Whole Works, Tract 11
That all men are bounde to receiue the holy Communion vnderunder both kyndes vnderunder the payne of deadly ſinne.
IF men had ſtucke to the opē ſcriptures of God, & to ye practiſe of Chriſtes holy church, and to ye expoſition of olde doctours as it did béecome Chriſten men to doe: then had it not béene néedefull for mée to hauehave taken theſe paynes & labours in this cauſe, nor yet to hauehave layd to their charges thoſe thinges y• Antichriſt doth onelyonly. Hee that doth the workes of Antechriſt, the ſame is Antichriſt.But now ſeeyng that they will doe the open déedes of Antechriſt, they muſt bée contēt that I may alſo geue them his name. And that all the world may openly know, y• Antechriſt doth raine in the world (yea and that vnderunder the name of Chriſt) I will heare ſet you forth an act of his which whē it is cō pared to our M. Chriſtes wordes I doe not doubt but all trew Chriſten men will iudge it to bée of the deuyll, as it is in very déede, though that the childrē of the world doe iudge it otherwyſe.
This doe I ſay of an acte, that the Councell of Conſtance dyd make agaynſt the moſt holy and glorious ſacrament of our eternall God Ieſus Chriſt. Where in, the one kynde of this moſt bleſſed ſacrament was condemned as vnlawfull for lay men to receiue: and y• eueryevery man may know, Councell of Cōſtāce forbad the Sacramēt to bee receaued of the lay people in both kyndes.by what auctoritie they dyd it, & what thing did moue them to condemne ſo bleſſed and ſo gloryous an ordinance of our Lord Ieſus Chriſt, here will I wryte their owne wordes which be theſe. As this cuſtome for auoyding certayne ſclaunders and perrils was reſonably brought in, notwithſtāding The wordes of the councell and determination of Antechriſt.in the béeginning of the Church this ſacrament was receiued of Chriſten men vnderunder both kindes, & afterward it was receiued al onelyonly vnderunder ye kind of bread, wherefore ſéeing that ſuch a cuſtome of the Church, and of holy fathers reaſonably brought in & long obſerued muſt bée taken for a lawe yt which ſhall not bée lawfull to reprooue nor without auctorytie of the Church to chaūge it at a mās pleaſure. Wherfore to ſay y• it is ſacrilege, or vnlawfull to obſerue this cōſuetude or law, muſt bée iudged erronius, and they that doe pertinaciter defende the contrary of theſe premiſſis, muſt bée reſtrayned as heretikes, and greuouſly puniſhed by the Byſhops or their officials, or by them that bée inquiſitores hereticae prauitatis, which that bée in kyngdomes or in prouinces, in theſe men that doe attempt or preſume any thyng agaynſt thys decrée, ſhall men procéede agaynſt them, after the holy and lawfull decrées that bée inuented agaynſt heretickes and their fauters, into the fauoure of the Catholicall fayth. &c.
Now wyll I exhorte all Chriſten men in ye glorious name of our mightie Lord Ieſus Chriſt (which is both their redéemer & ſhall bée their iudge) that they wyll indifferently heare this article diſcuſſed, by the bleſſed worde of our Maiſter Chriſt Ieſus, whiche was not alonely of God, but alſo very God himſelfe: and all that hée dyd was done by the counſel of the whole trinitie, and not alonely by his, by whole counſell all counſelles both in heauen and earth muſt bée ordered, and that counſell that is contrary to it whether it bée of Sainte, Angel, or of Who ſoeuer doth alter y• worde of God & ſet vp theyr owne inuentions the ſame are of the deuill.man, muſt bée accurſed, and iudged to bée of the deuil, though they bée neuer ſo mighty, neuer ſo well learned, and neuer ſo many in multitude, for there is no power, no learning, nor yet no multitude, neither in heauen, nor in earth, nor no ieoperdies, nor no ſclaū ders that may iudge Chriſt and hys holy worde, nor that they may géeue place vntounto. Wherfore if I can prooue by open Scriptures, of our Mayſter Chriſt, and alſo by the practiſe of holy Church, that this counſell is falſe and damnable, then let all Chriſten men iudge which of vsus muſt bée heard and béeléeued, eyther the counſell hauyng no ſcripture, yea contrary to all ſcripture, or els I that hauehave the opē worde of God, and the very vſe and practiſe of the holy Apoſtles, & of holy church. Chriſt is of God, & that no mā doubteth, but ye holy counſell though there were fiue thouſādes of byſhops, therin muſt proue thēſelues to bée of God by the worde of God, and by theyr workes, the which they can not doe if they bée contrary to Chriſt and hys bleſſed worde.
Moreouer Chriſt is not true vnderunder a condition bycauſe that men doe a low hym, for though all the worlde were agaynſt hym, yet were hée neuertheleſſe true, but the coūſell is not true but alonely vnderunder this condition bycauſe it doth agrée with Chriſtes holy worde, and of it ſelfe it hath no veritie, but is of the deuill if it varye from Chriſt. Before the dreadfull trone of God ſhall ye counſell bée iudged by Chriſtes holy worde, & Chriſt ſhal not bée iudged by the decrée of the All counſailes are of the deuill if they varye frō Chriſte.counſell, but hée ſhall bée the counſels iudge: and if Chriſtes worde condemne the coūſell, who ſhal approoue it, who ſhall prayſe it, who ſhall defende it? The temporall ſworde, Gods word is the iudge of Councels and not Councels iudges of Gods word.nor the multitude of Byſhops, nor interdiction, excommunication, nor curſing, can then helpe. Wherefore, let eueryevery true Chriſtē man looke on this matter indifferently: it is no trifling wyth God, nor with his holy worde, for God will remayne for euer, & his holy word muſt bée fulfilled: and if we wil not fulfill it, bée ſhal caſt vsus down to the déepe pit of hell, and make of ſtones mē in our ſtede that ſhall kéepe his worde. It is no light thyng, for it lyeth on the ſaluation and damnation both of body and ſoule, frō the which we can not bée deliuered, with theſe glorious wordes, Concilium, Conciliū, Patres, Patres, Epiſcopi, Epiſcopi: for all theſe may bée the miniſters of the deuill, yea though they were aungels. Therfore ones agayne, I doe moniſh and exhorte in the glorious name of the lyuing God, and in ye ſwéet bloud of Chriſt Ieſus all true Chriſtē men, to take héede what they doe agaynſte Chriſtes holy word, whiche is their eternal God, their mercyfull redemerand ſhall bée alſo their mighty and glorious iudge.
Now let vsus examine the wordes Note here what the Councell hath graunted.of the Councell. Firſt of all the Councell graunteth that in the begynning of the church, all Chriſten men were houſeled vnderunder both kyndes, nowe would I knowe of the Councell of whom the Church had receiued this maner: of Chriſt? or his holy Apoſtles (as doubtles ſhée dyd) then what authoritye had the Councell to chaunge the inſtitution of Chriſt, and of his holy Apoſtles, and alſo the vſe and practiſe of holy Church? was not the firſt Churche of God? Did ſhée not kéepe Chriſtes inſtitution? did ſhée not fulfill Chriſtes word? Did not ye holy Apoſtles learne here ſo? And now ſhall the Councell of Conſtance firſt condemne Chriſt and his bleſſed word, & then the learnyng of Chriſtes holy Apoſtles? and alſo the long vſe and practiſe of Chriſtes bleſſed Church, without any Scripture, without authoritie, or without any ſpeciall reuelation frō God, but alonely for auoydyng of certeine perils? Yea and not content alonely to cōdemne theſe thinges but vnderunder the paine of hereſie to cōdemne them. This is to ſore a cōdemnation of Chriſtes open woorde, and of that thyng whiche they graunt that the Church dyd vſe at the begynnyng.
Furthermore the Councell ſayth The Councell doth ſhamefully bee lye both the fathers and the Scriptures.that holy fathers and the Church dyd bryng in this cuſtome to houſell laye men vnderunder one kinde. Are you not aſhamed of theſe woordes? Doth not your conſcience prike you thus openly to lye? yea of Chriſt and of his holy Church? Chriſtes worde is openly agaynſte you, and you graunt that the vſe of the church was alſo otherwiſe. And as for holy fathers here may you ſée what they ſay to it, but you are the children of the kyngdome of lyes: and doubtleſſe if you bryng not foorth the holy fathers that make for you, you ſhall not alonely bée taken for abhominable and …en lyers, but alſo for ſhameful and deteſtable ſclaunderers both of holy Church, and alſo of holy fathers.
But it is no wonder, for Antichriſt muſt declare him ſelfe openly to bée agaynſt Chriſt, & yet is hée neuer without Antichriſt doth at all tymes declare hym ſelfe to bee agaynſte Chriſt.an excuſe, and a ſhaddow of holynes, where by hée may blynd the poore people. But what excuſe had hée here in the Councell to cōdemne Chriſtes worde? That they might auoyde certaine ſclaūders and perrils, & béecauſe that there is no body without bloud. Bée not theſe lawfull cauſes to condemne Chriſtes open word, yea and that vnderunder the payne of hereſie? Is not this a new maner of law to make New doctrine made by Antichriſt.that hée that will not obeye a ſtatute made agaynſt Gods word, which hée is boūde to obey vnderunder payne of euerlaſtyng damnation, alonely for auoydyng perrils to bée condemned for an hereticke?
Briefely by this reaſon may they condemne all holy Scripture, by laying icoperdies & perrils thereto, they may condemne all the creatures of God, for there may bée perill in vſing of them all. But what néede many wordes to prooue this Councell to bée What ſoeuer is contrary to Chriſt, the ſame is of the deuill.of the deuill? for if that bée not of the deuill that is contrary to Chriſt, and hath no excuſe for it but alonely to auoyde perrils, I cā not tell what is of the deuill? I am ſure Antichriſt ſhall neuer bée without ſome carnall excuſe, for if hée will deny Chriſt to bée both God & man, hée ſhall hauehave ſtronger carnall reaſons for him then the Councell hath for this: but this matter muſt not bée iudged by carnal reaſons. It is Gods worde that is aboue all creatures: wherefore let vsus goe to the Scriptures as a ſure ancore to ouercome Antichriſt with all his carnall reaſons.
Firſt our maiſter Chriſt when hée dyd inſtitute this bleſſed Sacrament did vſe theſe woordes, take it and eate it, this is my body. &c. Likewiſe takyng Math. 26. Marke. 14. Luke. 22.the challice hée gaue thankes & gaue it vntounto them ſaying, drinke all of this, this is my bloud of the newe teſtament the which ſhall bée ſhed for many into remiſſion of ſinnes. Theſe bée playne wordes drinke of it all: hée that ſayth all excepteth no man. Furthermore Chriſtes inſtitution of the Sacrament of his body and bloud.hée knewe that there might bée ieoperdies in the receiuyng of it & yet hée ſayth drinke of it all, for it is my bloud that ſhall bée ſhed for the remiſſion of ſinnes.
Now was it not ſhed for lay mens ſinnes? why ſhal they not then drinke of it? The maiſter and the Lord ſayth drinke therof: and ſhall the miſerable ſeruaunt withſtand his commaundemēt? yea commaunde the playne contrary and ſay drinke not therof?
But now commeth my Lord of Rocheſter (which perceiueth that the Councel is connict in that, that it conſenteth that the whole Church in the begynnyng did receiue this Sacrament vnderunder both kyndes, and yet forbiddeth that ſame thyng, and ſayth to Rocheſters gloſe vponupon Chriſtes wordes.mainteine this errour, that Chriſte ſpake theſe wordes, drinke of it all, alonely to his Apoſtles (for there were no other men there but the Apoſtles) and therfore they muſt alonely drinke therof.
I aunſwere: My Lord if this thing were alonely lawfull vntounto the Apoſtles, how will you diſcharge the primatiue Churche, in the whiche were thoſe men that Chriſt miniſtred this Sacrament vntounto? yea & the ſelfe men did miniſter it vnderunder both kyndes to the whole congregation accordyng to this commaundement drinke of it all. Dout not but they vnderſtoode Chriſtes will as well as you in this commaundement.
But in the way of communication let vsus graūt you, that to the Apoſtles this was onelyonly ſayd, how will you thē diſcharge your owne Prieſtes from deadly ſinne, the which receiue it vnderunder both kindes, and yet bée they neither Apoſtles nor ſucceſſours of thē, but after your own learnyng the Biſhops alonely bée their ſucceſſours, & the Prieſtes doe repreſent lxxij. Diſciples. Shal they in this thyng repreſēt the Apoſtles, and in abſoluyng from ſinne but the Diſciples? But let vsus ſée farther in your for fetched reaſon: tel vsus how and by what authoritie (your highe pollitike rule ſaued) that you dare géeue either of theſe kindes to the laye men, ſeyng they were both alonely geuen to the Apoſtles, for euē by that authoritie that you hauehave power to take away the one kynd, by that ſelfe ſame hauehave you power to take away the other, for they were both geuen The Pope may aſwell forbid all lay men to eate of Chriſtes body, as to forbid them to drinke of Chriſtes bloud.at once and indifferently to the receiuers, ſo that as many as receiued the one, receiued alſo the other, and to them that hée ſayd take and eate this, this is my body, to them hée ſayd, drinke all of this. &c.
Now if you may thus take away ye partes of ye ſacramentes at your pleaſure, ye cōſequent ſhall bée, y• incontinuance all the ſacramentes ſhalbe deſtroyed, and Chriſtes word ſet at naught. Wherefore my Lord this blaſphemous euation will not helpe you: but ſuch ſhamfull ſolutions muſt they vſe that will be agaynſt the open worde of God. Amend your conſcience my Lorde, for if you doe not remēber D. Barnes is playne wyth the Byſhop of Rocheſter.the terrible wordes of y• Prophet: hée ſhall ſhake his ſword & bend his bowe & make it al ready & therein hath hée prepared the ſhot of death, & his arrowes for to burne. This is no ſmal threatning nor lightly to auoide.
But let vsus ſée what the ſcriptures ſay, that which I gaue vntounto you I receaued of ye Lord. Marke. S. Paules wordes how hée receaued this thyng of the Lorde. &c.
The Lord Ieſus the ſame night in ye which hée was betraied, tooke bread and thanked, and brake it, and ſayde. Take ye and eate, this is my body which is broken for you: this doe yée in the remembraunce of mée. After ye S. Paule ſetteth forth the inſtitution of Chriſt.ſame manner, hée tooke the cup & ſaid, this cup is the New teſtament in my bloud: this doe, as oft as you drinke in the rememberaunce of mée: for as often as you ſhall eate this bread and drinke this c…p, you ſhall ſhew the Lordes death tyll hée come. Marke diligently how S. Paule declareth, how the Lord Ieſus Chriſt dyd inſtitute this bleſſed and comfortable ſacramēt in both kindes, and in both kindes dyd myniſter it hymſelfe, and not that all onelyonly, but alſo enacted this cōmaū dement to all Chriſten people which muſt receiue it. This doe as often. &c. Yea and this commaūdement is geuē after the Sacrament is miniſtred in both kinds, Teaching vsus that in both kindes the Lord hath inſtituted this Sacrament to bée receiued, and alſo that they y• ſo receaue it not, breake this commaundement of the Lorde. This doe as often. &c.
This commaundement. S. Paule did not lightly let ſlyp, but hée knew that it was the ordinaunce and ye commaundement of the Lord: and alſo knew ye one iot or tytle of his wordes ſhould not, nor ought, nor can not bée let ſlip, without perrell of the ſoules of them y• ſo littell makes of his word. And therfore hée durſt not, nor would not (and yet hée had as great auctoritie as the counſell of conſtance) let ſlip or tanſpoſe the inſtitution and commaundement of the Lord, but wholy and fully with all diligence hée wrote thoſe wordes vntounto all the whole congregation of the Corinthians, not to the miniſters or prieſtes all onelyonly, but to the whole congregation, that is as well to the myniſters of the word as to lay men: and alſo the contrary, for hée ſayth when you come togither: & that you may perceaue y• hée ſpeakes indifferently, hée there reproueth thē that tarryed not for poore men. And alſo theſe wordes bée playne, who ſo euer ſhall eate of this bread and drink of this cup worthely. &c. Now vntounto this whole congregatiō (I doubt not but by ye ſpirit of the Lord which ſawe béefore this damnable errour to bée inſtituted of antichriſt and his very & all onelyonly myniſters) hée ſayd drinke you, yea and to reproue and manifeſtly to declare this open errour, hée adeth this worde, Cuppe, ſignifying and teaching that Chriſtes ordinaunce is Chriſtes bloud is not to bee receaued in his body onelyonly, but in the cup.not to receaue the bloud in the body onelyonly, but to receaue the bloud after his inſtitution) by it ſelfe out of the cup, leſt they ſhould bée found correctours and blaſphemers of the holy inſtitution and commaundement of the Lord, Of whom S. Paule receaued this cōmaundemēt, and of no coūſels.
Now what Chriſtē man can doubt but our M. Chriſt (to whom all thing is bare and open both things preſent & alſo to come) knew that there was bloud in his owne body. Alſo Saynt Paule his ſcholer which learned this leſſon of hym was not ignorant that there was bloud in his body. And yet firſte our maiſter Chriſt géeueth his bloud alone by it ſelfe out of the cup, and his diligent ſcholer knowyng the doctrine of his maiſter dyd the ſame, regardyng his maiſters doctrine and preferring it before his carnall reaſō, which knew that there was bloud in eueryevery body, but his maiſters doctrine taught him that his maiſter kept not his bloud in his body, but for vsus loſt and damned perſons for our innume rable deteſtable (and aboue all capacitie to declare) damnable and abhominable ſinnes, brake his body & ſhed his bloude thereout plentouſly, and therewith made ſacrifice and ſatiſfactiō for all our ſinnes, as Saint Iohn ſayth. The bloud of Ieſus Chriſt clen 1. Iohn. 1.ſeth vsus from all ſinne, alſo we are ſanctified by the offeryng of the body of Ieſus Chriſt once for all. Now that all Chriſten men which bée ſanctified by the offeryng of this body, and by ſheadyng the bloud out of this body, ſhoulde alwayes hauehave both thoſe Hebr. 10.partes in remēbraunce, hée according as the bloud was deuided frō the body for all ſinners indifferētly that will come vntounto Chriſte, and accordyng to his maiſters inſtitution & commaūdement, miniſtred this Sacrament, and alſo ordeined it to bée miniſtred to all men. The body by it ſelfe & the bloud by it ſelfe. That they might alway not remember alonely that our Sauiour Paule miniſtred Chriſtes body by it ſelfe, and the cup of his bloud by it ſelfe to the lay and commō people.Chriſt offered his body for vsus, but alſo ſhed out of that ſame body his moſt precious bloud and therfore ſayth S. Paule (as his maiſter Chriſt taught him.) As often as you ſhall eate this bread and drinke this cup, you ſhall ſhew the Lordes death till hée come.
Now my Lordes come to your counſelles. Chriſt and S. Paule defendeth thys thyng partinaciter, (as you call it) that is, ſtifly and ſtrongly wyll they abide by it and will not reuoke it. Wherfore after the decrée of your Counſell, they bée condemned for heretickes. I can no more ſay, but God helpe them, for there is no remedy with them, but they muſt néedes to the fier, for they will not bée abiured in no wiſe. It is a piteous caſe, that two, ſo good men as theſe bée, will bée thus openly agaynſt the decrée of the holy counſell, yea and againſt ſo many and ſo noble fathers, and ſo great clarkes, the which knew this matter (as ye ſay) as well as they, and it is not to bée thought that the holy Ghoſt would leaue ſo many excellent and holy fathers, and great Doctours of Diuinitie, and ſo many noble Princes and wiſe men of the worlde, and bée with theſe two poore men which bée of no reputation in this worlde.
Wherefore my Lordes, procéede againſt them after the holy decrées Councell of Conſtance condemne Chriſt and Paule for heretickes.that bée inuented agaynſt heretickes, ſticke not for their names, for it is neither Chriſt nor Paule that cā hurt you, you hauehave alſo condemned theyr learning and preuailed againſt them: why ſhould you not condemne them as well? you bée Lords, and you hauehave the ſtrength and the wiſdome of the worlde with you, and as a certayne Doctour of the law ſayde: they hauehave no man to holde with them but a ſorte of beggers, and deſpiſed perſons of the worlde, wherfore ſpare them not, bée bolde, Implete numerum patrum veſtrorum, All tyrantes bée not yet dead.
But now, when you hauehave condemned them, yet hauehave you as muche to doe as euer you had: for your owne De conſecra. di. 2. 6. cōperimus.lawe is openly agaynſt you, in theſe wordes. Wée vnderſtand that certayne men receauing alonely the portion of the bleſſed body, doe abſtaine from the chalice of the holy bloud, the which doubtles (ſéeing I can not tell The popes own lawes agaynſte both hym ſelfe & his Clergie.by what ſuperſtition they are learned to abſtayne) let them eyther receaue the whole Sacrament, or els let them bée forbidden from the whole Sacrament, for the diuiſion of one and of ye ſame miſtery can not bée done wythout great ſacrilege. &c.
How thynke you by theſe wordes? bée they not playne that all men ſhall eyther receaue both kyndes or none? Here hauehave you an other hereticke, for hée iudgeth, and ſayth that it is a ſacrilege (which is openly agaynſt your Counſell) to receaue it in one kynde. But paraduenture you wyll ſay this law was written to prieſtes: I aunſwere, to whomſoeuer it was writtē, it maketh no matter, for theſe wordes bée plaine: the diuiſion of one miſterye can not bée done without great ſacrilege. Theſe words bée not ſpoken of the perſons that ſhall receaue it, but of the deuiding of the ſacrament, whoſoeuer ſhall receaue it, it is ſacrilege to deuide this thynge, aunſwere you to that. Marke alſo, The popes owne lawe ſayth it is ſuperſtition to receaue but the one kinde onelyonly.that your owne lawe cauleth it ſuperſtition to receaue but one kynde, and no doubt they that did receaue it ſo, were blynded by this damnable reaſon of yours, that there is no body without bloude, and yet hée calleth it ſuperſtition.
But let vsus ſée what your gloſe ſaith on this texte, it is not ſuperfluouſly (ſayth hée) receaued vnderunder both kindes, for the kynde of bread is referred vntounto the fleſhe, and the kynde of wyne vntounto the bloude. The wyne is the Sacrament of bloude, in the which is the ſeate of the ſoule, & therfore it is receiued vnderunder both kindes, to ſignifie that Chriſt did receiue both body and ſoule, and that the partaking thereof, doth profite both bodye and ſoule. Wherefore if it were receiued alonely vnderunder one kynde, it The …gloſer agaynſt the counſell.ſhoulde ſignifie that it did profite allonely but one part. &c.
How thinke you, doth this gloſe vnderſtand it of preiſtes onelyonly? hauehave lay men no ſoules? May not this Sacrament profite them both bodye and ſoule? Marke alſo that hée ſayth it is not ſuperfluouſly nor without a cauſe receiued vnderunder both kyndes. Alſo an other lawe: When the hoſt is brokē, De conſe…r. di. 2. c. cum frangimus.and the bloude ſhed out of the chalys into the mouthes of faythfull men, what other thyng is there ſignified, but the immolation of our Lords body on the croſſe, and the ſhedding of hys bloud out of his ſide. &c.
Here is it plaine, that the bloud is géeuen out of the chalys, and not out of the body, and into faythfull mens mouthes, and not alonely into prieſts mouthes. Alſo an other lawe: If that De conſecr. de. 2. c. Si quocienſcum que .the bloud of Chriſt bée ſhed for remiſſion of ſinnes (as oftē as it is ſhedde) then ought I lawfully for to receaue it. I which doe alwayes ſinne, muſt alwayes receaue a medecyne. &c.
Here your owne lawe ſayth, that the receiuing of the bloude is a medycinall Popes lawe ſaith the receauing of Chriſtes bloud is medicinableway to bée receiued of thē that ſinne: you will not denie but that lay men ſinne. Wherefore ſhoulde they not then receiue a medicyne for their ſinne? you may perceiue that thys is not alonely ſpoken of Prieſtes, but of ſinners. &c.
Furthermore, S. Ciprian ſayth: Ad Corneliu… apam.How doe wée teach, or how can wee prouoke men to ſhed their bloude for the cōfeſſion of Chriſtes name, if wée A goodly ſaying of Cyprian.doe denye them the bloude of Chriſt when they ſhall goe to battayle? Or how dare wée able them vntounto the victordum of martyrdome, if wée doe not firſte by right admitte them to drincke the cuppe of our Lorde in the congregation. &c. Here is Cyprian openly againſt you which will that as many ſhall receiue ye bloud of Chriſt, as doe confeſſe the name of Chriſt, yea and that out of the cuppe and not out of the body.
Alſo S. Ambroſe ſayth to the Emperour Theodoſius, how ſhalt thou Eccleſiastica …iſt.lift vp thy handes out of yt which doth yet droppe vnrighteous bloud? how ſhalt thou with thoſe handes receaue the body of God? with what boldnes wilt thou receaue into thy mouth the Cup of the precious bloud, ſéeing that through the wodnes of thy wordes, ſo great bloud is ſhed wrongfully. &c. Marke that the manner was in Saint Ambroſe Saint Ambroſe willeth all men to receaue the cup of the bloud of Chriſt.tyme that lay men ſhould receiue yt bleſſed bloud of Chriſt, yea and that out of the cup ſeuerally, and not out of the body onelyonly: wherefore my Lords ſee to your conſcience, how you can diſcharge your ſelf before the dreadfull trone of Chriſt Ieſus, for making this deteſtable & dānable ſtatute agaynſt yt heauēly word of God▪ and agaynſt the vſe of holy Church▪ & The Pope and hys clergie feare not to breake Chriſtes inſtitution and ordinaunce.contrary to the expoſition of all holy doctours. It were to great a thing for you ſo preſumptuouſly to breake the ſtatute of your mortall prince, howe much more of your immortall God, which will not bée auoyded with a carnall reaſon, nor with condemnation of hereſye, nor yet with ſaying there bée ieoperdies, perils, and ſclaūders, for theſe proud crakes can not there excuſe you nor yet helpe you. For I doubt not but the great Turke hath as good reaſons for hym as theſe bée, & alſo as proude crakes as you hauehave, though peraduenture hée vſeth them not ſo hipocritely agaynſt God omnipotent as you doe, but yet it will not helpe hym. Wherefore now moſt excellent and gracious Prince, I doe Barnes exhorteth K. Henry the viij. to reſtore the ſinceritie of Chriſtes holy word.with all méekenes, with all due ſubiection admonyſh & exhorte your moſt noble grace, yea and ye father of heauen doth openly commannd you vnderunder the payne of his diſpleaſure, and as you will auoyde the daunger of eternall damnation, and alſo by the vertue of Chriſtes bleſſed bloud, and as you will receiue remiſſion from all your ſinnes thorow the merites of his gloryous bloud, that you doe defēd with all your might Chriſtes bleſſed worde and his ſwéete bloud, and his holy ordinaunce, and ſuffer them not ſo lightly to bee oppreſſed and troden vnderunder the foote. Your grace may not conſyder in this cauſe yt multitude nor the dignitie of men, for you bée as good as the beſt of thē, but your grace muſt conſider that it is God omnipotentes cauſe, it is Chriſtes cauſe, it is the word of God, it is yt bleſſed bloud of Chriſt that is ouer troden, it is the ordinaunce that commeth out of heauen, and not out of counſels, yea and geuen by God hymſelfe, and not by mans auctoritye: And now ſhall your grace ſuffer thys thynge ſo lightly to bée broken, béecauſe men doe inuent a carnall reaſon agaynſt it? the deuill was neuer without a reaſon, but that proueth not the cauſe againſt Gods word. King Saul had no ſmale reaſō for hym, whē hée dyd ſaue kyng Agag & the beſt ſhéepe and Orē to offer 1. Reg. 15.to God, was not this a reſonable cauſe, to ſaue the beaſtes to Gods honour, and to offer thē vp vntounto God? was it not a goodly ſhine to ſaue the kyng rather then to kill hym. What man will recken it euill to ſaue a mā? what man can iudge it euill to ſaue beaſtes, and that yt beſt to offer them to God? Was not God beſt worthy? Reaſon and deuotion, being contrary to Gods will, is mere blyndnes & impietie.was not this a good conſideration? was not this a good intent?
Finally it is ten tymes better then the reaſon of the counſell is, and yet Saul with all his good reaſon, wyth all his good deuotion, with all his good purpoſe, with all his fatte beaſtes, is repelled of God for euer & all bycauſe hée ſtucke to his good intention & left the commaundement of God. Some men will thinke it but a light thynge whether they receiue yt bleſſed bloud by it ſelfe, or els with the body: but as light as they thinke it, yet is it Gods word, yet is it Chriſtes ordinaūce, yet did the Apoſtles obſerue it, yet did the holy Church ſo fulfill it. And if yt word of God were away, by reaſon it were but a light thyng to Baptiſe in water or in wyne, but the worde of God is open that it muſt bée done with water and not in wyne, and yet there is no cauſe why, but the worde of God.
Moreouer, by reaſon it was but a light thyng to ſay: Bée glad y• daughter of Siō, behold thy kyng cōmeth to Zacharie. 9 Math. 20.thée ſittyng on an Aſſe & on her fole. This ſaying by reaſon is not alonely ſimple, but alſo fooliſhe, to ſay that a kyng ſhal come riding on an Aſſe, yea and on a borowed Aſſe, and therof to make ſo much a doe as though it wer a notable thyng: who would not now mocke a kyng if hée dyd ſo ryde, notwithſtandyng all this, theſe bée the wordes of God, yea and alſo fulfilled in very déede of our maiſter Chriſt in his owne proper perſon.
Moreouer by reaſon, it was but a madde token that the Sauiour of the Luke. 2.world Chriſt Ieſus was borne, to ſay you ſhal finde a young child wrapped in cloutes & layd in a cribbe, what is this to purpoſe? what is this to prooue that the ſauiour of yt world is borne? will not reaſon mocke this? when wil reaſon bée perſuaded by this token yt The ſayinges and doinges of Chriſt are not to bee iudged by naturall reaſon.Meſſias (whom all the Prophetes & all the Patriarkes hauehave promiſed ſo many hūdred yeares afore) was now borne? and yet this token came from heauē, yea and by the miniſtration of aungels and the ſhepheardes dyd beléeue yt word. Briefly by reaſon what bée all the articles of the fayth? where is Chriſt? where is remiſſion of ſins? where is yt lyfe to come? Reaſon mocketh all theſe thynges but yet they bée true, bycauſe alonely yt word of God ſpeaketh them. Wherfore moſt noble and excellēt Prince, looke on the word of God and not of blynde reaſon, and ſaue the honour therof, for it ſhal ſaue your grace at your moſt néede.
Furthermore I doe exhorte and require with all honour, yea and I doe cōmaunde in the vertue of Chriſt Ieſus and his bleſſed word, all Dukes, all Earles, all Lordes, all maner of eſtates hygh and lowe, that will bée Chriſten men, that will bée ſaued by the vertue of Ieſus Chriſtes bleſſed bloud, that they doe ſée this ordinaūce Iohn. 6.of the God of heauen obſerued to the vttermoſt of their power, and when ſoeuer that they will bée houſeled, that they receiue the bleſſed Sacramēt vnderunder both kyndes, and at the leſt deſire it with all their hart of their curates, and ſo deſire it that they may bée diſcharged afore the immortall God of heauen whiche will not bée mocked nor auoyded with a damnable reaſō: but what ſoeuer thyng there bée that is agaynſt the holy word of God, and the glorious ordinaūce (what collour What ſoeuer is ordeined agaynſt the ordinaunce of Chriſt, the ſame be occurſed.ſo euer it bryng with it of holynes) let it bée a curſed and reckened of the deuill. This doth S. Cyprian learne vsus ſaying, what thyng ſoeuer it bée that is ordeined by mans madnes, where by the ordinaunce of God is violated, it is whoredome, it is of the deuil and it is ſacrilege. Wherfore fly frō ſuch contagiouſneſſe of men and auoyde their woordes as a canker and as peſtilence. &c.
Theſe woordes bée playne of all maner of men of what eſtate what dignitie, or of what honour ſoeuer they bée, and what collour of holynes ſoeuer they bryng with them. Wherfore in this preſent writyng I doe counſel and exhorte all true Chriſten men to take héede what they doe. The word of god is ſo playne in this matter that they can deſire it no playner. It is no childes game to trifle with Gods worde: God will not bée trifled with nor yet mocked. But nowe to helpe poore men that bée vnlearned I will aſſoyle certeine of their damnable reaſons. The firſt is we will not geue it Blynd reaſons of the Papiſtes.vnderunder that kynde of wyne, leſt that there ſhoulde by negligence either of the Prieſt or of the receiuer, fall any droppe on the grounde.
I aunſwere, our Chriſt dyd know that ſuch a chaunce might come, you can not deny it (except you will ſay that hée was not God, as you would not greatly ſticke to doe, if you might hauehave maintenaunce) and yet notwithſtanding dyd hée inſtitute it in both kindes. Aunſwere you to this. Moreouer, why doe not by this reaſō your owne prieſtes abſtayne frō the wine, ſéeing that this perill may alſo chaūce to them, as your cautelles of yt Maſſe doe graunt. Alſo if it bée a reaſonable cauſe that you ſhal not kéepe Chriſtes ordinaunce, béecauſe of auoyding of perilles, then may you take away all the whole Sacrament to auoyde perilles, for in receauing of it in ye kinde of bread, is ieopardous, leaſt there remayne any crumme in the receauers téeth. This reaſō is as good as yours: ſo that now all the Sacramēt in both kindes is taken away.
Furthermore, if you will auoyde all perilles, then may you géeue thys Sacrament to no man, for you can not tell who is in deadly ſinne & who not, for you know not their hartes: & it were a ſore perell and greatly more ieoperdye to geue the pure body of Chriſt Ieſus into a foule ſoule, then The Papiſtes finde faulte with gnattes, & ſwallowe Caniels.yt a drop of bloud by negligence ſhould fall on the ground, for there falleth but a drop, and here is yt whole body in a foular place then the ground is. Alſo that may bée auoyded with good diligence and wiſedome of the Prieſt, but that the ſacrament ſhall alwayes bée receiued into a pure conſcience there is no dilygence of the prieſt that can make it.
How thinke you now? now is all the whole ſacrament & Chriſtes bleſſed ordinaunce clearely taken away and all for auoyding ieoperdies and perells. Thus trifle you with Chriſtes holy word, yea and yt in your great and holy counſels. Other reaſons my Lorde of Rocheſter bringeth that bée worthy of no ſolution: for hée doth but mocke & ſcorne and trifle with Gods word. Hée bringeth yt myracle of yt fiue loues, where there is no mentiō made of wyne, therefore lay men muſt bée houſeled in one kinde: is not this madnes? What meane theſe men yt neyther feare God, nor yet bée aſhamed of man? what is this to the purpoſe? Chriſt dyd a myrackle of fyue loues, Iohn. 6.where is no mencion made of wyne: what is this to the ſacrament? If the bread fygnifyed one part of the ſacrament, what ſygnifyed the 2. fyſhes & they that were there. Theſe 2. things Fonde argumentes made by y• Byſhop of Roche eſtr.muſt néedes ſignifye the other part. Alſo lay men did touch this breade. Moreouer in an other place. Chriſt geueth all onelyonly wine. Therefore the ſacrament muſt bée receiued in the kinde of wine al onelyonly of the lay men. Bée not theſe goodly argumentes yea and that of biſhops? it were madnes to aunſwere to them.