SECT. IIII.
The fourth headlesse arrow is their argu∣ment, 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 re∣ceiued 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 in∣stances are for priuate communions of the sick at home. Our question is of members of the Page 188 Church, and those of the Laietie, but of these instances, the first is of a person excommuni∣cate; the second and third are of Bishops.
Secondly, these instances are not sufficiently proued.
To the first instance, Serapions Boy were a∣ble to answer. For what a sequel is this, the old mans mouth was drie, and the Boy was there∣fore 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 ex∣commnicated 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 vn∣to 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,amoystening 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 ad∣uersaries, nor hindreth vs. For if Saint Ambrose straight vpon the receiuing of the bread yeel∣ded vp the Ghost, before hee could receiue the Cup, it was by accident, that hee receiued Page 189 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, discre∣dits 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 in∣tent 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 on∣ly, 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 aduersa∣ries.
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 Com∣munion of the Laietie:
But the Sacrament was vsually giuen to the sicke in both kinds:
Therefore this custome of the Church ma∣keth for, and not against the entire Communi∣on of the Laietie.
Page 190 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 consecra∣ted 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 bif any that were ready to die, desired to bee partakers of the holy mysteries, they should ob∣taine there desire; especially, if it could be proued, that before in the time of their health, they had been hum∣bly sutors for them.
Lastly, by the words of cBeda, 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.
