The Distribution and Communion.

After this followeth the Communion, wherein o• •opish Mais and Ministers thereof do much alter a Page  93 degenerate from ancient antiquity two manner of ways.

First in that they make no Communion thereof re∣ceiving only to themselves, contrary both to their own words, where they say, after their receiving, sacramenta quae Sumpsimus &c. and also to the anci∣ent examples and decrees of the Apostles and others. And where it is decreed in the Epistle of Anacletus; Peracta autem Consecratione omnes communicant qui noluerint Eclesiastic•s carere liminibus. Sic enim, & Apostoli statuerunt, & S. Romana tenet ecclesia &c. i. e. The consecration being done let all communicate to∣gether, unless they will be thrust out of the Church doors, &c.

Here note by the way, Reader how Gracianus, the writer of the Popes decrees is overseen, which in his Book de consecrat dist. 2 referieth this Saying of Anacletus to Pope Calixtus, and likewise also Cocleus writing against Musculus, followeth Grati∣anus in the same Error.

Likewise in the Canons of the Apostles (if the Canons were theirs) we read 〈 in non-Latin alphabet 〉 &c. That is, all the faithful that resort to the Church, and tarry not out the End of the Service, and receive not the holy Communion, be such as bringing in disorder to the Church ought to be disse∣vered &c. And again, si quis Episcopus, Presbiter, aut Diaconus, aut quicunque ex sacerdotali consortio, oblatione fa••a, non communi caverins, causam di∣cito &c.

For how can that be called a Communion which is not Common but private to one as Microlog•• writ••h Nec enim proprie, communio dici potes•, nisi plures de codem sacrificio participent &c. It cannot be called a Communion Except mo•e then one do participate of one sacrifice &c. And Duran∣du• In primitiva Ecclesia omnes qui celebratione Mis∣saru• interer•nt singulis diebus communicare soleban•, Page  94 co quod Apostoli omnes de calice biberunt &c. that is in the primative time, all that were present at the ministration were wont everyday to Communi∣cate, because that the Apostles did altogether drink of the Cup. &c.

Secondly they alter and degenerate therein from antient antiquity in that when they Communicate also with the people, yet they deprive them of the holy Cup, which deprivation was not in the Church before the Councel of Constance about the Year of our Lord 1414. for before it was so authentickly received that it was counted a Sacriledge to receive the one without the other, as appeareth by the words of Pope Grlasius, Comperimus quod quidam sumpta tantum mode corporis sacri portione &c. The whole in English is this. We understand that there be some which receiving the one part only of the holy Body, abstain from the Cup of the sacred Blood, who be∣cause they be taught so do (by what supersticion I cannot tell) either let them receive the Sacrament whole together, or let them abstain from the whole Sacrament altogether, because the division of that one and whole Sacrament cannot be without great Sacriledge &c.

Hitherto also pertaineth the Testimony of Saint Austin in these words, Et ibi vos estis in mensa & in calice nobiscum vos estis, simul enim boc sumimus, si∣mulbibimus, quia simul vioimus &c. i. e. There b• you at the Table and at the Cup, there also b• you with us for together we receive, and together we drink, because we live together.

As also out of the Book of Gregory it is manise•• that not on'y the people received them in both linds, but also the words were prescribed to the Mini¦ster what he should say in giving the Cup. Item sa∣cerdos Calicem dando dicat; sanguis domini nostri Jes Christi custodiate advitam aternam i. e. let the Prie say in giving the Cup the blood of our Lord Jesus 〈…〉•hee •• everlasting life Amen.

Page  95Further in rendring the cause why it should so be done Thomas Aquinas writeth, Nam hoc valet ad re∣presentandum Passionem Chrsti in qua seorsim suit sanguis à Corpore seperatus &c. secundo hoc est conveniens usui hujus sacramenti ut seorsim exhibeatur corpus Christi fidelibus in cibum, & sanguis in potum i. e. for that serveth to represent the passion of Christ where∣in his blood was parted severally from the body &c.

Secondly for that it is convenient to the use of the Sacrament that the body should severally be given to the faithful for meat and the blood for drink.

And therefore served the office of the Deacons as we read, Ut oblata à populo super altare consecranda disponant, & perfect is misteriis calicem sacro sancti san∣guinis domini fidelibus prop•nent i. e. say the of∣ferings of the People upon the alter to be hallowed, & when the misteries be consecrated, to distribute the Cup of the sacred blood of the Lord to the faithful &c.

But among all other testimonies to prove that the Sacrament ought to be common to all people in both kinds there is none more evident then that place of Hierome Caeterum dominica, cana omnibu• debet esse communis quia ille omnibus discipul is suis qui ade∣runt aequaliter tradidit Sacramenta i. e. the supper of the Lord ought to be indifferently common to all his Disciples there present &c.

And there have ye heard the Canon described which otherwise is called Secretum i. e. the secret of the Mass, being so termed because the Priest was wont to read it in secret or in silence, the reason thereof Pope Innocentius the third, declareth in his third Book, for that the holy words (faith he) of the Canon should not grow in contempt with the People by the daily use and hearing there∣of, and he bringeth in an Example concerning the same of certain Shepherds which in the fields using the same words of the Canon upon their Bread and Wine, the matter was turned saith he, into Fiesh and Blood, and they plagued therefore from Page  96 Heaven, but with such Popish tales the Church hath been long replenished, as we have touched already.