councell returneth this answer ; That the request should be granted them , so that they will really , & effectually keep vnitie with the Church ; and conforme themselues in all other things , saue the communion in both kinds , to the faith , and rites of the vniuersall Church . SECT . XVI . Testimonies of the practise of the Church from 1500. to 1600. IN this Age I might produce many Testimonies of such learned Doctors and Professors of the Gospell , as haue beene by Gods prouidence raised vp in the Reformed Churches in former and latter yeeres , who by their writings learnedly & soundly haue mainteined the cause we haue in hand ; as also doe the ioynt , and vnanimous Confessions of the Churches of England , France , Scotland , Germany , Polonia , Sweueland , Morauia , Howbeit , because the Romanists doe except against all the foresaid witnesses , as insufficient , and of no authority , because they haue departed from their Synagogue ; therefore I will alleage some prime Doctors of this Age also , and men of eminency among themselues , maintaining the same truth with vs ; against whom I see not what iust exception may be taken by them . Anno 1541. m Gerardus Lorichuis zealously oppugning the sacrilegious practise of the Church of Rome : There be false Catholicks , saith he , that are not ashamed by all meanes to hinder the reformation of the Church ; They , to the intent that the other kind of the sacrament may not be restored to the Lay people , spare no kind of blasphemie . For they say , Christ said onely to his Apostles , Drinke yee all of this , but the words of the Canon of the Masse be these , Take , and eate yee all of this . Here I beseech them , let them ●…ell me , whither they wil haue this word , all , onely to pertaine vnto the Apostles ? then must the Lay people abstaine from the other kind , of the bread also . Which thing to say , is an heresie , and a pestilent and detestable blasphemie . Wherefore it followeth , that each of these words were spoken to the whole Church . Anno 1545. n The Ambassadours for the Emperour , and for the French King , were earnest sutors to the Fathers in the Councell of Trent , for the restitution of the Cup to the Layety . Anno 1562. The obseruation of * Seneca ; That a lye is of a thin and transparent nature , a diligent eye may see through it ; was verified in the Diuines , and Bishops present at the Councell of Trent . Whereof some saw obscurely , others clearely through this grand lye of the Romish Church , which vnder colour of concomitancy , subtracteth the vse of the Cup from the Layety . For Antonius Mandulfe●…sis had a glympse ; but Card. Madrutius Gaspar de casa , and the Bishop of Quinque Ecclesi●… , and also Amans Seruito , a Friar had a full sight of the truth in this point . Antonius Mandulfensis , Chaplain to the Bishop of Prage , professedly impugned the distinction of the Eucharist , as a Sacrament , and as a sacrifice : which distinction the Papists at this day hold before them , as a buckler to beare off our arguments , drawne from the necessity of representing Christs death in the Lords Supper , by receiuing his blood apart , as seuered from his body . He also infringeth their common argument for their halfe Communion , drawne from the example of the Disciples at Emaus , and Saint Paul his breaking bread in the ship . For he truly and acutely noted , that if these Texts are to be expounded of communicating in one kind only , that it would from thence follow , that it were not onely lawfull for the people to communicate in one kind only , but for Priests , such as the Apostle S. Paul , and the Disciples were , to consecrate in one kind onely . Thus he saw light as it were by a chinke ; but p Amans servito Brixianus , as a man in the open aire felt the light of truth to come so full into his eyes , that it dazeled them . For following the doctrine of Caietan , who holdeth , that blood is not a part of mans nature , but the first nourishment thereof ; and adding , that it cannot be said , that the body necessarily draweth the nourishment into concomitancy with it ; from thence he inferred , that it was not altogether the same substance vnder the forme of bread , and vnder the forme of wine . Withall hee added : that the blood in the Lords Supper was blood shed out of the veines , in which as long as it was contained , it could not be drinke : and therefore could not bee drawne with the veine into concomitancy : Moreouer , that the Lords Supper was instituted to celebrate his Passion ; which could not ●…ee represented , but by effusion of blood , and seuering it from the body . It is true , this Amans had a check in the Counfor his paines : but his reasons were not answered : himselfe for feare shuffled and fumbled about some answer vnto them , but gaue no satisfaction either to himselfe , or to others . Welfare Cardinall q Madrusius , who being asked his opinion , answered directly , That hee thought fit the Cup should be restored to the Layety , without all exception . Gaspar de Casa , Bishop of Lerye , a man of eminent learning , concurred with the Cardinall in iudgement ; adding , that he thought , that God would neuer send the spirit of delusion into the minde of the Emperour , in so weighty a point ; especially considering , that Charles the French King , and the Duke of Bauaria , ioyned with the Emperour in this request , that the Cup should be granted to the Layety . This speech of so learned a Bishop , not only confirmed those , who were of the same mind with him , but also made most of the opposite faction to startle . Anno 1563. Dudithius , Bish. of Quinque-Ecclesiae , as in the Councell of Trent hee had stoutly maintained the entire Communion , and refelled all obiections to the contrary : so after the breaking vp of the Councell , in an Epistle , which he wrote to Maximilian the Emperour , he bitterly complaineth of the miscarriage of this businesse in the Councell : r What good could be done , saith he , in that Councell , wherein voyces were numbred , but not weighed ? If the merits of the cause , or reason might haue preuailed , or if but a few had ioyned with vs , we had wonne the day : but when the number only did beare the sway , in which we came farre short , though our cause was exceeding good , yet wee were faine to sit downe by the losse . Anno 1564. Georgius Cassander being set a worke by Ferdinand the Emperour , to aduise about a meanes of composing differences in Religion , declares himselfe fully for vs in this point of the Cup : s It is not , saith hee , without cause that the best learned Catholikes most earnestly desire and contend , that they may receiue the Sacrament of Christs blood together with his body , according to the antient custome in the vniuersall Church continued for many Ages : or at least , that the liberty ▪ which was granted two hundred yeeres agoe of communicating in one kind , or both , may be restored . Wherefore I hold it not onely nothing contrary to the authoritie of the Church , but rather very agreeable to the peace and vnitie of the Church , and in a manner necessary , that either those in whose hands lyes the gouernment of the Church , restore the antient custome of communicating , or , which may be done without great trouble , that the Churches themselues by little and little returne to their antient vse . SECT . XVII . The confirmation of this Argument from the custome of the Church , by the testimonies of our learned Aduersaries . THis Argument , as all the former , may bee confirmed by the testimonies of our aduersaries themselues , who t giue sufficient euidence to condemne their owne Church of innouation , and manifest defection from u the Primitiue , in this their halfing the holy Sacrament . The Law saith , that custome is the best interpreter of law . And of all customes the antient , especially if they be generall , and haue lasted out diuers Ages , ought to beare most sway with those , that maintaine the truth of antiquitie , or antiquitie of truth . An argument drawne from an antient , general , and long continuing custome for more then one thousand yeeres , is like a threefold cable , that cannot be broken . If we may beleeue the Councels held at * Constance and x Basill , such a custome ought to be held for a law , and in●…iolably obserued : But I inferre ; The Lay-Communion in both kinds is a a custome commended by antiquitie , generalitie , and duration , as hath been proued before by the testimonies of approued Writers in all Ages , and is confessed by the Romanists themselues . First , for the antiquity of this custome , I appeale to the Councell of Constance , Arboreus , Aquinas , Lyra , Carthusianus , and Ruardus Tapperus . The y Councell of Constance admits vnder a licèt , that Christ instituted the venerable Sacrament vnder both kinds , and that in the Primitiue Church it was so receiued by the faithfull ; yet with a non obstante , countermands Christs Institution , and the practice of the Primitiue Church : which gaue Luther iust occasion to nick-name this Councell , and for Constantiense , to call it , Non obstantiense Concilium . z Iohannes Arboreus in plaine termes confesseth , that anciently the Lay people did communicate vnder both kinds . * Thomas Aquinas is a contest to Arboreus , auerring , that according to the ancient custome of the Church , all those that were partakers of the communion of Christs body , were partakers also of the communion of his blood . a Dionys. Carthusianus speakes Aquinas his words after him : It was so done indeed in the Primitiue Church , but now the Church hath ordered otherwise . b Lyra harpes vpon the same string : Here is mention of both kinds : for so the Sacrament was rereceiued of the faithfull in the Primitiue Church . Aestius , that famous Sorbonist , vpon the Sentences , lib. 4. handling this question , professedly saith , that it is manifest out of antient histories , and the writing of almost all the ancient Fathers ; qui testantur fideles bibere sanguinem Christi , that the Eucharist was communicated to the people in both kinds . Ruardus Tapperus speakes rather like a Protestant , then a Papist in this point . For he professeth , that it were more conuenient , the Communion were administred vnder both kinds , then vnder one alone : and that the Communion vnder both kinds is more agreeable to the Institution , and fulnesse thereof , and to the example of Christ , and to the Fathers of the Primitiue Church . Arti●… . 15. Eccius , though d in short and briefe tearmes , yet comes home to the question , saying ; Wee confesse it was the vse in the Primitiue Church to administer in both kinds to the Laiety . For the generalitie of this custome , if antient Records had failed vs , wee haue enough in the writings of moderne Papists to conuince the denyers therof . Suarez saith somewhat to this point ; Slotanus presumes further , and saith more ; and Salmeron goes beyond him , and saith enough ; and yet Alphonsus exceedes him , and saith more then enough . Suarez : e The Christian people were w●…t frequently to communicate vnder both kinds . Frequently they might communicate , yet but in few places . There f Slotanus addes We doe not deny , that the custome of communicating in both kinds was obserued in very many Churches , and continued so not onely in the time of persecution and martyrdome , but also in the peaceable daies of the Church . This custome might be in very many Churches , yet not generall ; therefore g Salmeron addes further ; We doe ingeniously and openly confesse , that it was a generall custome to giue the Communion to the Laiety in both kinds , as the manner is at this day among the Greekes , and was in antient time among the Corinthians , and in Africa . Generall the custome might be , yet not vniuersall without exception , and in all places . Therefore to put the matter out of all question , Alphonsus a Castro addes yet further ; h We beleeue , it is not against Christs Institution , to giue the Communion to the Layetie in both kinds . For we learne out of the writings of many Saints , that in old time this was the practise for many ages amongst all Catholikes . For the continuance of this custome , which was the last point , what more pregnant testimonies can we desire , then these following of i Cassander , Soto and Gregory de Valentia ? Cassander and Tapperus witnesseth for one thousand yeeres in these words : k Touching the administration of the most holy Sacrament of the Eucharist , it is euident enough , that the Easterne Church euen vnto this day , or that the Westerne or Romane Church for one thousand yeeres after Christ and more , in the solemne and ordinary distribution of the Sacrament , deliuered both the kinds of bread and wine to all the members of Christs Church ▪ which is manifest by innumerable testimonies of antient Writers , both Greeke and Latine . l Tapperus calleth it a custome of longest continuance . m Soto witnesseth thus for twelue hundred yeeres and more : not onely amongst the heretikes , but also among the Catholikes , the manner of giuing the Communion to the Layetie in both kinds for a long time was of force ; in somuch as it was not vtterly abolished in the dayes of Aquinas . Now Aquinas by * Bellarmines exact calculation , was borne in the yeere of our Lord 1224. and died in the yeere 1274. Betweene the birth of Aquinas and the Councell of Constance there passed 90. yeeres , which time n Greg. de Valentia after a sort giues vs ouer and aboue : We doe not deny , saith he , that both kinds were antiently administred to the people , as appeares out of S. Paul , Cyprian , Athanasius , Hierome , and others . And truly when the contrary custome of communicating vnder one kind onely began in some Churches , it appeares not : but it began not to bee a generall custome in the Latine Church , much before the Councell of Constance . Nor then neither . For Tapperus saith , that in some Churches they vsed both kinds , euen vnto the Councell of Constance . Who seeth not in the frequency and pregnancy of these testimonies , out of the mouth of our aduersaries , the obseruation of p Budaeus to be verified ; that such is the force of truth , that she breakes out of mens mouthes against their wills , and stealing amongst lyes , is perceiued by the hearers , when the speakers think they haue her safe enough in their owne power . CHAP. XII . The Papists Arguments drawne from Scripture answered , and retorted . SECT . 11. THe first argument , vrged by our aduersaries for their halfe Communion , is drawn from the types and figures of the old Testament . I will propound it in Bellarmines owne words , that they may not cauill , as they vse to doe , that wee marre their arguments in relating them . Thus q Bellarmine disputeth against vs : Most of the figures of the Eucharist in the old Testament signifie eating vnder one kind ; it is not therefore probable , that Christ would command the eating of both kinds . For that which is figured , ought to answer the figure . The first figure was of the Tree of life in the midst of Paradise , which Paschasius in his booke of the body of our Lord , chap. 7. teacheth to haue been a type of the Sacrament of the Eucharist ; but it was manifest , there was no drinke ioyned to that Tree . The second figure was of the Paschall Lambe , Exodus the 12. The third figure , Manna , Exodus 26. The fourth was shew-bread , Exodus 25. The fifth , the sacrifices , in which the flesh was eaten , but the blood was not drunke . To this Argument we say , First , that these figures were types of Christ himselfe , and not necessarily , or properly of the Sacrament of the new Testament . For types are shadowes representing the substance , and the body , not properly other types . Christ interpreteth Manna to be himselfe , Ioh. 6. I am the true bread that came downe from heauen . S. Paul calleth Christ our Paschall Lambe , and saith , The Rocke that followed them was Christ. And S. Iohn , Apoc. 2. by eating of the Tree of life in the Paradise of God , vnderstandeth not the sacramentall eating ; which cannot be in heauen , where there are no sacred elements , but the spirituall feeding on the flesh of the Sonne of God. Secondly , if we admit , that the types and figures of the old Law were representations of the Sacrament of the new ; we answer then , that the types and figures of the old Testament must be equally compared with the Sacrament of the new ; part of them must be referred to the part of these . For example , the Shew-bread , and Manna , and the flesh of the Lambe , and the Tree of life , prefigured one part , or kind in the Sacrament of the Lords Supper , to wit , the Bread : and the Riuers of Paradise , and the Waters that Flowed from the Rocke , and the Drinke-offerings , and the striking the blood of the Lambe vpon the doore-postes , represented the mysticall effusion , and drinking of Christs blood in the Sacrament . There was no drinking of the Tree of life ; but there was drinking of the Riuers of Paradise : there was no drinking of Manna , or of the Shew-bread ; but there was drinking of the Waters that issued out of the Rocke at Horeb. And S. Paul testifieth of the Hebrewes , 1. Cor. 10. vers . 2 , 3. that they were all baptized in the Cloud , and in the Sea ; and as they did all eate the same spirituall meat , so they did all drinke the same spirituall drinke . For they dranke all of that spirituall Rocke , and that Rock was Christ. If they will needs haue in one type a perfect image or embleme of the Communion in both kinds , Cyprian , & other ancient Fathers , will direct them to Melchisedec ; who brought forth bread & wine not bread only , but bread & wine . Thirdly , this argument may be strongly retorted vpon our aduersaries after this manner : The Truth ought to answer the types : but the types of the old Law prefigured the faithfulls communicating in both kinds , as is gathered by the ancient Fathers , S. Chrysost. S. Ambrose , S. Austine , and S. Gregory . t Chrysost. As thou eatest the body of our Lord , so they did eate Manna : and as thou drinkest the blood of our Lord ; so they dranke the water of the Rocke : To them he gaue Manna and Water ; to thee he giueth his Body and Blood. u S. Ambrose , in the water that issued from the Rocke , drunke by the people in the wildernesse , noteth the resemblance of Christians , who in the wildernesse of this world drinke of the blood , that sprang from the true Rocke Christ Iesus . * To them , saith he , water flowed from the Rocke ▪ to thee , blood from Christ : the water satisfyed them for an houre ; the blood refresheth , or washeth thee for euer . x S. Austine compareth the drinking of all the Fathers in the old Testament , with ours in the new , in these words , All drunke the same spirituall drinke ; Wee drinke one thing , and they drinke another but in visible appearance ; which yet is the selfe-same thing in spirituall vertue . So the Paschall Lambe was eaten , but the blood was stricken vpon both posts , which mystery y Saint Gregory thus vnfolds ; What is meant by the blood of the Lambe , you haue learned not by hearing , but by drinking it : Which blood is put vpon both postes , when it is drunke not onely with the mouth of the body , but also with the mouth of the heart . SECT . 2. The second reason , saith z Bellarmine , is drawne from the doctrine and example of Christ. For our Lord in the sixth of Iohn , speaking of the fruit of the Eucharist , or Lords Supper , not once , but foure times teacheth one kind to be sufficient to saluation : he that ea●…eth me , shall liue by me ; he that eateth this bread , shall liue for euer : if any man eate of this bread , hee shall liue for euer : This is the Bread , that came downe from Heauen , that if any man eate of it , he may not die . It cannot therefore be , that the same Lord should command both kinds to bee taken . Againe , our Lord proues the same by his example ; first , Ioh. the sixth , where hee multiplied the l●…aues , and thereby satisfied the people , there remaining twelue baskets full : but neither multiplied hee , nor gaue them any drinke . Moreouer , in the 24 of Luke , in the supper with the Disciples at Emaus , hee tooke bread , and blest it , and brake it , and gaue it vnto them : but we reade of no Cup that there he tooke , or blest , nor indeed could : For the story of the Gospell so ioyneth the distribution of the bread with our Lords departure , that it leaueth no place for the blessing , or distributing the Cup. For so S. Luke speaketh : It came to passe , as he sate with them , hee tooke bread , and brake it , and gaue it to them , and their eies were opened , and they knew him , and he suddenly vanished out of their sight . Answer . Cardinall Bellarmine * in propounding this second reason , as he calleth it , makes vse of the Orators precept , to heape weake arguments one vpon another , that , though each by themselues be of their owne nature feeble , yet they may receiue some support by the helpe of one another . For here in like maner he layeth together diuers places of Scripture to strengthen his cause ; which being seuerally examined , will prooue of no moment , being misapplied in his owne defence . To the first place therefore alleaged out of the sixth Chapter of S. Iohn , we say ; First , that in the iudgement of Tapperus , Iansenius , b Caietanus , Cusanus , and diuers others quoted by Bellarmine himselfe in his first book of the Sacrament of the Eucharist , and fifth Chapter . Christ in the sixth of Iohn , speaketh not at all of the Sacrament , which was not yet instituted , but a yeere after at his last Supper with his Disciples . Secondly , for the words insisted vpon by Bellarm. in particular , Christ himselfe foure seuerall times tells vs , that he meaneth by bread , himselfe , who came downe from heauen . verse 48. I am that bread of life . 50. this is that bread which commeth downe frō heauen . vers . 51. I am the liuing bread , which came downe from heauen : if any man eate of this bread , he shall liue for euer . vers . 58. This is the bread which came downe from heauen , not as your fathers , which did eat Manna , and are dead . If then there be any force in the number of foure , we answer ; that our Lord , who foure times in this cap. attributeth life to the eating of bread , foure times expoundeth himself , that by bread he meaneth celestiall bread , not sacramentall ; for the sacramentall bread commeth not from heauen , but is made of the graine of the earth , and many that eate of it , liue not for euer . Iudas and many other reprobates haue eaten , yea Mise , Rats , and other vermin may , and sometimes haue eaten the sacramentall bread , who yet neuer haue , nor shall taste the power of the heauenly gift , much lesse inioy eternall life . These texts therefore are mis-applied by Bellarmine to the Sacrament ; and being mis-applied , proue nothing for his halfe Communion . Thirdly , we say , that Christ hauing spoken of Manna , the Israelites bread in the wildernesse , calleth himselfe bread , keeping the subiect and occasion , which he had begun to speak of : As Ioh. 4. 14. speaking with the woman of Samaria about drawing water , he promiseth her to giue her water to drinke , of which whosoeuer drinketh , shall thirst no more . There Christ speaketh of drinking , and mentioneth no eating ; but in the places of Saint Iohn , alleaged by Bellarmine of eating , and not drinking , because the Metaphore of drinking better fitted the subiect of his speech , which was water there ; but eating better relished in the sixth of Iohn , where the occasion of his speech was bread ; yet as from these words of Ioh. 4. 14. no man may inferre , that drinking alone is sufficient to saluation without eating ; so neither may Bellarmine conclude from the sixth of Iohn , in the places aboue quoted , that eating is sufficient without drinking ; as eternall life is ascribed here to eating , so to drinking , Ioh. 4. 14. as also vnto beleeuing , Ioh. 6. 47. He that beleeueth in me , hath euerlasting life . Beleeuing , eating , and drinking , are all meanes of eternall life , but not exclusiuely : euen by the same reason , whereby Bellarmine would prooue eating alone to be sufficient to eternall life ; Because eternall life is promised to eating , hee may prooue beleeuing alone to be sufficient to saluation , without partaking the Sacrament at all by eating or drinking ; because eternall life is promised vnto beleeuing . Eternall life is promised to beleeuing , as blessednes is in the fifth of Matthew to pouertie , and to meekenesse , and to puritie in heart , and to godly sorrow , and to hungring and thirsting for righteousnesse , and to peace making , and to patience : Not that each of these vertues are sufficient of themselues alone to saluation , or to make a man happy , but that they are speciall meanes to make men happy , and altogether with faith make a man most blessed . Fourthly , this argument of Bellarmine may bee retorted against him thus : Our Sauiour here speakes of such eating , whereby eternall life may be attained : But eternall life cannot be attained by eating exclusiuely , that is , eating without drinking , as Christ in this very Chapter three seuerall times teacheth vs , vers . 53. Except yee eate the flesh of the Sonne of man , and drinke his blood , yee haue no life in you . And vers . 54. and 56. He that eateth my flesh , and drinketh my blood , hath eternall life , and dwelleth in me , and I in him . Therefore Christ in the places alleaged by Bellarmine speaketh not of eating exclusiuely ; but of such eating as is necessarily accompanied with drinking . And consequently , if these Texts are meant of the Sacrament , they proue , that we ought to communicate in both kinds . To the second place alleaged by Bellarmine out of Ioh. 6. 11. we say : First , that there are three sorts of signes ; signes of Gods wrath , and such are prodigious euents : signes of his power , and such are Miracles : lastly , signes of his grace , and such are Sacraments ? The multiplying of the loaues in the place alleaged , is to bee ranked amongst the second sort of signes , and not the last . It was a miraculous signe , not a mysticall signe . Secondly , if it be granted , that this action of Christs was mysticall , and prefigured some thing besides the corporall refection of the people , yet questionlesse it had no reference to the bread in the Lords Supper . For that , as Saint Paul teacheth , represents vnto vs , that we are all one bread , and one body ; because we partake of one bread : whereof the multiplication of the loaues in S. Iohn could bee no type , but rather on the contrary . Moreouer , in that place of Saint Iohn , there is mention of fishes multiplied , which can haue no affinitie with the Sacrament of our Lords Supper . And this , if Bellarmine had well considered , it would haue made him as mute as a fish in this argument . Thirdly , the edge of this argument may bee retorted vpon our aduersaries thus : The multiplying of the loaues , Ioh. 6. without multiplying the wine , doth no more prooue , that wee may communicate in bread alone , then the multiplying , or miraculous supplying of wine without the like supplying of bread , Ioh. 2. in Cana of Galily , prooueth , that wee may communicate in wine onely : But the multiplying or miraculous supplying of wine , by turning water into it , without any miraculous supplie of bread , prooueth not , that we may Communicate in wine , or in the blood of Christ onely ; ( for such an halfe Communion the Church of Rome condemneth . ) Therefore the multiplying of the loaues in S. Iohn maketh nothing for the popish halfe-Communion in bread onely . SECT . 3. To the third place out of the 24. of S. Luke , the 30. and 31. verses : We say ; first , that the bread , which Christ there brake was common bread , and not the Sacrament , as may be prooued , both by the circumstances of the text , and the confession of our Aduersaries . In the Text wee finde no words of consecration of the Bread , or the Cup , no command to reiterate that action of Christ. The place was a common Inne , the Disciples came thither to receiue common foode , and to lodge there that night , they met not together for the Sacrament , nor reade we of any prayers before , or preparation meete for receiuing of so holy and heauenly a mystery ; and therefore some Papists doubt of it , as Iansenius : whether the Bread here was Transubstantiated , or no. d There are some , saith hee , who thinke , that our Lord ▪ here gaue vnto the Disciples vnder the forme of bread , his owne body , as he did to the Apostles in his last S●…pper ; and hence they would draw a certaine argument to show , that it is lawfull to deliuer , and receiue the Sacrament of the Eucharist in one kinde onely . Howbeit , although that opinion be not certaine , nor very likely to be true , yet as all the actions of Christ contained in them something mysticall and hidden ; so doubtlesse this action of Christ signified some holy thing . Iansenius somewhat lyspeth . He durst doe no other wayes , for fearing of hauing his tongue clipt . But the more antient Papists speake the truth plainely . e Dionysius Carthusianus thus paraphraseth vpon the place of Saint Luke : It came to passe as he sate downe , that is , rested , and eate with them , hee tooke bread and blessed it , yet he turned it not into his body , as in his last Supper , but as the manner is , he blessed the meate , thereby teaching vs to blesse our meate and drinke , or giue thankes beforeour meales . Widford in his booke against Wickliffe , comes off roundly : f I say , saith he , that it appeares not in the Text , or in the Glosse , Luk. 24. or by the antient Fathers , that the bread which Christ brake after his resurrection at Euen before his Disciples , was consecrated bread , or that it was sacramentall , or turned into his body . g Iustinianꝰ , a later commentator of great note amongst the Papists vpon the by ( in a parenthesis before he was aware ) discouereth the truth , and concurreth with Widford , and Carthusian . For expounding those words of Saint Paul , The bread which wee breake , &c. he vnderstandeth here not a simple , or ordinary breaking , such as that was , whereof Saint Luke maketh mention , whereby the necessity of the hungry was prouided for ; but a holy breaking , belonging to the Sacrament of the Eucharist . Our aduersaries are very loth , that this weapon should bee so wrested out of their hands , and therefore they tugge hard for it . Hesselius catcheth at the benediction mentioned before the breaking of the bread , which he will haue to be the consecrating of it . Maldonate layeth hold on the consequence , to wit , the opening of the Disciples eyes in the breaking of the bread , which , saith he , h could not be done , but by the vertue of the Eucharist . Iansenius and Bellarme alleage Austine , Beda , and Theophylact , who in their iudgement seeme to shrowde the Sacrament of the Eucharist vnder the forme of bread at Emaus . But these mistes are easily dispelled . To Hesselius his coniecture we answer , that Christ neuer brake , or eate bread , but hee blessed it before , Matth. 14. 19. He tooke the fiue loaues and two fishes , and he looking vp to heauen , hee blessed , and brake , and gaue the loaues to his Disciples , &c. Likewise , Matth. 15. 36. hee tooke seuen loaues , and the fishes , and gaue thankes , and brake them , and gaue to his Disciples . And Ioh. 6. 11. And Iesus tooke the loaues , and when hee had giuen thankes , he distributed to his Disciples . From all which Texts , as also from this in S. Luke , nothing can be inferred for the celebration of the Sacrament , but for an holy custome of giuing thankes before meate , as before was noted out of Carthusian . To Maldonates bold assertion , that the opening of their eyes must needs bee ascribed to the vertue of the Sacrament , we answer , that if himselfe had opened his owne eyes , hee might haue seene the contrary both in Mary , and Iohn ; Maries eyes were opened , when she said , Ioh. 20. Raboni ; and Iohns , Ioh. 21. when he said to Peter , It is the Lord. Yet neither of them at that time receiued the Sacrament , or had their eyes opened to know Christ by vertue thereof ; neither is it said in the text , that the breaking of the bread was a cause , or instrument , wherby they were brought to know Christ ; but it is only said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was knowne of them in the breaking of the bread , or as he brake the bread ; which might be other wayes , then by vertue of the Sacrament , either by meanes supernaturall , or naturall . i Euthymius and Caluin are of opinion , that the Disciples knew Christ in breaking of bread by the peculiar forme of prayer , or blessing , which he vsed at the table . Lyra by his manner of breaking bread : for he so brake it , as if it had been cut with a knife . k Kemnitius ioynes both together . Because , saith he , Christs manner both in blessing , and breaking of bread , was knowne to the Disciples , from thence it was , that they came to know that it was Christ , as he sat at meat with them , by obseruing his peculiar manner of giuing of thankes , and breaking of bread . Whereunto we may adde out of l Lucas Brugensis , that when the Disciples receiued bread from him , they locked more stedfastly vpon our Sauiour , that they might more perfectly know who he was ; which when our Sauiour perceiued , he tooke away the vaile , or impediment from their eyes , and shewed his natiue countenance more manifestly vnto them , as he did to Mary Magdalene , after she called him Raboni . To the allegations out of Saint Austine , Beda , and Theophylact , we answer , that the word Sacrament is taken by them largely for any mystery . For nothing is more frequent with the Fathers , then to call the mystery of the Trinity , of the Incarnation , of our Sauiours fasting , his washing his Disciples feet , and the like , the sacrament of the Trinity , the sacrament of the Incarnation , of fasting , washing , Passion of Christ , and the like . Their meaning is , as m Bellarmine out of Iansenius , acknowledgeth , that there lyeth hid some mysterie , whereby in the blessing and breaking of bread , the fruits of the Eucharist is signified . Saint Austine in particular interprets this mysterie not of the Sacrament , nor of Christs naturall body , but of his body mysticall , which is the Church ; and that whosoeuer is partaker , or member of the Church knoweth Christ , and whosoeuer is without the vnity thereof , knoweth him not . His words are ; Let no man thinke he knoweth Christ , vnlesse he be partaker of his body , that is of the Church , the vnity of which Church the Apostle commendeth in the Sacrament of bread , saying , We being many , are one bread , and one body . Saint o Gregory and Bede conceiue , that our Sauiour manifested himselfe in the breaking of bread , to commend hospitality , whereby , as the Saints of the old Testament , that vnawares entertained Angels , so the Disciples here entertained our Lord. They layd the table , saith S. Gregory , and set forth bread and wine ; and God , whom they knew not in the expounding of the Scriptures , they knew in the breaking of the bread . Which obseruation Bede and Saint Gregory seeme to haue borrowed from Saint p Austine , where the like words are found with this introduction , quia hospitalitatem sectati sunt , &c. because they were giuen to hospitality , they knew him in breaking of bread , whom they knew not in expounding the Scriptures . Theophylact ( whose note vpon this place is , that Christ his flesh hath a great , and vnspeakeable vertue to open their eies , who receiue the blessed bread ) doth not affirme , that the bread , which the disciples brake at Emaus , was the Sacrament , but that thereby the vertue of the Sacrament was shadowed . His plaine meaning is this , that as the Disciples at Emaus knew Christ corporally in breaking of bread , so wee in breaking bread in the Sacrament know him spiritually . Eusebius Emissenus hath a different conceit from all these : he will haue the knowledge of Christ , by breaking corporall bread at Emaus , to signifie the knowledge of Christ , which is obtained by the opening of Scriptures : * Christ , saith he , is neuer so well knowne , as by breaking of bread ; this bread is spirituall , and not carnall ; Christ hath broken bread vnto vs , hee hath expounded the Scriptures , and opened the meaning thereof . Secondly , wee answer , that extraordinary actions are not to be taken for presidents : that Christ here after breaking the bread , did not likewise take the cup , was , because ( as our aduersaries collect ) immediately vpon the breaking of the bread , he vanished out of sight ; which case is extraordinary ; like as if when a Minister had consecrated , and participated of the bread , he should presently die , or bee caught away by the Spirit ( as Philip was ) before he had taken the cup. Now that which falleth out by accident , and vpon an extraordinary occasion , is not to be drawne into a common rule : especially , when it is a bare example , without any precept annexed vnto it . Christ at his last Supper , when he had broken the bread , and taken the Cup , he added a Command ; Doe this . And Saint Paul teacheth , that this Command is of force vntill his second comming . That example therefore , which hath a command added vnto it , ought to bee followed ; not that in Emaus , which was extraordinary , and without any precept at all . Thirdly , although there be no mention made of the Disciples drinking : yet no doubt they did drinke , as well as eate before they rose . For who could imagine , that two trauellers , at that time of the yeere , in a Countrey so hot as Iudea , taking an Inne of purpose for their repast , should call for dry bread without any drinke ? Gregory , and Beda , and all those , who from hence commend hospitality , must needs be vnderstood by breaking of bread , to commend courteous entertaining of strangers at their table , which is not without refreshing them with drinke , as well as bread . Saint q Austine , vpon whose iudgement our aduersaries seeme most to relie , in the exposition of this Text , intimateth , that the Disciples at Emaus then did , and that the faithfull ought in the Sacrament , drinke , as well as eate ; The Disciples , saith hee , knew him not , but in breaking of bread : and verily he that eateth not , and drinketh not damnation to himselfe , taketh knowledge of Christ in breaking of bread . Fourthly , the point of this argument may bee turned vpon our aduersaries , and it woundeth them deepely both in their doctrine of the sacrifice of the Masse , and their Priests communicating . For they teach , that a Priest may not consecrate , or communicate in one kind onely , which was here done ( if this place be to be vnderstood of the Sacrament , according to their Glosse . ) This Text therefore , which they conceiue to make most for them , maketh most against them , and may be doubly retorted vpon them . First , thus : Without consecration of the Cup , there can be no sacrifice , or true sacrament : At Emaus there was no consecration of the Cup ; For , as our aduersaries teach , after Christ had broke the bread , before he tooke the Cup , he vanished out of their sight : Therefore at Emaus there was no sacrifice of Christ his blood offered , or Sacrament at this time administred . Here is then no ground at all for communicating in bread onely . Secondly , it may be thus retorted ; r All Priests by Christs commandement are to drink of the Cup in the Sacrament . For this is the Romane Glosse vpon our Sauiours words , Drinke yee all of this ; that is , all Priests : But the Disciples that traueled to Emaus , were Priests , and had commission to preach , and administer the Sacrament ; Therefore if they celebrated the Sacrament at Emaus , they dranke of the Cup , or else they violated Christs commandement , and were guilty of sacrilege , by the doome of Cardinall s Caietan . For his definitiue sentence is , that as a Priest is a sacrilegious in cons●…crating bread , and not wine ; so he is guilty of sacrilege also , if he participate of the holy Bread , and not of the Cup. The third reason , saith Bellarmine , is drawne from the doctrine , and practice of the Apostles . For in the second of the Acts , vers . 42. the communication of the Eucharist is thus described : t And they continued stedfastly in the Apostles doctrine and fellowship , and in breaking of bread , and in prayer . In which place it cannot be denied , that the Sacrament of the Lords Supper is meant : as well because breaking of bread is ioyned with doctrine and prayer , as also , because it were rather a discommendation , then a praise of the faithfull , to say , that they continued steadfastly in dining and supping . Lastly , Luther in his Sermon of the Lords Supper , and Caluin in his fourth book of Institutions , chap. 17. acknowledgeth , that this place is to bee vnderstood of the Sacrament of the Lords Supper . Harding in his thirteenth diuision addeth hereunto the testimony of the Waldenses , in the confession of their faith to Vladislaus : and hee saith there , that he might likewise alleage the place of the twentieth Chapter , and especially that of the seuen and twentieth of the Acts , where Chrysostome , and the Fathers vnderstand the bread , that Saint Paul in perill of shipwracke tooke , gaue thankes ouer , brake , and eate , to bee the holy Sacrament . Answer . If the Romish halfe Communion be so visible , and apparant in these places , alleaged out of the Acts , I wonder the Fathers in the Councels of Constance , Basil , and Trent saw no such thing in them . As for the ancient Doctors in the Primitiue Church , some of them expound these places of common bread , some of the Sacrament , none of the Communion in one kind . In the 20. of the Acts , it is not certaine , that Saint Luke speakes of the Sacrament ; and in the 27. of the Acts , it is certaine he speakes not of the Sacrament . With such vntempered morter , that will not sticke together , our aduersaries build the ruines of their Babell . To cleare then these passages in their order : To the first , Acts 2. 42 , 46. I answer , First , that there is no necessity at all enforcing vs to vnderstand by breaking of bread in either verse , the celebration of the Sacrament . The words of themselues are indifferent to either of these three expositions ; They continued in the Apostles doctrine and fellowship , and distributing their bread one to another , as each had need . It seemes to bee t Caietans exposition : They continued in the Apostles doctrine and fellowship , and had their common dyet with them , which is u Beza's ; or , Lastly , they continued in their doctrine , and participating the Communion with them : Which interpretation Luther , Caluin , and the Waldenses seeme to like best . The ioyning of breaking of bread with doctrine and prayer , seemeth for to make for this interpretation ; but that which followeth , vers . 44. All that beleeued were together , and had all things common ; and vers . 46. breaking bread from house to house , did eate their meate with gladnesse , and singlenesse of heart ; swayeth the ballance on Beza his side . To which opinion Chrysostome , and Oecumenius , Theophylact , and Caietan before alleaged propend . * Saint Chrysostome saith , that their Communion was with the Apostles , not in prayers onely , but also in doctrine , and ciuill c●…uersation . All things were in Common : By bread he seemeth to me to signifie their fasting and austere life : they tooke their foode for the maintenance of life , not of Luxurie . x Oecumenius , and Theophylact accord in their note with Saint Chrysostome . He saith , breaking of bread , to shew the Apostles simple and sparing diet : so Oecumenius , and Theophylact ; by this phrase , breaking of bread , he signifieth the faithfulls temperance annd slender diet ; whereby Bellarmines cauil is easily answered , when he saith , it were a discommendation , not a prayse of the faithfull , to say they continued in eating and drinking : for it was a commendation to continue in the fellowship of the Apostles , and to eate and drinke with them after their temperate and sparing manner ; especially , if we adde out of Cardinall z Caietan , that this their breaking of bread was a charitable releiuing of those that wanted : they continued , saith he , in breaking of bread , that is in distribution of meate : the communication brought their owne proper into common , but the breaking of bread distributed that which was common to euery man in particular . Secondly , if we should grant , that Saint Luke by breaking of bread , vnderstood the celebration of the Lords Supper , yet our aduersaries would gaine nothing by it . For it is certaine , that in the Hebrew phrase , to breake bread , signifieth to make a meale , to dine , or sup with a man : which , I trow , is not without drinke , as well as meat . Is not this , saith Esay , the fast , that I haue chosen ? And chap. 58. vers . 6. 7. Is it not to deale thy bread to the hungery , and that thou bring the poore , that are cast out , to thy house , &c. And Ezechiel . cap. 18. 7. Who hath giuen his bread to the hungrie , and Luk. 14. 1. Hee went into the house of one of the chiefe Pharises to eat bread : and the second to the Thessal . 3. 21. Let them eate their owne bread . In all which places , and many more , bread is taken for all manner of victuals , and to breake bread , signifieth , to breake or take foode , and naturall sustenance ; which is not bread onely , but bread and drinke . Therefore howsoeuer the cup , or drinking be not expressed in this place of the Acts , yet it must necessarily be vnderstood by a vsuall Synechdoche in holy Scriptures . To the second place out of Acts the 20. 7. We answere as to the former Acts 2. that the disciples meeting to break bread , was either to keepe a feast of Charitie , which they called then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to receiue the Communion in both kinds . For the Disciples publikely neuer receiued it otherwayes in the primitiue church . To the third obiection out of Acts 27. 35. Where Saint Paul is said to take bread , and after he had giuen thankes , to eate it : wee answer , that the bread which Saint Paul tooke and brake , could not bee the holy sacrament . For Sant Paul would neuer haue giuen that which is holy to Doggs , or cast Pearles before swine , which he should haue done , if in the ship before , and to Infidels he had administred the blessed sacrament . The text saith , b that they had been many dayes fasting before ; and S. c Chrysostome , d Oecumenius , and Theophylact expresly affirme , that Saint Paul both by words , and by his owne example , perswaded the Marriners , after so long fasting , to take foode , to keepe them from staruing . Moreouer , it is to be obserued , that after Saint Paul began to cat , it is said ver . 36. that they were all of good cheere , and they also tooke to themselues some meat . It is not said , that they tooke bread from Saint Pauls hand which they must haue done , if they had receiued the Communion from him . Neither do any receiue the sacrament in that quantitie , that they may thereby satisfie hunger , and be said to haue eaten enough . verse 38. These circumstances of the Text doe so euidently conuince any man of vnderstanding , that the bread , which Saint Paul brake in the ship , was common bread ; in so much that Lorinus f the Iesuite , a great Patron in other places of the halfe Communion , here yeelds vnto vs , ingeniously confessing , that Chrysostome , Oecumenius , Beda , and other expositors vpon this place , vnderstand vsuall and common bread or food : as also doth Saint Hierome : And I better , saith he , like of their exposition . Lastly , this third & last argument of our aduersaries out of the scriptures , drawn from the example of Paul , the Disciples , and Apostles in the Acts , may be forcibly retorted vpon them . For the Apostles , Disciples , and Saint Paul were Priests , and Ministers of the Sacrament : in whom , as wee learned before out of the Glosse of the Canon law , and Cardinal Caietan , it had beene sacrilege to communicate in one kind onely . Bellarmine saw this retortion in Kemnitius , and seekes to auoyde it by telling vs that in the second of the Acts , Saint Luke relateth the faithful peoples continuance in praier , and receiuing the sacrament , and not the Apostles communicating , which he yeelded was in both kinds . But this is a vaine euasion , both because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fellowship of the Apostles , implyeth , that the Apostles were communicants with them , as also because properly those , who administred the communion , brake the bread , and not the people ; they tooke it after it was broken by the Apostles . To conclude , they are caught on both sides by this Delemma . Either breaking of bread in those places , is not celebrating the sacrament , or if it be , their is a synechdoche in the words , whereby one part is put for the whole . For how can they put by this thrust ? No priests may consecrate , or communicate in one kind onely : The eleuen Apostles Acts. 2. and the Disciples , Acts. 20. and Paul Acts. 27. were Priests : Therefore they did not , nor might not consecrate , or Communicate in bread onely . In the places aboue alleaged therefore , vnder the name of bread , both kinds by a synechdoche must needs be vnderstood . CHAP. XIII . The arguments of papists drawne from Councels answered , and retorted . OVr aduersaries in this question , much boaste of the definitions of three generall Councells in fauour of their halfe Communion , The Councell of Ephesus , Constance , and Basil. Whereunto in generall we answer , first , that either these Councels approue not the halfe Communion , or they are not approued themselues . The Councell of Ephesus is an approued Councell , but it approueth not the halfe Communion ; the Councels of Constance and Basil approue the halfe Communion ; but they are not themselues approued , no not by the Romane Church , much lesse by the Catholicke Christian Church . g Secondly , wee are resolued by the Pope himselfe , that if Councells are at odds with one another , and their definitions irreconciliable , we ought to take part with the antient against the latter . This is our present case ; two latter Councels to wit the Councel of Constance and Basil contradict many Councells more antient ; by name , the Councel of Nice , and Calcedon , cited before . Ancyra , Canon 2. of Neocorsarea , Can. 13. of Africa , Can. 4. of Brachar . 2. cap. 1. of Ilerda Can. 1. of Toledo the 3. Can. 2. & . 7. of Matiscon the 2. Can. 2. Can. 4. of Toledo the 4. Can. 6. 7. 17. 57. of Toledo the 11. Can. 6. 11. of Cabilonum . Can. 46. 47. of Paris , lib. 3. cap. 20. of Wormes , Can. 4. 31. Therefore by the Popes decision , and that ex cathedra , wee may , and ought to embrace rather the whole Communion inioyned , or approued in so many ancient Councells , then of the halfe Communion , commanded to bee practised by the Laietie , vnder paine of a curse , in these latter , and fewer . In particular , we answer to the allegations made by Hosius , Harding , and other Papists out of the Councell of Ephesus ; that they tooke it vpon trust of some ancient Schoole-man or Canonist , who thought it a matter of merit , to forge an ancient record for the good of the catholiques cause , and defence of the Romane Church . For neither in the Acts of the Councell of Ephesus , nor in any approued history is there any footstep , or print of any such constitution , as is pretended by our aduersaries to be made , for the halfe Communion , and that vpon this occasion ; h Because the Nestorians held , that Christs body in the sacrament vnder the forme of bread was Cadauer exangue , a carkas without blood ; In this fiction the Romanists sufficiently show ( to vse the words out of Saint Hierome ) that they had voluntatem , but not artem ●…entiendi ; that they had a good wil to lye for the Catholick cause , but were not their craftsmasters . For they that hope to gaine credit by a ly , ●…ust build it vpon some probable ground , or colour at least of truth , which here is wanting . For neither did the Nestorians maintaine any such error touching the sacrament , as neither had the Councell of Ephesus any reason thereupon , to haue prohibited the vse of the Cup to the Laiety . For what a consequence is this ? The heretikes denyed any blood to bee in the body of Christ in the Sacrament ; Therefore Catholikes and right beleeuers of the Laietie ought to be depriued of the vse of the holy Cup in the Sacrament . To coyne new Fathers is a vsuall practise , and therefore of no transcending merit : but to coyne new Canons of generall Councels , and to forge records of such antiquitie ( as is the true Councell of Ephesus ) can be no lesse then a worke of superarrogation . To the allegation out of the Councell of Constance , we answer : first , that it was no generall Councell . The Easterne Church of as large , or larger extent , then the Westerne , sent no Patriarch , or Bishop thither . Secondly , this Councell is impeached by the Romane Church it selfe . Bellarmine de concil . cap. 7. k speaking of this Councell of Constance ) saith , this Councel , so much as concerneth the first sessions , is disallowed and repealed in the Councels of Florence and Lateran . Albertus Pighius is yet hotter against this Councell , saying , that it decreed against the order of nature , against manifest Scriptures , against the authoritie of all antiquitie , and against the Catholicke faith of the Church . What credit is then to be giuen to this erroneous , and perfidious Councell ? Which both adulterated the Christian faith by heretical decisions , and brake their morrall faith by bloody crueltie , exercised against Iohn Hus , and Hierome of Prague , to whom safe conduct to the Councell , and backe againe was promised . If the Romanists themselues reiect this Councell in point of the Popes Supremacie , why may not we in point of the Sacrament ? Lastly , out of this very Councell wee may draw an inuincible argument against the halfe Communion . The institution of Christ and practise of the Primitiue Church ought to sway more with euery good Christian , then any constitution of a late Councell , neuer generally approued of by the Church of God. But the Communion in both kinds hath the institution of Christ , and the practise of the Primitiue Church for it , as is confessed by the Fathers in this Councell : Therefore euery good Christian ought to communicate in both kinds , the prohibition of the Councell of Constance to the contrary notwithstanding . To the allegation out of the Councell of Basil , our answer is the stronger , by how much the authoritie of this Councell is weaker , or rather of no validitie at all . First , there lyeth against it the same exception , which we tooke before against the Councell of Constance ; that none of the Bishops of the Easterne Churches were present at it , and in this regard it cannot bee held for an Occomenicall , or generall Councell . Secondly , while the Fathers of this Councell sate at Basil , the Pope fearing least some thing might be done to his preiudice , called an other Councell at Ferrara : and ● in this regard the Councell of Basil cannot be esteemed a generall , or totall Councell , no not so much as of the Westerne , or Romane Church . Thirdly , the Acts of this Councell are repeated in the Councell of Florence , and Lateran . Pighius writes as bitterly against it , as against the Councell of Constance ; and Cardinall k Bellarmine writing of it , saith , There is nothing of this Councell ratified and allowed , but certaine orders , about benefices : the Councell it selfe is reiected , and condemned in the Councell of Lateran , Sess. 11. No maruell then , if Protestants account the decrees of this Synode , no better then drosse , when by the Roman test it selfe , they are proued to bee no good mettell . Wherefore as the Romane Oratour makes a Dilemma , touching Brutus and Antonie , being in Armes one against the other ; if Brutus bee a preseruer of his country , Antonie is an enemie ; if Antony be a Consul , Brutus is an enemie : so may we say of those two Councels of Basil and Lateran ; if the Councell of Basil bee Catholick , Lateran is hereticall ; if Lateran be Catholick , the Councell of Basil is hereticall . Lastly , be this Councell of Basil , of what authoritie it may be , the Romanists loose more by it , then they gaine . For though the halfe Communion were after a sort established in this Councell , yet the Bohemians petition for the intire Communion was yeelded vnto , and signed in this Councell ; whence we thus argue against them . If the Papists arguments drawne from danger of irreuerence , inconueniences , examples , or testimonies of antiquity , and pretended consequences of Scripture were necessary and concludent , the Councell of Basil could not lawfully grant to the Bohemians , and Morauians the vse of the Cup : but the Councell of Basil might lawfully , and did yeeld to the Bohemians , and the Morauians the vse of the cup : Therfore the reasons of the Romanists drawn to the contrary from the heads aboue mentioned , are not necessarie , or concludent . CHAP. XIIII . The Arguments of Papists , drawne from ancient pretended rites of the Church , answered , and retorted . THere is no more certaine signe of a bad cause , then extorted testimonies , and wyer-drawne arguments ; such as our aduersaries , for want of better , insist vpō in this question . For the truth neuer wanteth voluntarie witnesses to depose for her , nor arguments that offer themselues in her defence ; as the Poets faine , that stones came of their owne accord to the building of Thebes . Such are those proofes , which the texts of scpriture without any forcing , and the free deposition of all ages before alleaged , haue furnished vs withall . On the contrarie , our aduersaries straine antient rites , and customes weakely proued , and peruersely applied to excuse their sacrilege . They tell vs of reseruing the Sacrament for a long space , of carrying it home to mens houses , giuing it to infants , and impotent persons , on their death-bed , to Priests put out of their ranck for misdemeanour ; and lastly , of a Communion of such things , as were before consecrated . All which obseruations are as headlesse arrowes shot at randome . Falces petebamus , we demand sithes , and they answer vs with mattocks . Our question is of the publike , and generall practise of the Church , their answer is of priuate customes ; our question is of the lawfull vse of the Lords Supper ; their answer is , of abuses and corruptions ; our question is of the depriuing the Laietie of the Cup ; their answer is of Priests ; our question is of fit and worthie receiuers qualified to communicate in both kinds ; their answer is of children , excommunicate persons , or men lying on their death-beds : This might suffice to wash away their varnish of antiquitie . Yet lest they should accuse vs , as Fimbria did sometimes Scecuola , quòd non totum telum corporereceperimus , that wee receiued not the ful thrust into our body , I wil bring in their great Cardinal laying amaine at vs in this wise . SECT . I. From the reseruation of the Sacrament , thus he disputeth against vs : m That the Sacrament was accustomed antiently to be reserued , we haue proued by the testimonies of Fathers , & Councels . Now , that it was reserued in one kind onely , and consequently , that the communicants receiued in one kind onely , it is manifest , because sometimes they reserued it for a very long time ; Sophronius in his spirituall meddow relates of the keeping of it for a whole yeere , but wine , especially in a small quantitie , could not be kept so long , because within that time it would be corrupted . The answer . First , although wee grant , that the antient Church , vpon some occasions , reserued the holy elements after the Communion : yet not for any long space . They had no reason , nor neede so to do , because , as Saint n Ambrose teacheth vs , the Church consecrated euery day for strangers , and twise in the weeke for the inhabitants . As for Sophronius his tale of keeping the Sacrament for a whole yeere , it is a fit flower for his spirituall meddow , which no man euer saw , or heard of , vnlesse it were in Sir Thomas Moores Vtopia . I giue much more credit to Alphonsus o his experiment , who locking vp a consecrated wafer in a Casket of gold , after a few months opened it , and found nothing in it but a worme . Secondly , as wine cannot be long kept , but it will sowre , so neither can bread , but it will grow mustie ; and of the two , if care be had to stop close the vessel , to keepe out aire , the wine will keepe sweet longer then the bread . If the Cardinall fly to a miracle , I answer , that by the same miracle , whereby the bread was kept a whole yeere from moulding , the wine was , or might haue beene kept from sowring . Retortion . Thirdly , this headlesse arrow may thus bee headed , and shot backe vpon our aduersaries ; If the Sacrament were antiently reserued in both kinds , then the custome of reseruing it maketh for , and not against the Laieties Communion in both kinds : But the Sacrament was antiently reserued in both kinds : Therefore the custome of reseruing the Sacrament maketh for , and not against the Laieties communicating in both kinds . That the holy mysteries were kept in the Primitiue Church in both kinds , appeareth manifestly by Saint Chrysostome in his first Epistle to Inocentius , Nicephorus Histor. Eccles. lib. 13. cap. 19 , and Cardinall Baronius himselfe ; whose words are very obseruable , p Here , O Reader , consider , saith he , how wide they are of the Traditions of the Fathers , and the vse of the Catholick Church , who deny , that the holy Eucharist in our time ought to bee kept , which we see in antient times was reserued , not onely in the forme or kind of bread , but also in the other kind , to wit , in the wine . You haue this proued by the authority of Saint Gregory : in the 3. of his dialogues . where he saith , that the Marriners carried in the ship the body , and blood of Christ. SECT . II. The second headlesse arrow is , their argument deduced from the carrying the holy mysteries after consecration into priuat houses ; and thus they draw this arrow at vs : q The second rite , or custome of the antient Church was , to carrie the Sacramēt home , and there to take it at some seasonable time . This custome is most certainly proued out of Tertullian his second book to his wife . Clem. Alexand. stromatum . li. 1. Cyprian Serm. de Lapsis . Basil epist. to Cesarea Patricia . Hierom. Apolog. contra Iouinian . Now that the Christians were went to communicate at home in one kind onely , it is manifest , both for that the onely forme of bread was giuen to the hands of the faithful , the blood being drunke out of a Chalice , as Cyrill demonstrateth in his 5. Catechisme , & also , because their were no Chalices in the bouses of Lay-men , or holy vessels to receiue the blood of Christ ; as it may be euidently gathered out of the second Apologie of Athanasius . r Harding imbellisheth this argument with a miraculous narration out of Saint Cyprian : that when a woman had gone about with vnworthie hands to open her Coffer , where the holy thing of our Lord was laid vp , she was made afraid with fier that rose vp from thence , so as she durst not touch it . The answer . First , this argument is very impertinent to the purpose , and in consequence also . For the question is of the publike vse of the Sacrament in the Church : this argument proceedes vpon priuate abuse thereof in mens houses at home . Now an argument from a meere abuse is an abusiue argument , and concludes nothing . A meere falsehood cannot proue a truth , nor a corrupt custome the lawfull vse of any thing . Saint q Austine giues vs a golden rule to the contrary ; Doctrines are to bee weighed not in the deceitfull ballances of their owne customes , but in the euen ballances of diuine scriptures . In which , if this custome of carrying the Sacrament home to their houses be wighed , it will bee found too light . And therefore it is reiected , and condemned vnder a curse in a Councel holden at r Cesar-Augusta in Spaine . If any man receiue the Sacrament , & eat not the same presently in the Church , let him be accursed for euer . And likewise in the first Councell of Toledo , cap. 14. If any man receiuing the Sacrament of the Priest , doe not presently eate it , let him be driuen out for a sacrilegious person . As for the miracle of fier , vrged by M. Harding , it burnes his owne fingers . For God shewed himselfe by that miracle to bee offended with that , which the woman did , fraying her that kept the Sacrament in her coffer with a flame of fier . Secondly , this corrupt custome is no shaddow of proofe for the Laities communicating in one kind . For as they caried the bread home to their houses , so they might also a portion of wine ; yea but saith Bellar. they had no Chalices at home ; what then ? they might haue and had bottles , or glasses , in which they might , and did carrie part of the consecrated wine home to their houses . Retortion . Thirdly , this headlesse arrow may bee thus headed , and shotte backe vpon our aduersaries : If the Sacrament were antiently carried home to Lay-mens houses in both kinds , then this custome of carrying it home makes not against , but for the Laieties Communion in both kinds : But the Sacrament was antiently carryed home to Lay-mens houses in both kinds : Therefore that custome maketh for , and not against the Laieties Communion in both kinds : That the Sacrament was carried home in both kinds , is proued by the vndeni able testimonies of Iustin Martyr , Gregorie , Nazianzenus , and S. Hierome . Iustin Martyr t declaring the order of the Church in his time , saith thus : of the things that be consecrated , to wit , the bread , water , and wine , they giue a part to euery one , and they carrie the same things to those that are absent . u Gregory Nazianzen writeth of his sister Gorgonia , that if her hand had layed vp any portion of the tokens of the pretious body and of the blood in deuotion , shee mingled it with teares , and so receiued it . x Saint Hierome highly commending Exuperius Bishop of Tolosa , saith of him : there was no man richer then he , that carried the Lords body in a wicker basket , and his blood in a glasse . SECT . III. The third headlesse arrow , is an argument deduced from the Communion of Infants ; Thus they draw it at vs ; * The third rite of the Church is the administring the Communion to Infants . For the antient did sometimes administer the Cōmunion to Infants , but vnder one kind only , namely , by dropping into their mouth something of Christs blood ; as it appeareth both by Cyprians Sermon of those that are falne , and by this manifest reason , because Infants cannot take any solid sustenance . The answer . First , as glasses cannot strengthen one another , but may easily breake one another , and bubbles in the water , deface one another ; so false holds and errors may destroy one the other , but they can in no wise establish one the other . The administring the Communion to Infants is an abuse , if not a prophanation of the holy Sacrament . How then can it iustifie the Romish halfe Communion , sith it selfe is vniustifiable ? Mettall vpon mettall is no good hearaldrie , and error vpon error is no good D●…uinity . By the Apostle Saint Pauls rule , none ought to be admitted to the Communion , that haue not knowledge to discerne the Lords body , and discretion to examine themselues . This sucklings cannot doe , and therefore not onely the Reformed Churches ; but the Romish also at this day , forbid the Communion to be giuen to Infants . Secondly , it appeares not out of S. Cyprian , or any other way , that infants receiued the Communion in one kind onely , for though Cyprian mentions one kind in that place , yet he excludeth not the other . And howsoeuer children cannot eate strong meat , yet no man doubteth , but that they are able to swallow downe a crume , or a small piece of a wafer . Retortion . Thirdly , this headlesse arrow may bee thus headed , and shot backe vpon our aduersaries . If the Sacrament were antiently giuen to sticklings in both kinds , then the Communion of Infants maketh for , and not against the Layties receiuing in both kinds : But the Sacrament was anciently giuen to sucklings in both kinds : Therefore the Communion of Infants maketh for , and not against the Laieties receiuing in both kinds : That Infants had the Sacrament deliuered to them in both kinds , is testified by Saint Cyprian Saint Austine , and Gennadius . Saint Cyprian in his Sermon of such as fell away in time of persecution , bringeth in Infants thus pittifully complaining against their parents : x Alas , the treachery of others hath destroyed vs , wee haue done nothing of our selues , we hasted not of our own accords to profane contagions , leauing the Meate , and Cup of the Lord. y Saint Austine in his 107. Epistle , writing of the doome of Infants , that if they dyed in their tender age , they shal receiue according to those things , which they haue done by the body , to wit , in the time in which they were in the body , that is , when by the mouthes or heart of them that carried them , they beleeued , or beleeued not , were baptized or were not baptized , they did eate the flesh of Christ , or eate it not , they did dranke his blood , or drank it not . Gennadius of Massilia conceiueth the case to be alike in Baptisme , and in the Lords Supper with sucklings , and children , who if they bee not capable of heauenly doctrine , he requireth z that those that bring them , answer for them ; and so being confirmed by imposition of hands , and Chrisme , he admitteth them to the mysteries of the Eucharist , or the Lords Supper . SECT . IIII. The fourth headlesse arrow is their argument , fetcht from the Communion of the sick ; And thus they draw it at vs : * The fourth Rite is the communion of the sicke , which for the most part was administred in one kind . Eusebius in his . 6. booke of his Ecclesiasticall history writeth of a Priest , that gaue to a young Lad à piece of the holy Eucharist to carrie it to old Serapion , that lay on his death-bed and that he commanded that the young Boy should moisten it before hee gaue it him . Paulinus in the life of Saint Ambrose writeth , that Saint Ambrose a little before his death receiued the Lords body , and as soone as he had swallowed it down , presently gaue vp the Ghost . And Amphilochius in the life of Saint Basil writeth , that at his death he receiued the Sacrament in one kind , namely , in bread , which he had kept along time . The answer . First , these instances are not to the purpose : for our question is of the prohibition of giuing the Laietie the Cup in the Church . These instances are for priuate communions of the sick at home . Our question is of members of the Church , and those of the Laietie , but of these instances , the first is of a person excommunicate ; the second and third are of Bishops . Secondly , these instances are not sufficiently proued . To the first instance , Serapions Boy were able to answer . For what a sequel is this , the old mans mouth was drie , and the Boy was therefore commanded to moysten the bread , to wit , by sopping it in the wine ; Ergo , the old-man receiued no wine ? The story is thus set downe in Eusebius . Serapion an old man that had beene excommnicated for sacrificing vnto Idols , lying vpon his death-bed , desired to bee reconciled to the Church , and sent to a Priest to giue him the Communion ; the Priest not being able for sicknesse to goe himselfe , least the old man should depart comfortlesse in desperation , in token that he was reconciled to the Church , sent vnto him the sacrament by a young Lad , and charged him , for the more ease of the old man , to moisten the bread , to wit , in the wine he brought with him which the Lad did accordingly , a moystening the portion of bread which he receiued of the Priest , and inf●…sing the same into the old mans mouth . To the second instance we answer , that this Paulinus is an author branded by Erasmus , and other learned Criticks . And if it were true which he writeth , it no way releiueth our aduersaries , nor hindreth vs. For if Saint Ambrose straight vpon the receiuing of the bread yeelded vp the Ghost , before hee could receiue the Cup , it was by accident , that hee receiued not in both kindes , because death preuented him : Otherwayes , that Saint Ambrose , and the Church in his time receiued in both kindes , is proued at large in the testimonies of the fourth Age. To the third instance in Saint Basils life , wee answer , that Amphilochius is a fabulous writer , and that his tale in him of Saint Basil , discredits it selfe . For the Author saith , that this bread , which Saint Basil called for at his death , had beene kept for the space of seuen yeeres and more , and that S. Basil receiued it , to the intent that it might be buried with him . Similes habent labra lactucas . Like Lettice for such lips : It is as true , that he communicated in bread only , as that hee kept the bread seuen yeeres by him for this purpose , to be buried with him . Retortion . Thirdly , this headlesse arrow may bee thus headed , and shot backe vpon our aduersaries . If the Sacrament were vsually giuen to the sick in both kinds , then this rite of the Church maketh for , and not against the entire Communion of the Laietie : But the Sacrament was vsually giuen to the sicke in both kinds : Therefore this custome of the Church maketh for , and not against the entire Communion of the Laietie . That the sacrament was giuen to the sicke vsually in both kinds , may bee gathered from the words of Instin Martyr aboue alleaged , in his second Apologie ; who saith , that the holy mysteries , which had beene before consecrated in the Church , were sent to those that were absent ; amongst which number were necessarily the sicke . And from the charge , which Dionysius , of Alexandria gaue to his Priests , that b if any that were ready to die , desired to bee partakers of the holy mysteries , they should obtaine there desire ; especially , if it could be proued , that before in the time of their health , they had been humbly sutors for them . Lastly , by the words of c Beda , who speaking of a sick Boy , saith ; thou mayst stay till the Masse be done , that then thou mayst receiue the viaticum of the Lords body and blood . SECT . V. The fifth headlesse arrow is , an Inference from a phrase of the antients Communio laica , or the Laick Communion , distinguished from the Communion of the Cleargie ; And thus they draw it at vs. d The fifth Rite , or custome of the Church is , the vse of the Communion , called the Lay Communion , which was a kinde of censure inflicted vpon Cleargie men , for some great offence , by which they were depriued of their Clericall Communion ; of this Lay ▪ communion we haue often mention made in the decrees of antient Popes , and Councels . For by Felix 3. in his first Epist. and second chapter ; and Syricius 1. epist. 11. cap. and the Councell of Eliberis . Can. 76. and of Sardica . cap. 10. and of Agatha cap. 2. 5. and 50. this punishment could be no other , then when other Cleargie men communicated in both kindes , these dilinquents were kept from the cup , and were enforced to content themselues with one kind . The answer . Wee acknowledge , that there is often mention made in the Ancients of the Lay Communion . For Cyprian speakes of it in his 52. epistle , and Eusebius in his sixth booke of Ecclesiasticall storie . Inocentius the first , in his 22. epistle . The Canons of the Apostles , Can. 15. Basil to Amphilochius , and diuers others , quoted by Chamierus in his ninth booke de Caena Dom. chap. 2. But wee denie , that this Laick Communion was the Papists halfe Communion . The meaning of the antient in their decrees touching the permitting of Cleargymen to participate of the Laick Communion , or communicate as Laicks , was this ; that in regard that these Priests had sometime or other scandalized their calling , they should be degraded , & neuer admitted to consecrate , or administer the Sacrament , but receiue it only at the hands of the Priests meere Lay men ; not in the e Quire , or Chancell , as Priests vsed to doe , but without the Quier in the body of the Church among the common people . This argument therefore of the Papists is a maine Petitio principij , or begging the point in question ; to wit , that the Laick Communion , or Communion of Laicks , was in one kind onely . The contrary whereof hath beene proued before , by the testimonies of all Ages . This headlesse arrow therefore of our aduersaries may be thus headed , and shot back vpon them by Retortion . If the Laick Communion spoken of by the Antients , were in both kinds , then nothing can be gathered from it against , but for the entire Communion : But the Laick Communion spoken of by the Antients was in both kinds : Therefore nothing can be gathered from it against , but for the entire Communion . That the Laick Communion was not without the Cup , Saint Cyprian , who first named it , clearely sheweth in those words : in calice sanctificando , & plebi ministrando : in sanctifying the Cup , and ministring it to the people . Nay , which is very remarkeable , Cardinall Bellarmine himselfe in this very argument , ( to verifie the obseruation of Saint Austine , that euident truth striketh into the eyes of such , as are shut against it ) acknowlegeth as much : The f onely forme of bread , saith he , was giuen to their hands , but they dranke out of the Cup , who would , in the Church ; but it was not lawfull for Lay-men to touch the Cup , or carrie home with them . Drinke they might , and did , as many as desired . Thus Bellarmine conuinced by the light of story , confesseth , that the Laietie dranke of the holy Cup : as doth also his fellow Cardinall g Baronius , saying ; The faithfull of old , in the time of the sacrifice in the Church , receiued the most blessed Sacrament of the Lords Supper in both kinds , vnder the forme of bread and wine . The sixth headlesse arrow is , a collection from an antient rite of communicating in such things , as before had beene consecrated ; And thus they draw it at vs : SECT . VI. h The sixth rite , or Custome of the antient Church is , the communion of the presanctified formes of bread and wine . This Communion was in vse in the Greeke Church all the Lent long , except the Lords day , and the Saturday : this custome was also in the Latine Church , and remaines vnto this time on the sixt day of the holy Weeke . For on that day there is no consecration , and the Priest himselfe communicates in one kind . Of this custome among the Greekes there is mention made in the Councell of Laodicea , Can. 49. and the Councel in Trullo , Can. 52. Of the like custome amongst the Latines Inocent . 1. makes mention in his 1. epist. cap. 4. and the Booke of Sacaments made by Saint Gregory in the seruice for the preparation to the Passeouer . Rabanus in his 2. booke of the Instruction of Clerkes . And Micrologus in his booke of Ecclesiasticall obseruations . cap. 19. The answer . This argument hath two parts , the , first is taken from the custome of the Greeke Church , the latter from a custome of the Romane . To dispatch first the latter , because it is of smal moment ; we say , that there is no ground for this custome : we dislike it no lesse , then the halfe Communion it selfe . For why should not the Sacrament be consecrated vpon good Friday , as well as any other day ? Or what an argument is this ; the Priest communicateth in one kind alone on good Friday , therefore the people ought to be depriued of the Cup all the yeere long ? And why , I pray you , doth the Priest receiue the Sacrament on Good-Friday in bread onely , more then any other day ? And why doe they communicate in such bread only , as was consecrated the day before ? Why might they not consecrate it on that day ? As some Gramarians excuse all Homers fables of the Gods , by turning them into Allegories , and Mythologicall expositions . So Harding diuision 22. arti . 2. salueth this superstitious custome , by telling vs , that it was not without signification of a singular mysterie . This mysterie is reuealed vnto vs by Pope Innocentius , Aquinas , and Hugo Cardinalis . Innocentius saith , that it is , because the Apostles ran their way that day , and hid themselues . Aq●…inas saith , they consecrate not on Good-Friday , because if any had consecrated that day , whilst Christ lay dead , the body had beene without blood , and the blood without the body . And others say , if the Sacrament that meane while had been kept , it would haue been dead in the Pixe . Hugo Card. saith , Christs Passion is the truth , and the Sacrament is a figure of the same . Therfore when the truth is come , the figure giueth place . Consider we the weight of these reasons : The Apostles fled sixteene hundred yeeres agoe on Good-Friday ; therefore we must not now on that day consecrate the elements , or communicate in both kinds . On Good-Friday Christ suffered , his blood then was seuered from the body : Therefore now wee must not receiue his body and blood on that day . Christs Passion was on that day ; therefore wee must neuer receiue the figure thereof on that day . 2. Concerning the custome of the Greeke Church . It is true that the Greeke Church in Lent vsed to consecrate onely vpon Saterday and Sunday ; and on the other dayes of the weeke they did communicate ex praesanctificatis , of the presanctified formes , which had been consecrated the Saterday , or Sunday before : as may be gathered out of the 49. Canon of the Councell of Laodocea ; and 52. Canon of the Councell in Trullo . Sed quid ad rhombum ! we dispute not of the Communion of things before consecrated , but of the communion of both kinds . Such no doubt was this communion of the Greekes , as the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or praesanctificata in the plurall number doth implie . It is not called by Balsamo , vpon the 52. Canon of the sixth Councell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not a communion of presanctified bread , but of presanctified mysteries . This headlesse arrow therefore , as all the former , may be thus headed , and shot backe vpon our aduersaries : Retortion . If the Communion of presanctified elements were in both kindes , this Rite of the Greeke Church no way suporteth , but quite ouerthroweth the Romish halfe Communion in one kind only : But the communion of presanctified elements of the Greeke Church was in both kinds : Ergo , this Rite of the Greeke Church no way supporteth , but quite ouerthroweth the Romish halfe Communion in one kinde onely . That this Communion in the Greeke Church was in both kinds , wee need no better euidence , then the Seruice-booke , or Office of the Greeke Church , wherein we reade , that after the Priest hath sanctified the bread , he powreth wine and water into the sacred Cup , and rehearseth the accustomed words in the Liturgie it self , called Liturgia praesanctificatorum . The dreadfull mysteries are named in the plurall number . And that al that communicated , receiued in both kinds , it appeares by the forme of thankesgiuing there set downe ; We giue thanks to thee , O God , the Sauiour of all , for all thy benefits , which thou hast bestowed vpon vs , and in speciall , for that thou hast vouch safed i to make vs partakers of the body , and blood of thy Christ. CHAP. XV. The arguments of Papists drawne from reason answered , and retorted . SECT . I. OVr aduersaries are driuen to rake hell for arguments , and to begge proofes from damned hereticks , such as were the Manichees . From whose dissembling at the Lords Supper , our equiuocating Iesuits would make vs beleeue , that their halfe Communion was in vse in the Primitiue Church . The Manichees , saith Fisher , liued in Rome , and other places , shrowding themselues amongst Catholicks , went to their Churches , receiued the Sacrament publikely with thē , vnder the sole forme of bread : yet they were not noted , nor then discerned from Catholicks . A manifest signe , saith he , that Communiō vnder one kind was publikly in the Church permitted . For how could the Manichees still refusing the Cup , haue beene hidden amongst those antient Christians , if they had bin perswaded , as now Protestants are , that receiuing one kind onely is sacrilege ? The like argument Master Harding draweth from a tricke of Leger demaine , vsed by a cunning housewife : who made her husband beleeue , that shee receiuing the bread from the Priest , stooped downe as if she had prayed , but receiued of her seruant standing by her somewhat , that shee had brought for her from home , which shee had no sooner put into her mouth , but it hardned into a stone . If this seeme to any incredible , saith l Sozomen , that stone is a witnesse , which to this day is kept amongst the Iewels of the Church of Constantinople . By this stone it is cleere , saith Master Harding , the Sacrament was then ministred vnder one kind onely . For by receiuing that one forme , this woman would haue perswaded her husband , that shee had communicated with him ; else , if both kindes had beene ministred , shee would haue practised fome other shift , for the auoyding of the Cup , which had not beene so easie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; an ill egge of an ill bird ; a loose inference of a lewd practise . As if the Manichees in Rome , or this woman in Constantinople , might not pitisare , sip , and make as if they drank , and yet let not a drop go downe ; or as if this their fraud was not discouered . Howsoeuer these disembled , it is certaine out of Saint Leo in his 4. Sermon of Lent , and Saint Chrysostome 18. Homile vpon the second to the Corinthians , that the faithful people of Rome and Constantinople receiued the Communion in both kinds . For Saint Leo , in the place aboue alleaged , giueth this as a marke to discrie Manichees from other Christian people , intruding amongst them at the Lords Table , by refusing to drink the blood of Christ with them . And Saint Chrysostome saith expresly , that there is no difference betwixt Priest and people in participating the dreadfull mysteries . Therefore as the Priest in Constantinople , and euery where else in his time , receiued the Communion in both kindes , so did the people . SECT . II. To leaue these absurd inferences of the Papists from the vngodly practise of hereticks , I come now in the last place to batter and breake in pieces such weapons , as they hammer against vs in the forge of reason . The first reason they shape in this wise : m If whole Christ Body , Blood , Soule , and Diuinity are vnder the forme of bread , the Laietie are no way wronged by denying them the Cup : But whole Christ is vnder the forme of bread , to wit , his Body , Blood , Soule , and Diuinity : Therefore the Laiety are not wronged by denying them the Cup. That whole Christ is vnder the forme of bread , they proue by the vnseparable vnion of the body and blood of Christ , &c. Since his ascention , his body now in heauen is a liue body ; and therfore hath his blood in his veines , and is informed , and glorified by a most excellent soule : Therfore Christ cannot say truly , that a body voyd of blood , sence , and soule , is his body , but soule , life , and blood , must needs follow and concomitate his body , wheresoeuer it bee . Therefore when the Priest in the person of Christ , or rather Christ by the mouth of the Priest , saith , This is my body , the meaning must bee , a liuing body with blood in the veines . The answer . First , the doctrine of naturall Concomitancie , presupposeth the naturall body of Christ to bee substantially , and carnally , vnder the forme of bread : which we deny ; and consequently this argument , from concomitancie , is of no force . The words , This is my body , being rightly expounded by Austine , Tertullian , Theodoret , and many other of the ancients to be no other , then , this bread is a signe , a figure , or a sacrament of my body , not this bread is turned substantially into my body , or vnder this is contained my very body , flesh & bones . Where Christs naturall humane body is , there wee grant his blood , and soule , and diuinitie are . But , That his body , is now in heauen , Acts 3. not in any place vpon the earth ; much lesse in euery place , where the Masse is celebrated . Secondly , although we grant , that the body of Christ cannot really bee seuered from his blood , yet the signes of his body , and blood are really seuered : if wee speake of sacramentall Communion , the Apostle teacheth vs , that the bread , which wee break , is the Communion of Christs body , and the Cup , which wee blesse , is the Communion of his blood : neither can wee truly and properly , say , the Bread is the Communion of his blood . n And therefore they that communicate in bread onely , doe not sacramentally communicate his blood . Thirdly , should we liberally grant vnto our aduersaries , that by the receiuing the body of Christ in the bread , we consequently receiue the blood also , which since his Passion was neuer seuered from his body : yet will it not hence follow , that we drinke the blood of Christ in eating the bread : but Christ commanded vs expresly , to drinke his blood , which cannot possibly be done by communicating in bread only , no though we should admit of the carnall presence of Christs body in the Sacrament , and the doctrine of concomitancie also . Retortion . Lastly , this Argument may bee retorted vpon our aduersaries in this manner : Whosoeuer receiueth Christ in the Sacrament , ought to receiue whole Christ , to wit , his body , and blood : But the body and blood of Christ cannot be receiued but by communicating in both kinds : Therefore all that receiue Christ in the Sacrament , ought to communicate in both kinds . The Proposition is our aduersaries , the Assumption also is inferred from their owne Tenets . They deliuer this rule , that the Sacraments effect , and exhibit that , and that onely , which they signifie : But the bread signifieth onely the body of Christ , and the wine his blood : hee therefore that will receiue whole Christ , as he is exhibited vnto vs in the Sacrament , must necessarily communicate in both kinds . SECT . III. The second reason is this . o If the whole nature and essence of a Sacrament be found in one kinde , the Romanists Communion in bread onely is not a maimed , or imperfect , but an entire Sacrament . But the whole nature , and essence of a Sacrament is found in one kinde : Therefore the Romanists communicating in bread onely , is not a mained , or imperfect , but an entire Sacrament . That the whole nature , and essence of a Sacrament is found in either kind by it selfe , Bellarmine endeauoreth thus to make euident , There are but two things required essentially to a Sacrament , a signe , and a thing signified : both which are found in one kind ; first , a signe , to wit , bread ; secondly , the thing signified , to wit , the inward nourishment of the soule , and the representation of the vnion of the faithful with Christ , and among themselues . The answer . First , there is a double essence of the sacrament , the generall essence , which makes it a sacrament in generall , and the specificall essence , which makes it in speciall , Baptisme , or the Lords Supper . To bee a visible , and effectuall signe of inuisible sanctifying grace is sufficient to proue a sacrament in generall : but not to proue the Lords Supper ; the entire definition whereof is , a Sacrament of the new Testament , sealing vnto vs the perfect nourishment of our soules , by the participation of the sacred elements of bread and wine . Secondly , there are two sorts , or parts essentiall , or integrall . For example ; the essentiall parts of a man are animal rationale ; the integrall parts are legges and armes , and other members . In like manner , in the Sacrament , besides the essentiall parts , which p Bellarmine will haue to bee the signe and the thing signified , there are integrall parts , to wit , the elements of bread and wine , of which if either be wanting , the sacrament may be as truly called a maimed or vnperfect Sacrament , as a man that wants an arme , or legge , is truly called a maimed , or vnperfect man , though he haue in him the essentiall parts of a man intirely , to wit , animal his Genus , and rationale , his difference . Thirdly , although in the Romane halfe Communion there be a signe , and a thing signified ; yet neither is there the whole signe , nor the whole signification ; not the whole signe , because bread is but a part of the signe , representing Christs body , and not his blood ; not the whole signification , which is such an entire refection and nourishment of the soule , as bread and wine are of the body . Retortion . Lastly , this Argument , as the former , may be retorted vpon the aduersary . The Lords Supper is the Sacrament of Christs body and blood : The bread is not the Sacrament of Christs body and blood ; Therefore bread alone is not the Lords Supper . Or in this wise : The Lords Supper essentially includeth and signifieth such a perfect refection , and nourishment of the soule , as bread and wine are of the body : Communicating in one kind neither includeth , nor signifieth such refection : Therefore communicating in one kind is not the Lords Supper , nor containeth in it the whole nature , and essence of this Sacrament . SECT . IIII. The third Argument of our aduersaries , drawne from reason , is an off-spring of the two former . If the faithfull receiue as much benefit by communicating in one kind , as in both , they haue no cause to complaine of the Church , for the restraining of them from the Cup : But the faithfull receiue as much benefit by communicating in one kind , as in both : Therefore they haue no cause to complaine of the Church , for the restraining of them from the Cup , That they receiue as much benefit by communicating in one kind , as in both , it seemes to follow necessarily vpon the two former supposalls ; that whole Christ is in each kind , and that the whole essence of the Sacrament is found in either . The answer . First , the two props of this Argument being before taken away , it must needes fall to the ground : neither is whole Christ contained vnder one kind , neither in it is preserued the whole essence of the Sacrament . Therefore questionlesse the fruit of the halfe Communion , if it be any at all , cannot bee equall to the fruit of the whole . Secondly , the consequence of this Argument is not found : For neither the onely , nor the principle thing to be regarded in the Sacrament , is our benefit , but Gods glorie , and the testification of our obedience to his Ordinance . Therefore , albeit it were granted , that the people lost nothing by the taking away the Cup from them , yet they haue iust cause to complaine of the Church of Rome , for the violation of Christs Institution , and hindring them from discharging their whole duety in communicating in both kinds , according to his commandement . Thirdly , vnworthy Receiuers receiue no benefit at all by the Communion , but eate and drinke their owne damnation . q And Saint Ambrose pronounceth him to be an vnworthy Receiuer , who celebrates these mysteries otherwayes , then the Lord hath appointed : Therefore they amongst the Papists , who consent to this violation of Christs Institution , and mutilation of the Sacrament , may expect no benefit at all by this their sacrilegious practice ; much lesse may they looke to share equally with them , who communicate entirely , according to Christs commandement . Fourthly , r although each Element represent Christ vnto vs , yet not so fully , or expressely , as both together . Therefore this argument , as all the former , may be retorted vpon the aduersarie . The efficacie of Sacraments is answerable to their significancie : for they effect that , which they signifie , &c. But the significancie of one Element is not equall to the significancie of both . Therefore the efficacie of one Element , is not equall to the efficacie of both . Which conclusion is assented vnto both by Halensis , and Vasquez , Gasper Consaluus , and Clemens the sixth . SECT . V. The fourth Argument our aduersaries thus frame : The Sacrament of the Lords Supper ●…ught to be administred , that all faithfull people may communicate . ( All cannot receiue in both kinds , exempli gratia : Abstemij , whose stomack cannot brooke wine ; and Nazarites , who made a vow against drinking of wine . ) But all faithfull people cannot communicate in both kinds : Therefore it ought not to be administred in both kinds . The answer . First , this Argument toucheth not the point in question : for wee finde no fault with the Church of Rome , for her indulgence in this kinde , but for her sacrilege ; not for her dispensing with them , that cannot receiue in both kinds , but for prohibiting them that can , and desire it . Secondly , Lawes , as r Pomponius obserueth , Prouide for those things , that happen commonly , or for the most part , and not for such things as happen to few , or seldome . A man can scarce finde one in a Kingdome , that hath such an Antipathy to Wine , that he cannot indure so small a quantitie of some kinde of Wine , as may suffice for the Communion . And I beleeue our aduersaries can hardly name now a Christian Nazarite 〈◊〉 the world . And is it any way reasonable , out of respect to so few , to make a generall law for the restraint of the Cup from the Laietie ? Is there any reason , that the disabilitie of so few , should preiudice the right of all the rest of Gods people ? Some Priests haue at some times so weake stomackes , that they cannot taste wine , and some both of the Laietie and Cleargie , through infirmitie of stomacke , or drought in the throat in hot diseases , cannot swallow downe the bread ; will they therefore make a generall law to take away the Cup from the Priests , or the bread from both ? Thirdly , for Nazarites , if there be any in the Church , they are to bee taught , that there Euangelicall liberty releaseth them of the strict rigour of their legall vow , and that our Sauiours command , Drinke ye all of this , is a sufficient warrant for them to drinke of the sacramentall wine at the Lords Table , though they drinke no wine else where . Saint Iames the Brother of our Lord , though as Saint t Hierome writeth of him , he kept strictly the Nazarites vowe in abstaining from wine , and strong drinke at other times ; yet he was amongst the twelue at Christs last Supper . And Saint Marke testifieth that all dranke of the Cup ; and for such , whose stomacks cannot away with the smalest quantitie of wine , it may be sufficient for them to take the Cup into their hands , and shew their desire ; or they may haue a Cup by themselues of wine so allayed with water , as their stomackes may brooke ; as the fathers in the Counsell of Towers ordered to giue to sicke folke bread sopt in wine , because they were not able to take downe dry bread . Lastly , this Argument is both answered , and retorted in the Conference . SECT . VI. The first and last Argument , which our aduersaries draw from reason , may be thus formed : The Sacrament ought to be so administred , that all inconueniences in the celebration thereof may be preuented . But many inconueniences cannot be preuented , vnlesse the Cup be with-held from the Laietie : Therefore in the administration of the Sacrament , the Cup ought to be with-held from the Laietie . The inconueniences , which they pretend to arise from the publicke vse of the Chalice , are summed vp by M. Harding , art . 2. diuis . 8. viz. irreuerence of so high a Sacrament , whereof Christian people in the beginning had a marueilous care and regard ; the loathsomenesse of many , that cannot brooke the taste of wine ; the difficulties of getting wine in countries neere situated to the North pole ; and impossibility of keeping it long . The answer . First , inconueniences in a matter of indifference , may be pondered and put in the other scale against the commodities in the thing in question ; and if the inconueniences be such , as cannot be preuented , and they are greater , and more in number , then the profits , or aduantages that are like to grow vpon the vse of it , in this case wisedome aduiseth to take away a thing , that is not necessary : I say , if the vn-auoydable inconueniences exceede the certaine profits thereby . But in religious duties , which cannot be omitted , without violation of Gods Law , and Christs Ordinance , inconueniences must not turne the ballance : onely we must take all the care that may be , to preuent such inconueniences : Which though they be neuer so many , yet are they rather to beindured , then Gods absolute Command disobeyed , or Christs Institution corrupted . Secondly , Christ and his Apostles , and the Christian Churches throughout all the world , for twelue hundred yeeres , foresaw the inconueniences which our aduersaries now pretend : yet they thought it not fit in regard of them , to violate Christs Institution by restraining the Cup to the Cleargie onely : For they , as wee haue proued by abundant testimonies , generally and ordinarily gaue the Cup to the Laietie , as well as the Bread. Thirdly , if they would from these wants and impediments inferre , that some fauourable course should be taken , and dispensation granted to such , as cannot taste wine , or liue in such countries where wine cannot be got : we would not much striue with them . Wee censure not the Priests in Russia , who for want of wine , vsed to consecrate in Methegling , nor call Innocentius the eigth into question , howsoeuer now many Papists condemne him for it , for dispensing with the Priests in Norway to consecrate without wine . That which in this question we charge the Church of Rome with , is a manifest transgression of Christs Ordinance , and a generall prohibition of giuing the Cup to the Laietie , where wine may be had , and the communicants are able and willing to drinke , if the Priests will admit them . As some Lay men cannot brook wine , so at some times the Priests through some disease after drinking of the Cup , may be enforced to cast it vp . And as the peoples hands may shake in taking of the Cup , and so spill a drop : so may the Priests also : And as some Countries haue no wine , so , if we may beleeue Strabo , and Arianus , and many later Geographers also , some Countries haue no bread . Yet the Church of Rome her selfe neuer thought it fit , in regard of such few Instances , and rare accidents , to make a generall law , either to depriue the Priests of the vse of the Cup , or the Laietie of the vse of the bread . Fourthly , for the matter of irreuerence , if any through carelesnesse or contempt , spill a drop of the consecrated wine , or let fall a crum of bread , he ought to bee punished for it . And if hee amend not his fault , to bee denyed the Communion . But if such a thing fall out through infirmitie , or by some casualtie against a mans will , it is no irreuerence at all . And for the difficulty of getting wine in the Northerne parts , especially where Vines grow not , we answer , that wine is easier to be gotten , thē Balsamum , which the Romish Church vseth in confirmation . For Vines grow in many Countries , and that in great aboundance : True Balsamum but in one . Yet the Church of Rome , in regard of this difficulty in getting it , will by no meanes suffer , that their Sacrament to be administred without it . Yet their Chrisme is a meere humane inuention , but wine in the Lords Supper is Christs ordniance . But what do they pretend impediments , that are not , and surmise difficulties against common experience ? He is but a stranger in Geography , who knoweth not , that by the benefit of Nauigation , store of wines are brought into those parts , where no vines grow . In the reformed Churches in England , Scotland , Denmarke , Norway , and the other regions situated neerer the North-Pole , the Sacrament is administred in both kindes , and neuer yet any complaint was heard of the difficulty , much lesse of the impossibility of prouiding wine for the Communiō . Surely if there may be had wine for the Priest , their may be had also for the people . Who euer heard of Merchants , that transported wine in so smal quātity , that there might be a draught for the Priest , and none for the people ? If there be none for the Priests , how can they consecrate without facrilege , according to their owne Canon ? Lastly , this argument , as all the former , may be thus retorted vpon them . The Councell of Basil yeelded the vse of the Cup to the Bohemians ; and the whole Councell of Trent reserued it to the Pope to grant the vse of the Cup to all the Germanes ; and the Pope assented thereunto vpon certaine conditions , notwithstanding all the former inconueniences . Therefore it is not inconueniency they stand vpon . But the true cause why they at this day with hold the Cup , is either obstinacy , lest they should seeme to yeeld any thing to the Reformed Churches , and acknowledge their former error , or pride to maintaine a prerogatiue of their Priests aboue the people . Which , as I shewed before out of Saint Chrysostome , ought to be none in partaking the dreadfull mysteries . To conclude , howsoeuer they pretend in this their erroneous practise , like u Aesop , to remoue that stone , at which all that came into the Bath , stumbled at ; yet in truth they rather resemble Aesop in some thing of another nature . For as he was accused to haue stolne away a piece of holy plate , that was found among his carriages , from the Temple of Apollo at Delphi ; so these grand Aesops , and Coyners of Fables , whereby they delude the simple people , are clearely conuinced of sacrilege , in taking away the Chalice from the Lords Supper . For they haue taken away the Cup of blessing from the people , and in stead thereof , offer the Whore of Babylons cup of abomination . CHAP. XVI . The contradictions of our aduersaries in this Question noted , and the whole Truth for vs deliuered out of their owne mouthes . IT was the manner of the Roman Emperors in their Triumphs amongst other spectacles , to exhibite to the people ludos gladiatorios Fencers playing their Prizes , fighting not with foiles , but at sharpe , till they had killed one another . In like manner , in the conclusion of this Discourse , for the better adorning and setting forth of the Tryumph of Truth , I haue thought not vnfitting to present vnto the Readers view , Quaedam Gladiatorū paria some certaine couples of the professed Champions , and defenders of the Romane cause , bickering one with another in such manner , that by their sharpe weapons of euident contradictions , they must needes wound on another , euen to the death of their cause . SCRIPTVRES . The first Combate : Whether the Scriptures make for , or against the halfe Communion ? The Antagonists . Thom. Harding , and Gerardus Lorichius . Ioan. Maldonate , Iesuit . and Widford . Stanislaus Hosius , and Laur. Iustinianus . Ioan. Cochlaeus , and Ioan. Lorinus , Iesuita . Ioan. Gerson , and Ruardus Tapperus . * Harding the Assaylant . THE wordes of Christ , Drinke yee all of this , pertaine to the Apostles , and their successors . For to them onely hee gaue commandement to do that which hee did , saying , Doe this in remembrance of me . By which words hee ordained them Priests of the new Testament . Wherefore this commandement belongeth not at all to the Lay people , neither can it be iustly gathered by this place , that they are bound of necessity to receiue the Sacrament vnder both kinds . Lorichius the Defendant . THey bee false Catholikes , who say , that Christ said onely to his Apostles , Drinke yee all of this . For the words of the Canon be these , Take , and eate yee all of this . Here I beseech them to tell me , whether they wil haue these words also , onely to appertaine to the Apostles , then must the Laiety abstaine from the other kind of bread also : which thing to say is heresie : wherefore it followeth , that each of the words are spoken to the whole Church . Gerard. Loric . de missa . part . 7. in praef . x Maldonate Assaylant . I doubt not , and I maruell , that any other doubt , but that this place where Christ tooke bread , blest it , and brake it , and gaue it to the two Disciples , of whom hee was knowne in the breaking of bread , must bee vnderstood of the Sacrament of the Lords Supper . I am induced hereunto by the whole forme of the action , which I know not what Christian can deny to bee the action of the Eucharist . Wee reade of the breaking of the bread , blessing it , distributing it , and a miracle insuing vpon it , and shall wee not beleeue it to bee the Eucharist ? Widford Defendant . I say , that it appeareth not in the Text , nor in the Glosse , Luk. 24. nor by the ancient Fathers , that the bread which Christ brake , and gaue to his Disciples , was consecrated bread , that it was sacramētall bread , or turned into his body ; with whō Carthusiā accords . It came to passe , saith he , that as Christ sate downe , he took bread , and blessed it , yet hee turned it not into his body , as in his last Supper ; but as the manner is , hee blest the meate he eate ; thereby teaching vs to say Grace before meales . Wid. cont . Wicklif . & Carthus . in Luk. 24. Vid. Iustinian . supr . c. 12. y Gerson the Assaylant . Christ our Lord in the sixth of Iohn , speaking of the fruit of the Lords Supper , teacheth one kind to be sufficient to saluation ; saying , he that eateth this bread , shall liue for euer . And if any man eate of this bread , he shall liue for euer . Tapperus the Defendant . Ruardus Tapp . In this Chapter , Iohn 6. Christ speaketh not of the sacramental eating and drinking of his body and blood . Tap. in expli . art . Louaniens . art . 15. Idem habet Gabriel Biel. lec . 84. super Canone Missae . Cusanus epist. 7. ad Bohemos . Caiet . in 3. part . quest . 80. Ions . c. 59. concordiae . Wald. & alij . Hosius the Assaylant . Iames in the Church of Ierusalem deliuered and kept the Communion in one kind . For in the second of the Acts , in the description of the exercises of the Church of Ierusalem , there is rehearsed breaking of bread , and no mention at all made of wine . Iustinianus the Defendant . Iustin. on the first to the Corinthians , vers . 10. The Apostle by breaking of bread , vn derstandeth not the ordinary breaking of bread , such as that was , whereof S. Luke maketh mention , Acts the second ; whereby the necessity of the hungry was prouided for . Cochlaeus the Assaylant . Acts 27. Saint Paul taking bread , gaue thanks to God in the sight of all , and when hee had broken it , he began to eate . Here is an example of the Communion in one kind , for there is no mention made of wine . Lorinus the Defendant . S. Chrysostome , Oecumenius , Beda , & others , expounders of this place , by bread vnderstand vsuall and common bread . And I am also of the same mind . For I cannot beleeue , that this mysterie , being the greatest of all other , was celebrated in the sight of profane persons . Lor. in Act. 27. COVNCELS . The second Combate : Whether Councels make for , or against the halfe Communion ? The Antagonists . Stanist . Hosius , and Dominicus à Soto . Tho. Caietan , and Gabr. Vasquez , Iesuite . Alph. Salmeron , Iesuite . and Rob. Bellarmine , Iesuite . Edm. Campian , Iesuite . and Andr. Dudithius . B. of Quinq . Eccles. z Hosius the Asaylant . THe Councell of Ephesus decreed , that the Communion should be giuen in one kind onely to the Laitie , in opposition to the heresie of Nestorius , who held , that vnder the bread in the Sacrament , Christs body was without his blood . Gabr. Vasquez the Defendant . VNto the time of the Councell of Constance , where the vse of the Cup was first takē away , there arose an error about the integritie , or whole humanitie of Christ vnder either kinde : wherefore it cannot be said , that there was any law made in the Church for the taking away of that error . Vasquez cap. 4. disp . 216. Caietan the Assaylant . Nestorius , and Pelagius affirmed , that the Communion ought to be kept in both kinds , though vpon a diuerse reason . Nestorius , because he held , that vnder the bread , the body onely was contained , and vnder the forme of wine , his blood onely . Pelagius , because he beleeued , that infants could not bee saued without Communion in both kinds . To oppose both which heresies , it is very likely , that the Councell of Ephesus decreed , that the Communion shuld be administred in one kind . Caietan in 3. Tho. quest . 80. art . 12. Soto the Defendant . Caietan referreth the beginning of the custome to the Nestorians and Pelagians , as also another custome of giuing the Sacrament to Infants . But as for the second of these customes , wee haue shewed before in the ninth Article , that it is not likely the Pelagians had any such custome ; because they taught , that Infants might attaine euerlasting life without any Sacrament ; neither were the Nestorians in the Councell of Ephesus taxed with any such error , but with this , that they beleeued not the body of Christ in the Sacra ment to bee vnited to the Deitie . Soto in 2. dist . 91. art . 12. * Salmeron the Assaylant . Two general Councels held in the bowels of Germany , to wit , the Councell of Constance , and Basil with a great consent of Bishops , decreed , that the Cup should not be giuen to the Laietie : now we know , that the authoritie of Generall Councels is vncontrowleable ; He doth wrong to the holy Ghost , who despiseth , or goeth about to abrogate their Decrees . Bellarmine the Defendant . The Councell of Constance , for so much as concernes the former Sessions , is repealed in the Councell of Florence , and the last Councell of Lateran . Nothing in the Councell of Basil is ratified , and approued , saue onely certaine orders about benefices , which for peace and vnities sake , Pope Nicolas approoued . But the Councell it selfe is repealed in the Councell of Lateran , last Session . Bell. de Concil . cap. 7. Vasquez disput . 215. c. 3. Basiliense Concilium nullius est authoritatis in hac re : The Councell of Basil is of no authority in this point . Campian , and Norrice the Assaylant . The Councell of Trent teacheth , that , he who inioyeth the least particle of either kinde , receiueth not a mangled or imperfect , but an absolute , compleate , entire , and perfect Sacrament , true Author and Giuer of life ; the whole refection of Christs body and blood . Norrice Antidot contro . 50. This Councell of Trent is highly extolled by Campian . The Synode of Trent , the older it groweth , the more it shall perpetually flourish . Good God! What varietie of Nations was there ? What choyse of Bishops of the whole world ? What lusture of Kings , and Common-wealth ? What marrow of Diuines ? What holynesse ? What teares ? What fasting ? What flowers of Vniuersities ? What tongues ? &c. Andreas Dudithius the Defendant . What good could be done in that Councell , wherein voyces were numbred , but not wayed ? If the merits of the cause ( hee speaketh of the Communion in both kindes ) or reason might haue carried it , or if but a few had ioyned with vs , wee had won the day . But when the number onely could beare sway , in which wee came short , though our cause was exceeding good , wee were faine to sit downe by the losse , &c. In summe the matter came to that passe , through the wickednesse of those hungrie Bishops , that hung vpon the Popes sleeue , and were created on the sudden by the Pope for the purpose , that that Councell seemed to be an assembly not of Bishops , but of Hobgoblins ; not of men , but of Images , moued like the statues of Dedalus , by the sinewes of others . Dudith . Quinque-Eccles . episc . ad Maximilianum 2. Caes. 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 vnder one kind , then vnder 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. Vnder the forme of bread alone , or wine alone , and that in euery 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 vs , 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 vnder 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 onely . Soto in 4. dist . 8. art . 2. And before him Halens . loco super . cit . Christ is not contained vnder each kind sacramentally , but the flesh onely vnder the forme of bread , and the blood vnder the forme of wine . Hesselius the Assaylant . There is not more spirituall fruit reaped by the Communion in both kinds , then by the Communiō vnder the forme of bread onely . And our Norrice , as if hee had transcribed him , saith ; Wee teach , that not onely the entire Sacrament , and totall substance thereof , but the whole fruit , grace , & vertue , which proceeds from both kinds together , is fully also exhibited vnder one alone . Euery particle of a diuided Hoste , euery 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 onely . 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. * 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 onely , 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 onely , very many Christiās should haue 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 haue 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. The Muses after a long fight with the Sirens , when they had fully conquered them , tooke from them their Plumes of Feathers , and made of their enemies Ornaments Crownes for themselues . Truth and Religion haue now long beene in sight with false-hood and sacralege , and in the end , as we see , turned their owne weapons vpon them , and quite vanquished them . What remaineth , but that after the manner of the Muses , we take their Plumes of Feathers , wherewith they adorned themselues , from them , and make of them a crowne to beautifie Christs spouse and to set forth the truth in this manner . Christ instituted the Sacrament in both kinds : so the Councell of a Constance . The command of Christ , Drinke ye all of this , extendeth to the Laietie , and belongeth not onely to Priests : so b Lorichius . The Sacrament is not perfect , but in both kinds : so c Aquinas . The diuiding of one and the selfe same mysterie cannot be without sacrilege : so d Gelatius . Therefore in the Primitiue Church , the Sacrament was giuen in both kinds to the faithfull : so e Lyra. This custome continued for aboue 1000. yeeres in the Church : so f Cassander . The contrary custome of communicating vnder one kind onely began not to be generall in the Latine Church much before the Councell of Constance . an . dom . 1414. so g Greg. de Valen. The vse of the Cup was first taken away from the Laietie in the Councell of Constance : so h Vasquez . After that Councell , by a decree of the Councell of Basil it was restored to the Bohemians : so i Aeneas Syluius . After this in the Councel of Trent , it was desired by the Embassadors of the Emperor , & of the French King , that the vse of the Cup might be granted to the Laietie : so the Author of the k Letters Missiue . After the Councell breake vp , the best learned Catholicks most earnestly desired , and contended , that they might receiue the Sacrament of Christs blood together with his body , according to the ancient custome in the vniuersall Church , continued for many Ages : so l Cassander . And that vpon very good grounds ; m for this were more agreeable to the institution and fullnesse of the Sacrament , and to the example of Christ : so Ruardus Tapperus . And lastly , of more fruit and n efficacie : and so Halensis , and Vasquez . Whose opinion thus Nugnus explicateth : if a Priest and a Lay-man come equally prepared to the Lords Supper , the Priest , who communicateth in both kinds , receiueth thereby grace in 8. degrees , to wit , 4. by eating the Bread , and the other 4. by taking the Cup : but the Lay-man , that communicateth in one kind . recipit gratiam 4. receiueth grace but in 4. degrees . Nugnus in 3. partem Thom. quest . 80. art . 12. Thus hauing remoued all rubs and obstacles out of the way wee haue passed clearely throughout all Ages : from the time of Christ and his Apostles and in euery hundred yeere since produced euidence against the Church of Rome , And finally by verdict of some Doctors of chiefe credit among themselues found her to be guiltie of sacrilege , in taking away the Cup from the Laiety at the Lords Table . If any demand , where this Cup may be found , I answer , as we read in o Genesis , it is found with Beniamin ; I meane the Reformed Churches . Etymon , filij dextrae , chrildren of Christs right hand : by which hee distributeth to his people the bread of life , and wine of Immortalitie , his most pretious body and blood . There is yet palpable darknes in Egypt , but there is light in Goshen . In Rome vnder the Papacie , the people are fed with Huskes of legendary fables , or at the best , with mustie bread of old traditions , and sowred with the leauen of heresie . And all their publike Communions are dry feasts : but in the Reformed Churches , the people are fed with the flowre of Wheat , the sincere Word of God , and drinke of the purest iuyce of the Grape , the blood of our Redeemer in the holy Sacrament . l What shall wee therefore render to the Lord for all the benefits , which hee hath bestowed vpon vs ? we will take the Cup of Saluation , and continually call vpon the name of the Lord. So be it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Finis , Deolaus sine fine . Cassander tract . de Communione de vtraque specie . pag. 1019. edit . Paris . 1616. Veteres omnes tam Graeci , quàm Latini in ea sententia fuisse videntur , vt existimauerint in legitima & solemni celebratione Corporis & sanguinis Domini , et Adminiratione , quae in Ecclesia fideli populo è sacra mensa fit , Duplicem s●…ciem panis & vini esse adhibendam : atque hunc morem per vniuersas Orientis , & Occidentis Ecclesias antiquitus obseruatum fuisse , tum expriscorum Patrum Monumentis , tum ex vetustis diuinorum , & mysteriorum formulis apparet . Et post : Ad hoc inductifuerunt exemplo & mandato Christi , qui instituendo huius Sacramenti vsum , Apostolis fi●…lium Sacramenta percipientium personam repraesentantibus , quibus dixerat Accipite edite , idem mox dixit , bibite ex hoc omnes : quod ex veterum sententia interpretatur Radbertus , tam ministri , quàm reliqui credentes . All the Ancients , both Greeke and Latine , seeme to be of opinion , that in the lawfull and solemne celebration of the Sacrament of Christs body and blood , and administring it to the people , that both kinds , to wit , bread and wine ought to be vsed at the Lords Table . And it appeares both out of the workes of the ancient Fathers , and the old Rites , and formes of the diuine mysteries , that this custome was obserued in all the Easterne , and Westerne Churches : And a little after : Hereunto they were induced by the Example and Command of Christ , who in the institution of this Sacrament , speaking to his Apostles , then representing the persons of all faithful Communicants , said , Take and eate : and presently after said to the selfe-same , Drinke ye all of this : which Radbertus according to the mind of the Ancients expoundeth , as well Ministers , as other beleeuers . FINIS . A RELATION OF WHAT PASSED IN A CONFERENCE BETWEENE DAN . FEATLY , Doctor in Diuinity , and Mr. Euerard , Priest of the Romish Church , disguized in the habit of a Lay-Gentleman vnexpectedly met at a Dinner in Noble street . Ian. 25. 1626. LONDON , Printed by F. Kyngston for Rob. Milbourne , and are to be sold at the Greyhound in Pauls Churchyard . 1630. THE SPECIALL POINTS of the Conference . OF the necessitie of Episcopall gouernment to the essence of a Church . 2 Of ordination by Presbyters . 3 Of the distinction of Bishops and Priests , iure diuino . 4 Of differences among Papists in matter of faith . 5 Of the immaculate conception of the Virgin Mary . 6 Of the authoritie of a Generall Councell aboue the Pope . 7 Of prayer for the dead . 8 Of the authority of the originall Scriptures , and corruption in the vulgar translation . 9 Of the Communion in one kind , 1. The state of the question opened . 2. The necessitie of communicating in both kinds . 3. Popish obiections answered . 10 Of the Popes supremacie . 11 Of mingling water with wine in the Sacrament . 12 Of the perfection of Scripture . THE CONFERENCE . L. F. I Pray you , Doctor Featly , resolue mee , whether thinke you a Church may be without a Bishop , or no ? D. Featly . Your L. propoundeth a question , that little concerneth you any way , or any member of the Church of England . For in England we haue , ( God bee blessed ) Bishops , and those , besides many learned Priests , very well able to iustifie that Calling . If I might bee so bold , I would aduise your L. not to trouble your selfe with such curious questions of small , or no moment to you , wherein learned men , without hazarding of their saluation , may haue different opinions . L. F. I hold it a matter of great moment , and desire you not to decline it , but plainely to deliuer your iudgement thereof . D. Featly . I professe ( Madame ) with submission to more learned iudgements , that I euer held , and doe hold , that a a Church cannot bee without a Priest , or a Pastor ; but it may bee , and sometimes is without a Bishop , properly so called . The Church of Geneua , as also the Reformed Churches in France , and the Low-Countries , and diuers in Germany , are true Reformed Churches , and yet they haue no Bishops , such as you meane ; Although some of them would after our manner haue them , if they could . Discipline , or a precise gouernment of the Church is not simply of the essence of the Church . And therefore , albeit it be granted , that these Churches haue not the best gouernment , nor the Apostolicall discipline in all points : yet because they haue the Apostolicall doctrine sincerely taught , and beleeued in them , and the Christian Sacraments rightly administred , I beleeue that they are true Churches . L. F. Ought there not to bee Bishops in euery Church by the Law of God ? D. Featly . What if there ought ? This doth not proue , that in case there be no Bishops in some Countries ( as there ought to be , ) that therefore there are no Churches . I say , that by the Law of God congregations ought to meet in publike Churches to serue God in his House ; yet if the vse of publike Churches bee taken away from the faithfull , or they be not permitted to resort vnto them , as in time of persecution it hath been , and in some places is at this day : the Pastors , and their flocks may meete in Cryptis , that is in priuate , and secret places ; as they did in the Primitiue Church . And the faithfull thus meeting , continue a true Church , though they haue neither a Temple allowed them , nor Tythe to the Ministers , nor Bishops ouer the Priests . All which yet we doe acknowledge , in a peaceable and flourishing estate of the Church , ought to be had : And we haue cause to praise God for our happinesse in England aboue other Churches , in this behalfe . M. Euerard . Here M. Euerard stepping in , not being called , said , I pray you Sir , if there may bee a Church without a Bishop , who shall ordaine the Priests in that Church ? D. Featly . Sir , what are you , who intrude your selfe into our priuate conference ? It seemes you are a Romish Priest. Are you not so ? M. Euerard . I am no Priest. D. Featly . What , will you deny your Priesthood ? M. Euerard . I am no Priest to tell you . D. Featly . Now I perceiue you are not onely a Priest , but a Iesuited Priest also . For you can equiuocate . M. Euerard . It is no equiuocation , to say , I am no Priest to tell you . D. Featly . Indeed now that you expresse your mentall reseruation , you vse no equiuocation ; but while you concealed it , you did equiuocate . And I maruell you blush not , to vse such a simple shift , or euasion , as to say , you are no Priest to tell me : As if you , or any man were made a Priest to tell another man you are a Priest. At these words the meate was brought in , and thereby a stop made of a farther reply for the present . But not long after the Guests were all placed , the L. reuiued the former question , demanding of Doctor Featly , L. F. Who should ordaine Priests in a Church , where there are no Bishops ? D. Featly . If there bee no Bishops in any adioyning Church , by whom they may be ordained , and presented to the Church , I say , in that case , the Church , to whom Christ ( as St. b August . saith ) gaue the keyes , may commit Episcopall authority to certaine Priests ; and they thus authorized , may ordaine other Priests , as well as absolue , and confirme the baptized , and performe other c acts ordinarily reserued to Bishops . d And this ordination ( in a troubled state of the Church , and in case of necessitie ) I hold to be lawfull and warrantable ; both because it hath that which the Apostle requireth , 1. Tim. 4. 14. to wit , the laying on of the hands of the Presbytery , and because there haue bin presidents of such ordination in the Primitiue Church . And questionles , the Church , that committeth the power to one Priest , set in an eminent degree ouer the rest , may commit the same power to more Presbyters or Priests , especially considering it is the iudgement of learned diuines , both Protestants and Papists , that Bishops , and Presbyters differ rather in execution of some acts of their order appropriated to Bishops onely , then in their essentiall order . A Bishop hath an eminencie of degree in the same order , but his ecclesiasticall order is essentially the same with the Presbyters , or Priests . But what doth this question concerne any here present ? Neither wee , nor , for ought I know , the Papists themselues define it to be a matter of faith , necessary to saluato resolue this way , or that way . Therefore this question might haue been forborne . M. Euerard . The Councell of Trent hath defined it : therefore to vs it is a matter of Faith. D. Featly . I scarcely beleeue the Councell of Trent , ( bee it of what credit it may bee ) hath defined this point in such sort as you intimate . M. Euarard . I will shew it . D. Featly . When you shew it , I will answer it . After this passage , some speech hauing been cast in by some of the table , concerning differences in point of Religion among the Protestants of England ; D. Featly said , it was to bee considered , that the differences amongst the true members of the Church of England were only in point of Discipline and Ceremony , not in point of Doctrine , or matter of Faith. But the Romanists differed one frō another in point of Doctrine , and matter of Faith ; for the present , saith he , I will instance in two remarkeable particulars . First , touching the conception of the blessed Virgin ; secondly , touching the Popes supreame authority euen ouer Generall Councells . In the first point , the Iacobins , or dominicants maintaine , that the blessed Virgin was conceiued in Originall sinne : the Iesuites Franciscans , and Sorbonists hold the contrary . M. Euarard . Yet both keepe the Feast of the immaculate Conception . D. Featly . They may both keepe a Feast vpon the same day , and that for the Conception of our Lady . But certainely they , who beleeue she was conceiued in sin , cannot without hipocrisie keepe a Feast of the immaculate Conception . Touching the second point , the Sorbonists haue euer held , and doe hold to this day , that a Generall Councell is aboue the Pope : but the Iacobins , Iesuits , & all orders of Friers generally , besides many Secular Priests hold the contrary , that the Pope is aboue a Generall Councell . When I liued in Paris in the Ambassadors house , I heard of a generall Chapter , as they called it , held by the Iacobins in Tho. Aquinas Schoole . Where for many dayes together diuers diuinity questions were handled , and among other , this question touching the Popes superioritie to Councels . An acute Serbone Doctor there present , thus impugned the Iacobins assertion . Whatsoeuer is defined in a Generall Councell , confirmed by the Pope , is infallibly true , & de fide . But it is defined in a generall Councel , to wit , the Councel of Constance , confirmed by Pope Martin the fifth , that a Generall Councell is aboue the Pope : Therefore it is infallibly true , and de fide , that a Generall Councell is aboue the Pope . The Auditors ( the greater part of them ) very much applauded this argument of the Sorbonist , and expressed their applause by a kinde of shout . But the Iacobin respondent in a kinde of scorne answered it by retortion thus : Whatsoeuer is defined in a generall Councell confirmed by the Pope , is infallibly true , and de fide . But it is defined in a Generall Councell , to wit , the Councell of Lateran , confirmed by Leo the tenth , that the Pope is aboue a Generall Councell . Therfore it is infallibly true , and de fide , that the Pope is aboue a Generall Councell . At this Syllogisme , the Iacobin had neere as great an applause , as the Sorbonist . Wee that were present of the Reformed Churches ( vnknowne to the Romanists ) receiued very much satisfaction , to heare Papists amongst themselues thus bandy Councell and Pope , against Councell and Pope . For from both , we concluded : that , sith contradictories cannot be both true , and it appeared in matter of Faith , that Generall Councels , confirmed by Popes , had decreed direct contradictories : that therefore Generall Councels confirmed by Popes , might erre , and consequently , that the strongest pillar of a Romanists Faith is weake , and tottering : M. Euerard . The Councell of Constance , which decreed a Generall Councell to be aboue the Pope , was confirmed by Martin the fifth * : only in such points , as were in that Councell determined against Hus , and the Bohemians : the Pope confirmed not all points defined in that Councell . M. L. Haue you any example of any such confirmation of a Councell , wherein some points defined by a generall Councell are confirmed , and the rest not ? M. Euerard . There may bee such a confirmation of a Councell , and it was so in that Councell . For the Pope neuer confirmed this article touching a general Councels authoritie aboue the Pope . D. Featly . Had I knowne that I should haue met with you here at this time , or that there should haue been any disputation about points of Religion , I would haue brought my bookes with me , and produced the Acts of the Councell . For the present , sith we haue not here the Tomes of the Councells , all that I wil reply shall be this , that as the Councell of Constance defined , that a Generall Councell was aboue the Pope ; so they exercised their power , and made good that decree by deposing three Popes in that Councell , and setting vp a fourth , by name this Martin the fifth , whom it much concerned to confirme this Councell euen in that point . M. Euerard . Those three Popes , I say , deposed that Councell . D. Featly . Resolutely spoken , and brauely : but yet by your fauour , the three Popes deposed by that Councell sate downe by the losse , and the Fathers that deposed them stil held there Bishopricks , and the fourth Pope chosen in that Councell held the Papacy during life . This point being thus put off for the present vntill the Tomes of the Councels might be had , and the Popes confirmation extant in them * explained , the Lady asked Doctor Featly ; Lady Faulkland . Whether hee thought the ancient Fathers prayed not for the dead ? D. Featly . Questionlesse they did , and Aërius is condemned by them for simply and absolutely condemning the practise of the Church in naming the dead in their publike prayers , and celebrating the Sacrament of the Eucharist : that is , of thanksgiuing for them . Wee condemne not all commemoration of , or prayers for the dead , but the Popish manner of praying for the release of their soules out of Purgatory . M. Euerard . To what end should the Fathers pray for the dead , if not for the release of their soules out of Purgatory ? D. Featly . To what end doth the Church of Rome pray for the soule of blessed Leo , and other Saints in heauen ? I trow not to release their soules out of Purgatorie . M. Euerard . The Church of Rome prayeth not for the soule of blessed Leo , or any Saint now in heauen . D. Featly . Bellarmine saith , she did , and yet doth , and proueth it out of Innocentius the Pope . M. Euarard . Will you put this vnder your hand ? D. Featly . I will , let it bee written : * Bellarmine saith , that the Church of Rome prayed for the Soule of Saint Leo , and other Saints , Dan. Featly . About this time Master Euerard hauing gotten the Councell of Trent , called vpon Doctor Featly to acknowledge his error in denying , that the Councell of Trent had defined it , as a matter of Faith , that a Bishop is in order aboue a Presbyter by the Law of God : Looke heere , saith he , in the 23. Sess. Canon 6. expresly it defines this point . g If any man shall say , that in the Catholike Church there is not an Hierarchie , instituted by Diuine ordination , consisting of Bishops , Presbyters , and Ministers , let him be accursed . Can. 7. * If any man shall say , that Bishops are not superiours to Priests , or Presbyters , let him be accursed . D. Featly . This Canon of the Trent Councell defineth not , that Bishops , & Priests differ ordine , sedgradu ; not that Bishops are in Ecclesiasticall order essentially different from Priests , but that they haue a degree of superioritie in the same order . Secondly , the Councel defineth this as a truth , but not as a matter of saluation for the Laietie to beleeue , vpon paine of damnation . And therfore I say as before , that this point , might haue bin forborne . Thirdly , the Councell defineth Bishops to be superiors to priests , but sayth not , iure diuino . Here diuers of the auditors desired Doctor Featly , and Master Euerard to disscusse the point touching Communion in one kinde ; which they conceiued to bee a point of great moment ; because if the Laietie , as well as the Clergie , ought to haue the Cup , the Church of Rome doth them great wrong in debarring them of it , and shee violateth Christs institution . D. Featly . If Master Euerard like well of it , we will confine our selues to this point . But first I desire a Bible . For I will neuer dispute of point of Faith without Scripture , the Ground of Faith. M. Euerard . What Bible will you haue ? For I allow not of the English Translation . D. Featly . The originall , if it may be had , especially the new Testament in Greeke . M. Euerard . I desire the Vulgar Latine Translation . D. Featly . What , rather then the originall ? That is strange . M. Euerard . Not so . For the Vulgar Latine is purer then the Greek of the new , or the Hebrew of the old Testament . D. Featly . Will you set your hand to it ? M. Euerard . I will. The vulgar Latine Translation is purer then the Greeke of the new , or the Hebrew of the olde Testament . Ita est , Euerard . p. D. Featly . This is a new and erroneous assertion , if not blasphemous . M. Euerard . Neither erroneous , nor new . Other Catholikes haue held the same before me , and namely Bellarmine De verbo dei lib. 2. cap. 11. h Truely it can scarse be doubted , but as the Latine Church hath beene more constant in retayning the Faith , then the Greek so also that she hath been more vigilant in preseruing her bookes from corruption . D. Featly . 1. Although Bellarmine had come home to your assertion , yet it followeth not , but that it is new and erroneous . Secondly , the reason Cardinall Bellarmine , vseth , is not found , that because the Latine Church , hath preserued the Faith purer , then the Greeke : therefore the Latine Bibles , kept by them , are freer from corruption , then the Greeke Originall . For it is not true , that the Latine , that is ( as he meaneth ) the Romane Church , hath kept the Faith more sincerely , then the Greeke . Beside , the originall Greeke hath not oenly beene kept by the Greeke Church , but also by the Latine Church , which Latine Church , no doubt , had as great , or greater care to preserue the Originall from corruption , then the Latine Translation . Thirdly , Bellarmine affirmeth not so much , as you doe . For he speaketh not a word of the Hebrew of the old Testament in this place , but onely of the Greeke of the new . Whereas you preferre the Vulgar Latine not onely before the Greeke of the new , but also the Hebrew of the old . Neither doth Bellarmine say , that the Vulgar Latine is simply to be preferred before the Greeke of the new , but that the Latines were more carefullin keeping their Latine , then the Greekes in keeping their Greeke . This might be Bellarmines Iudgement , without preferring the Latine absolutely before the Greek . For albeit the Latine for a Translation were better kept , then the Greeke for the Originall , yet he might say still , that the Translation must needs come behind the Originall simply . h A Translation , be it neuer so good , cannot come neere the Originall in authoritie , though it be kept neuer so free from corruption . For at the very first , when it was purest , it was by many , nay infinite degrees inferior to the Originall . But that we may not digresse from the point proposed vnto vs , touching Communion in both kinds , here I promise you , that in discussing this question , I will alleage no text of Scripture , wherein our English Translation agreeth not both with the Originall Greeke , and the Latine vulgar . That I may therefore know , what to impugne , I desire you to set downe the state of the question , as you meane to hold it . M. Euerard . I beleeue , that wheresoeuer the body of Christ is , there is also his blood by concomitancie , and consequently , that the Church , though it giue not the Cup to the Laietie , yet it giueth them the blood of Christ , which they participate in , and with his body . Secondly , I deny not , that the Laietie may receiue in both kinds , if the Church giue them leaue , but they are not bound by Christs Institution , so to receiue . It is sufficient , that they receiue in one . D. Featly . We teach , and beleeue , that the Sacrament of the Lords Supper , according to Christs Institution , ought to be administred in both kinds , as well to the Laietie , as to the Cleargie . M. Euerard . Let the Scriptures bee interpreted by the consent of Fathers , and practise of the Primitiue Church . D. Featly . I assent vnto this condicion , especially in this point , wherein the continuall practise of the Church is vndoubtedly for vs : as also the cleare and expresse letter of Scripture . And this I prooue , First , by the words of the Institution , Matth. 26. 28. Drinke yee all of this . For this is the blood of the new Testament , which was shed for many . Christ commandeth the same to drinke , whom he commandeth to eate : But he commandeth the Laiety to eate the bread : Therefore also to drinke of the Cup. And Againe : He commandeth those to drinke , for whom his blood was shed , saying , drinke yee all of this , for this is my blood of the new Testament shed for many : But Christs blood was shed for the people , as well as for the Priests : Therefore the people are to drinke , as well as the Priests . By the words of our Sauiour , Iohn 6. 53. Except yee eate the flesh of the Sonne of man , and drinke his blood , yee haue no life in you . This Text is alleaged by Bellarmine and most Papists , as a strong proofe of the reall presence of Christs body and blood in the Sacrament . And if that you grant , that these words are to be vnderstood of the Sacrament , you must needes confesse , they require all people , as well as Priests , to receiue the Communion in both kinds , to wit , to eate the flesh of the Sonne of Man vnder the forme of bread , and drinke his blood vnder the forme of wine . Thirdly , By the words of Saint Paul , 1. Corinth . 11. 28. Let a man examine himselfe , and so let him eate of that Bread , and drinke of that Cup. Here the Apostle inuiteth all to drinke of the Cup , who are to examine themselues ; saying : Let a man examine , &c. and so let him drinke . But the Laietie as well as the Cleargie , are bound to examine themselues ; nay , the Laietie in some respect are more bound to examin themselues , because most commonly they are more ignorant in this holy mystery : Fourthly , * by the practise of the Primitiue Church . For which it shall suffice for the present to produce the testimonies of , 1. Ignatius , epist. ad Phil. speaking of the administring , of the Sacrament , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; one Bread is broken vnto all , and one Cup is distributed vnto all . 2. Cyprian , epist. 54. k How shall wee make them fit for the Cup of Martyrdome , if we doe not first admit them into the Church to drinke the Cup of the Lord , by the right of Communication ? Here Saint Cyprian speaketh of the Laietie , who are to suffer martyrdome for Christ , and not Priests onely : and he saith , they haue a right to Communicate in the Cup : therefore the Church of Rome doth them wrong , to debarre them from it . Againe , the same Cyprian in his 2 , booke , and 3. epistle l Why doe some not doe that our Lord did , and taught in sanctifying the Cup , and administring it to the people ? Thirdly , m S. August . quaest . 57. in Leuiticum . All men are exhorted to drinke the blood of Christ , who desire to haue life . I hope you will not deny , that the Laietie desire to haue life , and therefore by Saint Augustines inference , they are inuited to the Cup. Fourthly , n Gelatius de consecratione dist . 2. Let them receiue the Sacrament intirely , or let thē be kept from them intirely . Because the diuision of one and the selfe same mystery cannot be without great sacrilege . Saint o Gregory hom . 22. in Euangelia , speaking to the people his auditors , saith , p You haue learned what is the blood of the Lambe , not by hearing , but by drinking it . And in his fourth booke of dialogues ; q The blood of Christ is powred not into the hands but into the mouthes of the faithfull . M. Euerard . Master Euerard here produced for the Romish opinion , diuers practises of the ancient Church , as the sending the bread * a farre off to the sicke , and not the Cup : the denying the Cup to all those , who had eaten meates offered vnto Idols . He answered in Generall to the allegations aboue mentioned ; that either Christ commanded not the Communion in both kinds determinately , but either in one , or in the other ; or if he enioyned both , yet this precept of his was dispensable by the Church . In fine , saith hee , you cannot expect , that I should answer all the places you haue cited , at once , and on the sudden . D. Featly . These instances which you alleage of the practise of the Primitiue Church , are either false , or impertinent ; as I will shew , when I am to answer . For dispencing with Christs precept , I say , that no mortall man can dispence with the precept of God. As for the crauing time to answer my former allegations , l take what time will , and you answer them one by one . M. Euerard . Dispute then syllogistically . D. Feately . If Christ command the Laietie to take the Cup , as well as the bread , they that take away the Cup from them , doe ill , But Christ commanded the Laietie to take the Cup , as well as the Bread : Therefore they that take away the Cup from them , doe ill . M. Euerard . I deny the sequell of the Maior . D. Featly . The sequel of the Maior cannot be denied , for they certainely doe ill , that transgresse Christs Commandement . Therefore if Christ command all to receiue the Cup , as well as the Bread , they that take away the Cup , doe ill . M. Euerard . Christ commands not all to drinke of the Cup , that eate of the bread . D. Featly . I proue he doth by the words of the Institution . Matth. 26. 28. Drinke yee all of this . He saith , not of the bread , Eate all of this , though his meaning was , that all should eate : But he saith expresly of the Cup , Drinke yee all of this , yet you denie the Laietie the Cup , and giue them the Bread. M. Euerard . This Commandement , Drinke ye all of this , is giuen to all Priests , and not to the Laietie . D. Featly . Christ giues the command of drinking to all those , to whom hee giues the command of eating . For he saith to the same , Drinke , to whom he saith before , Take , and eate : But hee gaue the commandement of eating to the Laiety , as well as to the Clergy : Therefore he gaue the Commandement of drinking to the Laiety , as well as to the Clergie . M. Euerard . He commandeth not the Laiety to eate . For he speaketh here onely to the Apostles , who were Priests * . D. Featly . If Christ commandeth not the Laiety to eate , then the Laietie are not bound to receiue the Communion in bread at all . And consequently they transgresse not Christs Commandement in receiuing the Communion without bread . M. Euerard . It is in the power of the Church to take away the Bread , and leaue the Laiety onely the Cup. * The Laiety are not bound to receiue the Communion in Bread determinately . D. Featly . This neuer any held before you , to my knowledge . M. Euerard . It is the common Tenent of * Catholikes . D. Featly . Thus I disproue it . The Laiety are bound determinately to receiue in both kinds . For Christ in Ioh. 6. 53. saith , Except yee eate the flesh of the Sonne of man , and drinke his blood , &c. This place is alleaged by most of your side , to proue the reall presence of Christs body in the Sacrament : but if it be meant of the Sacrament , it enforceth Communion in both kinds . M. Euerard . This place in the Iudgment of Caluin , and Luther , is not of force to proue the Communion in both kinds . D. Featly . Luther , and Caluin , haue no such words . Although some Protestants , as well as Papists * are of opinion , that this place is not meant of the Sacrament . But if it be meant of the Sacrament , it enforceth both kinds ; And I am sure no Protestant contradicteth . M. Euerard . First , I answer , that these words are meant disiunctiuely thus ; Vnlesse yee eate his flesh , and , that is , or drinke his blood , as in Saint Iohn , except a man be borne of Water and the Spirit , that is of Water , or the Spirit . D. Featly . And for or , a coniunction for a disiunction , is a forced interpretation . And the place you alleage for it , maketh against you . For if our Sauiours words , ( except a man be borne of Water and the Spirit ) are taken disiunctiuely , then that Text no way inferreth the necessity of Baptisme of Water , for which it is alleaged by the best diuines , euen of your owne side . If a man may enter into the Kingdome of Heauen , that is , be borne againe either of Water , or of the Spirit , it is sufficient then to be borne againe of Water without the Spirit , or of the Spirit without Water . And consequently , this place so expounded , no way proueth the necessitie of Baptisme of Water ; or at least , no more maketh a necessitie of the spirituall , then of the Sacramentall Baptisme . M. Euerard . You know well , that wee hold a threefold Baptisme : fluminis , flaminis , & sanguinis : and that a man may enter into the Kingdome of Heauen , that hath any of these Baptismes . D. Featly . I know , that the Baptisme of water is not absolutely , and simply necessarie ; but it is then onely necessarie , when it may be had ▪ the wilfull neglect or contempt of it is damnable : but not the ineuitable defect . Baptisme is necessarie , where it may bee had . But if these words ( except a man be borne of Water , and the Spirit ) may be meant disiunctiuely , that is , of Water , or the Spirit : this Text so glossed , proueth not the necessitie of Baptisme , when it may be had . For it sufficeth to bee borne of the Spirit without it , by your exposition , which is contrary to the iudgment of the best learned diuines , ancient , and latter . But to come backe againe to the former Text out of the sixth of Saint Iohn . If you expound these words disiunctiuely ( except a man eate the flesh of the Sonne of Man , and , that is , or drinke his blood : ) then your Priests are not commanded to communicate in both kinds , but in one onely . But the Priests are commanded according to your owne Doctrine , to communicate in both kinds : Therefore these words cannot be taken disiunctiuely . M. Euerard . In this Text there is no commandement for Priests , or people to communicate in both kinds , but onely to take the body and blood of Christ into the mouth , and conuey it into the stomacke . D. Featly . If eating and drinking be taken here properly , then this Text inferreth communicating in both kinds distinctly , and not onely , as you expound it , taking the body of Christ and his blood , whether by eating onely , or by drinking onely : But the words of eating and drinking are to bee taken properly : Therefore this Text inferreth Communion in both kinds , both in Priest and people . M. Euerard . The words are not to be taken properly , but figuratiuely . D. Featly . All the diuines of the Church of Rome , that alleage this place of Saint Iohn , to proue the reall presence , say , that these words , except yee eate my flesh , and drinke my blood , are to be vnderstood properly . For otherwise they could not inferre from them there reall presence . M. Euerard . The acts are meant figuratiuely , the obiect * properly in that place aboue mentioned of Saint Iohn . D. Featly . * The acts are meant properly , to wit , eating , and drinking , which I thus proue . Christ commands vs in these words to receiue the Communion , as you confesse . For you say , they are meant of the Sacrament : But the Communion is receiued by eating , and drinking properly : Therefore Christ commands eating , and drinking properly : M. Euerard . I answer , that though the commandement doe not fall properly vpon formall eating , or drinking ; yet that the act formally commanded , cannot be performed without formall eating and drinking . Secondly , I distinguish the Maior ; Christ commands the substance of the Communion , I grant ; I denie that hee commands * properly the manner of receiuing . D. Featly . Christ commands the substance of the Communion to be receiued : But the substance of the Communion cannot be receiued , without eating or drinking properly ; Therefore hee commands the act of eating , or drinking properly . M. Euerard . If properly in the Conclusion bee applied to command , then the Syllogisme is naught ; if it be applied to the act of eating , or drinking ; then the conclusion is true , and makes nothing against vs. D. Featly . This answer , contrary to the rules of disputation , is giuen to the conclusion , and the distinction appplied to no tearme of the premisses , which should haue been done . Secondly , You grant , that which before you denied , and so contradict your selfe . When I prest , that those words : vnlesse you eate the flesh of Christ , and drinke his blood , doe proue , that the people are commanded to drinke , ( as drinking is taken properly , and distinguished from eating ; ) you answered , that the word , drinking , was taken figuratiuelie , and not properlie , as likewise eating ; But now you grant , that eating , or drinking is here to be taken properly . For you grant , that Christ in these words commands the act of eating , or drinking properly . M. Euerard . I answer ; the grant you charge me withall , was no other but this , that the formall act of eating was commanded , but not formally ; and so in that I doe not contradict my selfe . D. Featly . Whether you contradict your selfe , or no , I leaue it to the hearers . You before denied , that in the Text of Saint Iohn , the words , eating and drinking were taken properly ; but now you grant , that Christ in these words commands eating or drinking properly , at least , consequently , though not formally . In summe , I desire , that it be noted , that whereas you promised , and it was so agreed vpon , that the Texts of Scripture should be interpreted by the consent of the Fathers , and practise of the Primitiue Church , that you interpret them according to neither , but your owne priuate fancy . Secondly , note , that in your answer to the first Text which I alleaged against you , you contradict you owne side ; in the answer to the second , you apparently contradict your selfe . Which I thus make euident . Before you said , that the words , eating and drinking were not taken properly , but figuratiuely : now you acknowledge , that they are taken properly , or must so acknowledge . For Where proper eating , and formall is commanded , the words commanding must needs be taken properly : But in these words ( Except you eate ) formall , and proper eating , and not figuratiue , is commanded , as you grant : Therefore these words ( except you eate ) are to be taken properly , and not figuratiuely ; and consequently the former answer was false , and you now contradict your selfe . Thirdly , out of your owne answer I inferre ; that all Christian people , that liue by Christ , are bound to communicate in both kinds . The formall acts of eating and drinking in the Sacrament ( as you grant ) are here inioyned to all men : But the formall acts of eating and drinking in the Sacrament , are communicating in both kinds : Therefore the communicating in both kinds is enioyned to all men . Lastly , whatsoeuer is commanded in formall and expresse words , is commanded formally : But all men that haue life in Christ , are commanded in formall and expresse words , to eate and to drinke in the Sacrament : Therefore they are commanded to eate and to drinke formally . And consequently your former answer hath the formality of an answer , but no truth and realty at all . M. Euerard , opponent . D. Featly , respondent . M. Euerard . In the places alleaged by you , D. Featly , in Saint Matthew , and Saint Iohn ; If any besides Priests are bound , then all are bound : But all are not : Ergo , none are besides Priests . D. Featly . I distinguish of All : All may be taken either for All simply , or All that are fit , and qualified both by naturall and spirituall qualification : that is , such as are able to examine themselues , and repent , and beleeue , and can take it in both kinds . M. Euerard . If any bee bound to receiue both besides Priests , all that are qualified to receiue one , are bound to receiue both : But all that are qualified to receiue one , are not bound to receiue both : Ergo , none are bound to receiue both , but Priests . D. Featly . I deny the Consequence . M. Euerard . All are bound to fulfill the Commandement : Ergo , all are bound to receiue in both kinds , as well as in one . D. Featly . First , you proue not the Consequence . Secondly , I answer to your Antecedent . In the sense of the Commandement all are bound , if qualified for both , not otherwise . M. Euerard . No man may lawfully receiue the Communion , vnlesse he fulfils the Commandement : No man fulfils the Commandement , according to you , vnlesse he receiue both : Therefore no man lawfully receiues the Communion according to you , vnlesse hee receiue both . D. Featly . This is for forme , no Syllogisme . For it consists all of Negatiues , and is in no Moode and Figure . For the matter , I answer , by denying the Minor , and distinguishing thus : If by no man you vnderstand simply no man at all , qualified , or vnqualified , I deny it ; If no man qualified , then I grant it . But it is not to the purpose . M. Euerard . He that is vnqualified for both , must not receiue but one . I proue it . No man can receiue it , vnlesse he fulfils the Institution of Christ : But the Institution is of both : Ergo. D. Featly . Progrederis in gyro , you hunt counter ? Thrice haue you vrged the same obiection . I distinguish of the Minour . Christ instituted the Sacrament to be receiued in both kinds of all qualified for both . M. Euerard . No man may receiue the Sacrament , vnlesse he fulfill the Commandement in receiuing it ; that is , fulfill all that is substantially required in the Sacrament , considered in it selfe , and not in order to the Communicants : But no man whatsoeuer , that receiues but in one kind , fulfils the Commandement in receiuing it , id est , fulfils all that is substantially required in the Sacrament , considered in it selfe , and not in order to the Communicants . Ergo , no man , &c. D. Featly . This againe is no Syllogisme . For it consisteth all of Negatiues . M. Euerard . The whole substance of the Sacrament is both bread and wine . They that receiue onely bread , doe not receiue bread and wine : Ergo , they doe not receiue the whole substance of the Sacrament . D. Featly . The substance of the Sacrament is taken either for the whole substance of the signe , or outward elements , or for the whole substance of the thing signified , viz. the body and blood of Christ. Hee that receiueth in one kind , to wit , bread being not qualified to receiue it in the other , receiueth the whole substance of the Sacrament , as it is taken for the thing signified . Secondly , he receiueth not the whole substance of the outward elements simply , yet he receiueth the whole substance of the elements , required to bee receiued of him . For Christ commands not impossibilities in the Sacrament . He therefore that cannot drinke any wine , is not commanded to receiue the Sacrament in wine . Withall , I desire those that are present , to obserue , that all this while you strongly dispute against your selfe . For if all sorts , euen Abstemij , such as haue an antipathy to wine , and can by no meanes brooke it , are bound to communicate in wine , as you would inferre , then certainely much more all other Christians , be they Lay , or Clergy , are bound to communicate in wine * . Here the Conference was interrupted for a time , supper being brought in ; about the middle whereof Doctor Featly asked Master Euerard , whether hee beleeued , that the Priests dranke properly whatsoeuer was in the consecrated Chalice . M. Euerard . We doe so . D. Featly . But according to the Doctrine of concomitancie , the flesh and bones of Christ are in the consecrated Chalice : Therefore according to the doctrine of concomitancy , you drinke , and that properly , the flesh and bones of Christ. M. Euerard . What if I grant you that also ? D. Featly . Then you do more then Christ commands : For Christ commands you to eate his flesh , and drinke his blood ; and he no where commands you to drinke his flesh and bones . Who euer heard of flesh and bones to be drunke , and that properly , without any figure ? M. Euerard . In Mummie the flesh of man may be drunke . D. Featly . Peraduenture the flesh of man may bee so handled , and altered , and the bones also grounded to so small a powder , that in some Liquor they may be drunke : but the flesh of man and bones , without an alteration of qualitie , or quantitie , cannot be drunke . And I hope you will not say , that the flesh and bones of Christ in the Sacrament receiue any alteration at all . At these words , Doctor Featly and Master Euerard were intreated to desist from any further dispute , till after supper . And so this point was not further pursued . After supper , Doctor Featly calling for Saint Cyprian , besides the places aboue alleaged for Communion in both kinds , shewed Master Euerard the speach of Saint Cyprian in the Councell of Carthage . Wherein he expresly denieth the Bishop of Romes Supremacy ; The words are these ; Super est , vt de hac ipsa re quid singuli sentiamus , proferamus ; neminem iudicantes , aut à iure communionis aliquem , si diuersum senserit , remouentes . neque enim quisquam nostrum Episcopum se esse Episcoporū constituit , aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit . Quando habeat omnis episcopus , pro licentia libertatis & potestatis sua , arbitriū propriū tanquā iudicari ab alio non possit , cum nec ipse possit alterū iudicare . Sed expectemus vniuersi iudicium Domini nostri Iesu Christi , qui vnus & solus habet potestatē & praeponendi nos in Ecclesiae suae gubernatione , & de hoc actu nostro iudicandi . i. e. It remaineth , that euery one of vs deliuer his opinion of this matter , iudging no man , or remouing him from Communion with vs , if he differ frō vs in iudgment . For none of vs makes himselfe a Bishop of Bishops , nor compells by tyrannicall terror his Colleagues to a necessitie of following him ; seeing that euery Bishop within his liberty and iurisdiction , hath free power of himselfe ; and as he can iudge no other , so neither can he be iudged by any other . But let vs all waite for the iudgment of our Lord Iesus Christ , who onely , and * alone , hath power to preferre vs in the gouernment of his Church , and to iudge of this act of ours . M. Euerard . Saint Cyprian speakes this in a Councell that is condemned by the Church for defining an error , to wit , that those , that were baptized by heretikes , ought to be rebaptized . Secondly , Saint Cyprian in these words ; Christ one , and alone , excludeth not his Vicar generall , the Bishop of Rome . D. Featly . Your first exception is not to the purpose . For albeit the sentence of this Councell be not approued touching the rebaptization of those , who had been baptized by heretikes : yet this speech of Saint Cyprian vttered by him , at the first meeting of the Bishop of Carthage , sitting in Councell , was neuer disliked by any of the ancients . Neither S. g Augustine , nor any other Father , who impugned the sentence of this Councell , did any way impeach , or dislike , much lesse refute this sentence of Saint Cyprian , wherein he denieth all manner of submission to Stephen then Bishop of Rome . Nay , by a Sarcasme he glance that him , and checketh him for making himselfe a Bishop of Bishops , and goeing about to compel other Bishops to subscribe to his iudgement . Your second answer is controwled by the direct words of Saint Cyprian . If any besides Christ , to wit , his supposed Vicar the Bishop of Rome , haue powre to place Bishops in the Church , and censure their Synodical Acts ; then it is false which Saint Cyprian heere saith , that Christus vnus , & solus , that Christ alone hath this power . The Pope with Christ is not , Christus vnus , much lesse ; Christus solus . But Saint Cyprian saith , Christus vnus & solus ; one and onely Christ hath this power : therefore not the Pope . Lady Faulkland . If Christ alone haue power to preferre Bishops in the gouernment of the Church , and to censure their acts made in their Councells , how can you then maintaine the Kings Supremacy ? doth not the King place , and displace Bishops ? D. Featly . In Saint Cyprians time there were no Christian Kings , or Emperors ; and therefore this exception could not bee taken against the blessed Martyrs words . Secondly , That which Saint Cyprian here reproueth in Pope Stephen , no Christian King , or Emperor assumed to himselfe , to be a Bishop of all Bishops , and to censure the acts of Bishops , and their determinations deliuered in point of Faith , in Councels lawfully assembled . Thirdly , Christian Kings within there owne Dominions grant Conge de-lires , to Deanes , and Chapters , and confirme their Elections , and giue Mandates to Metrapolitans to consecrate : but they take not vpon them to bee Bishops of all Bishops through the world , as the Bishop of Rome doth : nor as Bishops or Archbishops to consecrate any Bishops , but vpon persons ordained , and to bee consecrated by order of the Church , they conferre and collate such Bishopricks , as lye within there owne dominion . M. Euerard . Before I answer you any further , I require you to answer a place of Cyprian touching the mingling of water with the wine in the Sacrament ; Mingling the Cup of Christ , let vs not depart from the diuine Mandate . If any man offer wine onely , Christs blood begins to be without vs ; if water be alone , the people begin to be without Christ. When both are mingled , then the spirituall and heauenly Sacrament is perfect . D. Featly . It doth not appeare by scripture , that Christ , or his Apostles mingled water with wine , onely because it was the manner of those hot Countries to temper their wine with water , many of the ancients , and amongst them Saint Cyprian conceiued , that Christ at his last Supper did so . Which if he did , yet seing he commandeth vs not to follow his example any further , then to doe that which hee did , that is to take bread , and breake it , to take the Cup , and distribute it ; we transgresse not Christs Institution , whether we communicate in leauen or vnleauened bread , whether in pure wine , or in wine mingled with water . The commandement lyes vpon the substance , to eate of the bread , and drinke of the Cup , and therein of the fruit of the vine : but not on the circumstances , which are left free , and indifferent . Secondly , Saint Cyprian in this epistle , mainly bendeth this discourse against the Aquarij , certaine heretikes , who contended , that the Sacrament ought to be receiued in water onely . Against these he proues most strongly , that we ought to receiue in wine . This is his maine drift , and thus farre we hold with him . On the by , he speaketh of mingling wine with water , which was the vse in his time : and we dislike it not , only wee hold , the Church is free in this kind to receiue it in pure wine , as it is the maner of some Protestant Churches , or in wine mingled with water , as it may bee in some other . But Master Euerard , if you had read this epistle , vpon which you so much insist , you might haue found , that though Saint Cyprian by the way fauoureth your practise of mingling wine with water , yet he condemneth your Church by the maine scope & drift of the epistle , in the very point now in question . For hee saith , that Christ taught , that the Cup ought to be sanctified , and ministred vnto the people , which you doe not , * In sanctifying the Lords Cup , and ministring it to the people , why do some through ignorance , or simplicitie not that which Iesus Christ our Lord and God , the author and teacher of this Sacrifice both did , and taught ? By this time it grew very late , and so the Conference brake vp . This is a true Relation of the some of the Conference , so farre as I can remember . Most of the answers of Master Euerard are taken verbatim out of the notes , set downe by consent in the Conference , which I haue to shew . The arguments I perfectly remember were these aboue written . If Master Euerard thinke good to adde any thing to his arguments , or answer , I freely giue him leaue , and desire him so to do , that we may haue a perfect copie . An appendix to the former Conference . Vntruths vttered by Master Euerard . HEe saith , it is the doctrine of the Romane Catholikes generally , that the people are not bound to receiue the Communion in bread determinately , but that they may , if the Church please so to appoint , receiue it in wine onely . On the contrary , see Bellarmine , li. 4. de sac . Euch. 6. 25. * Although Christ did not giue bread to the Laietie , yet he did not forbid it to be giuen them , and elsewhere hee commanded it to bee giuen them . And Bellarmine saith a little after : S. Luke , after the Sacrament giuen vnder the forme of bread , addeth , Doe this : but he repeateth it not after the giuing of the Cup , that we might vnderstand , that our Lord commanded that the Sacrament should bee giuen vnder the forme of bread to all , but not vnder the forme of wine . Againe , Fisher in his answer to certaine questions propounded by King Iames , contradicts directly this assertion of Master Euerard , touching Communion in both kinds . Sect. 4. This precept ( doe this ) being the onely precept giuen by Christ to his Church , and giuen absolutely of the forme of bread , conditionally of the forme of wine , there is no colour to accuse the Church of doing against this Precept . Secondly , When offer was made vnto him , to proue euery point of the Protestants beliefe out of Scripture , and he was required to do the like ; he answered , that it was the custome of all heretikes to appeale to sole Scripture , and reiect Tradition . Vntruth . For * Irenaeus . lib. 3. cap. 2. thus writeth : Heretikes , when they are conuinced out of Scriptures , fall accusing the Scriptures themselues , as if they were not right , nor of authoritie , and that they are ambiguous , and that the truth cannot bee knowne out of them by those , who are ignorant of tradition : for that the truth was not deliuered by writing , but by word of mouth . Tertul. de praescrip . aduers. haeret . cap. 17. To conferre by scripture will auaile nothing with this kind of heretikes , vnlesse a man goe about to ouer-turne his braine , or his stomacke , &c. And c. 23. a They beleeue without Scripture , that they may beleeue against Scripture : Et de resurrect . carnis cap. 47. he calleth heretikes flyers , or shunners of the light of the Scriptures . qualiter accipiunt lucifugae isti scripturarum . And against Hermogenes , cap. 22. hee appealeth to sole Scriptures : b I reuerence the fulnesse of Scripture ; let Hermogenes Shop , or Schoole teach , that this is written . If it bee not written , let him feare that woe or curse threatned to all that adde , or take away . Thirdly , He affirmeth , that the Councell of Constance was not confirmed by Martin the fifth , in all points defined in that Councell : but onely in those , that concerned Wicklife , Hus , and the Bohemians . Vntruth . In the Acts of the Councell of Constance set out by Binnius , sess . 45. we reade , Our most holy Lord the Pope , Martin the fifth , said , I will vnuiolably obserue all and euery of these things , that are determined , concluded , and agreed in matter of Faith by this present Councell : and those things so done Councell-wise , or in a Councell-way , I approue and ratifie . And Binnius testifieth as much , p. 960 that the Pope gaue order for the dismissing of the Councell , after hee had approued , and confirmed all and euery Decree , that concerned matter of Faith ; and is not the Popes supremacy with you a matter of Faith ? Fourthly , he peremptorily denied , that the Church of Rome euer prayed for the soules of the Saints in heauen , or in particular , that she praied for the soule of blessed Leo. Vntruth : for Innocentius the third , Cap. cum . Mathae . extra de celebratione Missar . This prayer was vsed vpon Saint Leos feast ; Grant wee beseech thee , O Lord , that this oblation may profit , or helpe the soule of blessed Leo. And although ( saith Bellarmine ) this prayer be now changed , yet at this day in the seuered prayer or collect for this Feast , we say , let the yeerely solemnitie of Saint Leo the Confessor , and Bishop , make vs acceptable vnto thee , that by these pious offices of appeasing thee , a blessed retribution or reward may accompany him , and hee may procure vnto vs gifts of thy grace . Bellarmine addeth a little after : Pope Innocentius answers to these , and the like prayers two manner of wayes ; when the Church desireth glory to Saints , who already possesse the Kingdome of Heauen , he desireth , or prayeth not , that the Saints may increase in glory , but that their glory may increase with vs : that is , that it may be made manifest to the wholeworld . Secondly , He saith ; that it seemes not absurd to pray for the encrease of some accidentall glory vnto them . He addeth in the third place , that peraduenture in these prayers we pray for the glory of the body , which they shall haue in the day of the resurrection . FINIS . A CHALLENGE TO MASTER IOHN FISHER , alias PERCIF , ahas STEPDEN , Iesuite . FIrst , whereas you , Master Iohn Fisher , sent questions by way of challenge to Doct White , now L. Bishop of Norwich , and to mee , Iune 21. 1623. concerning the visibilitie of Protestant Professors in all Ages : whereupon we returned you this answer , viz. Although diuine infallible Faith is not built vpon deduction out of humane History , but vpon diuine reuelation ; as is confessed by your owne Schoolemen , and expresly by Cardinall Bellarmine : Historiae humanae faciunt tantùm fidem humanam , cui subesse potest falsum : Humane histories , and Records beget onely an humane Faith , or rather credulitie , subiect to error , not a diuine and infallible beliefe , which must be built vpon surer ground . Secondly , although , I say , this question of visibility are grounded vpon vncertaine and false supposals . For a Church may haue been visible , yet not the names of all visible Professors now bee shewed and proued out of good Authors . There might be millions of Professors , yet no particular , and authenticall record of them by name . Records there might bee many in ancient time , yet not now extant , at least for vs to come by . Yet we will not refuse to deale with you in your owne question , if you in like manner will vndertake the like taske in your owne defence , and maintaine the affirmatiue in the like question , which we now propound here vnto you in writing . Whether the Romish Church ( that is , a Church holding the particular entire doctrine of the now Romanists , ( as it is comprised in the Councell of Trent ) was in all Ages visible , especially in the first 600. yeeres ; and whether the names of such visible , or legible Romanists in all Ages can bee shewed , and proued out of good Authors ? Secondly , whereas in a Conference , Iune 27. 1623. with you , and M. Sweete , I vndertook to proue the perpetuall visibility of the Protestant Church , both à priore by Syllogisme , and à posteriore , by Induction : and then also made an Essay in both kinds , as the time permitted , demonstrating the visibility of the Protestant Church , being an effect , by the eternity of our Faith , as the cause : And further , to stop your clamour for names , I produced at that time the names of visible Professors of our beliefe for 200. yeeres . Thirdly , wheras since the Conference I haue made good my demonstration , à priore , of the perpetuall visibility of the Protestant Church , against all your cauils , refuted at large through my whole booke , intituled , The Romish Fisher caught , and held in his own net , printed at London , 1624. but particularly , & more especially in the Remonstrance therein to Sr. Humphry Linde , frō page the 14. vsque ad finem , and in my Reply to your answer , Paragraph 8. pag. 89. vsque ad 112 : Fourthly , whereas now I haue quite finished my demonstration à posteriore , and haue set downe the so much harangued for Catalogue of visible Professors , in all Ages from Christ to Luther , of our Protestant doctrine , in a maine point of difference , and one of the first mentioned in the Conference , touching the communicating in both kinds : I now therfore challenge you , M. Iohn Fisher , according to your deepe ingagement , before , in , and since the Conference , as you tender the tickle state of your Catholike cause with your collapsed Ladies , immediately after the perusall of this my Treatise , to goe about , and in conuenient time without further delayes , and tergiuersatiō , to draw a like Catalogue for your part , of such Writers , and Authors of note in all Ages , who haue defended , or at least approued your dry and halfe Communion . Which after that you haue performed , I will proceed , God assisting me , to name visible Professors in all Ages in other points of greatest moment . But if you refuse to meete mee in this field , pitched by your selfe , diuerting into your common place of railing at Sectaries and Nouelists : Or if like Caligula , you triumph at Rome , for a signall victory in Germany , when he had gathered onely a few pebbles on the shore at Caieta : and you thereupon cry out vpon the shifts , and tergiuersations of D. Featly , whereas ( to pay you backsome of your owne in coine ) your white liuer wil not suffer you to come so much as in sight of the walles and gates of my defence , but onely to shoote a few paper bullets against three or foure of my redoubts ; you in all your Replyer not replying one word to the defence of my proceeding in the Conference ; and Refutations of your answers ; Or if for want of better imployment , Ne toga condylis , & penula desit oliuis : You shall tacke together a cento of relations , like Sibylles leaues , as much distracted , as the braines of the Penner : and if you shall intreate in good earnest your Midas Reader , to giue credit to your own report , in your own cause ( you being both a Romanist and a Iesuite ) against the subscription of sundry persons of honor , worth , and qualitie , affixed to the Conference : Or if hauing a leaden Treatise , that hath long lyen heauy vpon your hands , touching no saluation out of the Church of Rome , you shall clap my name , and D. Whites vpon it , to make it sell , intituling it : A Reply to D. White , and D. Featly ; whereas from the first page , being 145. to the last , 181. there is not one syllable against either of their writings : Fifthly , and lastly , if you shall change your trade , and of a Fisher turne Sawyer , nothing but drawing the Saw of your ragged stile 1000. times by the same line backward , and forward , and neuer pierce into the heart of any Controuersie : impute it to no other thing , then meere compassion in your opposites , that they reioyne not to your Replyes ; ne famam tuam sponte concidentem maturiùs extinguant suo vulnere ; lest they should giue a deaths-wound to your reputation , that lyeth on bleeding already . In tauros ruunt Libyci leones , Ne sint Papilionibus molesti . FINIS . THE SVMME AND SVBSTANCE OF A DISPVTATION BETWEENE M. DAN . FEATLY , OPONENT , AND D. SMITH THE younger , Respondent , ( now by the Pope intitutuled Bishop of Chalcedon , and Ordinary of all England ) at Paris . Sept. 4. 1612. Stylo nouo , touching the Reall presence in the Sacrament . LONDON , Printed by Felix Kyngston for Robert Milbourne , and are to be sold at his shop in Pauls Churchyard at the signe of the Greyhound . 1630. THE SVMME AND SVBSTANCE OF A DISPVTATION betweene M. Dan. Featly , Opponent , and D. Smith the younger , Respondent ( now by the Pope intituled Bish. of Chalcedon , and Ordinary of all England ) at Paris . Sept. 4. 1612. Stylo nouo , touching the Reall presence in the Sacrament . The Lawes of the Disputation . 1. That they should dispute calmely and peaceably . 2. That all impertinent discourses should be auoided . 3. That M. Featly at this time should onely oppose , and D. Smith onely answer . THese Conditions agreed vpon , it was thought fit both should set downe the state of the Question , and the points of difference between them : which D. Smith being Respondent , first vndertooke , distinguishing betweene the questions of Reall presence and of Transubstantion , and determining the point in question to bee this . Whether the body of Christ were truly and substantially in the Sacrament , vnder the formes of bread and wine ? Which being done , hee entred into a large discourse , to set downe the proofes and confirmations of the affirmatiue , vsed by their Church : Whereupon he was challenged by M. Featly of a breach of the third Law : and so , after Master Featly had for his part promised him to answer all his arguments at another time , when the hearers should thinke good , D. Smith surceased . And M. Featly explained the termes of the Question as followeth . There are two termes , ( said hee ) in the question , Presence , and Reall : I distinguish of both . First , The Scripture speaketh of a fourefold presence of Christ , first , Diuine , according to which , he is present in all places . The second , Spirituall , according to which hee is said after a speciall manner to dwell in the faithfull . The third , Sacramentall , according to which , he is vnited to the Sacrament both mystically and effectually . For the Sacrament doth not onely represent him , and his death to the eye of our body , but also truly present , and offer him , and all the benefits of his Passion to our soules . It doth not onely signifie , but also by vertue of Christs promise , truly , and effectually exhibit Grace : The fourth , is carnall and corporall , of which those words are meant , a The Word was madeflesh , and dwelt among vs. Secondly , In like manner the word Reall is diuersly taken ; 1. Sometime as it is opposed to that , which is fayned , and imaginary . Secondly , as it is opposed to that , which is meerely figuratiue , and barely representatiue . Thirdly , as it is opposed to that which is spirituall , and immateriall ; in which sense , Reall , Materiall , and Corporall are co-incident . We beleeue , that Christ is present in the Sacrament , and that Really , in the two former significations of Reall , and the three first acceptions of Presence : we deny it in the last of both . In summe , Christ is there many wayes Really , not Corporally ; that is , not according to the substance of his naturall body , shrouded vnder the accidents of bread and wine ; which he thus prooued . That doctrin which hath no foundation in the Word of God , and is repugnant to the doctrine of the true ancient Church , and ouerthroweth the principles of right reason , implying palpable absurdities , and apparent contradictions , is to be reiected as erroneous and hereticall : But the Doctrine of the Church of Rome , touching the bodily presence of Christ in the Sacrament , is such : Ergo , it is to be disclaimed . D. Smith here denyed the minor . Which Mast. Featly vndertooke to proue according to all the parts : but the time permitted to prosecute onely the proofe of the first : which was , That the Papists haue no ground in Scripture for their Reall Presence of Christs body in the Sacrament . And thus he proceeded . First , if there be any ground in Scripture for this your opinion , certainely it is either in the words b This is my body ; or in those , the 6. of Ioh. 53. c Vnlesse you eate my flesh , &c. vpon which all Papish build their beliefe in this point . But neither the one , nor the other are any sure ground for it : Ergo , You haue none . D. Smith in this Syllogisme , as in the former , denyed the assumption . Which was thus confirmed . If the words of the Institution , Hoc est , &c. and the other Iohn 6. are to be taken figuratiuely , and not in the proper sense : out of all question , they make nothing for the bodily presence , or carnall eating of Christ with the mouth . But the words aboue alleadged in both places are to bee construed figuratiuely , and not properly according to the rigour of the letter ; which I proue ( saith he ) by vncontrollable testimonies of Fathers , and euident arguments drawne from the circumstances of those texts . And first he alledged a place of Tertullian , li. 4. cont . Marcionem cap. 40. d The bread taken , and distributed vnto his disciples , he made the same bis body , saying , this is my body , that is , a figure of my body ; adding withal , that if D. Smith , or any other could being a more pregnant place for the figuratiue exposition out of any Protestant , hee would yeeld him the better . D. Smith could bring none , but made this answer ; e Those words of Tert. are so to be vnderstood , that the words ( a figure of my body ) are to be referred to the word ( this ) which is the subiect of Christs proposition , and doe explaine it so : that the meaning of Tertullian is : This that is a figure of my body , is my body ; or : as he afterwards mended it , f that which was of old a figure of my body , is now my body . To which , M. Featly thus replyed . To rehearse this answer , is to refute it : if it bee lawfull vnto a speech of three words to ad ( id quod erat vetus ) to the subiectum ; and ( corpus meum ) to the praedicatum : and to referre the words ( idest figura ) not to the praedicatum , as all men do in the like ; you may make quidlibet ex quolibet . To this D. Smith answered out of Cyprian , that Tertullian was a very obscure Writer , and had a very ill gift in expressing his minde . Whereunto it was reioyned ; If he bee obscure in other places , what is that to this which is most cleere to any , that will not shut his eyes ? discredit not Tertullian , whom Cyprian so highly esteemed , that hee let no day passe without reading some part of his workes , calling for him by the name of his Master : Da Magistrum , Tertullianum videlicet significans . Secondly , he replyed , that how ill soeuer a gift Tertullian might haue in expressing his owne minde , he could not be so dull in conceiuing our Sauiours mind , as to make this to bee the meaning of our Sauiours words ; ) This is my body , ) that is , the bread which was a figure of my body in the old Law , is now my body : seeing that our Sauiour speaketh neuer a word there , nor hath any relation at all to any figure of the old Testament , neither in the words going before , nor comming after . Thirdly , admitting this most strange , and forced interpretation ; yet out of this place of Tertullian , I inferre necessarily , that the words of the Institution be figuratiue . For this Proposition . The figure , or that which was the figure of my body , is my body ( which is your exposition of Tertullian ) cannot be true , but by a figure : sith panis , and corpus Christi , are disparata ; which cannot properly be one affirmed of the other ; Let the Pronoune demonstratiue , Hoc , stand for figura corporis mei , as you will haue it , and adde thereunto the copula and praedicatum , you faine , est corpus meum , saying , figura corporis mei est corpus meum : you must needs fly to a figure to make this Proposition true . For whether you put the Bread , or the accidents to be the onely figures of Christs body , all is one : sith neither Bread , nor the accidents of Bread can bee truly , and properly said to be Christs body . Here D. Smith was forced to acknowledge a figure in the words of the Institution . These are his owne words ; g I acknowledge , that in these words this is my body , is a figure , but not a meere figure or a figure voyde of that truth , which is figured by it . Thus they grew to an issue , Master Featly affirming , that hee demanded no more , then to haue him grant , that there is a figure in these words , hoc est corpus meum , ( which Bellarmine , and all other Papists disclaime , as quite ouerthrowing their opinion of the Reall presence . ) For ( quoth he ) as for your distinction of a meere figure , and not meere in speech , it is nothing , but a meere fiction of your owne braine ; as if you shuld say , This is a shadow , but not a meere shadow . Secondly , hee insisted vpon the words of S. Augustine ; h But if the scripture seeme to command a sinne , or an horrible wickednesse , or to forbid any thing that is good and profitable , the speech is figuratiue . For example : vnlesse you eate the flesh of the Sonne of man , &c. seemes to command a sinne or horrible wickednes ; it is a figure therefore , &c. Three things ( said he ) are to be obserued in this testimony . First , that Saint Augustine maketh choise of these words of our Sauiour , as a most knowne example of a figuratiue speech . Secondly , that he not onely affirmeth it to be a figuratiue speech , but confirmeth it also by an argument . i Thirdly , that he sheweth what figure it is , and expoundeth it conformably to the doctrin of the Protestants , and contrary to the now Church of Rome . Hereunto D. Smith first answered , that it was no horrible , nor wicked thing to eat mans flesh , since we vsually eate it in Mummy . What ( said M. F. not the flesh of a liue man ? k Not ( said D. Smith ) vnder another shape or forme . Say you so , ( quoth M. Featly ) Then indeed Saint Augustines argument is but very weake , if it be not horrible to eate a liue man , though masked or disguized . What then say you to S. Augustines conclusion ? D. Smith answered , l It is a figure mixt of a figuratiue and proper action . m A proper figuratiue speech or action , quoth M. Featly ; This is , as if a man should say , a white blacke colour ; or a true false answer . I pray you expound your selfe , D. Smith , and shew vs , how the selfe same speech can be figuratiue and proper , that is , proper and improper . For in my vnderstanding , euery figuratiue speech is improper ; and if it be taken in the proper sense of words , is alwayes either vntrue , or impertinent . Let vs heare therefore your proper doctrine of an improper proper speech . Thus ( quoth he ) I explicate my selfe ; n Christs speech ; vnlesse you eate my flesh , is proper and figuratiue , according to Saint Austin : figuratiue according to the manner of eating , viz. in the proper forme : but according to the matter it selfe , it is proper , viz. according to the substance of Christs flesh , and so it is a speech mixed of a proper and figuratiue . Hereunto M. Featly replyed ; A speech figuratiue according to the manner of eating ; and eating of a thing not in propria forma , are Schoole-delicacies . Where find you any such thing in S. Augustine ? or what is this to proue , that a speech , which may not be properly taken ( such is euery figuratiue ) may bee properly taken , and so be figurata and propria both ? It is most certaine , that Saint Augustine by figurata locutio , meant such an one , as could in no sense be proper . For Saint Augustines words are . o If this now be taken in the proper sense , let it be accounted no figuratiue speech . A proper speech is here by S. Austine manifestly distinguished frō figuratiue , and figuratiue from proper . Besides , hee speaketh of such a speech , wherein an horrible wickednesse is commanded , or a vertuous action condemned ; which can in no sense bee true in the proper acception of the words . Otherwise , it should bee lawfull to sinne , because expresly commanded , and sinfull to doe well , because forbidden . Furthermore , to proue that these words could not be taken properly , and literally , he cited the words of Origen in Leuiticum . Ho. 7. p If you follow the letter in these words : Vnlesse you eate the flesh , &c. that letter killeth . q I answer ( saith D. Smith ) that if you vnderstand those words according to the Caperniticall letter . Now good Sir , quoth M. Featly , what is litera Capernitica : a Iewes letter ? r By Capernitica letter I vnderstand the litterall sense , in which the Capernaits tooke Christs words . M. Featly replyed , that for ought appeares by Scripture , or any ancient Record , the Capernites errour was in this , that they construed Christs words grossely and carnally , as you do : which you and they should haue taken spiri tually ( My words are spirit and life . No , quoth D. Smith , the Capernites thought , that Christs flesh should be sold in the market , and cut in peices . There is no such thing , quoth M. Featly , implyed in the literall meaning of these words , ( vnlesse you eate my flesh : ) nor can bee gathered from any circumstance of the Text. A man might eate flesh according to the rigour of the letter , though he neither buy it in the market , nor cut it . The horror of the sinne of Anthropophagy , or eating mans flesh , is not in buying mans flesh , nor in cutting it , but in eating it with the mouth , and chamming it with the teeth : If we should doe so in the Sacrament , we should follow the killing letter Origen speaketh of , and runne vpon the point of Saint Cyrils sharpe reproofe ; a doest thou pronounce this Sacrament to be man-eating ? and doest thou irreligiously vrge the minds of the faithfull to grosse , and carnall imaginations ? I oppose against your interpretation Saint Chrysostoms , who saith : To take Scripture according to the letter is to take it according to the sound of the words . Now I appeale to the eare of all that are heere present , whether these words , nisi manducauerîtis carnem , sound after D. Smiths Caperniticall straine . I heare nothing but the eating of the flesh : which you doe as properly , as the Capernites could conceiue , b with the mouth and teeth . To which D. Smith replyed . When I see the words of Chrysostome , I will answere them . You shall when you please ( quoth M. Featly ) in the meane while , because the booke is not at hand , I will presse you with another , against whom ( I trow ) you dare not except . Who is it , quoth D. Smith . It is Gratian ( quoth M. Featly ) who Decret . 3. part . de consecrat . distinct . 2. cap. Hoc est quod dicimus , hath these expresse words : c As therefore the heauenly bread which is Christs flesh , after a sort is called Christs body , when as in very truth it is the sacrament of it ; the Glosse addeth , the heauenly Sacrament is called the body of Christ , but improperly , and therefore it is said after a sort , but not in the truth of the thing , but in a signifying mystery , &c. To which authoritie D. Smith shaped this answer : d the sacrament is taken either for the figne onely , or for the thing signified onely , or for both , and applied his distincton thus : Gratian , and the Glosse vnderstood by Sacramentum , Sacramentum tantum , or signum , the signe onely . Therefore Accidentia sola panis , according to your doctrine ( inferred M. Featly . ) To which D. Smith accorded . Then M. Featly thus refelled the former answer : Gratian , and the Glosse speake of heauenly bread , or Christs flesh , and a heauenly sacrament : but the meere accidents of bread , neither in Gratians opinion , nor in yours can be termed coelestis panis , heauenly bread , nor Christi caro , Christs flesh , nor coeleste Sacramentum , a heauenly Sacrament . Therefore the former words cannot be meant of the accidents , but of the consecrated Hoste it selfe . To which D. Smith with some indignation replyed ; e Gratian with vs is no authenticall Author , much lesse the Glosse . Well ( said M. Featly ) if you so easily auoide Gratian , approoued by so many Popes , citing in this very place S. Augustine in the Margent for his warrant , I will see whether you can so rid your hands of Diuine authorities . I argue thus from the Text : Christ tooke bread , and brake it , and gaue it , and said , This , &c. Therefore by this word , This , he meant this bread , as the Fathers generally accord in their interpretations of it . Irenaeus lib. 4. c. 34. f How shall it appeare vnto them , that the bread which was blessed , was our Lords body ? Tertullianus lib. 4. cont . Marcion . cap. 40. g He calleth the bread his body . Athanas. in 1. Cor. 11. h What is the bread ? Christs body . Hieron . ad Hedib . quaest . 2. pag. 416. i Let vs heare , that the bread which Christ brake and gaue to his Disciples , is his body , as himselfe saith , This is my body . August . sermon . 2. de verb. Apost . k The bread is Christs ●…ody , and the Cup is his blood . Epiphan . in Anchorato ; l Christ said of that which is of a round figure , and without sense , This is my body . Cyril . Catech . mystag . 4. m Christ said of the bread , This is my body . Theodoret. Dialog . 1. n In the distribution of the mysteries , he called bread his body . Gerson . contra Flor. c. 4. o We must say , that the Pronoune ( this ) demonstrates the substance of bread . I could produce many more of your owne Writers , that are cited by Suarez to this purpose : but these suffice to prooue ▪ that the Pronoune Hoc , standeth for Hic panis . Now I assume , Corpus Christi , cannot properly be affirmed of bread , sith bread and Christs body are substantiae disparatae : Ergo , will you , nill you , either you must accept of a figure in Christs words , or put backe , and reiect all these reuerend Fathers , and your own Doctors also at once . I answer , quoth D. Smith , that the Fathers by panis , meant , panis Eucharistatus . What meane you , quoth M. Featly , by panis Eucharistatus , Transubstantiatus actu , actually transubstantiated , or not ? Transubstantiatus actu , quoth D. Smith . Therefore replyed M. Featly , by panis they meant that which is not now panis . For panis Transubstantiatus is no more panis , then homo mortuus is homo , or the Rod being turned into a Serpent , is still a Rod. Is this , thinke you , their meaning ? Bread is Christs body , that is , Bread not being bread is Christs body . Might not I say with as good reason : It is my body , that is , it is not my body ? I say ( quoth D. Smith ) p bread ( not remaining bread ) is the body of Christ. Refell you this my Exposition if you can . It is needlesse ( quoth M. Featly ▪ ) it cannot be made worse then it is ; yet to gratifie you , I thus impugne it . This Pronoune demonstratiue , Hoc , must needs signifie some thing , that then was existent , to which Christ pointed , saying , This : But there was no panis transubstantiatus , or your non manens panis , when Christ pronounced this Pronoune , This , pointing to something at the table : for you all confesse , that the bread is not conuerted into the substance of Christs body , till after all the words of consecration are vttered . D. Smiths answer was , This subiect hoc , signifieth , when it is vttered , the body of Christ : but it signifieth not for that instant , but for the next not being of the whole proposition . What say you , is a proposition true , when it is not at all ( Hoc est in non esse suo ? ) Aristotle makes signification de esse propositionis , defining it , Oratio significans verum , vel falsum . Is this then that you say , Christs speech signifieth , that is , hath his esse pro Proximo non esse ? How many non esses hath a Proposition , which you wil haue signifie pro Proximo non esse ? Goe on ( quoth D. Smith ) with your Argument . When Christ ( said M. Featly ) vttered precisely this Pronoune , Hoc , did it signifie any thing then , or no ? q It signified , This , but not for that instant . r What did it then signifie , quoth M. Featly , ) bread transubstantiated , or not ? If you say , transubstantiatum , you make a false Proposition : If you say , non transubstantiatum , you must acknowledge a figure . To this D. Smith said nothing , but repeated his old distinction , Tunc , & pro Tunc . This your distinction ( quoth M. Featly ) is like vnto his in Keckerman , by which hee turneth off all arguments , ●…rthopodialiter , non restexiue , which no man was able to refute , because they vnderstood it not . I professe ( said he ) I know not what you will , by your Tunc , and pro Tunc , vnlesse this bee your meaning , that the Proposition is true , de futuro , non de praesente : which to say , is apparantly to put a figure in the copula est , construing it pro erit . No figure , quoth D. Smith , but s an enlarging of the copula . I might say likewise , ( quoth M. Featly ) that no Protestant maketh a figure in the copula , or praedicatum , but onely an amplification of it in your language . I pray you , what difference is there betweene that your Ampliatio copulae , and the Rhetoricians enallage temporis ? I see no more then between a siluer and a leaden token of the same value ; both an halfe penny , Let vs not striue about words : What is the thing meant by Hoc ? pro quo nomine stat hoc pronomen ? t For bread transubstantiated , saith D. Smith . u Therefore for the body of Christ , saith Master Featly . What of that , quoth D. Smith ? Then ( quoth M. Featly ) the meaning of the words is , x The body of Christ is the body of Christ. I grant , saith D. Smith , that the sense of these words , the bread is the body of Christ ) is this , according to the identitie of the thing signified , the body of Christ is the body of Christ ; According to the manner of signifying , it is not the same , but diuers , and not identicall . Belike ( quoth M. Featly ) the Apostles were ignorant , that Christs body was his body , and by vertue of these words , he made his body his body ; as if it were not so before . Will you stand to this interpretation , quoth M. Featly ? See what will come vpon it . What ( quoth D. Smith ? ) That the words of consecration make nothing for Transubstantiation , or any thing else . For a Proposition that is meerely identicall quoad significatum , prooues nothing at all . I may ▪ truly say , pointing to Christs body in heauen ▪ at the right hand of his Father ; This , or that body of Christ is his body : and will it hence follow , that bread , or any thing else , is substantially turned into Christs body ? were it not much better to admit a Trope , then to commit a Tautologie in your exposition ? To grant an elegancy in the words , then defend an absurditie in the meaning ? to acknowledge a figure , then to disfigure so diuine a sentence , and make of it a Battologie ? Here D. Smith after his manner , largely discoursed of the nature of identicall , and nugatory propositions . Of which , M. Featly gaue this iudgement , as Aristotle answered the Philosophers disputes , de inani , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so saith he , your discourse of nugatory propositions seemeth to me nugatory , and altogether impertinent . And therefore I proceed to a new argument . The words vsed in the consecration of the bread are so to be expounded , as the like in the consecration of the Cup : But the words vsed in the consecration of the Cup are to be expounded by a figure , or more : Ergo ▪ Prooue your Assumption , saith D. Smith . Thus ( quoth M. Featly ▪ ) these are the words , as they are recorded , Luk. 22. 20. x This Cup is the new Testament in my blood : but both Calix is here taken by a figure , y for the thing contained in it ; and the new Testament for the signe and seale , or Sacrament of the new Testament : Ergo , &c. I will not contest with you ( quoth D. Smith ) about Calix ; let that bee a figure : but I deny there is any figure in the word Testamentum . It is well ( quoth M. Featly ) you grant one figure in the words of consecration : I assure you , D. Bagshaw is of another mind ; to grant one figure , in his iudgment , is to loose all ▪ For what priuiledge haue you more to set a figure vpon the words of consecration of the Cup , then we vpon the like of the bread ? Where are now your exclamations against vs , for obscuring , deprauing , and disfiguring the words of Christ by Tropes and Figures ? One figure you grant , and it shall goe hard , but I will multiply it , and make more figures of it . Either there is a figure in the word Testament , or that , which you say , is meant by Calix , is properly Christi Testamentum : But that cannot bee : Ergo. Thus I demonstrate it : By hic calix you meane hic sanguis : but sanguis Christi is not propriè testamentum . Negatur minor , saith D. Smith . Probatur ( quoth M. Featly , ) No substantiall part of the Testator is properly his Testament : But the blood of Christ is a substantiall part of the Testator : Ergo , it is not properly his last Will and Testament . In this Syllogisme D. Smith denyed the Maior , affirming , that if any man should signe any thing with his blood , that blood being an authenticall signe of his Will , might be properly called his Testament . Hereupon M. Featly replyed ; Blood properly a Testament ? I reade in Scripture of blood of the Testament : but neuer heard of a Testament , or blood a testament . Certainely the word Testament signifieth properly the Will it selfe of the Testator , but by an vsuall phrase of speech , or figure , it is applyed to the Instrument , which is ( speaking properly ) but a testimony of his Will. As for the blood , or marke wherewith any man signeth his Will , he neuer heard any man call that his Testament , no not by a figure , much lesse properly ; a The Will of a man is the iust determination , or appointment of what hee would haue done after his death , and it is either written , or nuncupatiue . Blood can bee neither . How many new Testaments shall wee haue , if euery authenticall signe of Christs Will , bee properly his Testament ? The signe of Christs Will is no more his Will , then the signe of his Body is his Body . Therefore what colour haue you to forbid vs to interpret these words , This is my body ( that is , a signe of my body ? ) when you your selues expound these words : This cup , or , this blood is my Will , or Testament ( that is , the authenticall signe of my Testament ? ) yet wee in our exposition , of the former words , commit no Tautologie , as you doe in the latter , thus paraphrasing Christs words : This cup , that is , this blood is the New Testament in my blood , blood in blood , or signed with blood . Will you say , that Christs blood needed his blood to signe it , as Saint Austin saith of the heathens God , Apollo ; Interpres Deorum eget Interprete : & sors referenda est ad sortem , id est . The interpreter of the Gods wants an Interpreter , and wee haue neede to cast Lots vpon the Lot it selfe . How say you , is not this your interpretation ? Hereunto D. Smith wrote this answer , a The sense of this Proposition , This Cup is the new Testament , is this : This liquor , which according to the thing signified , is the same thing with my blood , is the new Testament , that is , ●…n authenticall signe of my last Will , confirmed with my blood shed for you . Iudge , Sirs , ( quoth M. Featly ) Is not this a Tautologie ; b my blood confirmed in my blood , or the signe of my blood , signed in my blood ? And did not I tell you before ( saith D. Smith ) of a twofold identicall proposition ? Identicall c according to the thing signified , and according to the manner of signifying . Sisyphi saxum voluis . Tuergoes Sisyphi saxum ( quoth M. Featly ) te enim 〈◊〉 . Nec proficis ●…ilum , ( quoth D. Smith . ) True ( quoth M. Featly ) quia semper eodem re●…olueris . Yet I will haue one lift more . Thus I prooue , that Christs blood is not in the consecrated Chalice . Blood is not the fruit of the Vine : That which Christ and the Apostles dranke in the consecrated Chalice , was the fruit of the Vine : Ergo , not blood . That it was the fruit of the Vine , our Sauiour affirmeth in expresse words , Matth. 26. 29. I will not drinke from henceforth of the fruite of the Vine ; hauing in the words immediately going before consecrated the Chalice , and instituted the Sacrament of his blood , saying , Drinke ye all of this ( C●…p ; ) for this is my blood of the new Testament , vers . 28. To this D. Smith answered , that our Sauiour spake this of the Cup of the old Testament , mentioned in Luke , not of the Sacrament . Which answer M. Featly thus infringed : These words in Saint Matthew , This fruit of the Vine , must haue relation to the Cup , of which Saint Matthew spake before : but Saint Matthew spake of no Cup before , but of the Cup of the new Testament : therefore these words : This fruit of the Vine , must needs be vnderstood of the Cup of the new Testament . If I should take here a Cup , and after I had dranke of it , say , I will drinke no more of this , were it not ridiculous to vnderstand me of any other cup , then that I tooke last in my hand , and dranke of ? D. Smith repeated his former answer , and said : it was sufficient that Saint Luke spake of another Cup. M. Featly replyed : what , is it sufficient to make perfect sense in a sentence set downe in Saint Matthew to fetch a proposition , or narration from Saint Luke his Gospell ? Will you make Saint Matthew to write non-sense : to relate Christs words ( I will drinke no more of this ) and no where to expresse of what he spake , or to what this ( This ) is to be referred ? I referre my selfe to your owne conscience , whether these words ( I will drinke no more of this fruit ) immediately following these : Hic calix , This cup , or Hic est sanguis noui testamenti , This is the blood of the new testament , can haue relation to any other words then those , or to any other Cup , then which is here consecrated . Not onely all the circumstances of the Text are against your interpretation , but also all the Fathers generally controwle it ; who vnderstand these words , ( I will not drinke of this fruit of the Vine ) of the Sacrament , and not of the Cup of the old Law. And he quoted Clemens , in Pedag. l. 2. c. 2. d That it was wine which was blessed , Christ shewed , saying , I will not drink from henceforth of this fruit of the Vine . Cypr . lib. 2. Epist. 3. alleaging the words of Saint Matthew , d I will drinke no more of this fruit of the Vine , addeth : e where doe we find that the cup which Christ offered , was mingled , & that it was wine , which he called his blood ? Chrys. Hom. 83. in Mat. f When our Lord deliuered this mysterie , he deliuered wine of the fruit of the Vine , saith he , which certainely produceth wine , and not water . August . de Eccl. Dogm . cap. 75. & Concilium Worm . ca. 2. g Wine was in the mystery of our redemption , when he said , I will drinke no more of the fruit of the Vine . If you haue not yet weight enough , I will adde one Author , that in the skales of your iudgment , beareth downe all these , Pope Innocentius , lib. 4. de Myst. Missae cap. 27. h It is manifest , that he consecrated wine in the Cup by those words he added , I will not drinke from henceforth of the fruit of the Vine . What answer you ( quoth M. Featly ) to so many Fathers , a Councell , and your Pope ? I answer ( quoth D. Smith ) that their opinion is probable . And though M. Featly pressed him in the words of Campian , i Do you admit of the Fathers , or reiect them ; if you admit of them , you are ouercome ; if you refuse them , you are no body . He answered onely as before , that their opinion was probable : but he preferred his owne before it : and yet triumphed , as if he had gotten the day , saying ; Are these your demonstrations ? Are these sufficient causes , why you should separate your selues from our Church , and from your Brethren the Lutherans ? And it was replied ; Are these your best answers , and defences ? Is your great brag of the Fathers , and of the Councels come to this ; that when they are alleaged against you , you either discredit them , as you did Tertullian , or make miserable excuses for them , as k Bellarmine doth for Saint Augustine ? l Austin did not well weigh this place : or cashere a whole troope of them , Pope and all ; yet with ciuill and respectiue termes , saying , their opinion is probable : follow it who so will , yet you will not quit your owne for it ! And heere , because it grew late , they brake off for the present . At the breaking vp of the Conference , a Priest , who was said to be D. Smiths Chamberfellow , was heard to say Profectò haec fuit vera digladiatio , non Sorbonica velificatio : that is , This was a true fight , not a Sorbonicall flourishing . In this Relation we haue omitted of set purpose all D. Smiths by-discourses , together with his proofes of the maine , because they were against the third Law. And M. Featly at this time tooke no notice of them in particular , but promised in generall to answer them all , when it came to his course to answer : Now he was bound by the Law onely to oppose , and D. Smith onely to giue his answers , which are here truly set downe , most of them out of his owne writing , as wee depose , who were present at this Disputation . I must willingly subscribe to the truth of that , which D. Smith did so voluntarily present to our eyes and eares ; And for the rest , which is M. Featlies , none of the aduerse party can take any iust exception against it . I. P. I professe , that all things in this Narration deliuered and quoted out of D. Smiths Autographie , are true out of my examination . And of the rest I remember the most , or all : neither can I suspect any part . B. I. FINIS . Errata . Pag. 5. marg . reade , quidem for q●…id . p. 6. l. 20. r. 〈◊〉 . p. 11. marg . r. contr●…dictionis . p. 13. marg . r. Christus . ibid. l. 22. r. m●…re pr●… not . p. 17. 2. r. proposition . p. 27. 19. r. Ians●… . p. 43. 13. r. o●… pr●… as . p. 54. 24 marg . r. p●…er for pot●… . 56. 14. r. immine●…t . p. 70. marg . r. sanguine . p. 96. 23 ▪ r. this . p. 84. 4. r. fa●…antur . p. 84. 28. adde , it . p. 101. 22. dele former . 108. vlt r. con●…rteth . p. 112. 8. r. 〈◊〉 . p. 117. 1. r. fidem . p. 126. marg . r. lic●… . ib. p●…st for potus . 132. marg . r. 〈◊〉 . p. 137. 12. r. Plaine . p. 13●… . 8. r. 1561. p. 145. vlt. r. therefore . p. 149. 22. r Sacraments . p. 202. 22. r. ●…imed . p. 206. 2. r. sound . p. 209. 27. 1. f●…ft . p. 225. 25. r. m●…gled ▪ p. 228. 21. r. ●…ight . p. 249. 19. r. sound . p. 255. 11. r. take what time you will. p. 2●…8 . marg . r. Bernard●… . p. 263. 13. r. your . p. 129. 10. r. but for and ▪ p 274. 23. r. 〈◊〉 . ib. 30. r. answers . p. 278. marg . r. Ecclesi●…●…m . p. 279. vlt ▪ dele , Isa. p. 288. 〈◊〉 . r. Transubstantiation . 291. 2. r. bring . p. 294. marg . r. ●…x figurat●… . p 29●… . 23. 〈◊〉 . then for this . p. 299. 14. r. ampli●…ion . p. 301. marg . r. & for 〈◊〉 . Notes, typically marginal, from the original text Notes for div A00597-e310 a a Catal. Test. ver . lib. 19. pag. 1912. olim fuerunt lignei calices , & aurei sacerdotes , nunc contra sunt aurei calices , & lignei sacerdotes . b b Plaut . in Au●…i Sireperco , Fides , mulsi congial●…m ple●…am tibi faciam fideliam : id adeo tibi faciam , sed ego mihi bibam vid. Eras A●…g . Delphis sacrisicans ipse comedit carnes . Missale Rom. in Can. Miss . Concil . Constan. s●…ss 13. Tho●…gh Christ did in s●…tute in both ●…ds , and the 〈◊〉 ●…ch did so ●…minister , &c. Plin. nat . hist. l. 8. c. 25. Terribilis haec contra fugaces bellua , fugax contra insequentes . Muret . Orat. Barbari cedentibus instant , instantibus cedeunt . Notes for div A00597-e740 Rom. 12. 13. Not to thinke of your selfe more highly , then you ought to think , but to be wise . vnto sobriety . Macc. l. 1. c. 1. v. 9. After his death , they all put Crownes vpon themselues , and so did their sonnes after them . Asud . I●…u . Saty. 4. Ipse capi voluit , quid apertius ▪ et tamen illi Surgebant cristae . In su●…reption of the Cup from the Laiety . Notes for div A00597-e6570 a a Plin. 〈◊〉 . 8. c. 18. Cameli implentur , cum bibendi occasio est & in praeteritum & in futurum obturbatâ proculcatione priùs aquâ , aliter potu non gaudent . Apoc. 18. v. 12. b b Lib. 4. De sacra . Euch. c. 20. c c Hom. de sacramento . 33. d d De sacr . Euch. c. 40. e e Artic. 15. de commun . sub vtraque specie . Papists iugling in the state of the question . The true state of the question . f f Decernit , & declarat superistâ materia reuerendissi . in Christo patribus , & Dominis Patriarchis , Primatibus , Archiepiscopis , Episcopis , & eorum in spiritualibus vicarijs vbilibet constitutis processus esse dirigendos , in quibus in ijs committatur , & mandetur auctoritate huius sacri concilij , sub poena excommunicationis , vt effectualiter puniat eos qui ad communicandum populum sub vtraque specie , panis & vini exhortati fuerint , & sic faciendum esse docuerint . g g Decernit & declarat quod fideles Laici , siue Clerici Communicantes & non conficientes non astringuntur ex praecepto Domini ad suscipiendum sub vtraque specie panis & vini sacrosanctū Eucharistiae sacramentum . h h Declarat & docet nullo diuino precepto laicos , & cl●…ricos non conficientes obligari ad Eucharistiae sacramentū sub vtraque specie sumendum . Et siquis dixerit , Dei praecepto , omnes & singu●… Christi fideles ●…ramque spe●…iem sanctae Eu●…haristiae sacramenti sumere debere , anathe●…a sit . i i Doctrina Eccl. Anglicanae . p. 132. artic . 30. Calix domini non est denegandus laicis , vtraque enim pars Dominici sacramenti , ex Christi institutione & praecepto , omnibus Christianis ex aquo adminstrari debet . k k Datur laicis vtraque pars sacramenti in coena Domini , quia sacramentum institutū est non solùm pro parte Ecclesiae sc. pro presbyteris : sed etiam pro reliqua ecclesia . Igitur & populus vtitur sacramento , sicut Christus instituit , & quid Christus inquit , Mat. 26. bibite ex hoc omnes , vbi manifestè ait de poculo , vt omnes bibant : & nequis cauilari possit , quòd id tantum ad sacerdotes pertineat , Paùli ordinatio ad Corinthios testatur , totam ecclesiam communiter vsam esse vtraque parte . l l Norunt omnes , coe●…am Domini ita institutam esse , vt detur populo integrum sacramentum , sicut scriptum est ; bibite ex hoc omnes ; n●…ta est & consuetudo veteris ecclesiae Latinae & Graecae ideo fatendum est , prohibitionem vnius partis iniustam esse , legitima hominum testamenta violare iniustum est ; cur filij Dei testamentum sanguine ipsius ob signatum episcopi violent ? m m Christus disertis verbis dixit , accipite , edite , & rursus cum similiter separatim , & distinctè poculum porrexit , dicens , accipite , bibite ex hoc omnes ; hic est sanguis meus . Ita igitur secundum hoc mandatum , corpus & sanguis Domini nostri Iesu Christi distribui . & à fidelibus , seu credentibus Christianis communiter percipi debet . o o Improbamus illos , qui alteram speciem poculum inquam Domini fidelibus subtraxerunt . Grauiter enim peccant contra institutionē Dom. dicentis bibite ex hoc omnes , id quod ad panem non ita expressè dixit . p p De captiui . babyl . q q Apol. confess . August . r r Lib. 4. instit . c. 1. par . 41. & deinceps ad 50. s s Contra Hard. art . 2. t t Chem. par . 2. ad 5. sessio . Concil . Triden . u u De Eucharistia lib. 1. cap. 10. 11. 12. x x Supremi part . 4. pag. 496. y y Cath. orthod . tract . 3. quaest . 21. z z Buck. of faith , part . 2. sect . 35. 36. & apol . coen . Dom. 22. a a Tom. 4. resp . ad . Bellar. 1. b b Humfr. resp . ad . camp . rat . 3. Iul. a a Magister veritatis &c. nulli lac , sed panem tantum , & calicem sub hoc sacramento cognoscitur dedisse . Ab ips●… sonte veritatis probabi●… à quo ordinata ipsa sacramentorum mysteria precesse●…ant . b b Epist. 63. Nec ab eo , quod Christus magister & praecepit , & gessit , humana & nouella institutione discedere . c c See infrà . c. 7. d d Confess . lib. 9. c. 2. Contradictionibus flatus inflammare acrius possit , non extinguere . e e Ideo ad sacramenti huius integritatem duo concurrunt ; sc. spiritualis cibus , & potus . & part . 3. q. 80. ar . 12. ex parte ipsius sacramenti conuenit , quòd vtrumque sumatur . scil . corpus & sang . quia in vtroque consistit perfectio sacramenti . f f Perfecta 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * This is not to ●…eceiue the Lords Suppe●… . i i Indignum 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 . k k Vnaquaeque 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 . l l But 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 Lay-people , 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. m m Acts 10. 47. n n Lor. in hac verba . o o 1. Cor. 10. 16. A Popish cauill . The answer thereunto . p p Si quoties cunque effunditur sanguis Christi , in remissionem peccatorum effunditur , debeo illum semper sumere , vt semper peccata mihi dimittantur . q q Ad corporalem refectionem duo requiruntur sc. cibus , qui est alimentum siccum , & potus , qui est alimentum humidum . r Datur sacramentum sub duplici specie , sc. panis & vini : vt per hoc spiritualis refectio perfectè designetur . s 1. Cor. 11. 20. t t Audiat aliquid Dei coena de taberna , de gehenna ? quae Dei mentio , quae Christi invocatio ? t t Uitulus saginatus ipse saluator est , cuius quotidie carne vescimur , cruorē potamus : hoc conuiuium quotidie , celebratur quotid e pater fi●…um recipit . u u Sacramentum nisi in 〈◊〉 raque so c●…e non 〈◊〉 ; est enim conu●…tum ex cibo & po●…u constans . ‖ ‖ O sacrum conuiuium . * * Hoc sacramentum sub duplici specie est institutum , vt ●…sset instar conui●…ij : ide●…que de illo dix●…t hristus : caro mea ve●…est cibus , & sanguis verè est potus Nam in conuiuio ni●…il a●…ud est , nisi cibus & potus ; quorum quilibet su●… pec●…iari modo resi●…t , & ad nutri●…nem . & aug●…entum cond●…it . Vasqu . in Aquin. part . 3. quaest . 80. art . 12 disp . 215. * For albeit the Pope at this day is said to sucke the wine out of a quill , and in some Churches anciently the people dranke out of pipes , for feare of spilling : yet this drinking was not without the cup , out of which they dranke , though not immediately as we doe , and they ought to doe , according to the practice of the Apostles themselues . x x Vecsanguis sub specie panis comeditur . nec corpus sub specie vini bibitur : quia sicut nec sanguis comeditur , nec corpus bibitur : ita neutrum sub specie panis bibitur , sub specie vini comeditur . y y Corpus sine sanguine sacerdos non debet suscipere . quia diuisio vnius eiusdemque mysterij sine grandi sacrilegio non potest prouenire . z z Tapperus , art . ●…5 . Non est perfecta oblatio sacramentalis , quae mortis christi imaginem plane referas , nisi stat sub vtraque specie . a a Suarez . 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 . d d Sacerdos 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 : eiusque 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 . e e Hoc sacramentum sub duplici specie institutum est , non tantum quatenus sacrificium incruuentum vt sacrificium crucis Christi repraesentaret , sed etiam quatenus sacramentum . f f Plin. hist. Natur . lib. 11. cap. 19 Nocent & sua mella ipfis . a a Quia ea quae vl●… adicuntur , maximè ab amicis recedentibus , magis mem●…iae commend●…ntur ; pias●… tim quia tunc magis inflammatur offectus ad amic●…s : ea ver●… ad quae magis afficimur , profundius animo imprimunar . b b Non solum rei sacramentariae , sed etiam signaculorum habuit ratione●… . c c Nec res sacramentales perplures formas diuidi , nec Ecclesiae arbitrio sub vnam contrahi . Ex Chamiero . Gal 3. 15. d d Araneorum oper . cap. 21. In Enchiridij mei editione argumentum hoc dissimulaui , quòd ac solide responso desperaui . e e 1. Cor. 11. 26. f f Becanus . fateor vtramque speciem à Christe institutam esse : fateor vtramque ab Apostolo traditam . g g Antiqua consuetudo à temporibus Apostolorum fuit in ecclesia sub vtraque specie communicandi : in hac assertione nulla est controuersia . h h Declarat , decernit , & definit , quòd licèt Christus post coenam instituerit , & suis discipulis administrauit sub vtraque specie panis & vini hoc venerabile sacramentum , &c. & licet in Primitiuâ Ecclesia huiusmodi sacramentum reciperetur sub vtraque specie . * Postquam rogauit , vt castè distribuat , & ij qui Sacramentis participaturi sunt , dignè sumant , pane qui opertus erat & integer , ape●…o , & in multas partes fracto , & vnico cal●…ce diniso inter omnes , quod vnum est , signis multiplicat , & distribuit . k k Honorabatis sacerdotes , qui decipienant vos suis sacrificijs , quae mutis & surdis statuis offerebant , quae nec se , nec vos iuuare poterant ; nunc autem multò magis sacerdotes Dei omnipotentis , qui vitam vobis tribuunt in calice , & pane viuo , honorare debetis . l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n n Bell. de sacr . Eucharist . lib. 4. cap. 26. In Latinis codicibus non habetur ; vnus calix omnibus distributus ; sed vnus calix totius Ecclesiae . nec multum fidendum Graecis codicibus . * * And howsoeuer Bellarmine may produce some Latine copy , that translateth the words of Ignatius , as Bellarmine sets them downe , vnus Calix totius Ecclesiae ; yet Uitlemeus , and diuers other Latine copies following the original verbatim , render them thus , vnus calix omnibus distributus , that is , One Cup distributed vnto all . o o Respondeo , Ignatium vim facere in vnitate calicis , non vniuersalitate bibentium . p p Respondeo , nihil ex his verbis elici , nisi fuisse vsum illo temp●…re , cum pauci erant Christiani , vt omnibus daretur potus calicis , sed hoc exemplum est , non praeceptum . q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r r Respondeo , verba illa Iustini , vbi commemoratur Christi praeceptum , non pertinent ad Communionem , sed ad consecrationem . s s Histor. tripartit . l. 9. Cui commisisti Dominici sanguinis dispensationem ; Cui consummandorum consortium sacramentorum , huic consortium tui sanguinis negas ? citatur hic locus à Tappero artic . 15. p. 335. t t Manifestum est aetate Sixti vtriusque speciei vsum omnibus dispensatum fuisse . Quomodo dicunt carnem in corruptionē devenire , quae corpore Domini , & sanguine , alitur . Et paulo post : corpora nostra participantia Eucharistiàmiam non sunt corruptibilia , spem resurrectionis habentia . t t Caliccm , qui est creatura , suū sanguinem , qui effusus est , confirmauit , ex quo auget nostrum singuinem . Et post : quando mistus calix , & fractus panis pereipit verbum Dei , fit Eucbaristia corporis & sanguinis Christi : quomodo negant carnem essecapacem donationis Dei , que est vita aeterna , quae sanguine & corpore Christi nutritur , & est membrum ? u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x x Non sequitur illa negatiua ex affirmatiua , qui bibit Christi sanguinem , habet incorruptionem , ergo non bibit , potest enim aliunde habere , nempe à corpore . * Sanguis Domininon dat incorruptionem , quia bibitur , sed quia sumitur : sanguinem autem verè sumunt , qui sub vnica specie communicant . y y Caro corpore & sanguine Christi vescitur , vt anima de Deo saginetur . z z Loc. sup . cit . Tert. Dixit nos sanguine vesci , non sanguinem bibere , vescimur autem sanguine , cum sumimus per modum cibi , sub specie panis . a a De cuius m●… desiderabit , de cuius poculo participabit ? &c. b b Quis est iste populus , qui in vsu habet sanguinem bibere ? &c. populus fidelis populus Christianus audit hac , & amplectitur eum , qui dicit , nisi manducaveritis carnem filij hominis , &c. c c Respondeo , habet in vsu , non praecepto . Secundo , vt vsum eum habeat populus Christianus , non necesse est , vt singuli de populo bibant , sed satis est , si in ecclesia aliqui sint , qui id faciant . d d Tu ergo es verus populus Israel , quiscis sanguinem bibere , & nosti carnem verbi Dei commedere , & ●…vae sanguinem illius , qua est ex vera vite , & illis palmitibus , quos pate purgat , ●…rire . e e Quomodo prouocamus eos in confessione nominis sanguinem suum effundere , si ijs militaturis Christi sanguinem denegamur aut quomodo ad martyrij poculum idoneos facimus , si non eos priùs ad bibendum in Ecclesia poculum iure communionis admittimus ? * * Quoniam quidam vel ignoranter , vel simpliciter in calice Dominico sanctificando & plebi ministrando hoc non faciunt , quod Iesus Christꝰ Dominus & Deus noster docuit , & fecit , &c. f f Loc. supr . cit . Respondeo , hoc loco confirmatur potiùs , qùam infirmatur nostra sententia . Loquitur enim de lapsis , quibus ab Episcopis oblatum erat ius communionis : & hortatur , vt ijs restituatur , iminente persecutione ; ius ergo Laicorum ad Communicandum à Sacerdotibus datur , & tollitur ; & si prelati possunt ob crimina tollere , possunt ordinare de modo Communicandi sub vnica specie . Bellarm. loc . sup . citato . Non agit eo loco Cyprianus , opor●…ne calicem prebere , an non ? sed tantum , si ministretur , vt ex vine misto , non ex aqua solâ constet ; & hoc dicit dominum docuisse . k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l l Quod pro complemento communionis intinctam tradunt eucharistiam populo ; nec hoc prolatū ex Euāgelio testimonium receper●…nt . Vbi Apostolis corpus suum commendauit , & sanguinem . seorsum enim panis , & seorsum calicis commendatio memoratur . m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n n Haec accepta & hausta id efficiunt , vt & nos in Christo , & in nobis Christꝰ sit . o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z z Tangit sacerdos calicem , & redundat aqua in calicesaliens in vitam aeternam , & bibit populus Dei , qui Dei gratiam consequutus est . u u Quomodo venerandum eius sanguinem ori ad mouebis , qui furore irae iubente tantum sanguinis tam in iquè effudist●… ? x Fatemur datam aliquando vtramque speciem Laicis , sed negamus id iure diuino mandatum . x x Dominica caena omnibus debet esse communis , &c. y y Qui sanguinem Domini populo ●…ius diuidunt . z z Bell. de sac . Eucha . lib. 4. cap. 26. Respondeo , nihil no●…i audimus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Sanguis Abel significat sanguinem Christi , quo accepto , vniuersa Ecclesia dicit , Amen . Dum potatur sanguinem Christi , dicit , Amen . Non soùm nemo probibetur , sed omnes ad bibendum exhortantur , qui volunt habere vitam . b b Non vim sacit in modo bibendi , sed in ipsa sumptione songuinis , quodidem efficit , siue sumatur per modum cibi , siue per modum potus . c c Estius . Omnes ferè patres tesantur , fideles bibere sanguinem Christi , vt Tertul. Orig. Cyprian . & Aug. in Psal. 94. & 96 Ser. 59. de verbis Domini . homil . 27. & tract . 31. 38. 40. & 45. in Iohan. d d A fidelibus in panis & vini sacramento quotidie manducatur , & bibitur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f f Illius enim , ex aequo omnes sunt particip●…s , hîc autem alius esurit , alius vero ebrius est . g g Et quod solus bibit . h h Ita in sacramenti communione se temperant , vt interdum tutiùs lateant , ore indigno Christi corpus accipiunt , sanguinem autem redemptionis nostrae haurire omnino declinant . i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k k Regnum Dei , vt docti intelligunt , Ecclesia est , in quaquotidie bibit sanguinem suum Christus per sanctos suos , tanquam caput in membris suis. l l Aut integra sacramenta , percipiunt aut ab integris arceantur . * * Itarespondet Aquinas , part . 3. q. 80. & Thomistae passim . m m Cic. Brut. o o In 1. Cor. c. 10. Appellatur calix communicatio , quasi participatio ; quia omnes communicant ex illo , partemque sumunt ex sanguine Domini . Biblioth . PP . Tom. 5. p p Ad participationem gloriosi corporis , & sanguinis Domini ●…um alijs infantibus infans Iudaeus accessit . r r Vt primùm populi quam credulitatem teneant , fanteantur ; & sic corda fide purificata ad Christi corpus & sanguinem percipiendum exhibeant . * * Like Fabullus in the Poet , vt verum loquar , optimus malorum , &c. Mart. epig. lib. 12. t t Sanguis super ●…umque postem ponitur , ●…uando non sol●…●…e cordis , sed etiam ore corporis hauritur . u u Eius ibi corpus samitur , cuius caro in populi salutem partitur , eius fanguis non iam in manus in fidelium , sed ad fidelium or a perfunditur . * * Bel. de Euchar. lib. 4. cap. 16. Sancti isti patres sumi dicunt sanguinem ore corporis , quod nos non negamus esse faciendum ; bibi autem debere ore corporis , aut sub specie vini sumi non dicunt . u Greg. in Psal. 6. Poenitent . Primis Ecclesiae tēporib . Euchar. fideli populo cōmunicatam esse sub vtraque specie manifestum est exscriptis omnium ferè patrum ; quitestantur fideles bibere sanguinem Christi . Ut Tertul. Orig. Cypr. Aug. Greg. Estius in Sent. y y Supplices te rogamus , vt qui corpus & sanguinem Domini nostri Iesu Christi sumpserimus , omni gratia & benedictione spirituali repleamur . Et post communionem ; Corpus tuum , Domine , quod sumpsimus , & sanguis quem potanimus , adhaereat visceribus nostris . z z Quarta infertur pro osculo pacis vt charitate omnes reconciliati inuicem dignè sacramento corporis & sanguinss Christi consocientur . * * Collatam sibi à sacerdote Eucharistiam reiecerunt , non quòd infidelitat , hoc agerent , sed quòd prater dominici calicis 〈◊〉 traditum 〈◊〉 , non possent Eucharistiam deglutire . a a Beda , homil in verba Ioh. vidit Ioh. Iesum , &c. Cum panis & vini creatura in sacramentum corporis eius & sanguinis transsertur . et post : sanguis fidelium ore sumitur ad salutem . b b Sancto illius sanguine potent . c c Leprosis , si fideles fuerint , Dominici corporis & sanguinis participatie tribuatur . d Mundi facti per poenitentiā , corpus , & sanguinem Domini sumere . Lib. 3. cap. 6. e e Per sanguinem Christi , quia nobis in sacramento sumitur , et pro nobis effusus . est . f f Corporis , & sanguinis Christi mysterium quotidie à fidelibus sumitur . g g Bel. de scripter . Eccles. ad ann . 820. Hic auctor primus suit , qui seriò & copiosè scripsit de veritate corporis & sanguinis . Pasdecor . & sang . dom . ca. 15. h h Cap. 1 9. i i Nec caro sine sanguine , nec sanguis sine carne iure communicatur . k k Bibite ex hoc omnes , tam ministri , quàm reliqui credentes . l l Ad benedicendum panem & vinum , quo populus reficeretur ad animarum salutem . m m Lib. 1. de instit . Cleri . cap. 31 Maluit Dominus cor poris & sanguinis sui sacramentum sidelium ore percipi , &c. n n Temporalem vitam sine isto cibo & potu habere possunt homines , aeternam habere omnino non possunt , quapropter necesse habemus sumere corpus & sanguinem eius . o o In Apoc. ca. 2. in Ecclesia quotidie fideles comedunt Christi corpus , & sanguinem bibunt . p p Appellatur calix communicatio , quasi participatio ; quia omnes communicant ex illo , partemque sumunt ex sanguine Domini , quem continet in se. De verb. Eccl. ca. 17. Ab ipsis sacramentis Ecclesiastico suspendantur iudicio , ne indignè ea percipientes reatu maiori involuantur , vt Iudas . r r Quantum mentis , velcorporis grauiores maculae non obsistunt , panem & sanguinem dominicum , quibus sine viuere non possumus , iugiter ambiamus . s s Can. 36. Si vir viduam duxerit , quae ex priori marito filiam babuit , & cum eadem filia postmodum concubuerit , coniugium modis omnibus diffoluatur ; & vir ille poenitentiae subiaceat sanctionibus : vt per trien●… tēpus á corpore Domini nost . Ies. Christ. suspendatur , & sanguine . t t Reg. in Chro. ad an . 869. Communionem corporis & sanguinis Domini de manu pontificis sumpsit , & post : Corpus & sanguis Domnostri lesi Christi prosit tibi in vitam aeternam . u u Quòd in Ecclesia ore fidelium sumitur corpus Cbristi & sanguis , quaerit vestrae magnitudinis excelientia , in mysterio fiat , an inveritate ? & postea : Interius si consideres , non iam liquor vini , sed sanguis Christi fidelium mentibus & sapit , dum gustatur , & agnoscitur , dum conspicitur , & probatur dum odoratur . * * Bel. lib. 4. de sacra . Christ. cap. 26. Primum est , locum istum videri corruptum , secundò obseruandum est , non exponere Pasch. verba Domini , vt sunt apud Matheum . Tertiò obseruandum est , verba Paschasij sententiae nostrae plurimum sauere ; significant enim bibendum esse Domini sanguinem , sed in specie panis . * * Respondeo , loquitur iste author ( vt supra diximus Ignatium , & Chrysostomum ) de vnitate calicis . Significat enim eos , qui sanguinem Domini sumunt , ex vno colice sumere . y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Rhetor . lib. 2. cap. 15. z z Bell. de Rom. pontis . cap. 12. & de Scriptor . Ecclesiast . p. 198 a a In Leuiticum lib. 14. c. 4. Populus sacratum Christi corpus assumit , bibit & beatum ipsius sanguinis haustum . Lib. de Eccles. disciplina , c. 119 b b De sacr . alt . c. 17. Quotidie nobis haec dona praestantur , quando corpus & sanguis in altari sumitur . in quibusdam edit . cap. 14. c c Lib. 14. cap. 5. d Fulb. de 3. capitibus . Exere palatum fidei , dilata fa●…es spe●… , viscera charitatis extente , & same panem vitae interioris hominis alimoniam : s●… nihilomnius vinum , non ser dido calcatore calcatum , sed torquilare crucis expressum . e e Ser. de purifi . Maria. Christi non solum pane quotidie vescimur , sed & sanguine potamur , &c. Idem de Miss . Vini poculo in mysterie sanguinis Christi potamur . f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in 1. Cor. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oecam . in 1. Cor. cap. 11. g g De verit . Eu char . lib. pri . Ipsi , qui sumimus communionem huius sancti panis , & Calicis , vnum Christi corpus efficimur . h h Desacra . Eucha . Dum frangitur hostia , dum sanguis de calice in ora fidelium funditur . Et post : Quorum alterum quod dum frangitur , & in populi salutem diuiditur , alterum verò effusum de calice ab ore fidelium sumitur , mors eius in cruce , sanguis eius de latere emanans fi guratur . i i In 10. cap. 1. ad Cor. Nonne vos pudet Corinthij , cum ad Idolorum calicem ab hoc Christi decurritis poculo , qui vos ab Idolis liberauit ? k k Et in cap. 11. Quo pacto solus perpetans debaccharis , praesertim cum tremendus hic calix pari cunctis conditione sit traditus ? l l Com. in 11. cap. prio . ad Corinth . Duebus modis manducare & bibere hoc sacramentum , ore cordis , & ore corporis . * * Idem Ansel. Ad tuitionem corporis , & animae sacramenta eius percipimus : quia sanguis pro anima nostra effusus est . m m Consuetudinis est , Eucharistiam nulli , nisi intinctam dari ; quod nec ex dominica institutione , nec ex sanctionibus authenticis reperitur assumptum &c. n n Bell. de sacra . Euch lib. 4. cap. 16. Concilium prohibet intinctionem , &c. non tamen addit , debere dari vtramque speciem . o o Praeterea , si hoc concilium diceret , responderemus , loqui de eo tempore , quo libera erat communio sub vtraque specie , &c. q q Beneficij diuini sanguis testis , cuius typum nos Calicem mysticum ad tuitionē corporis & animae percipimus . Illis aqua de petra fluxit , tibi sanguis ex Christo , illos ad horam satiauit , te sanguis diluit in ●…num . * * Sacramenta Corporis & sanguinis Christi sumenda sunt in singulis diebus dominicis quadragesimae . r r Lib 4. cap. 156 Sanguine Christi corpus & animam linimus : quia sanguis agni super vtrumque postem domus liberauit Haebreos . s s Accipientes in Calice , quod manauit è latere . t t Lib. pri . dist . 3. In specie & sapore panis & vini manducamus , & bibimus ipsam substantiam corporis , & sanguinis . u u In Ioh. cap. 6. Nequis existimet se absque corporis & sanguinis eius cibo potuque visibili , vitam vtramque corpo . & animae sola fide recup●…rasse , & isto sacramento non egere ; hoc ipsum repetiuit , proculdubio , contestans , quòd non verè credat , quisquis manducare & bibere contemnit . Nam quantumuis fidelis , & Catholicae professionis homo sis , si manducare & bibere recuses de hoc cibo , potuque visibili , eo ipso quòd tibi hunc necessarium non esse praesumis , à so●…taie membrorum Christi , quod est ecclesia , te praecidis : neque rectè credis in eum , cuius in hoc cibo , potúque ab ipso tam diligenter commendato , d●…ogas authorita●… . * * Serm. 3. in ramis palma . De sacramento corpo . & sanguinis . Nemo est , qui nesciat hanc quoque tantam & tam singularem alimoniam eâ primum die exhibitam , &c. Lib. 2. de sacra . cap. 5. & 8. y y Quia cibo & potuita vinimus , vt alterutro carere nequeamus , vtrumque in suo sacramento esse voluit , &c. y y Simul corpus & sanguis sumitur à fidelibus , vt sumpto toto Christo , totꝰ homo in anima & corpore viuificetur . z z Tom. 5. cap. 6. Ideo duabus speciebus sumitur , vt significetur huius sacramenti duplex effectus : valet eni●… ad tuitione●… corporis & animae . a a Lib. 4. dist . 11. Quare sub duplici specie sumitur , & c ? vt ostenderetur totam humanam naturam assumpsisse , vt totam redimeret . Epist. lib. 1. b b Accipiunt corpus Christi , et bibunt sanguinem Christi , vt propter hoc , carnem suam ad manducandam , sanguinem suam ad bibendum omnibus se dare velle signaret . Lib. 27. cap. 28. c c Northmanni man●… dominico corpore , & sanguine communicauerunt . d d De consecr . dist . 2. Lib. 4. de sacr . Euch. cap. 26. e e Bernardus apertè loqui videtur de altera parte alimoniae , quae sub specie vini per modum potionis sumitur . f f Communicato sacramento corpo . & sanguinis domini , ascendunt in turrem illam ligneam pag. 322. g g Chron. part . 2. Northmani confessioni peccatorum vacantes manè dominico corp . & sang . communicauerunt . h h In rationali Diuin . lib. 4. c. 54 Solam hostiam recipiens , non plen●… sacramentum recipit sacramentaliter . &c. i i Halens , sum . Theolog. part . 3. quaest . 11. memb . 2. art . 4. & in 4. sent . quest . 40 , Illa quae est sub duabus , est maioris meriti , tum ratione augmentationis deuotioris , tum ratione sumptionis completioris . Totus Christus non continetur sub vtraque specie sacramentaliter , sed caro tantùm sub specie panis , sanguis tantùm sub specie vini . Rursus sumptio sub vtraque specie , quem modum sumendi tradidit Dominus , est maioris efficaciae , & complementi . k k Ideo virtute sacramenti oportet habere vtrumque . * * Etsi ●…lus gratiae conferretur per sumptionem vt iusque speciei , tamen meritò Ecclesiam hoc non curare , magisque prespicere reuerentia ipsins Sacramenti , quàm vtilitati sumentium , &c. Aegid . de Coninck in D. Thom. de Sacram . quaest . 80. art . 12. nu . 126. Antuerp . 1624. m m In 1. Cor. c. 11. Traditur hoc sacramentum sub duplici specie propter tria . 1. propter eius perfectionem , &c. 2. Propter cius significationem , &c. 3. Propter salutarem effectum . valet enim ad , salutem corporis , & ideo offertur corpꝰ , & valet ad salutem animae , & ideo offertur fangu●… . Aquinas loc . citat . sum . part . 3. q. 80. art . 12. Ex parte sacramenti conuenit , quòd vtrumque sumatur quia in vtroque consistit eius perfectio . n n Bonauent . in 4. sentent . dist . 11. q. 2. Neutrá per se exprimitur res buius sacramenti , sed in vtraque . Et post . Vt perfecta esset & signaretur redemptio , & ex hoc perfecta refectio , debuit signari corpus in pane , & anima in vino , cuius sedes est in sanguine . o o Tracta . de Commu . sub vtraque specie . sec. 24. Maioribus ●…cet dari potus , sub vtraque specie , de quibus non timentur pericula effusionis , & erroris , quòd maiorem reuerentiam , & cautelam seruare sciunt . p p Apud Aristot . Rbetor . 2. cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q q Lib. de summa Trin. & side Catholic . Solis celebrantibus sanguinem sub specie vini cousecrati sumere in minoribus Ecclesijs est concessum . r r Aquin. part . 3. q. 80. art . 12. Ideo prouidè in quibusdam Ecclesijs obseruatur , vt populo sanguis sumendus non detur , sed solùm à sacerdote sumatur . s Part. 4. qu. 55. t t Cas. consul . art . 22. In vtraque specie communio in quibusdam locis , presertim in monasterijs retenta est , idque ad annum ampliùs millessimum tricentessimum . u u Pet. in 4. sent . dist . 11. quaest . 1. In multis ecclesijs consuetudo suit , quòd communicauerunt fidelibus sub vtraque specie , &c. sacramenti effectus est persecta animae refectio ; ergo , materia representās debet esse per pe●…ctam corporis refectionem , quae non est nisi per cibum , & potum . * * Lib. contra errores Armeniorum . c. 8. Vtrumque sumere certo tempore , aut velle sumere , & esse paratum ad hoc , quantum in eius potestate est , necessarium est ad vitam spiritualem habendam . x x Aphoris . Euchar . lib. 6. Ad plebeiam illud , & publicam communionem , haud dubiè , factam . y y Ascitis quibusdam argumentis , qu●… auribus probè purgatis non satis probè ti●…iunt . In Notis ad Pelichdorfiu●… . z In Tertul. de corona militis . Nequicquam pretium ●…asorum possideant , pr●…ter calicem argenteum , & fistulam , qua Laici Dominicum excipiant sanguinem . * * Si non meminerit calicum ministerialiū in Ecclesijs vrbis Romanae , quorum in libro Pontificali subinde fit mentio . &c. In plerisque locis calicibus , qui ministeriales vocaba●…ur , argenti●… fistulae inserebantur . In t●…t . partem s●…mmae . a a Quare ministeriales dict●… sunt , nisiquia non ad offerendum , sed ministrandum populo Christi sanguinem deseruiebant ? b Guliel . Bellaius Langius de Francisco 1. Gall. Rege . & Sleid. hist. lib. 9. Franc. 1. dixit , patrum 〈◊〉 diu tributam fuisse per Galliam quibu●…bet integra●… c●…nam , non quidem in medio te●…pli , sed in sa●…llis . c c Aeneas Syluius in Histor. Bohem. edit . per Orthu●…num Gratium . ●…aepit 〈◊〉 populum ne 〈◊〉 communionem calicis quo ▪ quo pacto neglige●…ent . d d Quia in nonnullis mundi partibus sacerdotes laicos sub viraque specie , panis scilicet & vini , communica●…e non cessant . e e Sess. 1●… . Li●…èt Christus instituerit , & ●…ederit sacramentum post coenam sub v●…raque specie discipulis , &c. ab ipso ducit opes animumque ferro . Hor. Od. 4. lib. 4. g g Card ▪ Cusanus epist. ad clerum . permisit laicis accedere ad susceptionem san ▪ guinis de man●… Diaconi . h h Henricus Kal●… ▪ contra Bohem ▪ percipiens Pap●… Martinus sic se elusum , ex tunc subtraxit calicem communionis laicis . i i Tom. 1. cap. 88. & 94. contra Wick●…ff . Matoribus è populo , Rectoribus in●…gnium locorum , & alijs dignitate praestantibus , fide fortibus , & discretis fidelibus , vt doctoribus , Regibus , alijsque , qui tanta re digni iudicabantur , hoc donatum suisse , vt sacrificium , & eius sacramentum , scili●… ad commu nicandum sub ●…traque specie , assumerent . k k Si perseuerauerint Bohem. &c. Sacer conuentus Bohemi●… & Morauiae sacerdotibus communicandi sub vtraque specie personas sibi subiectas libertatem impertietur . m m Lib. de Missa publica proroganda . in 7. part . Canonis . Sunt pseudo-ca●…olici , qui reformationem Ecclesiae quoquo modo remorari non v●…rentur . Hi ne Laicis altera species restituatur , nullis parcunt blasphemijs . &c. Idem Lorich . l. de sacr . Euch. fol. 72. Non possum non culpare nostrates , qui non ●…nimaduertunt , sacramentum Eucharisti●… hinc in 〈◊〉 labi ●…rimen , illic in 〈◊〉 & 〈◊〉 causam rap●… ▪ propter alterius 〈◊〉 〈◊〉 . N●…c 〈◊〉 ●…obis 〈◊〉 〈◊〉 ▪ ●…d magis di●…mulant , & ad●…iuent . Vnde omnium huiusmodi malorum Dominu●… ab illis ratione 〈◊〉 illo di●… poscet . n n Instructions , et Missiues des Roys de Fra. et d●… leurs Embassad. ann . 1561. & 1562. ●…rodijt Gall●…cè 8. 1608. Hist. Conc. Trid. lib. 3. 5. & 6. * * Epist. 79 ad finem . Histor. Conc. Trid. lib. 6. pag. 522. Angl. ann . 1629. p p Historia Concilij Trid. lib. 6. pag 423. q q Hist. Conc. Triden . pag. 454. r r Quid profici potuit in eo Concili●… , in quo numerarentur , non suis mementis ponderarentur sententiae ? Si causa , si ratione pugnandum fuisset , si pauci quidam socij nobis adfuissent , viceramus , quamuis pauci , magnas copi●…s aduersariorum . Sed cū numerus tantum prodire●… in aciem , quo longè inferiores futuri fuissemus , in optima causa victores disced●…re non potuimus . &c. Andr. Dudithius Episcopus Quinqu . Eccles. epist. ad C●…s . Maxim . 2. s s Cassand . consult . art . 22. pag. 184. Quare non temerè est , quòd optimi quique etiam Catholicae pro●…essionis , in diuinorum , & Ecclesiasticorum scriptorum lectione versati , summo desiderio potiundi dominici calicis acce●…duntur , omnibusque modis contendunt , vt ▪ hoc salutare sacramentum fanguinis Christi vno cum sacramento corpo●…is iuxta veterem , & multis seculis perpetuatam vniuersali●… Ecclesi●… consuetudinem , in vsum 〈◊〉 . t t Didacus de T●…pia . 〈◊〉 Ecclesi●… primitiu●… & antiquorum patru●… frequens vsus suit communicandi sub vtraque specie . Aestius . u u Primis Eccles. temporibus Eucharistiam sub vtraque specie Communicatam esse manifestum est ex vetere historia , & scriptis omnium ferè patrum , qui testantur fideles bibere sanguinem Christ. waldenfis . 〈◊〉 . 2. c. 93. Non aduersor Nicola●… de Lyra dicenti , quòd in primitiua Ecclesia communicauit populus sub vtraque specie , &c. * * Consuetudo ab Ecclesia , & sanctis patribus introducta , & di●…tissimè obseruata habenda est pro lege . Conc. Constan. ses . 13. x x Laudabilis est consuetud●… ab ●…cclesia & sanctis patribus rationabi●…ter introducta , & hacte●…us di●…tissimè obseruata est a doctoribus diuin●… legis , sacraru●… Scripturarum atque Ca●…onum multam 〈◊〉 babentibus : ●…am longo tempore commendata , pro l●…ge habenda est . Concil . Basil. a a 1. Point , the antiquity of this custome . y y Licèt Christus post coenam instituerit , & licèt in primitiua Ecclesa receiperetur à fidelibus sub vtraque specie . &c. z z Theophisoae l. 8. cap. 11. Olim laici communicabant sub vtraque specie . * * Comment . Ioh. 6. Secundùm antiquae Ecclesiae consu●…tudinem omnes sicuti communicabant corpore ; ita communicabant & sanguine . a a In primitiuâ Ecclesia hoc fiebat : sed nunc aliter est ordinatum . Comment . in ▪ 6. Iob. b b Lyr. in 1. Cor. Fit hic mentio de duplici specie . Nam in primitiua Ecclesia sic dabatur fidelibus . d d Enchiridij cap. 10. fatemur hunc vsum fuisse in primitiua Ecclesia . The second point : The generality of this custome . e e Disput. 71. sect . 1. Solebat christianus populus frequenter sub vtraque specie communicare . f f Slot . ap●… ▪ D●… . 〈◊〉 〈◊〉 〈◊〉 lib. 8. c. 11. Haud diffite●…ur 〈◊〉 consuetudinem illo sempore , & subsequentibus ad tempu●… in 〈◊〉 〈◊〉 〈◊〉 , &c. g g Salm. tract . 35. Ingenuè & aperté confitemur , morem generalem extitisse communicandi etiam laicos sub vtraque specie . h h Alphons . aduersus hereses . Olim per multa secula apud omnes Catholicos vsitatum esse , ex multorum sanctorum scripturis didiscimus . i i Tolet. in 6. Ioh. Antiqua consuetudo a temporibus Apostolorum fuit in Ecclesia sub utraque specie communicandi . In hac assertione nulla ●…st controuersia . k k Cass. art . 221. Orientalis Christi Ecclesia in hunc vsque diem , Occidentalis verò , siue Romana , mille amplius à Christo annis , vtra●… que panis , & vini speciem omnibus Christi Ecclesiae membris exhibuit . l l Tapperus . art . 15. Testimonia Communicandi sub vtraque specie multa sunt , eāque certissima : & longissimâ consuetudine hunc modum in Eccleijs Apostolicis fuisse obseruatū , testatur Dionys. Cypr. &c. m m Soto . art . 12. quest . 1. in dist . 12. Non modò inter haereticos , verum inter Catholicos ritus ille multo tempore inualuit , adeo vt temporibus S. Thomae nondum fuerit abolitus . * * De Scriptor . Eccles. n n Greg. de Val. De legitimo vsu Eucb. cap. 8. caepit ea consuetudo in Ecclesia Latina esse generalis non multo ante tempora Concil . Constant. o Tapperus . art . 115. Quibusdam retinentibus vtramque speciem etiam vsque ad ipsum Concil . Constantiense . p p Bud. de Asse Operae pr●…tium est ; ●…m veritatis animaduertere , quae 〈◊〉 nunquam inuitis erumpit , & fall●…ns inter mendacia ab audientibus demum agnoscitur : Cum interim loquentes adhuc habere se in potestate putent . q q Bell. de sacr . Euch. lib. 4. c. 24. t t 23. Hom. in 1. ad Corinth . u u Deijs , qui mysterijs initian●…ur . cap. 9. * * Illis aqua de petra , tibi sanguis e Christo , illos ad horam satiauit aqua , te sanguis deluit in ●…ernum . x x Tract . 26. in Ioh. Omnes eundem potum spiritualem biberunt , aliud illi , aliud nos . sed specie visibili ; quod tamen idem est virtute spirituali . y y 22. Homil. in Euang. Quid sit sanguis Christi , non audiendo , sed bibendo didicistis . Et super vtrumque postem ponitur , cum non solùm ore corporis , sed & ore cordis hauritu●… . z z Bell. de sacr . Euch. lib. 4. c. 24. * * Quintil. institut . orator . lib. 5. cap. 20. Infirmiora argumenta congreganda sunt . Imbecilla enim natur 〈◊〉 mutuo auxilio sustinentur . b b Caiet . in 3. partem Thom. quaest . 80. not onely affirmeth , that Christ , Ioh. 6. speaketh not of the sacramentall , but of the spirituall eating of Christ : but also confirmeth it by a strong reason : Verba Christi , Ioh. 6. ad literam in●…lliguntur de mamducatione spirituali Christi , abstrahendo eam à manducatione sacramentali , & probatur , quia sola manducatio spiritual●… est illa , sine qua non potest vita esse in nobis , &c. Thom. 〈◊〉 ens●… to . 2. c. 91. probat ex Augustino , Cypriano , Bernardo , bibere . Iohan. 6. Sanguinem Christi , spiritua●…iter 〈◊〉 . Et con●…ludit his verbis ; Planè ergo non conciudunt , bibere speci●…m 〈◊〉 inuis●…ilis , sorbendo illud ore corp●…is , ex illo verbo saluatoris ; Si non bibe●…is sang●…●…ly hominis , non habebitis vitā in vobis : sed intelligitur , si non secundùm fi●… , & deuotionē passionis biberitis sanguinem filij hominis ore cordis , nō habebitis vitā in vobis . Vid. 170. d d Ians . concor . Euang . cap. 146. Q●…dam existimant Dominum hîc sub specie panis suum porrexisse corpus : qu●…madmodum Apostolis in vltima ●…oena : at ●…a sententia non est ce●…a , nec multū ver●…milis , &c. e e Carth. comment . in Luk. 24 Accepit panem , & benedixit , non tamen in corpus suum conuertit , sicut in caena . f f Lib. 1. cont . Wickl . Non habetur in textu , vel in glossa Luc. 24. vel per antiquos patres , quòd ille panis , quem fregit post resurctionem in sero coram discipulis , suit consecratus , &c. g g Iustinian . in 1. Cor. c. 10. Non simplicem fractionem intelligit , qualis erat illa , cujus meminit Lucas , quá indigentium necessitati consulebatur , sed sacra , & Eucharistica Hesselius . h h Maldo . in 24. Luc. Accedis Miraculum , quòd in fractione panis ab illis , qui tot eum ante sermonibus non cognouerant , cognitus est , quod alia ratione quàm Eucharistica virtute factum esse non potest . i i Euthy . in hunc locum . cum vidissent asseuetam , & cog nitam panis benedictionem , tunc permissi sunt , vt eum agnoscerent . Calu. in hunc locum . peculiarem precandi ritum illi in vsu fuisse apparet , cui sciebat Discipulos familiariter assueuisse , vt hac nota admoniti , sensus suos excitarent . k k Kemnitius exam . Conc. Trident. part . 2. pag. 141. Qui discipulis notierant ritus Christi in benedictione & fractione panis ; inde ipsum agnoscebant . l l Lucas Brugensis in hunc lo●…um . m m Bell. de sacr . Euch. lib. 4. cap. 24. August . Beda , Tb●…h . Hoc tantum docere videri possunt , nempe fuisse in illa panis benedictione mysierium quoddam , quo vtilitas Eucharistiae significaretur . August , de consensu Euangelist lib. 3. cap. 25. Nec quisquam se Christum agnouisse arbitretur , si eius corporis particeps non est , id est , Ecclesiae , cuius vnitatem in sacramento panis Apostolis commendat . o o In Euangel . hom . ●…3 . Mensam ponunt , panes , cibosque afferunt & Deum , quem in scripturarum expositione non cognouerunt , in panis fractione cognoscunt . p p Euangelicarum quaestionum , lib. 2. cap. 51. * * Feria 2. post Pascha . Nunquam tam benè cognoscitur Christus , sicut in fractione panis , pan siste spiritualis est , non carnalis , panis iste cibus animae est , &c. nobis panem fregit , nobi●… scripturas exposuit , & sensum aperuit Christus . q q Aug. in exposit . Ioh. in hunc lec . Discipuli non agnouerū●… eum , nisi in fractione panis ; & verè qui non sibi iudicium manducat & bibit , in fractione panis Christum agnoscit . r r Suar. in 〈◊〉 . partem Thom. q. 80. Distinguit Thomas de sacerdotibus , & laicis ; & de prioribus dicit , nullo modo debere corpus sumere fine sanguine . s s In 3. partem summae quaest . 80. Sicut sacrilegus esset sacerdos , consecrando panem & non vinum , sic sacrilegus esset , sumendo sanctum panem , & non sumendo vinum . * Sect. 4. t t Bell. lib. 4. de sacr . Euchar. cap. 24. t t Caietan . Fractio panis communis distribuebatur singulis . u u Beza . Latiùs patere puto hanc panis fractionem , quâ nimirum communis conuictus significetur . * * Chrys. in Act. serm . 6. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et post : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x x Occum . in hunc locum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z z Caiet . in Act. cap. 2. Perseuerabant in fractione panis , hoc est , in distributione cibi , communicatio redigebat propria in commune , fractio autem panem commnnem distribuebat singulis . b b Ver. 33. c c Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d d Theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Occu . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f f Lorin . in act . 27. Occurr . Chrysost . Beda , alijque huius loci expositores vsit atum , ac vulgarem duntaxat panem , escamque intelligunt , nec non Hieronymus . & mihi etiam magis placet . g g Gratian. dist . 50. In gestis Conciliorū , quotiescunque discors sententia inuenitur , illius Concilij sententia magis teneatur , cuius antiquior , & potior extat auctoritas . h h Caietan . in 3. part . Thom. q. 80. art . 12 Nestoriani p●…ant sub specie panis corpus tant●…m Christi esse , sub specie vini sanguinem , quia in morte Christi sanguis fuit separatus à corpore . i Hoc Concil . quantum ad primas sessiones , reprobatum est in Concil . Florent . & Lateranensi . In Hierarchi●… . k k Huius Concilij nihil est ratum & probatum , nisi quaedam dispositiones circa beneficia . Cor. cil . verò ipsum reprobatur in Concil . Lateran . sess . 11. l Vasq. in 3. part . Thom. quest . 80. art . 12. disp . 215 cap. 3. Basiliense Concil . nullius est auctoritatis in hac re . m m Bellar. de sacram . Euchar. lib. 4. c. 24. Answ. I. n n Omni hebdomada offerendum est , si non quotidie perigrinis , incolis tamen velbis in bebdomada . o o Iob. Munster à vertleg . discurs . ea nobilis . p p Anno 404. Annal. tom . 4. Hic , lector considera , quàm procul abborreant à patrum traditione , vsuque Catholicae Ecclesiae , qui nostro tempore negant osseruandam esse sacratissimam Eucharistiam , quam videmus non sub specie panis tantùm , sed etiam sub specie vini olim consueuisse recondi . q q Bellar. de sa . Euch. lib. 4. cap. 24. Stromatum 1. p Hard. diuis . 19. art . 2. Answ. 1. q q Aust. contra Parm. l. 3. Pensandae sunt doctrinae non in statera dolosa consuetudinum suarum , sed in statera aequa diuinarum scripturarum . r r Concil . Caesar ▪ Aug. ●…an . 3. Eucharistiae gratiam si quis probatur acceptam non consumpsisse in Ecclesia , anathema fit imperpetuum . 2 t t Iust. in apol . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u u Nazia . in fune . Gorgoniae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. x x Hier. epist. ad Rust. Nihil illo ditius , qui corpus domini in canistro , & sanguinem portabat in vitro . * * Bellar. desacr . Eucha . lib. 4. c. 24. Answ. I. x x Nec derelicto cibo , & poculo Domini . y y Quando carnem Christi man ducauerunt , vel non manducauerunt , quando biberunt , vel non biberunt sanguinem c , 8. z z Gen. lib. de Eccles. dogmat . cap. 52. Si paruuli sunt vel hebetes , respondeant pro illis qui illos afferunt , & ita Eucharistiae mysterijs admittantur . * * Bellar. loc . supr . citato . Answ. 1. a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b b Euseb. Eccles. hist. l. 6. c. 36. c c Bed. hist. lib. 4. d d Bellar. loc . sup . cit . Answ. 1. e e Concil . Tolotan . 4. Can. 17. In Choro Clerus communicet , extra chorum populus . f f Sola species panis dabatur in manus , ex calice autem bibebant , qui volebant , in Ecclesia , sed non licebat laicis calicem tangere . g g Annal. tom . 1. an . Christi 57. Fideles sacrificij tempore , olim in Ecclesia sacratissimam Eucharistiam sub vtraque specie panis & vini sumebant . h h Bellar. loc . sup . cit . Answ. 1. 2 i i Lyturg. praesanctif . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Answer to certaine questions . Sect. 5. l l Sozomen . Eccles . hist. lib. 1. m m Fisher in his answer to certaine questions propounded by King Iames his Maiestie . Point . 7. Answ. 1. n n Alexand. Hal. 3. pa●…t . q. 11. membr . 2. art . 4. Corpus non est sacramentaliter sub specie vi●…i , nec sanguis sacramentaliter sub specie panis . Ergo vt sacramentaliter sumatur totus Christus , necesse est , vt sumatur sub duabus speciebus . Vid. supra . Arg. 2. o o Bell. de sacra . Euch. lib. 4. c. 24. Answ. 1. 2 p p Bel. loco supracitat species panis & vini non tam essentiales , quam integrales partes huiu●… sacramenti videntur . Answ. 1. q q Ambr. in 1. ad Corinth . cap. 11. Indignus est Domino , qui aliter mysterium celebrat , quàm ab eo traditum est . r r Halensis part . 3. qu. 11. membro . artic . 4. sumptio sub vtraque specie minoris est efficaciae , & complementi . Vasquez in 3. Tho. q. 80. art . 12. probabilior sententia mihi semper visa est , maiorem fructum gratiae ex vtraque specie huius sacramenti , quàm ex altera tantùm percipi . Ita docet Halensis , Gasper Consaluus . quam sententiam absolutè secutus est Clemens sextus in Bulla ad Regem Angliae , Anno 1346. quâ illi concessit , vt ad gratiae augmentum in vtraque specie communicaret . Aegidius de Coninck Iesuita . Etsi plus gratiae conferat sumptio vtriusque speciei ; dicimus tamen meritò hoc Ecclesiam non curare , quaest . 10. art . 12. in lib. 4. sent . r r De leg . & Senat . consult . t t Hier. in Catal. Viror . illust . Answ. 1. 2 3 4 * * Art. 2. diuis . 5. x x In Luc. 24. vers . 30. 31. y y Gers. defens . decret . con . Constant. z z Confess . Polonica . * * Tom. 9. tract . 35 * * Bell. de sacra . Eucha . l. 4. c. 24. Melanth . Orat. a a Sess. 13. b b In Can. Missae , tract . 7. c c Quest. 74. part . 3. art . 2 , d d De Cons. dis . e e in 1. Cor. c. 11. f f Consil. de Commu . sub vtraque specis . g g Delegit . vsu Eucha . cap. 10. h h Disp. 216. c. 4. i i Hist. Bohe. k k Lit. mis & Hist. Concil . Trid. l l Lo●… . sup . cit . m m Tap. Consonum est institutioni , sacramenti integritati , imò & exemplo Christi , & patrū primitiu . Eccles. vt populus communicaret sub vtraque specie . citat . Cassand . tract . de commu . sub vtraque specie . n n 4. part . quest . 53. memb . 1. k Gen 44. 12. l l Psal. 16. 13. Notes for div A00597-e38560 a a Hieron . aduersus Lucifer . Ecclesia non est , quae sacerdotem non habet . I meane , a compleate Church . For in some sense that of Tertullian is true : Where two or three are , there is a Church , although they be Laicks . Tertul. exhort . ad cast . b See P. Moul. Bucklet of faith . & P. Mart. epist. ad Iuel . episcop . Salisb . Zanch ad Grind. Archiep. Bucer & Gualterum . Item Bezam , & Suadael . ad Epis. copos quosdam Angliae . b b Lib. 4. de bapt . contra Don. c. 1. & 18. & tract . in Ioh. 124 Ecclesia claues ab ●…oregni coelorū accepit in Petro. c c D. Field of the Church , lib. 3. c. 239. pag. 156. Presbyters , as they may doe all other acts ( whatsoeuer speciall challenge Bishops in ordinary course make vnto them ) so they may doe this also . Who dare condemne all those worthy Ministers of God , that were ordained by Presbyters , in sundry Churches of the world at such time , as Bishops in those places , where they liued , opposed themselues against the truth of God ? He citeth there Armacanus , and Alex , of Hales , affirming , that many learned men of their time were of this opinion , that Presbyters in case of necessity , may ordaine . e Quid est enim episcopus , nisi primus presbyter ? denique non aliter , quàm cum presbyteros & consacerdotes vocat , nunquid & ministros condiaconos suos dicit episcopus ? non vtique , quia multò inferiores sunt : & ●…rpe est ludicem dicere Primicerium . nam Alexandriae , & per totam Aegyptum , si●…desit Episcopus , consecrat Presbyter . August . ex vtroque Test. mixt . quaest . 101. D. Mort. Apol. Cathole . 21. Presbyter alter alteram ordinare potest , non in Ecclesia bene composita , sed in statu collapso , & deplorato , maximè in casu necessitatis . * * False , vid. Vntruth 3. in the Appendix to this Conference . * * Infrain Appendice . D. Field of the Church , lib. 3. cap. 29. Howsoeuer we dislike the Popish manner of praying for the dead , which is to deliuer them out of their feigned Purgatory : yet wee doe not reprehend the Primitiue Church , nor the Pastors , nor guides of it , for naming them in their publike prayers , thereby to nourish their hope of the resurrection ; and to expresse their longing desire of the consummation of their owne , and their happinesse , that are come before them in the faith of Christ. * * See the place of Bellarmine , cited in the Appendix . g Can. 6. Si quis dixerit in Ecclesia cathol . Non esse Hierarchiam diuinâ ordinatione constitutam , quae constat ex Episcopis , presbyteris , & ministris anathema sit . Can. 7. Si quis dixerit , Episco pos presbyteris non esse superiores , anathemasit . See the history of the Councell of Trent , lib. 7. p. 478. 480 The Legates consulting among themselues , answer , that there were cause to declare , that a Bishop is superiour to a Priest , verum quo iure declarato non esse opus . But by what right , the Councell need not determine . A little after the Doctors in the Councel were diuided about the Hierarchy , some placing it in Orders only , naming the Orders of Deacons , Priests , and Bishops , and others following . For Aerius placed it in iurisdiction ; a third sort placed it in both ; and the reasons of their direct opinions are there to be seene . The contrary to this assertion is maintained by the learned in the Romish Church . vid. Pagn . In praef . in suam ver sionem . Ariam Montanum . praef . Bibl. Reg. Ignatium Leuitam contra Lindanum , & alios Pontificios . & prae omnibus Hieron . apologiam pro Hebraicâ Veritate in Prologis , & Comm. in Zach. cap. 8. vid. Decret . 1. part . dist . 9. ca. vt veteres . citat . Bellar. plures alios in hanc sententiam . de verbo Dei lib. 2. cap. 11. 10. Benedict . Parisiensis theologus aliquot millia locorum in lat . vulg . versione correxit ad veritatem hebraicam & graecam . edit . Paris . an . 1552. 1558. sed postea prodijt noua editio , ibid. 1573. omissis omnibus illis emendationibus , cui praefixa est satis insulsa praefatio Iacobi fabri Sorbonici D. h h Certe , vix dubitari potest , quin sicut Latina Ecclesia constantior fuit in fide retinenda , quàm Graeca●…ita : etiam vigilantior fuerit in suis codicibus à corruptione defendendis . Bell. de Verb. Deil. 2. c. 11. h h This Bellarmine must needs say , vnlesse he contradict himselfe . For a little after in the same chapter he confess●…th , that in foure cases we may correct and mend the vulgar Latine Translation by the Greeke and Hebrew Fountaines . De Verb. Dei lib. 2. cap. 11. sect . 17. See Hieron . Apolog. ad Pam. Interpretum v●…tio , quae apud suos puriss●…o orationis cursu labuntur , apud nos vitijs scate●…t . ●…dem cont . Heluid . cap. 6. Multo purior manare credenda est sontis vnda , quàm riui . * * In hunc locum Ignat. exceptioni Bellarm. primae . An Ignatius hoc loco corruptus ? item secundae ac tertiae . Item Baronij deprauationi , & fraudi respondet . Nic. Vedelius . exercit . 2. in epist. ad Philadelph . Morn . de Eucharist . lib. 1. c. 10. 11. vbi de hoc toto argum . agit plenissimè . k k Quomodo ad Martyrij poculū idoneos faciemus , si non eos primùm in Ecclesia ad Bibendum poculum Domini iure communicationis admittimus ? Cypr. epist. 54. ad Cornet . l l Cur quidam in calice sanctificando & plebi ministrando non faciunt quod Dom fecit & docuit ? m m Ad bibendum sanguinem omnes exhortantur , qui volunt habere vitam . n n Aut integra sacramenta percipiant , aut ab integris arceantur . Quia diuisio vnius eius demque mysterij sine grandi sacrilegio non potest prouenire . o o Quid sit sanguis non iam audiendo , sed bibendo didicistis . p p Sanguis non in manus fidelium , sed in ora funditur . These books of Gregory are cited by Papists against vs vnder his name : though they be iustly suspected to be counte feit in learned Diuines iudgement . * * See an answer to these pretended ancient Rites , supra . c. 14. l l It is now two yeeres and more , since Master Euerard hath had this Scedule in his hand , vnto which he hath been sundry times importuned to answer , but hath not performed . * * M. Euerard should haue taken notice , that the Apostles were not at this time fully ordained Priests , though they had been once sent to preach . For after his resurrection , Ioh. 20. Christ breathed on them the holy Ghost , and said , Whose soeuer sinnes yee remit , &c. whereby hee fully indued them with Priestly power . Secondly , the Apostles at this Supper were Communicants , not Ministers of the Sacrament . Christ was then the Priest , and Minister onely in that action , and therefore the Apostles supplying the place of meere Communicants , it followeth , that whatsoeuer Christ then commanded them , he commanded all Receiuers after them . * * If neither precept of eating , or drinking belong to the Laiety , the Laiety are not at all bound to receiue this Sacrament . * * Shamefull vntruth , and notorious ignorance . See the Appendix , num . 〈◊〉 . item Chamierum de Euch. lib. 8. cap. 〈◊〉 de panis distributione quaestio nulla est , nec dubitatur omnibus esse fidelibus distribuendum , si qui se bene praeparatos offerant . * * Waldensis , tom . 2. cap. 91. fol. 162. edit . Salmant . 1557. Prolixe probat ex August . Cypriano , Bernando bibere spiritualitur intelligendum . Caietanusin 3. partem Thom. q. 80. verba Christi Ioh. 6. ad literam intelliguntur ad Manducationem spiritualem . * * This answer he contradicteth in his last answer : infra . vid. A. * * From the proper acception of the obiect onely , and not the act , the corporall and substantiall presence of Christ in the Sacrament cannot be inferred . For spiritually , and figuratiuely a man may feed vpon Christs body by faith , though his body be not present on earth . * * See this answer refelled by Vasquez , tom . 3. in 3. partem disp . 116. Nisi manducaueritis , &c. Haec verba non tantum reseruntur ad rem ipsam sumptam , sed & ad modum sumendi cam . nam manducate , & bibite , si verba propriè vsur●…entur , cuiuis speciei conuenire non possunt . Neque enim sanguis sub specie panis bibi dicitur , sicut neque corpus sub specie vinimanducari , vt optimè notauit Innocent . 3. lib. 4 , de myst . miss●… . cap. ●…1 . Christus autem praecepit , vt bibamus , alioquin si praedictam solutionem probare velim , oportet , vt impropriè verba praedictacaptam , & ita nibil in eo cap. de calice sanguinis Christi dictum putemus : quod est absurdum . cum enim , inquit Christus , caro mea est verè cibus , & sanguis mens verè est potus , non possumus nō de sanguine sub specie vini intelligere . Supra vid. A - * * Indeed some Doctors of the Reformed Churches haue conceiued , that such as cannot receiue not so much as a drop of wine , by their antipathy to wine , or other naturall infirmities , should altogether abstaine from the orall receiuing of this Sacrament , because they cannot receiue it in both kinds , according to Christs institution . So Iacob Rhenig . Arancoroper . cap. 22. pag. 212. But others incl●…ne rather vnto a more moderate tenet , that in this case , which falleth out very seldome , either such Abstemij , Clinici , or infi●…me , and bed-●…ead persons may receiue the Sacrament in some other liquor , which their stomacke may brooke , or that it is sufficient for them , to receiue it in bread actually , and in wine onely voto , or in desire ; and in this case , that the saying alleaged by our Sauiour may take place , misericordiam volo non sacrificium . Of which iudgement D. Andro. Episcopus Winton . Respons . ad apol . Bell. cap. 8. pag. 192. seemeth to be : applying the words also of our Sauiour to this purpose : The Sabbath was made for man , not man for the Sabbath . So may we say , the Sacrament was made for man , not man for the Sacrament . Verum casus ille in legem trahendus non est , sed cessante ferrea necessitate de reliquo redeundum mox ad Christi institutum . Decumbit quidem hoc argumentum , & ver è clinicū est . i. e. But of this case we are not to make a generall law , but where we are not kept backe by the Iron barre of necessity , we must presently returne to Christs institution . This argument drawne from bed-read men , lyeth bed read . In like manner may we say of your argument taken from Abstemij , that you might very well haue abstained from it , seeing there is no more strength in it , then in their stomakes . These words of S. Cyprian are rehearsed , and commenmended by S. August . de baptismo cont . Donatistas lib. 2. cap. 3. and commented vpon , lib. 3. de baptis . contr . Donatist . cap. 3. & l. 4. cont . Donat. c. 8. * * Unus & solus . g g Nay , on the contrary , S. Aust. often remembreth it , approuing it and commenting vpon it . See note Marg. supra . Calicem Dei miscentes à diuino magisterio non recedamus . Si vinum tantum quis offerat , sanguis Christi incipit esse sine nobis , si aqua sola , pl●…bs incipit esse sine Christo. quando autem vtrunque miscetur , tunc sacramentum spirituale , & coeleste perficitur . * * Cur quidam in calice sanctificando , & plebi ministrando non hoc faciunt , quod Iesus Christus Deus noster sacrificij huius author , & Doctor , fecit , & docuit . Notes for div A00597-e45300 * * Etsi Christus non dedit laicis panem , non tamen prohibuit dari ; & alihi etiam iussit dari , cum it , hoc facite . Paulo post : Lucas illud , hoc facite , posuit post datum sacramentum sub specie panis , post datum autem calicem illud non repetiuit , vt intelligeremus , iussisse Dominū , vt sub specie panis omnibus destribueretur sacramentum , sub specie vini autem non item . Idem notat . Caiet . Becan . Tilitanus Hesselius citat . à Chamiero . de ●…ucha . lib. 8. cap. 4. pag. 4●…7 . * * H●…retici , cū ex scripturis arguuntur , in accusationē cōuertuntur ips●…rū scripturarū . quasi non rectè habeant , nec sint ex authoritate , & quia variè sint dictae , & quia non possit ex his inueniri veritas ab his , qui ignorant traditionem . non enim per literas traditam illam , sed per viuam vocem . * Tertul. Cum hac haeresi nihil perficiet congressio scripturae , nisi planè vt quis stomachi ineat euersionem aut creebri . a a Credunt sine scrip . vt credant aduersus scripturas . b b Adoro scripturae plenitudinem . Scriptum esse doceat Hermogenis officina : si non &c. Si non est scriptum , timeat illud ; adijcientibus , aut detrahentibus , destinatum . Sanctissimus Dominus noster Papa , Mart. 5. dixit : omnia , & singula determinata , conclusa , & decreta in materia fidei per praesens Concilium inuiolabiliter obseruare volo , ipsaque haec conciliariter facta approbo , & ratifico . Postquam omnia , & singula decreta materiam fidei concernentia approbasset . In die S. Leonis dicebatur . Quaesumus , Domine , vt animae B. Leonis haec prosit oblatio . Et licèt bae●… oratio mutala sit , tamen ad huc bodie in secreta oratione in festo dicimus . S. Leonis confess tui atque pontificis annua solennitas nos tibi reddat acceptos , vt per haec piae placationis officia illum beata retributio comitetur , & nobis . gratia tuae dona conciliet . Bell. l. 2 de Purg. c. 18. Respondit Innocent . dupliciter ; 1. cum Ecclesiam petit gloriam Sanctis , qui regnum coelorum iam possident , non petere , vt illi in gloria crescant , sed vt apud nos illorum gloria crescat , ut toti mundo illorum gloria innotescat . 2. dicit , non videri absurdum , si petamus illis augmentum gloriae alicuius accidentalis . Fortasse petimus gloriam corporis , quam habebunt in die resurrectionis . Notes for div A00597-e45870 Fishers reply to D. White , and D. Featly , pag. 79. anno . 1625. See a booke intituled , Sundry Relations by I. C. printed permissu superiorum . 1626. See the second part of the Reply to D. White and D. Featly . Cicero proCaelio . Notes for div A00597-e46610 Fouresold presence ; 1. diuine ; 2. spirituall ; 3. sacramentall ; 4. corporall . Ephes. 3. 17. a a Verbum care factum est , & babitauit in nobis . Stat. Quaest. The maine Argument . b b Hoc est corpus meu●… . c c Nisi carnem meam comederitis , &c. d d Acceptum panem , & distributum discipulis , corpus suum illud fecit , Hoc est corpus meum , dicendo , id est figura ●…orporis mei . e e Ex Autographo . Verbailla Tertulliani sic sunt intelligenda : vt verba illa , id est ( figur●… corporis mei ) reserenda sint ad illud vocabulum , Hoc , quod est subiectum propositionis Christi , & illud explanent : vt sensꝰ Tertulliani sit : Hoc , id est , figura corporis mei , est corpus meum . f f Id quod erat vctus figura , est corpus meum . Hier. Ca●…al . vir : illustr . g g Ex autogr . Ego agnos●…o , quòd in verbis , hoc est corpus meum , est figura , sed non mera figura , aut figura vacua à veritate , quae figuratur . h h August . de Doct. Christ. lib. 3. cap. 16. pag. 23. edit . Parisiensis . Si autem flagitium , aut facinus videtur iubere aut vtilitatem , aut benificentiam vetare , figurata est locutio . ex . gr . Nisi manducaue●…is ( inquit ) carnem fil●…j hominis , & sanguinem bibe●…îtis , non habebitis vitam in vobis : facinus vel flagitium videtur iubere : figura est ergo praecipiens passioni Domini esse communicandum , & suauiter , & vtiliter recondendum in memoria , quòd pro nobis caro eius crucifixa , & vulnerata sit . i i Flagitium vid●…tur iubere , figura est ergo . Praecipiens recondendum in memoria , &c. k k Sub aliena specie . l l Figura est eogo . s●…u figurata locutio , Respondeo , quòd est figura mixta ex propria & figurata actione . 〈◊〉 . Resp. ex Autog. m m Prop●…ia figurata . Replic . n n Ex Autogr. Locutio Christi , nisi manducaueritis , &c. est secundùm Augustinum prapria , & figurata : figurata qu●…ad modum ●…dendi , scilicet in propriâ sorma , quoed rem est propria , scilicet quoad substantiam ca●…nis Christi , & i●…a mixta est figurata & prop●…ia locutione . 2 Resp. o o Si hoc iam propriè sonat , nulla putetur figurata locutio . ibid. p p Si secundùm literam sequaris quod dictum est , nisi mandocaueritis carne●… filij hominis , &c. litera illa occîdit . q q Respondeo secùndum literam Caperniticam . r r Secundùm literalem sensum , quem intellig●…bant Capernitae . 2. Resp. D. S. V●…rba mea Spiritus sunt , & vita . 2. Resp. a a Num hominis commestionem hoc Sacramentum pronuntias , & irreligiosè ad crassas cogitationes vrges fidelium mentes ? Cyr●…l . ad obiect . Theod. in expos . an●… . 11. b b De consecr . dist . 2. Berenga rius is forced to subscribe , as followeth . Ego Berengarius , &c. Credo corpus Domini nostri Iesu Christi sensualiter , & in ve●…itate manibus Sacerdotum tractari , frangi , & fidelium dentibus atteri . c c Sicut ergo caelestis panis , qui Christi caro est , s●… modo vocatur corpus Christi cum reuera sit Sacramentum corporis Christi : Glossa addit : c●…leste Sacramentum dicitur corpus Christi , sed improprie , vnd●… dicitu●… suo modo , sed non r●…i veritate sed significante mysteri●… : ●…t fit sensus : vo●…atur Christi corpus , id●…st , significatur . d d Aliud est Sacramentum tantum , aliud res tantùm : aliud res & Sacramentum . e e Gratianus quoad nos non est authentic●…s autor , mul●…ò minùs Glossa . Arg. 1 duct . à circumst cont . f f Unde consta bi●… ijs pan●… , in qu●… gratiae 〈◊〉 sunt , 〈◊〉 corpus Dom●…i ? g g Pan●… corpus suum a 〈◊〉 . h h Quid est panis ? Corpus Christi . i i Nos autem audiamus panem , quem fregit Dominus , deditque discipulis , esse corpus Domini , ipso dicente : ●…oc est corpus meum . k k Quod videtur , panis est & calix , quod etiam 〈◊〉 renun●…iant ; quod ●…utem fides p●…stulat instru●…da , panis est corpus Christi 〈◊〉 sanguis . l l De ●…o quod rotunda est figu●…ae , & 〈◊〉 , Dominus per gratiam dixit , Hoc est co●…pus meum . m m Christus depan●… affi mat , Hoc est c●…rpus meum . n n In distributione mysteriorum , panem vocat corpus suum . o o Dicendum est , quod ( hoc ) demonstrat substantiam panis . Repl. Exod. 4. p p Panis Eucharistatus ( panis non manens panis est corpus Christi . Ex Autogr. * Subiectum ( hoc ) significat quando proser●… , corpus Christi ▪ sed non significat pro tunc , sed pro proximo non esse 〈◊〉 propositionis . q q Signifi●…bat tunc , non pro tunc . r r Quid ergo tunc significabat , panem transubstantiatum ? t t Pro pane transubstantiato . u u Ergo pro corpore Christi . x x Corpus Christi est corpus Christi . y Conced●… sensus eorum verborum ( Panis est corpus Christi ) est iste quoad identitatem signifi●…ati : Corpus Christi est corpus Christi : quoad modum significandi , non est idem ; sed diuersus , & non i●…enticus . 2. Arg. deductum à circumst . contextus . x x Hic calix est n●…uum Testamentum in meo sanguine . y y Pro contento ▪ and no●…um Testamentum pro sign●… sigillo , Sacramento noui Testamenti . Resp. Replic . a a Testamentum est voluntatis nos●…ae iusta sententia d●… eo , quod quis fieri velit post mortem suam . Digest . de Test. estque aut Scriptum , aut nuncup●…torium . a a Sensus huius propositionis , Hic calix est n●…uum Testamentum in meo sanguine , est iste : Hic liquor , qui qu●…ad rem significatam est identicè sanguis meus , est novum Testamentum : id est , a●…thenticum signum vltimae m●…ae voluntatis , sancitum in sanguiue meo ; fuso pro vobis . b b S●…nguis meus 〈◊〉 in sa●…guine meo . c c Quoad rem significatam , & quoad modum significa●…di . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . H●…m . Odys . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. Arg. Circumst . text . d d Qu●…d vinum esset , qu●…d ben●…dictum est , Christus o●…endit , ●…icens , non bibam à 〈◊〉 de h●…c fructu vitis . d d Non bib●… ex ●…oc f●…uctu vitis . e e Qua in parte inuenimus calic●…m mixtum fuisse , quem Dominus obtulit , & vinum fuisse , quod sanguinem suum dixit ? f f Cum Dominus hoc mysterium trad●…et , vinum tradid●… ; ex geni●…ine , ai●… , vitis , quae 〈◊〉 vinum , non aquam producit . g g Vinum fuit redemptionis nostrae mysterio , cum dixit ; Non bibam de hoc genimine . h h Quod autem vinum in calice consecra●…rat , patet ex ●…o , quod ipse subiunxit ; Non bibam à modo de genimine vitis . i i Patres admittis , an excludis ? admittis , victus ●…s : excludis , Nullus●…s . k k In resp . ad hoc arg . lib. 1. de sacr . Euch ▪ c. 11. l l Augustinus non perpendit hunc locum diligenter .