A CASE OF CONSCIENCE, CONCERNING THE SACRAMENT OF THE Lord's Supper: WHEN EITHER THE BREAD OR WINE IS wanting, or when there is a desire, yet with an Antipathy to them, or debility to receive them.  
Proposed to JOHN LEY, Pastor of Great Budworth, and by him resolved.  
LONDON: Printed by R. H. for GEORGE LATHUM, at the Bishop's head in St. Paul's Churchyard. 1641.   

TO THE RIGHT WORSHIPFUL, AND WORTHILY HONOURED Gentleman, PHILIP MAINWARING, ESQUIRE.  
RIGHT WORTHY SIR,  
THis short discourse ensuing (though long enough I hope to resolve the Question proposed) is Yours by right of Dedication (now it is public) since it was Yours before by causality of production (as a private manuscript) for your letter to your Reverend Uncle (my honoured Friend) and his to me, have been unto it, as a Grandfather and father, from whose motion and solicitation it is lineally descended. Accept it then (good Sir) as your own: and me with it, whom Your immanent merit in yourself, and transient benignity to me, have long and deeply obliged to remain  
Yours, to love, and serve You, with affection and fidelity. JOHN LEY. From my lodging at the Fountain in S. Paul's Churchyard. Febr. 24. 1640.   

A Case of Conscience Resolved, touching the Sacramental Elements, when both cannot be had, or not Received: Or a discussion of the doubt, in several cases, what is to be done when either of the Elements of the Sacrament of the Lords Supper, cannot be had, or (through infirmity or Antipathy) cannot be taken: occasioned by the particular case ensuing.  
Dr. EDMUND MAINWARING (the Chancellor of Chester) his Letter concerning the Case.  
Mr. LEY,  
I Entreat your opinion and resolution (in case of necessity) what is to be done, where a Person is so weak, and infirm, as not able to swallow a crumb of bread, and yet with much earnestness desires to receive the Communion?  
12ᵒ Jan. 1636. Your true friend to serve you, EDM. MAINWARING.  
SIR, The case of conscience (as in your Nephew's Letter it is put to you, and in yours to me) concerning the young woman, I conceive to be this, A young woman hath forborn to eat bread for these two or three years, and now being of age, she hath a great desire to receive the Sacrament, but cannot swallow the least crumb of bread (as trial hath been made of her for a whole week together) whereupon she desired to receive in something else, her Minist. was advised to deliver it to her in a thing called Manus Christi, but did not.  
Hereupon, you require my resolution, what is to be done? concerning which I say, First it is a very rare thing for one (borne and bread where bread is daily food) not by infirmity, but by Antipathy, to be so indisposed to make use of that fundamental nourishment, as not to be able to take so much as a crumb, though it were to receive the Sacrament of the Supper of the Lord: I have read only of 
a Ego profiteor vidisse puerum annorum cireiter 10, cui nunquam quicquam gustatum panis, nec carnium. Chamier. de Euchar. lib. 8. cap. 3. tom. 4. pag. 422. col. 2.56.  one before now, whose dislike of bread was like unto hers.  
Secondly, taking the case as it is, deliberation is requisite concerning three opinions especially.  
The first of those who hold, that if the Sacrament cannot be administered, and received in both kinds (according to the institution of our Saviour) it is wholly to be 
b Bish. Lake in his Serm. on Mat. 26. v. 26, 27. par. 3.165. So hold also some of the Doctors of the reformed Churches.  forborn: the learned Bishop of Bath and Wells expresseth his opinion to that purpose thus, Seeing the Sacraments have necessitatem, non medij, sed praecepti, as it is a foul fault to contemn the Elements (when they may be had:) So when they may not be had, it were better to want the Sacrament, then to use Elements of our own choice: God can supply to our use (saith he) rem Sacramenti, sine Sacramento, in case of necessity, who happily will not be so gracious, if we be so presumptuous as to prescribe.  
The second opinion is of those, who think that in defect of the Elements, prescribed and used by our Saviour at his last Supper, others which are analogical to them may be taken, as for bread (which they would have to be rather 
c Panis triticeus, conveniens est Sacramenti Eucharistiae materia. Aquin. 3. part 974. art. 3. conclus.  of Wheat than 
d Non panis ordeaceus. Ibid.  Barley, or of any other grain, but by no mean of 
e Cur non meminit in Scotia, plebem avena victitare, ex qua non liceat consecrandum panem fieri. Chamier. tom. 4. lib. 9 cap. 12. pag. 524. col. 2.  Oats, against which there is an especial prohibition, that with bread of Oats, there be no Consecration) they allow not only that which is made of corn, but of other materials; of which (in divers Authors) we meet with many sorts of 
f Panis ex Amygdalis & Sacc●are Cel. Rhodiginus Antique lect. l. 9 cap. 15. col. 408.  bread made of Almonds and sugar, 
g Panis ex melle, Wis passis, & alijs aromatices confect. Ibid.  bread made of honey and raisins, and of aromatical ingredients, 
h Bread of millet and Turnepseede pounded, is the bread of the Alarbians, and Camels and Ostrages their meat. Lud. Regius in Arist. Polit. l. 1. chap. 5. pag. 40.  bread of Turnips, bread of 
i Purch. Pil. l. 5. c. 13. pag. 436.  Battara roots, used in the Lands of Moratay, 
k Tho. Walsingh. hist. Hen. 5. pag. 438.  bread of Walnuts; but the most of these for necessity, where bread of corn is either not at all, or not in a competent quantity to be had, and if this opinion admit of other materials, as fare as necessity suggesteth supply, it may proceed to the approbation of Arcadian 
l Arcades glandibus vesci docuit eorum Rex Pelasgus. caelius Rhodig. Antiq. Lart. l. 16. c. 13. col. 716. & lib. 18. col. 836.  bread, made of Acorns, which would little beseem the Lord's Table: for as Pearls must not be cast before Swine (as our Saviour saith) so of that which is fittest to be cast before them, as Acorns, none should (as I conceive) offer to make such pearls, as is the bread of that holy banquet.  
The like we say, of the poor and miserable bread (at the 
m Serres French Invent in Charles the 9 pag. 799.  siege of Sancerre in France) made of flax-seed, nutshells and straw, so much more unmeet for such a service as it is more unworthy than the other. And as for bread, so if there be no wine to be had, they hold it lawful to use other liquor, as Methegline (so 
n Philippus Melanct. (in libro de usu integri Sacramenti) Soripsit Ruthenos (ob vini inopiam) recte facturos, si pro vino uterentur, aqua mellita, seu medone. Bellar. de Eucharist. lib. 4. cap. 24. tom. 3. pag. 295.  Melancthon resolved for the Russian Church) or the Juice of Raisins (as for India upon the like defect) others have concluded, and as there the Communion of the Nestorian Christians is administered, 
o Mr. Brerew. Inquire of Lang. & Relig. pag. 147.  or any other liquor, of familiar use, though it be water: so 
p  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 Answer; and he 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 counsel of Christ, which he delivereth with such confidence of the sufficiency of such a supply, that he chargeth those with superstition, who so depend upon the Symbol 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 liberty 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 
s Audivimus quosdam schismatica presumptione detentos, contra divinos ordines, & Apostolicas institutiones, hoc pro vino etc. Botro (i) de unarum granis, populo communicare. Concil. Brac. 3. can. 1. fol. 310.  the third Counsel of Bracara, anno 669. which was to bring milk for wine to the Communion, or clusters of grapes, which is wine virtually, and materially somewhat else, which should not be be added to the Institution, as 
t Wae 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 heresy, 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 years ago.  
Secondly, for the limitation, or rather limited allowance of Beza in case of necessity, as (according to the degree of it) it maketh as much variation in bread, as is between Almonds and Acorns; so for drink, some necessities have come down as low as from wine to urine. Rabshekah threatened the Jews. Esay 36.12. That he 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 drink both their own, 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 satisfy their appetites, if the case of necessity be such, as degrades a man's appetite to the Aliment of beasts, or (as in this case) below it, doubtless it is much better to forbear the Sacrament, then to administer it in such Elements, as suit neither with the sweetness, nor with the dignity of such an excellent mystery.  
For Beza his allowance of water, in case of necessity, I like it the worse, not only for that (as it is a kind of drink, it is fit for beasts then for men) but for that, such as anciently did administer in water, in stead of wine, were branded as heretics, (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 schismatical presumption (as those whom the Council 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.  sobriety. Against these, St. 
a Cyprian. Epist. 63. pag. 85. 86.  Cyprian pleadeth very earnestly, in his epistle to Cecilius. I deny not, but that there is difference, betwixt using water (without necessity, 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 down (almost in the same words) though he name him not. Yet their great affection to sobriety, was somewhat to excuse them, and perhaps very near as much, as the mere want of wine might excuse some others, if they should follow Calvinus, Beza and Polanus their indifferency, for using water in stead thereof: for though wine could not be had, other liquor (of nearer operation to it) in most places may be had. And albeit ordinarily, those Countries 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, quantum 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 necessity to dispense with the 
d Bellar. de Euchar. lib. 4. cap. 24. t●m. 3 pag. 295.  Priests of Norway, to consecrate in one kind only, as Pope Innocentius the VIII. is said to have done, but for the Laity also) yet if there should be such want of wine, as in the year 
e Magdeburg. Cent. 13. cap. 13. col. 2.  1237. there was in Alsatia, when a quart of wine was 16. times dearer than it was, but the year before, especially such a want, as was in the year 
f Centur. 7. cap. 13. col. 559, 560.  604. which was general almost throughout the world, when with the coldness of the winter that went before, their Vines were killed, I conceive (with humble submission to the judgement of the Church) that rather than we of England should generally want the Sacrament, until new Vines had brought forth new increase, we might well receive the Sacrament, in some of the better sort of our usual drinks, but not in water only: 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 warily 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 showeth) the drink of the Sacrament must be a drink of some vigour, as able (as water is not) to inebriate, though not in so small a quantity, 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 usual drink of that Country (as Beer 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 do I know any reason why any one should do 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 failing of wine, at a great Communion, with some other liquor analogical to it, then to send many away with half the Sacrament.  
If it be said, that in case of want of wine, Object. to take common drink, would bring the Sacrament down to a common and contemptible conceit, as by dealing the Sacramental bread out of a common Basket, some people took 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 custom) the common drink of the Country: as in Judea, France, etc.  
Secondly, That the Sacrament of Baptism, Answ. 2 is received in a more ordinary and common element by fare: for what is more common than water? whereof every beast may drink, and wherein he may set his foot? and yet is Baptism generally received, as an holy and honourable ordinance.  
Thirdly, Answ. 3 for that scandal at distribution of the bread of the Sacrament out of a basket. I say,  
It consisted chief 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 withal a kind of schism from other Churches. But if there had been Authority for carrying the bread in such a basket, it had been no prejudice to the dignity of the Sacrament, nor to his discretion that so used it, nor had such scandal ensued upon it: Saint Hierome highly commendeth 
m Sanctus Exuperius Tholosae Episcopus, viduae saraptensis imitator, Esuriens pascit alios, & o'er 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 charity, and mortification, and for his great estate also, and yet (saith he) he carried the Lords body in a wicker basket, and his blood in a glass. Meaning the materials of the sacrament, bread and wine. The reason why this good man carried the Sacrament, in such mean vessels (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 sin of covetousness out of the Church (as Hierom implieth) 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 confess (though I thus plead) when I was once unhappily put to a Non plus for Wine in the administration of the Sacrament (by the Churchwardens default) I durst not piece up the defect, with any ordinary drink, because I wanted the direction of Authority to induce me unto it: so that I incline to conform to a third opinion, which is a kind of Medium betwixt those two, Viz. neither to substitute other elements (as Calvine, Beza, Polanus and others would have it:) nor wholly to forbear or debar 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 abstain from the oral 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 kind, 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 confession 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 boldness, in resolving on the contrary part, for the Russians, that (wanting wine) they might have the Communion in Methegline, ask who gave him Authority to change the matter of the Sacrament. But it would be a harder question, able to pose the learnedst Pope, to ask who gave him, or the Council of Constance or Trent authority, to rob all the Laity of the Christian world of half 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 several Synods have confirmed this Canon for the Communion.  

t So in the Ecclesiastical Discipline of the Reformed Churchches. Ch. 12. Art. 7. Ms.  Pastor's ought to Administer the bread of the holy Supper, unto them that are not able to drinkwine, they having made a Protestation, that they do it not in contempt, and framing themselves to drink (so fare as they shall be able) Namely, they shall take the cup in their hand, to prevent scandal.  
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 kind, in case of necessity, 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 Judgement of Bishop Andrew's (who since his death hath been styled a stupendious oracle) in his Answer to Cardinal Bellarmine, as 
u Doctor Featly in his conference with M. Evarard pag. 268.  Doctor Featly 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 Andrew's respo. ad Card. Bellar. cap. 8. pag. 192.  carrieth his conceit indifferently, betwixt receiving in one kind, and supplying the defect of one Element with some other thing, in case of Antipathy, or other extreme necessity, which he calleth an Iron necessity. In which case, he saith the Sacrament was made for man, not man for the Sacrament: So that when the man cannot yield to the Sacrament, that should (in some sort) yield to him: and that may be meant two ways:  
Either by supplying one kind by some other thing analogical unto it, of which we have spoken before: Or,  
Secondly, by tempering one kind 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 down dry bread: which soaking (by the Council of 
y Bellar. citeth this out of Burchard. Bellar. lib. 4. de Euchar. c. 26. tom. 3. pag. 300. col. 2. though in the Counsels I can find 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 condemned by a Canon, in the 3. 
z Concil. Bracarens. 3. fol. 310. princip. Council.  Council 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 kind Re, the other Voto, the one kind in deed, the other in desire: which I most approve of: for First, in such a case, he that receiveth one kind, receiveth Christ, and with Christ, both his body and blood, so that though he have not the Integrity of the Sacrament (for the outward Elements) he may have the essence and efficacy of it: and though it be imperfect in respect of the sensible materials, yet it is better to have it imperfect, than not at all: as it is better to have a piece of a book, of Canonical Scripture, or but a verse, if he can have no more, than none at all. Besides it seemeth hard measure, to debar 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 year 492) required either an entire Communion in both kinds, or a forbearance of both, and held the division of the one from the other, no less than a grand sacreledge: I answer, he speaketh this, of such as (by 
c A chalice 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 means 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 than no Sacrament: but he said it not in the Plural number [Elements] but in the singular: and he speaketh it particularly, of the Sacrament of Baptism, 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 scandal and offence must be carefully declined: for if the party cannot drink wine, he must yet take the Cup into his hand (as before hath been said) and profess a willingness to do it, and thereby he professeth his judgement, and consent with the Church, against several heresies, condemning and denying the lawful 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 to drink) 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 darkness, yet forbore not to eat 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  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 sobriety, and especially of the Papists, who deny the necessary use of it to the Laity, by virtue of Christ's Institution. Lastly, hereby they profess against scandal or offence unto the congregation; by doing otherwise then they do.  

An application of the Precedent Observations to the particular Case proposed, concerning the Party 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 Administered) cannot be had, or the means of oral eating or drinking is denied; I have been the more large: because all that I have met withal (who have meddled with the doubt) I have found too short, to give an inquisitive mind, 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 perplex others, as much as this doth her, and which (being cleared) prepare the way of resolution for the point in hand: touching which, the resultancy of the precedent discourse, drawn up in particular observations may be this,  
That though there be most dispute betwixt us and the Papists, upon the withholding of the Cup of the holy Communion, in the thing itself, there is no more necessity held (by either side) of the use of the one element, then of the other: nor is Christ less present to the faithful, 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 than the wine in their half Communion: whereas (with more probability of reason) they might have pleaded for an half communion in wine, then in bread, both because,  
Our Saviour said expressly, 
Mat. 26.27.  Drink ye all of this, and said not so of the bread, Eat ye all of this, (though he meant no less.)  
Because that the Blood of Christ (not so much as it is in the body, as let out of the Veins, and made potable liquor) is the proper means of the remission of our sins, 
Heb. 9.22.  without which there is no remission.  
Because in the blood, is the life of the creature, yea, it is called life itself, 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 she can drink the wine) than theirs, who (contrariwise) are disposed to a dry Communion, and not to a moist, who can eat 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 relief to those whose Antipathy or disability to receive, maketh it all one to them, as if it could not be had at all.  
That if the party cannot take ordinary Sacramental bread, but can take Almond bread (which is the best of those things that are Analoga to bread of Corn, and is composed of fewest simples, and which (as in quantity, so in use) is many times made like our usual bread, and presented with wine for present entertainment of guests or friends: and Lastly, which is for the chief matter of it: the 
i Almonds are of good temperature, for heat and moisture, and of wholesome and pure juice. Venner, via recta, ad vitam longam. pag. 136.  Almond is much commended by the Physician, or ordinary Communion bread moistened with wine (as in the Communion of the sick, hath been anciently allowed, as before I have showed) I make no great doubt, but that kind of bread, and the wine of the Communion Cup, would become sufficient materials for both a lawful 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 only, and to take the bread into her hand, and thereby, and therewithal to testify, that nothing but her Antipathy to bread, keepeth her from conformity 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 Diocese, 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 he will.  
Because (as before hath been observed) to debar any from the Communion wholly (who earnestly desire it) because they can take it, but in part, seemeth not to suit with the charity 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 kind only, I think he will resolve the rather, because though the Communion be a common union of the faithful, with Christ, and of Christians, with one another, and so necessarily require a number, to Communicate with the minister, that except there be four, or three (at the least) to join with him, there must be no communion, by the direction of the Rubric: yet (in case of necessity) 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, sweat, or such other like contagious times of Sickness, or Diseases, when none of the parish, or neighbours can be gotten, to Communicate with the sick, in their houses (for fear of infection) upon special 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 necessity, one element may stand for two: and this rather than that, because whole Christ is present to the faithful, 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 especial reason (which my shallowness 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 do: yet the party needeth not be troubled, since our Church herself hath resolved in the Communion of the Sick, that if any person, by extremity of sickness, or for want of warning to the Curate in due time, or for lack of company to receive with him, or by any other just impediment, do not receive the Sacrament of Christ's body and blood, if he truly repent him of all his sins, and steadfastly believe that Christ suffered for him: he doth eat and drink the body and blood of Christ profitably to his souls health, although he do 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 Analogical to it, as Sugar, Rose-water, prepared Pearl, and leaf Gold) Christ's Word, any his Church's word is better warrant, 
Manus Christi.  than Christ's hand (in this sense) to resolve the conscience of such as doubt: to the satisfaction whereof, if that I have said do any service, let praise be given to God; and a prayer put up for him whom he is pleased to use (though a weak 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.