Roman-Catholick doctrines no novelties, or, An answer to Dr. Pierce's court-sermon, miscall'd The primitive rule of Reformation by S.C. a Roman-Catholick.

CHAP. XII. (Book 12)

Of Communion under one Species-Confirm'd by the practise of the Primitive Church in private Com∣munions. The Preachers Obje∣ctions solved.

1. HIS fifth pretended Novelty, imputed to the Catholic Church is,* 1.1 Communion un∣der one Species, no older, saies he, then since the time of Aquinas, unlesse they will own it from the Manichees.* 1.2 But we find our Saviour intended the Chalice to every guest: Drink all of this, saies he. And St. Paul speaks as well of drinking the Mystical Blood, as eating the Body of Christ.

2. To the substance of what is here alle∣ged, we readily subscribe. We acknowledg our Saviour instituted this Mystery in both kinds: That the Apostles received it in both kinds: That St. Paul speaks as well of drink∣ing, &c. That most commonly in the Church till a little before the times of Aquinas, in the

public Celebration of these Mysteries, the people communicated in both kinds: All this we agree to.

3. But the general Tradition of the Church, at least from his beginning, will not permit us to yield, that the receiving in both kinds was esteem'd by the Church necessary to the essence of the Communion, or integrity of the parti∣cipation of Christs Body and Blood, or that it is fitly called by him a half Communion, when deliver'd and receiv'd only in one kind. On the contrary, we appeal to Dr. Pierces own Conscience, whether, if we should yield this, we should not be overwhelm'd with the Depositions of the most ancient Fathers against us: As evidently appears in Communions an∣ciently practised under one kind only, and this upon many occasions: As during the times of persecution in Domestic Communions men∣tion'd by Tertullian,* 1.3 St. Cyprian, and others, in which the holy Eucharist was deliver'd to the Faithful under the species of Bread alone,* 1.4 and by them carried home, to be reverently participated by them,* 1.5 according to their par∣ticular Devotions:* 1.6 The same was practised in communicating Infants, or innocent Chil∣dren of more years,* 1.7 (witnesse besides the said Fathers, the practise of the Church of Con∣stantinople mentioned by Nicephorus:* 1.8) In communicating the Sick, and Penitents at the point of death:* 1.9 In communions at Sea: In com∣munions sent to other Provinces, &c.

4. In all these Cases the Communicants were esteem'd to be partakers of ••ntire Christ, nor did they think they received more of him at publick Communions in the Church, when the Sacrament was delivered in both species, then when at home in one only. They believed it was Christ entire which they received in e∣very divided particle of the species of Bread, and every divided drop of the species of Wine: and that the flesh of Christ could not be parti∣cipated without a concomitance of his Blood, nor the Blood without the Flesh, nor either of them without a concomitance of his Soul and Divinity.* 1.10 Hence St. Ambrose, Christ is in that Sacrament, because it is the Body of Christ.* 1.11 And the Council if Ephesus, That those who approach to the Mystical Benedictions do par∣ticipate the Flesh of Christ, not as common meer Flesh,* 1.12 but truly quickning Flesh. And St. Au∣gustin, That Christ, [ferebatur in manibus suis] did carry himself in his own hands: and this in a litteral sense. And St. Cyril of Alexandria says,* 1.13 By the unparted Garment of Christ was mystically signified, that the four parts of the world, being brought to salvation by the Gospel, did divide among themselves his Flesh without dividing it. For (says he) the only begotten Son of God passing into, and, by his Flesh, sanctifying the Soul ••nd Body of each of them severally and in particular, is in each of them entirely and undividedly, being every where one, and in no sort divided.

5▪ These things thus premised (which are cer∣tain Truths, and cannot by the Preacher be deny'd) since he will needs make a quarrel with the Catholic Church upon this Subject, he must necessarily take upon him to demon∣strate, 1. Either, that these Communions under one species, allowed and practised on so many occasions in the Primitive times, were half Com∣munions, sacrilegious Transgressions of the Institution of our Lord, contrary to the teach∣ing of St. Paul, conspiring with the Heresie of the Manichees, &c. And doing so, he will contradict himself, whilst he pretends half Communions to be a Novelty since their times. 2. Or, if these Practises were justifiable, and that the Church had warrant and authority to do as she did, he must prove that such an Authority could be extended only to private Persons or Fanilies, and by no means to pub∣lick Congregations: That the same was a whole Communion in a Chamber, and but a half Com∣munion in a Church: That a sick man, or one at Sea, &c. broke not the institution of Christ whilst he communicated under one kind, but did break it when he was in health or upon firm ground.

6. Till these things be proved by him (which will be ad Graecas Calindas he must of necessity grant, that here is no Nove••ty at all, no change in the present Catholic ••hurch as to Doctrin: And that the change which is made in exter∣nal Disciplin, is of so great importance, that

Protestants (who would not have separated from her Communion; if she had given them leave to break our Saviours Institution only privatly) will renounce her, because she thinks and knows that a privat House and a Church cannot make the same action both lawful and unlawful, and therfore since she had authority within doors, she cannot be deprived of it a∣broad.

7. Nay further, Doctor Pierce's task does not end here: for though he should be able to prove all this, yet if this be one of the pro∣vocations, and causes of their separation, he cannot justifie that separation till they have made a tryal, whether the Church will not dispence with them as to this point of Dis∣cipline, and after tryal, been refused. For surely he will not esteem Schism a matter so inconsiderable, as to expose themselves to the guilt of it, because others besides them are ob∣liged and content to receive under one species, whilst themselves are left at liberty: They will not unnecessarily make tumults and divisi∣ons in the Church by disputing against others, when they themselves are not concern'd. Now, that such a dispensation may possibly be had, does appear, in that the Church by a General Council hath either given to, or acknowledg∣ed in her Supreme Pastor a sufficient authority to proceed in this matter according to his own pru∣dence,* 1.14 and as he shall see it to be pr••fitable to the Church, and for the spiritual good of those that shall demand the use of the Chalice.

8. As for us Catholics, we are bread up to the Orders established by Gods Church: And being assured that our Lord will not forget his Promises, and consequently his Church shall never mislead us to our danger, we do not think it our duty to question the Churches prudence, or set up a private Tribunal to cen∣sure her Lawes: We are not sure we know all the Reasons that induced the Council of Constance to confirm a practise almost gene∣rally introduced by custome before. Yet some Reasons we see, which truly are of ve∣ry great moment for that purpose, to wit, the wonderful encrease of the numbers of Communicants, and wonderful decay of their Devotion: From whence could not be pre∣vented very great dangers of irreverences and effusion oft-times of the precious blood of our Lord, considering the defect of providence, and caution to be expected in multitudes, lit∣tle sensible of Religion.

It is probable likewise that the Heresie of Berengarius, who acknowledged no more in the Sacrament, than the meer signs of the body and blood of our Lord, might induce the Ca∣tholics publickly to practise what the Primi∣tive Church did privatly, to the end they might thereby demonstrate, that though they received not both the Signs, yet they were not defrauded of being partakers of all that was entirely contained under both the Species, which was whole Christ, not his body only, but also his blood, &c.

Notes

• * 1.1

  Serm. pag. 9.
• * 1.2

  Ibid. pag. 25.
• * 1.3

  Tertull. lib. 2. ad Uxo.
• * 1.4

  Cypr. l. de lapsis.
• * 1.5

  Ambr. orat. 1. in obitu frat.
• * 1.6

  Aug. lib. 2. lit. Petil. c. 23.
• * 1.7

  Euseb. lib. 5. & lib. 7.
• * 1.8

  Beda in Mart. ad 15. August.
• * 1.9

  Niseph. hist. lib. 18. cap. 6.
• * 1.10

  Ambr. de ils qui Myster. c. 9.
• * 1.11

  Con••yl. Eph. in Ep••st. ad Nestor.
• * 1.12

  August. in Psal. 33.
• * 1.13

  Cyril. Alex. lib. 12. in Ioan. cap. 32.
• * 1.14

  Conc. T••id. Ses••. 22. in fin.