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.
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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, Ie∣suite.
  • Rob. Bellarmine → , and Guli. Durand.
  • Alph. Salmeron, and Thom. Aquinas.

Becanus the Assay∣lant.

IF whole Christ bee no lesse contained Page  225 vnder one kind, then vnder both, it is all one, whether wee re∣ceiue 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 a∣lone, 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 Defen∣dant.

IT is denied by vs, that when the body Page  225 alone is taken, that the whole Sacrament is ta∣ken, according to the entire representation thereof. Because sith by the force of conse∣cration, there is no∣thing vnder the bread, but the body; the tak∣ing of it is nothing but the eating; for to drink∣ing is required, that the blood bee taken, which ought to bee there by it selfe, and that by vertue of con∣secration, and not by concomitancy onely. Soto in 4. dist. 8. art. 2. And before him Ha∣lens. loco super. cit. Christ is not contained vnder each kind sacramental∣ly, but the flesh onely vnder the forme of bread, and the blood vnder the forme of wine.

Page  226

Hesselius the Assay∣lant.

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 en∣tire Sacrament, and to∣tall substance thereof, but the whole fruit, grace, & vertue, which proceeds from both kinds together, is fully also exhibited vnder one alone. Euery par∣ticle of a diuided Hoste, euery drop of the Chalice is a maine Ocean of spiritual bles∣sing. Yet many of them by the same morall a∣ctions successiuely re∣ceiued, afford no more grace, then one alone, because that one instil∣leth Page  227 the whole Foun∣taine it selfe: which cannot at that time be further increased, or produced a new.

Vasquez the Defen∣dant.

The opinion of them euer seemed to some to bee more pro∣bable, 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, ob∣taine thereby a new in∣crease of grace. His rea∣son is; each kind in this Sacrament, as it is a part of the Sacrament, hath a diuers significa∣tion by it selfe, and sith according to our for∣mer suppositions, in the Sacraments of the new law, the efficacy followeth the signifi∣cation thereof, it en∣sueth thereupon, that each kind in this Sa∣crament doth produce Page  227 its owne effect by it selfe, Vasquez in part. 3. Tho. disp. 215. Cap. 2.

*Bellarmine the Assay∣lant.

The whole essence of a sacrament is found in one kind. For to the essence of a Sacrament two things are requi∣red, significancie and efficacie: For a Sacra∣ment is a Signe, and cause of Grace, but both these are found in each kind: For al∣though 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 suf∣ficient to make it a Sa∣crament, that it signi∣fies spirituall nourish∣ing, and effects it also.

Durand the Defen∣dant.

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, spiri∣tuall meate, and spiri∣tuall Page  228drinke, Aquinas part. 3. quest. 73. art. 2.

Salmeron the Assay∣lant.

If from the begin∣ning, it had not bin law∣full to communicate in one kinde onely, very many Christiās should haue either been depri∣ued of the Communi∣on, 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 De∣fendant.

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 Sa∣crament. Neither for the defect of either kinde, may wee conse∣crate in one kind only: because so the Sacra∣crament would not be perfect. Aquin. part. 3. quest. 74. art. 1.

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