to drinke thence conceived that he condemned wine altogether as Hierome observeth upon that text Amos 2. vers 12 and of the g Manachei vinum non bibunt dicentes esse principium tenebrarum cum vescuntur uvis Magdeburge Centur. 3. cap. 5. col 115. Manachees who accounted wine the beginning of darknesse yet forbare not to eate the grapes from whence it was pressed of the h Erant Angeli duo Aror Maror missi a Deo de caelis in terram tribue his interdictis ne occiderent ne injuste vindicarent nec vinum biberent Centur. 7. cap. 15. col 613.30 Turks who pretended a prohibition from heaven by an Angel against the drinking of wine of the Aquarij who refused it upon pretence of more sobrietie and especially of the Papists who denie the necessary use of it to the Laitie by vertue of Christs Institution Lastly hereby they professe against scandall or offence unto the congregation by doeing otherwise then they doe An application of the Precedent Observations to the particular Case proposed concerning the Partie that cannot take the bread of the Sacrament IN this discussion of the different opinions concerning the receiving of the Sacrament where either the matter wherein it was at the Institution first Administred cannot be had or the meanes of orall eating or drinking is denyed I have beene the more large because all that I have met withall who have medled with the doubt I have found too short to give an inquisitive minde or a scrupulous conscience due satisfaction and for that besides the particular Quaere touching the Maid that can take no bread there be other difficulties concerning imperfect Communion which may perplexe others as much as this doth her and which being cleared prepare the way of resolution for the point in hand touching which the resultancie of the precedent discourse drawne up in particular observations may be this That though there be most dispute betwixt us and the Papists upon the with-holding of the Cuppe of the holy Communion in the thing it self there is no more necessitie held by either side of the use of the one element then of the other nor is Christ lesse present to the faithfull in the one then in the other though methinks besides other advantages on our part this is of no small moment that they have made choice of the bread rather then the wine in their halfe Communion whereas with more probabilitie of reason they might have pleaded for an halfe communion in wine then in bread both because Our Saviour said expressely Mat. 26.27 Drinke ye all of this and said not so of the bread Eat ye all of this though he meant no lesse Because that the Blood of Christ not so much as it is in the body as let out of the Veines and made potable liquor is the proper meanes of the remission of our sinnes Heb. 9.22 without which there is no remission Because in the blood is the life of the creature yea it is called life it self and is diffused all over the body being the purer part of the nourishment which we receive whereof are produced the Spirits which quicken the whole man in the motion and operation of all his parts and faculties so that in this respect her case is in my conceit more comfortable who can take no bread if shee can drinke the wine then theirs who contrariwise are disposed to a drie Communion and not to a moist who can eate the bread but cannot drink the wine of the Sacrament That what is resolved to be lawfully done in the want of either bread or wine the same may be done by way of reliefe to those whose Antipathy or disabilitie to receive maketh it all one to them as if it could not be had at all That if the partie cannot take ordinary Sacramentall bread but can take Almond bread which is the best of those things that are Analoga to bread of Corne and is composed of fewest simples and which as in quantitie so in use is many times made like our usuall bread and presented with wine for present entertainment of guests or friends and Lastly which is for the chiefe matter of it the i Almonds are of good temperature for heat and moysture and of wholsome and pure juice Venner via recta ad vitam longam pag. 136. Almond is much commended by the Phisitian or ordinary Communion bread moistned with wine as in the Communion of the sicke hath been anciently allowed as before I have shewed I make no great doubt but that kind of bread and the wine of the Communion Cup would become sufficient materialls for both a lawfull and comfortable Sacrament to the receiver But that wherein I am more confident upon serious pensitation of all particulars is that it were best for her if indeed she be so averse from all use of bread to take and taste of the Cup onely and to take the bread into her hand and thereby and therewithall to testifie that nothing but her Antipathy to bread keepeth her from conformitie with the present Church which answereth the second part of the Canon of the French Church concerning this matter But it will not be safe for the Minister to take up such a new manner of Administration of the Sacrament without consulting with the Bishop of the Diocesse who is to give leave and order for that I have conceived to be convenient in this case if he approve it which I conceive hee will Because as before hath been observed to debarre any from the Communion wholly who earnestly desire it because they can take it but in part seemeth not to suite with the charitie of the Church I suppose he will not be forward to substitute an other Element in stead of that which cannot be had or cannot be taken and if neither of these the third will follow For such receiving in one kinde only I think he will resolve the rather because though the Communion be a common union of the faithfull with Christ and of Christians with one another and so necessarily require a number to Communicate with the minister that except there be foure or three at the least to joyne with him there must be no communion by the direction of the Rubrick yet in case of necessitie the Church dispenseth with the defect of that indeed too small number and thus resolveth in the Communion of the sick In time of Plague sweate or such other like contagious times of Sicknesse or Diseases when none of the parish or neighbors can be gotten to Communicate with the sick in their houses for feare of infection upon speciall request of the diseased the Minister may be a lonely Communicant with him and as by a necessary defect of number one Minister in this case stands for three others so by the like necessitie one element may stand for two and this rather then that because whole Christ is present to the faithfull in receiving either of the Elements but three Laie-men are not nor can be present in one person whether Minister or any other But if for all this upon some especiall reason which my shallownesse doth not conceive all participation of the Sacrament should be forbidden or denied to such a one as cannot entirely take it in both Elements as others doe yet the partie needeth not be troubled since our Church her selfe hath resolved in the Communion of the Sick that if any person by extremitie of sicknesse or for want of warning to the Curate in due time or for lacke of companie to receive with him or by any other just impediment doe not receive the Sacrament of Christs bodie and blood if he truly repent him of all his sinnes and stedfastly beleeve that Christ suffered for him hee doth eate and drinke the body and blood of Christ profitably to his souls health although he doe not receive the Sacrament with his mouth Of Manus Christi THerefore no need of Manus Christi for Corpus Christi and as I conceive there is no warrant for it because it is compounded of many Ingredients none of which is either bread or any thing that is Analogicall to it as Sugar Rose-water prepared Pearle and leafe Gold Christs Word any his Churches word is better warrant Manus Christi then Christs hand in this sence to resolve the conscience of such as doubt to the satisfaction whereof if that I have said doe any service let praise be given to God and a prayer put up for him whom he is pleased to use though a weake and unworthy instrument to such a purpose Chester Monday 16. of January 1636. Yours much obliged in love and observance J. L. Feb. 9. 1640. Imprimatur THO. WYKES
when with the coldnesse of the winter that went before their Vines were killed I conceive with humble submission to the judgement of the Church that rather then we of England should generally want the Sacrament untill new Vines had brought forth new increase wee might well receive the Sacrament in some of the better sort of our usuall drinks but not in water onely though that were mingled in the sacred Cup at the consecration as g Neque aliud fiat a nobis quam quod pro nobis dominus prior feceret ut calix qui in illius commemorationem offertur mixtus vino offeratur Cypr. Epist 63. pag. 85. col 1. aqua p. 86. col 1. Cyprian confidently affirmeth and h Probabiliter creditur quod dominus Sacramentum hoc instituerit in vino aqua permisto Aquin. part 3. Quest 74. art corp Artic. so also Chemnit saith verisimile est Christum vinum non merum sed temperatum bibisse Chemnit exam Trid. part 2. pag. 170. col 1. others more warilie deliver upon probable conjecture and that for these two reasons First because as i Calix tuus inebriat Ps. 22. aqua non inebriat Cyp. ep 63. p. 86. c. 1. St. Cyprian sheweth the drinke of the Sacrament must be a drinke of some vigour as able as water is not to inebriate though not in so small a quantitie as is commonly taken by every single receiver Secondly our Saviour consecrated the Sacrament not simply in wine as it was wine but in wine and water as the usuall drink of that Country as Beere or Ale is with us as k Dominus Sacramentum hoc instituebat in vino aqua permista secundum morem istius terrae Aquin. part 3. Q. 74. Art 6. Corp. Artic. Aquinas conceiveth and no man contradicteth him in it nor doe I know any reason why any one should doe so And upon these reasons it might if the Church gave way unto it be warantable enough rather to make a supply where there is an unexpected fayling of wine at a great Communion with some other liquor analogicall to it then to send many away with halfe the Sacrament If it be said that in case of want of wine Object to take common drinke would bring the Sacrament down to a common and contemptible conceit as by dealing the Sacramentall bread out of a common Basket some people tooke a loathing of the communion as was objected against the Vicar of Ratsdale in the l Conference at Hampton Court p. 95. Answ conference at Hampton Court It may be answered first that no such ill effect hath been observed in the places where wine is by custome the common drinke of the Countrey as in Judea France c. Secondly That the Sacrament of Baptisme Answ 2 is received in a more ordinary and common element by farre for what is more common then water whereof every beast may drinke and wherein he may set his foot and yet is Baptisme generally received as an holy and honorable ordinance Thirdly Answ 3 for that scandall at distribution of the bread of the Sacrament out of a basket I say It consisted chiefly in this that the Minister m Ibid. suffered as in the Conference is said each man to put his hand into the basket and to take his own part of the bread In that being but a private Minister he made an Innovation for the worse and withall a kinde of schisme from other Churches But if there had been Authoritie for carrying the bread in such a basket it had been no prejudice to the dignitie of the Sacrament nor to his discretion that so used it nor had such scandall ensued upon it Saint Hierome highly commendeth m Sanctus Exuperius Tholosae Episcopus viduae saraptensis imitator Esuriens pascit alios ore pallente Jejunijs fame torquetur aliorum omnemque Substantiam Christi pauperibus erogavit nihil illo ditius qui corpus domini Canistro vimineo sanguinem portat in vitro Hieron ad Rustic Monach. de vivendi fama tom 1 pag. 49. prope finem Epist pag. Exuperius Bishop of Tholouse for his great charitie and mortification and for his great estate also and yet saith he hee carried the Lords body in a wicker basket and his blood in a glasse Meaning the materialls of the sacrament bread and wine The reason why this good man carried the Sacrament in such meane vessells whereof the Reader may have some scruple by the way was not out of any contempt or disrespect of it but that thereby he might the better drive the sinne of covetousnesse out of the Church as Hierom implyeth when he o Sanguinem portat in vitro qui avaritiam ejecit è templo Hieron Ibid. saith in the same place and the next words after that he excommunicated avarice out of the Church but this but by the way Yet I confesse though I thus plead when I was once unhappily put to a Non plus for Wine in the administration of the Sacrament by the Church-wardens default I durst not piece up the defect with any ordinary drinke because I wanted the direction of Authoritie to induce me unto it so that I incline to conforme to a third opinion which is a kinde of Medium betwixt those two Viz. neither to substitute other elements as Calvine Beza Polanus and others would have it nor wholly to forbeare or debarre others from the receipt of the Sacrament as p Indeed some Doctors of the reformed Churches have conceived that such as cannot receive so much as a drop of wine by their Antipathy to wine should altogether abstaine from the orall receiving of the Sacrament because they cannot receive it in both kinds Dr. Featly in his conference with Mr. Everard pag. 268. marg out of Jacob Rhemig some other Protestants have conceived most convenient when bread and wine or either of them cannot be had but if there be either an Antipathy against either kinde or want of either to be content with that which may be had and taken and this is the Judgement not only of Papists as of q Multi abhorrent a vino vel natura abstemij sunt vel educatione in calidioribus regionibus assuescunt enim pueri puellae etiam nobiles aquae potui unde multipostea etiam in matura aetate non possunt absque nauseâ vinum gustare Quid ergo isti facturi sunt abstinebunt a communione perpetuo at id non licet per divinas leges Bellar. tom 3. l. 4. de Euchar. chap. 24. pag. 295. Bellarmine besides many more concluding so in the case of such as are abstemious cannot abide the taste of wine but of many Protestants also of whom he nameth r Brent in confessione Wittenburge 2. part 2. pericopes apud Bellar. Ibid. Brentius only and blameth s Quis dedit Philippo authoritatem mutandi Sacramentorum materiam Bellar. ubi supra Melancton for too much
boldnesse in resolving on the contrary part for the Russians that wanting wine they might have the Communion in Methegline asking who gave him Authoritie to change the matter of the Sacrament But it would be a harder question able to pose the learnedst Pope to aske who gave him or the Councell of Constance or Trent authoritie to rob all the Laitie of the Christian world of halfe their right in the holy Sacrament But besides Brentius there be many more that so resolve for as the reformed Churches in France in twenty severall Synods have confirmed this Canon for the Communion t So in the Ecclesiasticall Discipline of the Reformed Churchches Ch. 12. Art 7. Ms. Pastors ought to Administer the bread of the holy Supper unto them that are not able to drinkwine they having made a Protestation that they doe it not in contempt and framing themselves to drinke so farre as they shall be able Namely they shall take the cup in their hand to prevent scandall Which Constitution I account of more weight because it is not like they did either not know or not consider the decisions of Geneva before mentioned and it is worthy our observation in two points especially That the Communion may be received in one kinde in case of necessitie when both cannot be had or not received for then to take the one in deed the other in desire may suffice which seemeth to be the Judgment of Bishop Andrewes who since his death hath been stiled a stupendious oracle in his Answere to Cardinall Bellarmine as u Doctor Feately in his conference with M. Evarard pag. 268. Doctor Feately understandeth him though to mine apprehension he w Si qui in extremis viaticum petant ab hac autem velilla specie abhorreant quaeri potest porro an eo casu dispensari possit ut altera tantum specie communicent an necessitate id cogente immutari possit quid in Euchar. gratiae divina lonmanum desectum supplente cum sacramentum propter bominem factum sit non homo propter Sacramentum verum casus ille in legem trahendus non est sed Cessante ferreâ necessitate de reliquo redeundum mox ad Christi Institutum Bishop Andrewes respo ad Card. Bellar. cap. 8. pag. 192. carryeth his conceipt indifferently betwixt receiving in one kinde and supplying the defect of one Element with some other thing in case of Antipathy or other extreame necessitie which hee calleth an Iron necessitie In which case he saith the Sacrament was made for man not man for the Sacrament So that when the man cannot yeeld to the Sacrament that should in some sort yeeld to him and that may be meant two wayes Either by supplying one kinde by some other thing analogicall unto it of which we have spoken before Or Secondly by tempering one kinde so with another as to make it fit to be relished and swallowed as by soaking the bread in liquor as in case of old x Euseb Eccles Hist lib. 6. chap. 43. pag. 118. Serapion who could not let downe drie bread which soaking by the Councell of y Bellar. citeth this out of Burchard Bellar. lib. 4. de Euchar. c. 26. tom 3. pag. 300. col 2. though in the Councells I can finde no such Canon Towers was allowed to sick Communicants but afterwards when out of case of necessity it was used by some it was severely cōdemned by a Canon in the 3. z Concil Bracarens 3. fol. 310. princip Concil Councell of Bracara anno 669. and as a Gratian. de consecr di 2. cap. cumomne Crimen fol. 315. pag. 1. col 1. Gratian citeth it by a decree of Pope Julius Anno 340. Or thirdly by taking the one kinde Re the other Voto the one kinde in deed the other in desire which I most approve of for First in such a case hee that receiveth one kinde receiveth Christ and with Christ both his body and blood so that though he have not the Integritie of the Sacrament for the outward Elements he may have the essence and efficacie of it and though it be imperfect in respect of the sensible materialls yet it is better to have it imperfect then not at all as it is better to have a piece of a booke of Canonicall Scripture or but a verse if he can have no more then none at all Besides it seemeth hard measure to debarre any from their participation of both parts of the Sacrament because God hath enabled them to partake but of one especially if they much desire it and be inclined to scruples and discomforts if they be kept without it If it be objected that b Aut integra Sacramenta percipiant aut ab integris arceantur quod divisio unius ejusdemque mysterij sine grandi sacrilegio non potest pervenire Gelas. apud Gratian de consecrat dist 2. cap. comperimus fol. 315. pag. 2. col 1. Gelasius who was one of the better sort of the Bishops of Rome for he lived about the yeer 492 required either an intire Communion in both kinds or a forbearance of both and held the division of the one from the other no lesse then a grand sacreledge I answere he speaketh this of such as by c A calice Sacrati cruoris abstinent nescio qua superstitione docentur astringi Ibid. Superstition refused the Communion of the Cup not of such as would but could not have both or receive both It seemeth rather sacreledge to withhold from them their Sacred right in one part of the Sacrament because they are deprived of meanes to enjoy the other But Saint d Detrabe verbum quid est aqua nisi aqua accedat verbum ad elementum fit Sacramentum Aug. tract 8. in Joh. tom 9. p. 547. Augustine said the word and the element must make up the Sacrament without the element then no Sacrament but he said it not in the Plurall number Elements but in the singular and he speaketh it particularly of the Sacrament of Baptisme in his Eighth tractate upon Saint John The second observable point in that Canon of the French Church is that when it is so received all scandall and offence must be carefully declined for if the partie cannot drinke wine he must yet take the Cup into his hand as before hath been said and professe a willingnesse to doe it and thereby hee professeth his judgement and consent with the Church against severall heresies condemning and denying the lawfull use of wine as the e Alphons de Castr advers heres lib. 14. fol. 173. pag. 6. Severeani who held that Satan and the Earth were the Parents of wine and of the f De hoc loco heres suam Tatianus Encratitarum princeps struere mititur vinum asserens non bibendum Hieron in Amos. 2. the 12. tom 6. pag. 94. col 2. Tatiani who because the Lord findeth fault with the people by the Prophet Amos that gave the Nazarites wine
lib. 4. cap. 24. tom 3. pag. 295. Melancthon resolved for the Russian Church or the Juice of Raysons as for India upon the like defect others have concluded and as there the Communion of the Nestorian Christians is administred o Mr. Brerew Inquire of Lang. Relig pag. 147. or any other liquor of familiar use though it be water so p Vt pro vine aliud in jis regionibus usitate potionis genus usurparent vel aqua vel alia sibi familiari potione utantur Beza epist 25. pag. 167 168. Beza putting the question touching America maketh Answere and hee doth it in the name of q Hoc domini Calvini responsum ut optima ratione nixum Christi consilio consentaneum noster caetus adeo comprobavit ut eos superstitiose facere censuerimus qui a vini Symbolo usque adeo penderent ut alteram coenae partem omittere mallent quam Analogon aliud Symbolum ita cogente necessitate usurpare Ibid. Calvin and others of the Presbytery of the Church of Geneva as consonant both to very good reason and to the counsell of Christ which he delivereth with such confidence of the sufficiency of such a supply that hee chargeth those with superstition who so depend upon the Symbole of wine that if they may not have it they will deprive themselves of the other part of the Sacrament and he assureth the receiver that there is no doubt of it but by such an Administration of the Sacrament r Neque dubitet tam sibi sub hoc potu quam sub vino sanguine Christi communicare Ibid. he receiveth the blood of Christ as well as if the Sacrament were with wine delivered unto him But this libertie without great caution might prove very scandalous for First by receding so far from the Institution some might take occasion of such a presumption as is condemned in Å¿ Audivimus quosdam schismatica presumptione detentos contra divinos ordines Apostolicas institutiones hoc pro vino c. Botro i. de unarum granis populo communicare Concil Brac. 3. can 1. fol. 310. the third Counsell of Bracara anno 669. which was to bring milke for wine to the Communion or clusters of grapes which is wine vertually and materially somewhat else which should not be be added to the Institution as t Vvae integrae non debent huic Sacramento misceri quia jam aliud esset ibi preter vinum Aquin. 3. part que 74. art 5. ad tertium Aquinas well enough hath resolved and there were some so fond or rather mad as to bring bread and cheese into the mysteries of Religion who therefore are worthily branded with a name and note of heresie by u Artotyritas appellunt eo quod in mysterijs suis apponunt panem caseum sic mysteria sua faciunt Epipha contra Heres lib. 2. tom 1. p. 99. col 2. Epiphanius and w Artotyritae quibus oblatio eorum hoc nomen dedit offernnt panem caseum dicentes a primis hominibus oblationes de fructibus terrae ovium fuisse celebratas Aug. de Heres Her 28. tom 6. pag. 21. Augustine many hundred yeeres agone Secondly for the limitation or rather limited allowance of Beza in case of necessitie as according to the degree of it it maketh as much variation in bread as is betweene Almonds and Acorns so for drinke some necessities have come downe as low as from wine to urine Rabshekah threatned the Jewes Esay 36.12 That hee would bring them to such an extremity but he did but threaten it but it fell out so indeed among the Cretenses upon the siege of Cecilius Metellus for they were driven to drinke both their owne and the urine of their beasts and so as x Sua Jumentorumque suorum urina sitim torserunt verius quam sustentarunt Valer. Max. lib. 7. cap. 6. Valerius Maximus said did rather torture then satisfie their appetites if the case of necessitie be such as degrades a mans appetite to the Aliment of beasts or as in this case below it doubtlesse it is much better to forbeare the Sacrament then to administer it in such Elements as suite neither with the sweetnesse nor with the dignitie of such an excellent mysterie For Beza his allowance of water in case of necessitie I like it the worse not onely for that as it is a kinde of drinke it is fitter for beasts then for men but for that such as antiently did administer in water in stead of wine were branded as hereticks by the orthodox Doctors under the name of y Aquarij dicti sunt quod aquam offerunt in poculo Sacramenti Aug. de Heres heres 64. tom 6. pag. 32. Aquarij though they did it not of schismaticall presumption as those whom the Councell of Bracara condemned for their innovation but in their zeal to z Sobrietatem adeo diligebant ut ejus conservandae causa etiampro calicis consecratione vinum evitandum putent Alph. a Castr Advers Heres lib. 6. fol. 181. pag. 6. sobrietie Against these St. a Cyprian Epist 63. pag. 85. 86. Cyprian pleadeth very earnestly in his epistle to Cecilius I denie not but that there is difference betwixt using water without necessitie as they did and of necessity when wine could not be had which is the case wherein Beza and his brethren did allow it whose opinion is since taken up by b Polan Syntag. lib. 6. cap. 56. col 12.13.12.14 Polanus and set downe almost in the same words though he name him not Yet their great affection to sobrietie was somewhat to excuse them and perhaps very neere as much as the meer want of wine might excuse some others if they should follow Calvinus Beza and Polanus their indifferencie for using water in stead thereof for though wine could not be had other liquor of neerer operation to it in most places may be had And albeit ordinarilie those Countreys which have no vines might be provided of wine enough for the Sacrament as c Potest verum vinum ad terras illas deferri in quibus vites non crescunt quantuÌ„ sufficit ad hoc sacramentum Aq. 3. p. Q. 74. art 5. ad prim Aquinas confesseth which we take not only for the Priests as he hath it and so no necessitie to dispence with the d Bellar. de Euchar. lib. 4. cap. 24. tâ—m 3 pag. 295. Priests of Norway to consecrate in one kinde only as Pope Innocentius the VIII is said to have done but for the Laitie also yet if there should be such want of wine as in the yeere e Magdeburg Cent. 13. cap. 13. col 2. 1237. there was in Alsatia when a quart of wine was 16. times dearer then it was but the yeere before especially such a want as was in the yeer f Centur. 7. cap. 13. col 559 560. 604. which was generall almost throughout the world