The answer.

First, inconueniences in a matter of in∣difference, may be pondered and put in the o∣ther * scale against the commodities in the thing in question; and if the inconueniences be such, as cannot be preuented, and they are greater, and more in number, then the profits, or aduantages that are like to grow vpon the vse of it, in this case wisedome aduiseth to take away a thing, that is not necessary: I say, if the vn-auoydable inconueniences exceede the certaine profits thereby. But in religious Page  211 duties, which cannot be omitted, without vio∣lation of Gods Law, and Christs Ordinance, inconueniences must not turne the ballance: onely we must take all the care that may be, to preuent such inconueniences: Which though they be neuer so many, yet are they rather to beindured, then Gods absolute Command dis∣obeyed, or Christs Institution corrupted.

Secondly, Christ and his Apostles, and the Christian Churches throughout all the world, * for twelue hundred yeeres, foresaw the incon∣ueniences which our aduersaries now pretend: yet they thought it not fit in regard of them, to violate Christs Institution by restraining the Cup to the Cleargie onely: For they, as wee haue proued by abundant testimonies, general∣ly and ordinarily gaue the Cup to the Laietie, as well as the Bread.

Thirdly, if they would from these wants and impediments inferre, that some fauourable * course should be taken, and dispensation gran∣ted to such, as cannot taste wine, or liue in such countries where wine cannot be got: we would not much striue with them. Wee censure not the Priests in Russia, who for want of wine, v∣sed to consecrate in Methegling, nor call Inno∣centius the eigth into question, howsoeuer now many Papists condemne him for it, for dispen∣sing with the Priests in Norway to consecrate without wine. That which in this question we charge the Church of Rome with, is a manifest transgression of Christs Ordinance, and a ge∣nerall Page  212 prohibition of giuing the Cup to the Laietie, where wine may be had, and the com∣municants are able and willing to drinke, if the Priests will admit them. As some Lay men cannot brook wine, so at some times the Priests through some disease after drinking of the Cup, may be enforced to cast it vp. And as the peoples hands may shake in taking of the Cup, and so spill a drop: so may the Priests also: And as some Countries haue no wine, so, if we may beleeue Strabo, and Arianus, and many la∣ter Geographers also, some Countries haue no bread. Yet the Church of Rome her selfe neuer thought it fit, in regard of such few In∣stances, and rare accidents, to make a generall law, either to depriue the Priests of the vse of the Cup, or the Laietie of the vse of the bread.

Fourthly, for the matter of irreuerence, if any through carelesnesse or contempt, spill a * drop of the consecrated wine, or let fall a crum of bread, he ought to bee punished for it. And if hee amend not his fault, to bee denyed the Communion. But if such a thing fall out through infirmitie, or by some casualtie against a mans will, it is no irreuerence at all. And for the difficulty of getting wine in the Northerne parts, especially where Vines grow not, we an∣swer, that wine is easier to be gotten, thē Balsa∣mum, which the Romish Church vseth in con∣firmation. For Vines grow in many Countries, and that in great aboundance: True Balsamum but in one. Yet the Church of Rome, in regard Page  213 of this difficulty in getting it, will by no meanes suffer, that their Sacrament to be administred without it. Yet their Chrisme is a meere hu∣mane inuention, but wine in the Lords Supper is Christs ordniance. But what do they pretend impediments, that are not, and surmise diffi∣culties against common experience? He is but a stranger in Geography, who knoweth not, that by the benefit of Nauigation, store of wines are brought into those parts, where no vines grow. In the reformed Churches in Eng∣land, Scotland, Denmarke, Norway, and the o∣ther regions situated neerer the North-Pole, the Sacrament is administred in both kindes, and neuer yet any complaint was heard of the difficulty, much lesse of the impossibility of pro∣uiding wine for the Communiō. Surely if there may be had wine for the Priest, their may be had also for the people. Who euer heard of Mer∣chants, that transported wine in so smal quātity, that there might be a draught for the Priest, and none for the people? If there be none for the Priests, how can they consecrate without facri∣lege, according to their owne Canon?

Lastly, this argument, as all the former, may be thus retorted vpon them.

The Councell of Basil yeelded the vse of the Cup to the Bohemians; and the whole Councell of Trent reserued it to the Pope to grant the vse of the Cup to all the Germanes; and the Pope assented thereunto vpon certaine conditions, notwithstanding all the former in∣conueniences. Page  214 Therefore it is not inconueni∣ency they stand vpon. But the true cause why they at this day with hold the Cup, is either ob∣stinacy, lest they should seeme to yeeld any thing to the Reformed Churches, and acknow∣ledge their former error, or pride to maintaine a prerogatiue of their Priests aboue the people. Which, as I shewed before out of Saint Chry∣sostome, ought to be none in partaking the dread∣full mysteries.

To conclude, howsoeuer they pretend in this their erroneous practise, like ^u Aesop, to re∣moue that stone, at which all that came into the Bath, stumbled at; yet in truth they rather re∣semble Aesop in some thing of another nature. For as he was accused to haue stolne away a piece of holy plate, that was found among his carriages, from the Temple of Apollo at Delphi; so these grand Aesops, and Coyners of Fables, whereby they delude the simple people, are clearely conuinced of sacrilege, in taking a∣way the Chalice from the Lords Supper. For they haue taken away the Cup of blessing from the people, and in stead thereof, offer the Whore of Babylons cup of abomination.