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.

CHAP. II. The first Argument, drawne from Christs Precept and example in the celebration of this Sacrament.

WHatsoeuer Christ commanded and did in the first celebration of this Supper, ought continually to be obserued and practized in the Church:

But Christ in the first celebration of the Supper, gaue the Cup, and commanded it to bee giuen to all there present, that before had receiued, the bread:

Therefore the giuing of the Cup to all Communicants at the Supper, ought perpetu∣ally to bee obserued, and practised in the Church.

The proposition is gathered out of Luk. 22. 19. This doe ye in remembrance of me: and 1. Cor. 11. 25. This do ye as oft as you drink in remembrance of me: and ver. 26. as oft as you eate of this bread, and drinke this Cup, you shew the Lords death till he come. In which words, the Apostle euidently implyeth, that the Commandement, this doe in remembrance of me, extends euen to Christs second comming. And verily, if Christs precepts and a∣ctions in the first celebration of this Sacra∣ment, were not a law binding the Church to doe the like in all succeeding ages; neither the Apostles themselues, nor the Church after them should haue had any warrant at all to ce∣lebrate the Lords Supper after his death.

Which to affirme were absurd impietie, or as Saint Augustine speakes in a case of farre lesse importance, most insolent madnesse.

The assumption is set down in the very let∣ter, totidem verbis, Mat. 26. 27. He tooke the Cup, and gaue it to them, saying; Drinke you all of this. Mark. 14. 23: And he tooke the Cup, and when hee had giuen thanks, he gaue it them, and they all drank of it. Certainely, I perswade my selfe, that our Sauiour expressed the note of vniuersality, viz. in deliuering the Cup to all, saying: Drinke you all of this, and not so in giuing the bread, of set purpose, to preuent that abuse, which the Ro∣mish Church of late hath brought in, by ta∣king away the Cup. As in like manner the A∣postle saith of marriage: It is honorable in, or a∣mongst all men. Heb. 13. 4. and he saith not so of virginity, or single life; although it bee most true, that single life, or virginity is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, pretious, or honorable; because the holy Ghost foresaw, that some heretikes would de∣nie marriage to bee honourable amongst all, and prohibite it to some men, viz. the Cleargie. Which two texts of Scripture the Romanists lewdly peruert, and ridiculously contradict themselues in the interpretation of them, ex∣tending all to the Laietie in the one, and exclu∣ding the Cleargie; and extending all to the Cleargie in the other, and excluding the laie∣tie. Marriage is honorable among all, say they, that is, all, saue Priests; Drink you all of this, that is, all, saue the people. In restraining all in both pla∣ces,

they make of omnes, non omnes, and so con∣tradict the text, and by expounding all some∣times of the people, not Priests, sometimes of Priests, and not people, they contradict them∣selues. For the restriction of all in this place to Priests administring onely, I forbeare the fur∣ther refuting of it; because all the arguments, that follow in generall, ouerthrow it, and in particular, and expressly it is refelled in the Conference annexed hereunto.

This whole argument is confirmed by the testimonie of Pope Iulius, set downe in the Ca∣non * 1.1 Law, and therefore deliuered a 1.2 ex Cathe∣dra. De consecrat. dist. 2. There hee proues, that bread and wine onely ought to be giuen in the Sacrament, and not milke; because Christ the master of Truth, when he commended the Sacrament vnto his Disciples at his last Sup•…•…er, gaue milke to none, but bread & the cup only. The contrary practice viz. of them that giue milke in the Sacrament, how repugnant it is to the Euangelicall, and Apostolicall Doctrine and custome of the Church, will easily bee proued from the fountaine of truth; from whom the ordination of these mysteries did proceed. The Pope in this place drawes an argument from Christs institution, and practice at his last Supper both affirmatiuely, and negatiuely. Christ gaue bread and wine to his Disciples, therefore wee ought so to doe, he gaue not milke, therefore wee ought not. Christ is the Fountaine of truth, he is the Master of truth, hee is the Author of the Sacrament; therefore inferreth the Pope,

and in this particular infallibly; nothing must bee done in the administration of this Sacra∣ment, otherwise then Christ did, and comman∣ded at his last Supper. The Romanists cannot confirme the Popes argument, but they must needs confirme ours in this point, they cannot infirme, or weaken ours, but they must needes weaken his, and not his onely, but that renow∣ned Doctor, and glorious Martyr, Saint Cy∣prians also; who fighteth with the same wea∣pon against the heretiques called b 1.3 Aquarij, wherewith we doe against the papists: No man may vnder colour of new, or humane constitutions depart from that which Christ our Master did and taught: and a little after: If in the Sacrifice which Christ offered, Christ alone is to be followed, it behoo∣ueth vs to obay and doe that, which Christ did, and commanded to be done, seeing he himselfe saith, in the Gospel, if ye doe that which I command you, I will not say, that you are seruāts, but friends, &c. Yet some out of ignorance, or simplicity in sanctifying the Lords Cup, and ministring to the people, doe not that which Iesus Christ the Author and Teacher of this sacrifice did and taught. If any Cauill, against this argu∣ment, that Christ sate, or leaned at his last Sup∣per, gaue the Sacrament after supper, and that vnto 12, and those men, and no women, and yet we are not bound so to doe; and consequently, that the argument from Christs example is not of absolute necessity for vs to follow, but may be dispensed with by the Church:

I answer; first, that the argument proceedes

vpon substantiall acts, and not circumstances, such as are the time, and the place, and the number of communicants. Now that the Cup is a substantiall part of the Sacrament, appea∣reth both by Christs blessing, and consecrating it, and the words of the institution: This Cup is the new Testament in my blood: neither can the aduersaries deny it, who account it no lesse then c 1.4 sacriledge in a Priest to consecrate, or re∣ceiue the Sacrament in one kind onely. 2. Our argument is not grounded onely vpon that which Christ did, but vpon that which Christ did, and taught, or commanded should bee done. Now as Christ tooke the bread, and broke it, and said; Doe this: so in like manner he tooke the Cup, and said: Drinke ye all of this, but Christ said not in like manner, sit you downe, or lye, when you take the sacrament, or receiue it late at night, or administer it to such a number of men onely. What he did and taught, as Saint Cyprian soundly collects, must be perpetually obserued in the Church; the circumstances vsed at his last Supper hee did not command vs to vse; but the substantiall acts of administring the Sacrament in both kinds. Fecitet Docuit, he both did, and taught vs to doe. Wherefore as Saint d 1.5 August: speaks in a like kind. All the contradictions of our ad∣uersaries cauilling breath serueth rather to kindle more, then blow out or quench the fier of truth in this argument burning vp the stubble of Po∣pish Canons and constitutions, repugnant to

Christs Doctrine and practice at his last Sup∣per.

Notes

• * 1.1

  Iul.
• a 1.2

  Magister veri∣tatis &c. nulli lac, sed panem tantum, & cali∣cem sub hoc sa∣cramento cog∣noscitur dedisse. Ab ips•…•… sonte veritatis proba∣bi•…•… à quo or∣dinata ipsa sa∣cramentorum mysteria preces∣se•…•…ant.
• b 1.3

  Epist. 63. Nec ab eo, quod Chri∣stus magister & praecepit, & ges∣sit, humana & nouella institu∣tione discedere.
• c 1.4

  See infrà. c. 7.
• d 1.5

  Confess. lib. 9. c. 2. Contradi∣ctionibus flatus inflammare ac∣rius possit, non extinguere.