The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.

That all men are bounde to receiue the holy Communion vnder both kyndes vnder the payne of deadly sinne.

IF men had stucke to the opē scriptures of God, & to y^e practise of Christ∣es holy church, and to y^e exposition of olde doc∣tours as it did béecome Christen men to doe: then had it not béene néedefull for mée to haue taken these paynes & labours in this cause, nor yet to haue layd to their charges those thinges y^• Antichrist doth onely. * 1.1 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 vnder 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 other∣wyse.

This doe I say of an acte, that the Councell of Constance dyd make a∣gaynst the most holy and glorious sa∣crament of our eternall God Iesus Christ. Where in, the one kynde of this most blessed sacrament was con∣demned as vnlawfull for lay men to receiue: and y^• euery man may know, * 1.2 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 * 1.3 in the béeginning of the Church this sacrament was receiued of Christen men vnder both kindes, & afterward it was receiued al onely vnder y^e 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 y^t which shall not bée lawfull to reprooue nor without auctorytie of the Church to chaūge it at a mās pleasure. Wher∣fore to say y^• it is sacrilege, or vnlaw∣full to obserue this cōsuetude or law, must bée iudged erronius, and they that doe pertinaciter defende the con∣trary of these premissis, must bée re∣strayned as heretikes, and greuously punished by the Byshops or their offi¦cials, 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 y^e glorious name of our migh∣tie 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 ve∣ry 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 * 1.4 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 vnto. 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 vs must bée heard and béeléeued, eyther the counsell hauyng no scripture, yea contrary to all scrip∣ture, or els I that haue 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 doub∣teth, but y^e holy counsell though there were fiue thousādes of byshops, ther∣in 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 vnder a condition bycause that men doe a low hym, for though all the worlde were agaynst hym, yet were hée ne∣uerthelesse true, but the coūsell is not true but alonely vnder 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 y^e counsell bée iud∣ged by Christes holy worde, & Christ shal not bée iudged by the decrée of the * 1.5 counsell, but hée shall bée the counsels iudge: and if Christes worde con∣demne the coūsell, who shal approoue it, who shall prayse it, who shall defende it? The temporall sworde, * 1.6 nor the multitude of Byshops, nor in∣terdiction, excommunication, nor cur∣sing, can then helpe. Wherefore, let euery 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 vs 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 de∣uill, yea though they were aungels. Therfore ones agayne, I doe monish and exhorte in the glorious name of the lyuing God, and in y^e swéet bloud of Christ Iesus all true Christē men, to take héede what they doe agaynste Christes holy word, whiche is their e∣ternal God, their mercyfull redemer∣and shall bée also their mighty and glo¦rious iudge.

Now let vs examine the wordes * 1.7 of the Councell. First of all the Coun∣cell graunteth that in the begynning of the church, all Christen men were houseled vnder 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 au∣thoritye had the Councell to chaunge the institution of Christ, and of his ho¦ly Apostles, and also the vse and pra∣ctise of holy Church? was not the first Churche of God? Did shée not kéepe Christes institution? did shée not ful∣fill Christes word? Did not y^e holy A∣postles learne here so? And now shall the Councell of Constance first con∣demne Christ and his blessed word, & then the learnyng of Christes holy A∣postles? and also the long vse and pra∣ctise of Christes blessed Church, with∣out any Scripture, without authori∣tie, or without any speciall reuelation frō God, but alonely for auoydyng of certeine perils? Yea and not content alonely to cōdemne these thinges but vnder 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 * 1.8 that holy fathers and the Church dyd bryng in this custome to housell laye men vnder one kinde. Are you not a∣shamed of these woordes? Doth not your conscience prike you thus open∣ly to lye? yea of Christ and of his holy Church? Christes worde is openly a∣gaynste 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 abho∣minable 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 a∣gaynst

Christ, & yet is hée neuer with∣out * 1.9 an excuse, and a shaddow of holy∣nes, 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 cer∣taine sclaūders and perrils, & béecause that there is no body without bloud. Bée not these lawfull causes to con∣demne Christes open word, yea and that vnder the payne of heresie? Is not this a new maner of law to make * 1.10 that hée that will not obeye a statute made agaynst Gods word, which hée is boūde to obey vnder payne of euer∣lastyng damnation, alonely for auoy∣dyng perrils to bée condemned for an hereticke?

Briefely by this reason may they condemne all holy Scripture, by lay∣ing 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 * 1.11 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 a∣uoyde perrils, I cā not tell what is of the deuill? I am sure Antichrist shall neuer bée without some carnall ex∣cuse, for if hée will deny Christ to bée both God & man, hée shall haue stron∣ger carnall reasons for him then the Councell hath for this: but this mat∣ter must not bée iudged by carnal rea∣sons. It is Gods worde that is aboue all creatures: wherefore let vs goe to the Scriptures as a sure ancore to o∣uercome Antichrist with all his car∣nall 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 ta∣kyng * 1.12 the challice hée gaue thankes & gaue it vnto 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. Fur∣thermore * 1.13 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 re∣mission 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 commaunde∣mēt? yea commaunde the playne con∣trary and say drinke not therof?

But now commeth my Lord of Rochester (which perceiueth that the Councel is connict in that, that it con∣senteth that the whole Church in the begynnyng did receiue this Sacra∣ment vnder both kyndes, and yet for∣biddeth that same thyng, and sayth to * 1.14 mainteine this errour, that Christe spake these wordes, drinke of it all, a∣lonely 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 vnto the Apo∣stles, how will you discharge the pri∣matiue Churche, in the whiche were those men that Christ ministred this Sacrament vnto? yea & the selfe men did minister it vnder both kyndes to the whole congregation accordyng to this commaundement drinke of it all. Dout not but they vnderstoode Chri∣stes will as well as you in this com∣maundement.

But in the way of communication let vs graūt you, that to the Apostles this was onely sayd, how will you thē discharge your owne Priestes from deadly sinne, the which receiue it vn∣der both kindes, and yet bée they nei∣ther Apostles nor successours of thē, but after your own learnyng the Bi∣shops alonely bée their successours, & the Priestes doe represent lxxij. Disci∣ples. Shal they in this thyng represēt the Apostles, and in absoluyng from sinne but the Disciples? But let vs sée farther in your for fetched reason: tel vs 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 a∣lonely geuen to the Apostles, for euē by that authoritie that you haue pow∣er to take away the one kynd, by that

selfe same haue you power to take a∣way the other, for they were both ge∣uen * 1.15 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 y^e partes of y^e sacramentes at your plea∣sure, y^e cōsequent shall bée, y^• inconti∣nuance all the sacramentes shalbe de∣stroyed, 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 consci∣ence my Lorde, for if you doe not re∣mēber * 1.16 the terrible wordes of y^• Pro∣phet: 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 vs sée what the scriptures say, that which I gaue vnto you I re∣ceaued of y^e Lord. Marke. S. Paules wordes how hée receaued this thyng of the Lorde. &c.

The Lord Iesus the same night in y^e 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 y^e * 1.17 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 di∣ligently 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 onely, 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 vs that in both kindes the Lord hath instituted this Sacrament to bée receiued, and al∣so 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 y^e com∣maundement of the Lord: and also knew y^e 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 auctori∣tie as the counsell of constance) let slip or tanspose the institution and com∣maundement of the Lord, but wholy and fully with all diligence hée wrote those wordes vnto all the whole con∣gregation of the Corinthians, not to the ministers or priestes all onely, 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 vnto this whole congregatiō (I doubt not but by y^e spirit of the Lord which sawe béefore this damnable errour to bée instituted of antichrist and his very & all onely mynisters) hée sayd drinke you, yea and to reproue and manifest∣ly to declare this open errour, hée ad∣eth this worde, Cuppe, signifying and teaching that Christes ordinaunce is * 1.18 not to receaue the bloud in the body onely, but to receaue the bloud after his institution) by it selfe out of the cup, lest they should bée found correc∣tours and blasphemers of the holy in∣stitution 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 euery body, but his maisters doctrine taught him that his maister kept not his bloud in his body, but for vs lost and damned persons for our innume rable detestable (and aboue all capa∣citie to declare) damnable and abho∣minable sinnes, brake his body & shed his bloude thereout plentously, and therewith made sacrifice and satisfa∣ctiō for all our sinnes, as Saint Iohn sayth. The bloud of Iesus Christ clen * 1.19 seth vs from all sinne, also we are san¦ctified 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 haue both those * 1.20 partes in remēbraunce, hée according as the bloud was deuided frō the bo∣dy for all sinners indifferētly that will come vnto Christe, and accordyng to his maisters institution & commaūde∣ment, 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 * 1.21 Christ offered his body for vs, but al∣so 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 de∣fendeth thys thyng partinaciter, (as you call it) that is, stifly and strongly wyll they abide by it and will not re∣uoke 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 reme¦dy with them, but they must néedes to the fier, for they will not bée abiu∣red in no wise. It is a piteous case, that two, so good men as these bée, will bée thus openly agaynst the de∣crée of the holy counsell, yea and a∣gainst 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 * 1.22 that bée inuented agaynst heretickes, sticke not for their names, for it is neither Christ nor Paule that cā hurt you, you haue also condemned theyr learning and preuailed against them: why should you not condemne them as well? you bée Lords, and you haue the strength and the wisdome of the worlde with you, and as a certayne Doctour of the law sayde: they haue 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 ve∣strorum, All tyrantes bée not yet dead.

But now, when you haue condem¦ned them, yet haue you as muche to doe as euer you had: for your owne * 1.23 lawe is openly agaynst you, in these wordes. Wée vnderstand that cer∣tayne men receauing alonely the por∣tion of the blessed body, doe abstaine from the chalice of the holy bloud, the which doubtles (séeing I can not tell * 1.24 by what superstition they are learned to abstayne) let them eyther receaue the whole Sacrament, or els let them bée forbidden from the whole Sacra∣ment, for the diuision of one and of y^e same mistery can not bée done wyth∣out great sacrilege. &c.

How thynke you by these wordes? bée they not playne that all men shall eyther receaue both kyndes or none? Here haue 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 re∣ceaue it, but of the deuiding of the sa∣crament, whosoeuer shall receaue it, it is sacrilege to deuide this thynge, aunswere you to that. Marke also, * 1.25 that your owne lawe cauleth it su∣perstition 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 bo∣dy without bloude, and yet hée calleth it superstition.

But let vs sée what your glose saith on this texte, it is not superfluously (sayth hée) receaued vnder both kindes, for the kynde of bread is re∣ferred vnto the fleshe, and the kynde of wyne vnto the bloude. The wyne is the Sacrament of bloude, in the which is the seate of the soule, & ther∣fore it is receiued vnder both kindes, to signifie that Christ did receiue both body and soule, and that the parta∣king thereof, doth profite both bodye and soule. Wherefore if it were re∣ceiued alonely vnder one kynde, it * 1.26 shoulde signifie that it did profite all∣onely but one part. &c.

How thinke you, doth this glose vnderstand it of preistes onely? haue lay men no soules? May not this Sa∣crament profite them both bodye and soule? Marke also that hée sayth it is not superfluously nor without a cause receiued vnder both kyndes. Also an other lawe: When the host is brokē, * 1.27 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 bo∣dy 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 * 1.28 the bloud of Christ bée shed for remis∣sion 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 medy∣cinall * 1.29 way 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: * 1.30 How doe wée teach, or how can wee prouoke men to shed their bloude for the cōfession of Christes name, if wée * 1.31 doe denye them the bloude of Christ when they shall goe to battayle? Or how dare wée able them vnto the vic∣tordum 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 y^e 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 Em¦perour Theodosius, how shalt thou * 1.32 lift vp thy handes out of y^t 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 * 1.33 tyme that lay men should receiue y^t blessed bloud of Christ, yea and that out of the cup seuerally, and not out of the body onely: 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 sta∣tute agaynst y^t heauēly word of God▪ and agaynst the vse of holy Church▪ & * 1.34 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 car∣nall

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 haue, though peraduenture hée vseth them not so hipocritely agaynst God omni∣potent as you doe, but yet it will not helpe hym. Wherefore now most ex∣cellent and gracious Prince, I doe * 1.35 with all méekenes, with all due sub∣iection admonysh & exhorte your most noble grace, yea and y^e father of hea∣uen doth openly commannd you vn∣der the payne of his displeasure, and as you will auoyde the daunger of e∣ternall 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 de∣fēd with all your might Christes bles∣sed worde and his swéete bloud, and his holy ordinaunce, and suffer them not so lightly to bee oppressed and tro∣den vnder the foote. Your grace may not consyder in this cause y^t 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 omnipo∣tentes cause, it is Christes cause, it is the word of God, it is y^t blessed bloud of Christ that is ouer troden, it is the ordinaunce that commeth out of hea∣uen, 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 in∣uent 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 of∣fer * 1.36 to God, was not this a resonable cause, to saue the beastes to Gods ho∣nour, and to offer thē vp vnto 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 y^t best to offer them to God? Was not God best worthy? * 1.37 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 y^t 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 y^t 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 wa∣ter 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^• daugh∣ter of Siō, behold thy kyng cōmeth to * 1.38 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, not∣withstandyng 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 * 1.39 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 y^t world is borne? will not reason mocke this? when wil reason bée persuaded by this token y^t * 1.40 Messias (whom all the Prophetes & all the Patriarkes haue 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 be∣léeue y^t word. Briefly by reason what bée all the articles of the fayth? where is Christ? where is remission of sins? where is y^t lyfe to come? Reason moc∣keth all these thynges but yet they bée true, bycause alonely y^t 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 re∣quire with all honour, yea and I doe cōmaunde in the vertue of Christ Ie∣sus and his blessed word, all Dukes, all Earles, all Lordes, all maner of e∣states 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 * 1.41 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 vn∣der both kyndes, and at the lest desire it with all their hart of their curates, and so desire it that they may bée dis∣charged 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 * 1.42 so euer it bryng with it of holynes) let it bée a cursed and reckened of the de∣uill. This doth S. Cyprian learne vs 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 pe∣stilence. &c.

These woordes bée playne of all ma¦ner of men of what estate what dig∣nitie, or of what honour soeuer they bée, and what collour of holynes soe∣uer 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 rea¦sons. The first is we will not geue it * 1.43 vnder 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 haue maintenaunce) and yet notwith¦standing dyd hée institute it in both kindes. Aunswere you to this. More∣ouer, 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 y^t 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 pe∣rilles, for in receauing of it in y^e kinde of bread, is ieopardous, least there re∣mayne 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 * 1.44 y^t a drop of bloud by negligence should fall on the ground, for there falleth but a drop, and here is y^t 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 bles∣sed ordinaunce clearely taken away and all for auoyding ieoperdies and

perells. Thus trifle you with Christ∣es holy word, yea and y^t 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 y^t myracle of y^t fiue loues, where there is no mentiō made of wyne, therefore lay men must bée houseled in one kinde: is not this mad¦nes? What meane these men y^t ney∣ther feare God, nor yet bée ashamed of man? what is this to the purpose? Christ dyd a myrackle of fyue loues, * 1.45 where is no mencion made of wyne: what is this to the sacrament? If the bread fygnifyed one part of the sacra∣ment, what sygnifyed the 2. fyshes & they that were there. These 2. things * 1.46 must néedes signifye the other part. Also lay men did touch this breade. Moreouer in an other place. Christ geueth all onely wine. Therefore the sacrament must bée receiued in the kinde of wine al onely of the lay men. Bée not these goodly argumentes yea and that of bishops? it were mad∣nes to aunswere to them.

Notes

• * 1.1

  Hee that doth the workes of Antechrist, the same is Antichrist.
• * 1.2

  Councell of Cōstāce forbad the Sacramēt to bee re∣ceaued of the lay peo∣ple in both kyndes.
• * 1.3

  The wordes of the councell and deter∣mination of Ante∣christ.
• * 1.4

  Who soeuer doth alter y^• worde of God & set vp theyr owne inuen¦tions the same are of the deuill.
• * 1.5

  All coun∣sailes are of the deuill if they varye frō Christe.
• * 1.6

  Gods word is the iudge of Councels and not Councels iudges of Gods word.
• * 1.7

  Note here what the Councell hath graun¦ted.
• * 1.8

  The Coun¦cell doth shamefully bee lye both the fathers and the Scriptu∣res.
• * 1.9

  Antichrist doth at all tymes de∣clare hym selfe to bee agaynste Christ.
• * 1.10

  New doc∣trine made by Anti∣christ.
• * 1.11

  What soe∣uer is con∣trary to Christ, the same is of the deuill.
• * 1.12

  Math. 26. Marke. 14. Luke. 22.
• * 1.13

  Christes in¦stitution of the Sacra∣ment of his body and bloud.
• * 1.14

  Rochesters glose vpon Christes wordes.
• * 1.15

  The Pope may aswell forbid all lay men to eate of Christes body, as to forbid them to drinke of Christes bloud.
• * 1.16

  D. Barnes is playne wyth the Byshop of Rochester.
• * 1.17

  S. Paule setteth forth the institu∣tion of Christ.
• * 1.18

  Christes bloud is not to bee re∣ceaued in his body onely, but in the cup.
• * 1.19

  1. Iohn. 1.
• * 1.20

  Hebr. 10.
• * 1.21

  Paule mi∣nistred Christes body by it selfe, and the cup of his bloud by it selfe to the lay and commō people.
• * 1.22

  Councell of Con∣stance con∣demne Christ and Paule for heretickes.
• * 1.23

  De conse∣cra. di. 2. 6. cōperimus.
• * 1.24

  The popes own lawes agaynste both hym selfe & his Clergie.
• * 1.25

  The popes owne lawe sayth it is superstition to receaue but the one kinde onely.
• * 1.26

  The ••gloser agaynst the counsell.
• * 1.27

  De conse••r. di. 2. c. cum frangimus.
• * 1.28

  De consecr. de. 2. c. Si quociens∣cum{que}.
• * 1.29

  Popes lawe saith the recea∣uing of Christes bloud is medicinable
• * 1.30

  Ad Corneli∣u•…•… apam.
• * 1.31

  A goodly saying of Cyprian.
• * 1.32

  Ecclesiasti∣ca ••ist.
• * 1.33

  Saint Am¦brose wil∣leth all men to receaue the cup of the bloud of Christ.
• * 1.34

  The Pope and hys clergie feare not to breake Christes institution and ordi∣naunce.
• * 1.35

  Barnes exhorteth K. Henry the viij. to restore the sinceritie of Christes holy word.
• * 1.36

  1. Reg. 15.
• * 1.37

  Reason and deuotion, being con∣trary to Gods will, is mere blyndnes & impietie.
• * 1.38

  Zacharie. 9 Math. 20.
• * 1.39

  Luke. 2.
• * 1.40

  The say∣inges and doinges of Christ are not to bee iudged by naturall reason.
• * 1.41

  Iohn. 6.
• * 1.42

  What soe∣uer is or∣deined a∣gaynst the ordinaunce of Christ, the same be occursed.
• * 1.43

  Blynd rea∣sons of the Papistes.
• * 1.44

  The Pa∣pistes finde faulte with gnattes, & swallowe Caniels.
• * 1.45

  Iohn. 6.
• * 1.46

  Fonde ar∣gumentes made by y^• Byshop of Roche estr.