The Grand Sacrilege of the Church of Rome, Oration – List of contents
The Muses after a long fight with the Sirens, when they had fully conquered them, tooke from them their Plumes of Feathers, and made of their enemies Ornaments Crownes for themselues. Truth and Religion hauehave now Melanth. Orat.long beene in sight with false-hood and sacralege, and in the end, as we see, turned their owne weapons vponupon them, and quite vanquished them. What remaineth, but that after the manner of the Muses, we take their Plumes of Feathers, wherewith they adorned themselues, from them, and make of them a crowne to beautifie Christs spouse and to set forth the truth in this manner.
Christ instituted the Sacrament in both kinds: so the Councell of aSess. 13.Constance. The command of Christ, Drinke ye all of this, extendeth to the Laietie, and belongeth not onelyonly to Priests: so bIn Can. Missae, tract. 7.Lorichius. The Sacrament is not perfect, but in both kinds: so cQuest. 74. part. 3. art. 2,Aquinas. The diuiding of one and the selfe same mysterie cannot be without sacrilege: so dDe Cons. dis.Gelatius. Therefore in the Primitiue Church, the Sacrament was giuen in both kinds to the faithfull: so ein 1. Cor. c. 11.Lyra. This custome continued for aboue 1000. yeeres in the Church: so fConsil. de Commu. sub vtraque specis.Cassander. The contrary custome of communicating vnderunder one kind onelyonly began not to be generall in the Latine Church much before the Councell of Constance. an. dom. 1414. so gDelegit. vsu Eucha. cap. 10.Greg. de Valen. The vse of the Cup was first taken away from the Laietie in the Councell of Constance: so hDisp. 216. c. 4.Vasquez. After that Councell, by a decree of the Councell of Basil it was restored to the Bohemians: so iHist. Bohe.Aeneas Syluius. After this in the Councel of Trent, it was desired by the Embassadors of the Emperor, & of the French King, that the vse of the Cup might be granted to the Laietie: so the Author of the kLit. mis & Hist. Concil. Trid.Letters Missiue. After the Councell breake vp, the best learned Catholicks most earnestly desired, and contended, that they might receiue the Sacrament of Christs blood together with his body, according to the ancient custome in the vniuersall Church, continued for many Ages: so lLo…. sup. cit.Cassander. And that vponupon very good grounds; mTap. Consonum est institutioni, sacramenti integritati, imò & exemplo Christi, & patrū primitiu. Eccles. vt populus communicaret sub vtraque specie. citat. Cassand. tract. de commu. sub vtraque specie.for this were more agreeable to the institution and fullnesse of the Sacrament, and to the example of Christ: so Ruardus Tapperus. And lastly, of more fruit and n4. part. quest. 53. memb. 1.efficacie: and so Halensis, and Vasquez. Whose opinion thus Nugnus explicateth: if a Priest and a Lay-man come equally prepared to the Lords Supper, the Priest, who communicateth in both kinds, receiueth thereby grace in 8. degrees, to wit, 4. by eating the Bread, and the other 4. by taking the Cup: but the Lay-man, that communicateth in one kind. recipit gratiam 4. receiueth grace but in 4. degrees. Nugnus in 3. partem Thom. quest. 80. art. 12.
Thus hauing remoued all rubs and obstacles out of the way wee hauehave passed clearely throughout all Ages: from the time of Christ and his Apostles and in eueryevery hundred yeere since produced euidence against the Church of Rome, And finally by verdict of some Doctors of chiefe credit among themselues found her to be guiltie of sacrilege, in taking away the Cup from the Laiety at the Lords Table. If any demand, where this Cup may be found, I answer, as we read in o Genesis, it is found with Beniamin; k Gen 44. 12.I meane the Reformed Churches. Etymon, filij dextrae, chrildren of Christs right hand: by which hee distributeth to his people the bread of life, and wine of Immortalitie, his most pretious body and blood. There is yet palpable darknes in Egypt, but there is light in Goshen. In Rome vnderunder the Papacie, the people are fed with Huskes of legendary fables, or at the best, with mustie bread of old traditions, and sowred with the leauen of heresie. And all their publike Communions are dry feasts: but in the Reformed Churches, the people are fed with the flowre of Wheat, the sincere Word of God, and drinke of the purest iuyce of the Grape, the blood of our Redeemer in the holy Sacrament. lPsal. 16. 13.What shall wee therefore render to the Lord for all the benefits, which hee hath bestowed vponupon vsus? we will take the Cup of Saluation, and continually call vponupon the name of the Lord. So be it.
foreign.
Finis, Deolaus sine fine.
Cassander tract. de Communione de vtraque specie. pag. 1019. edit. Paris. 1616. Veteres omnes tam Graeci, quàm Latini in ea sententia fuisse videntur, vt existimauerint in legitima & solemni celebratione Corporis & sanguinis Domini, et Adminiratione, quae in Ecclesia fideli populo è sacra mensa fit, Duplicem s…ciem panis & vini esse adhibendam: atque hunc morem per vniuersas Orientis, & Occidentis Ecclesias antiquitus obseruatum fuisse, tum expriscorum Patrum Monumentis, tum ex vetustis diuinorum, & mysteriorum formulis apparet. Et post: Ad hoc inductifuerunt exemplo & mandato Christi, qui instituendo huius Sacramenti vsum, Apostolis fi…lium Sacramenta percipientium personam repraesentantibus, quibus dixerat Accipite edite, idem mox dixit, bibite ex hoc omnes: quod ex veterum sententia interpretatur Radbertus, tam ministri, quàm reliqui credentes.
All the Ancients, both Greeke and Latine, seeme to be of opinion, that in the lawfull and solemne celebration of the Sacrament of Christs body and blood, and administring it to the people, that both kinds, to wit, bread and wine ought to be vsed at the Lords Table. And it appeares both out of the workes of the ancient Fathers, and the old Rites, and formes of the diuine mysteries, that this custome was obserued in all the Easterne, and Westerne Churches: And a little after: Hereunto they were induced by the Example and Command of Christ, who in the institution of this Sacrament, speaking to his Apostles, then representing the persons of all faithful Communicants, said, Take and eate: and presently after said to the selfe-same, Drinke ye all of this: which Radbertus according to the mind of the Ancients expoundeth, as well Ministers, as other beleeuers.
FINIS.
A RELATION OF WHAT PASSED IN A CONFERENCE BETWEENE DAN. FEATLY, Doctor in Diuinity, and Mr. Euerard, Priest of the Romish Church, disguized in the habit of a Lay-Gentleman vnexpectedly met at a Dinner in Noble street.
Ian. 25. 1626.
LONDON, Printed by F. Kyngston for Rob. Milbourne, and are to be sold at the Greyhound in Pauls Churchyard. 1630.
THE SPECIALL POINTS of the Conference.
OF the necessitie of Episcopall gouernment to the essence of a Church.
2 Of ordination by Presbyters.
3 Of the distinction of Bishops and Priests, iure diuino.
4 Of differences among Papists in matter of faith.
5 Of the immaculate conception of the Virgin Mary.
6 Of the authoritie of a Generall Councell aboue the Pope.
7 Of prayer for the dead.
8 Of the authority of the originall Scriptures, and corruption in the vulgar translation.
9 Of the Communion in one kind,
1. The state of the question opened.
2. The necessitie of communicating in both kinds.
3. Popish obiections answered.
10 Of the Popes supremacie.
11 Of mingling water with wine in the Sacrament.
12 Of the perfection of Scripture.