¶ A confutation of that Popish and Antichristian doctrine, which maintaineth the ministration and receiving of the sacrament under one kind, made Dialogewise between the Priest and the prentice by Gracious Menewe. ¶ Math. 26. Drink ye all of this, for this is my blood which is of the new testament, that is shed for you, for the remission of sins. To all faithful reader's/ that love christ and his doctrine sincerely, Gracious Menew wisheth grace, peace of conscience & ghostly strength from god the father thorough our Lord and saviour jesus Christ. SOme there be, most Christian and faithful brethren, which now at this present, that true religion goeth to wrack, do not one lie think but also are fully persuaded in themselves, that it is no offence at all to Communicate with the papists, that so shamefully mutilate or mangle the sacrament of the body and blood of christ, that they cut of, and take away the one half from the lay people, contrary to the institution and ordinance of the heavenly wisdom of god, our saviour jesus Chryst. But if they would weigh the saying of S. Paul in the .5. Chapter to the Ephesians, where he writeth on this wise: have no fellowship with the unfruitful works of darkness, Eph. 5. ●. Tim. 5. and again: be not partakers of other men's sins: they would be otherwise minded, and be driven clean away from that foolish persuasion of theirs. For if the cutting of, mangling or taking away of half the sacrament from the people of god, is no unfruitful work of darkness and such a sin, as none other in a manner is to be compared with it: I cannot tell what we should call works of darkness or what we should name sin. This is most sure, well-beloved, that whatsoever man doth imagine and invent, The mangling of the sacrament is an invention of men and therefore a work of darkness. besides & without gods word or against the institution of him, that is the only true light that lighteth all men that come in to the world: It must be mere darkness. But this mangling of the sacrament is an invention of wicked men, which leaving or rather despicing the word of god and ordinance of his son jesus christ our Lord, follow the mad fantasies of their own brains: therefore it must needs follow, that it is a work of darkness▪ not only unfruitful, but also most noyesome and hurtful, ye and of all other most pernytyous. For beesydes that by it gods wrath is kindled, and his vengeance provoked: they go about most earnestly, by this devilish invention of theirs, to nourish, maintain, defend and uphold their blasphemous doctrine of transubstantiation in the sacrament, The mark that the papists shot at in this mangling of the sacrament. persuading the simple and ignorant people, that after the words of consecration (as they call it) be once spoken, there remaineth neither bread nor wine, but the very true and natural body of our saviour jesus christ, flesh, blood and bones, as he was borne of the virgin, hanging on the cross, did lie in the grave and afterwards being raised again from the dead ascended up into heaven, and therefore say they, it cannot be, but that under the form of bread, they receive both flesh and blood, except we would have a body without blood. This doctrine, I say, go they about to establish, by this their mangling of the sacrament what pretence or colour soever they have besides. Therefore have no fellowship with their unfruitful, noisome and hurtful works of darkness: be no more partakers of their sin lest ye be also partakers with them of the punishments and plagues that god threateneth unto them, that preferring their unwise and foolish knowledge, before his heavenly wisdom, do arrogantly presume and take upon them to immutate, change and alter any of his ordinances and laws. And that this matter of the sacrament might the better be understanded, The contents of this book. and the intolerable blasphemy of the mangling thereof sooner espied and perceived: I have here compiled a small treatise, wherein all the arguments and reasons, that the Popes catholics can bring for the maintenance of their abomination, are, I trust, so substantially confuted, that them shall not have one word to say: wherein also ye shall learn how far they are deceived, that think it no offence to receive with them that so blasphemously break the lords institution and ordinance, what cloaks soever they can bring for to cloak their sinful doings with all. Only I desire this one thing of you, that ye will take this my rude doing in good part, and pray with me that god of his fatherly goodness and mercy vouch safe to look upon our afflictions, and forgetting our offences and the offences of our forefathers deliver us from this most miserable thraldom and captivity of conscience that we be in: that we may with a free and upright heart honour, love and serve him in holiness and righteousness all the days of our life. Which thing without all peradventure, if with true repentant hearts and faithful prayers we call upon him, he will grant unto us, through the merits of his son jesus christ our Lord and saviour, to whom, with the father and the holy ghost, be all praise, glory and honour world without end. Amen. A confutation of all such arguments and reasons, as the pope's catholics do bring for to prove the mutilate and corrupted receiving of the sacrament under one kind contrary to the lords institution and ordinance, made Dialogue wise between the Priest and the prentice, compiled by Gracious Menew. The priest. WHy, young man, will ye not receive the blessed sacrament? Answer me directly, that I may make report to mine ordinary. prentice. saint Paul sayeth plainly, that whosoever eateth of this bread and drinketh of 1. Cor. 1●. this cup unworthily, doth eat & drink his own damnation. Ambro. in 1. Cor. 11. What is to receive unworthily. And the holy father Ambrose, writing upon that place or text of the apostle, sayeth plainly, that they do receive unworthily, that do minister or receive the sacrament otherwise, then christ hath instituted and ordained: but as ye minister it, it is done otherwise, than the lord hath appointed and ordained: therefore it cannot be but an unworthy receiving, and so consequently an eating and drinking of their own damnation that be partakers of it. The faults that are in the ministration of the sacrament, which is used now a days. Priest. I would fain know, what faults ye find in this kind of ministration, that is now a days used in the church. prentice. First and formest the order of the holy ghost is broken, which will have nothing to be done in the congregation without edifying. And what edifying shall the people have there, where all things be done in a strange tongue, which scarcely the priest himself doth understand: Secondly the holy ghost willeth, that whensoever we eat of that bread, and drink of the cup, we should show forth the lords death till he come: meaning thereby, that whensoever the communion is ministered, the death of christ and the benefits thereof should be preached & set forth unto the congregation, whereby they should be moved to hate and abhor sin, and to give most earnest thanks unto god, for their deliverance from it, thorough the death, passion and blood shedding of his son jesus Chryst. But none of all these things are done. Wherefore ye must confess, though there were none other thing amiss, that all that ye do is most ungodly. And who having a good conscience would be glad to agree to such an ungodliness? No man having good conscience ought to agree or seen to agree to the ungodliness of the papists. No man, I trow, that loveth his soul's health. Priest. is this all, that ye can say, concerning this matter? Is this all the fault, that ye can find? Ye are a wise man for south. Ye shallbe made one of the counsel. Ye shall appoint how and after what fashion all things shallbe done and used in the ministration of this holy sacrament. prentice. Now master person, in things, that belong to this holy and blessed sacrament, Cipria. ad Pompeïun we need not to go to man for to have instruction in the matter: for as the holy martyr S. Cyprian saith: if the truth wavereth, or is doubted of, in any point, we ought to fly to the original of the lord, and to the evangelical and Apostolical tradition. And therefore Saint Paul, being about to set forth to the church and congregation of Corinthus the right use of this sacrament, goeth to the very institution itself, 1. Cor. 11. saying: that thing, which I have received of the lord, I have delivered unto you. And this did he speak xxvi years after the ascension of the lord, having travailed through many countries of the world, and having seen many churches, that the Apostles had planted in that space, both in Asia and in many other regions besides. Priest. But I pray you now, what is the institution of christ. prentice. The institution of christ is set forth at large in the xxvi chap of matthew, Math. 26. Mark. 14. Luke. 22. 1. Cor. 11. in the xiiii. chapter of Mark, in the xxii. of Luke, and in the xi chap. of the first to the Corinthians, where we have these words: The LORD jesus in the same night, that he was betrayed, took bread, and when he had given thanks, he broke it, and said. Take ye and eat. This is my body, which is broken for you. This do ye in the remembrance of me. After the same manner also he took the cup, when supper was done, saying: This cup is the new testament in my blood. This do, as oft as ye drink it, in remembrance of me. This fault then do I find besides all other faults, that I have rehearsed already, that ye rob the congregation of half the sacrament, taking away from them, & that most treaterously, the mystical cup. The papists do rob the congregation of half the sacrament. Wherefore I must needs condemn in this point your proceedings, as most ungodly and detestable. And verily I can not judge this to be the sacrament of the body and blood of christ, but rather an apish counterfeiting of the same, The Papists ungodly communion, is an apish counterfeiting of Christ's sacrament. seeing that ye do, besides the idolatry and other innumerable blasphemies, that are committed about it, take away the chiefest part of it, that is to say, the cup, which is a most lively remembrance and plain certyficat of the free remission and forgiveness of our sins, that we have in the blood of our saviour jesus Chryst. Therefore who, having one crome of godliness in his heart, would not detest & abhor your doings? Who, beholding your presumptuous boldness, would not tremble & quake for fear of the vengeance of god, that he threateneth unto all them, that add any thing unto his word or minyshe any thing from it? Sacrilegeously, that is to say with robbing of gods glory Or that do sacrilegeously take upon them to alter & change his institutions and ordinances? Priest. What pain is it to hear unlearned and rude people talk? Ye do not perceive nor understand why nor wherefore this is done: & that is the cause that ye do so shamefully err. prentice. I would fain hear of you some probable reason, for the satisfying of my conscience. Priest. Ye shall understand young man, that when the church was yet rude, The first objection of the papists which they make to maintain their ungodly mangling of the sacrament. it did use both kids but afterwards when it did perceive that the one kind might suffice the lay people, that the error of some might be stopped, which peradventure would have thought that the body of christ in the sacrament is given being separated from the blood, and the blood being severed from the body: it hath ordained, that the Priests only should in their masses use both kinds, and that the one only should be ministered to the lay people, Do ye not hear now why and wherefore it hath been done? Prentice. Ye say, master person, An answer to the first. obiectony. that the church did at the beginning, when it was yet rude, use both kinds. Would god we were as well learned in things, that belong to true christian religion, as they were in the primitive church, when they followed only the lyghtsone word of god for their guide. The church, say ye, did afterwards perceive that the one kind was sufficient for the laity. What cold, I pray you, your Pope catholics see and perceive, that the Apostles and fathers of the primitive church, which were all endued with so abundant a spirit, had not perceived and seen? What is our knowledge in comparison of their knowledge, but mere darkness, & blind superstition? ye say furthermore that it hath been done to cause us to put away the error of them, which peradventure would believe or think that the body of christ is given separately from the blood, as though the body should sit in heaven at the right hand of the father without blood. These be your monstruous inventions: for no heretics, We ought not for taking away of heresies mangle the sacraments of god. sense the coming of christ, did ever imagine this kind of error and blasphemy. But grant, that there hath been such an heresy: could it be put away none otherwise, but by mutilating, mangling and depravating the sacrament, and taking half of it away? There may arise many pernicious opinions touching that other part, which is left: would ye therefore take it away clean? how much rather ought we to take heed, that we do in no wise serve from the institution of christ, nor preach otherwise then christ & his apostles have preached? The chief principle in divinity. This ought to be the chief principle in divinity, whereunto all things must be resolved. The Lord hath spoken: this is the word of god, that remaineth for ever. If we should be called from it to men's constitutions and ordeinnaunces, which are always mutable, we should have no stableness in religion, but should be driven from that which is most certain and sure, to that which is most uncertain and unsure, man's authority being made equal with god's authority. It is written in the Epistle to the galatians: if we, or an angel from heaven, should preach otherwise than ye have heard, Gala. 1. let him be accursed. If Paul will have neither angels nor apostles to be hearkened unto, if they teach any thing or appoint anything contrary to the gospel: shall we give ears to a sort of beasts, the dare presume to pervert and altere Christ'S holy institution in his sacraments? The second objection. The answer to it. Why the council kept at Constance was not obeyed of the universal church Priest. Was not this confirmed in the counsel of Constance? And ye know, that we ought to be obedient to general Counsels. prentice. The Greek church did never obey this counsel nor all the east part of the world, and not without a good cause: for there they made decrees directly against god's word. Besides that, it is not unknown, that many times counsels have erred, as it is plain of the counsel kept at Ariminum, at Calcedone, & at Ephesus the second time, and of the counsel kept in afric under Cyprian, and of many other. Yea, did not in Christ'S time the counsel of the priests, and the church of that time, err most shamefully, Why counsels did not always set forth the truth. when they did refuse Christ'S doctrine, condemning both him and his Apostles? Besides that, counsels did not always set forth the truth: because that there the greater part did overcome the less, and the worse the better. Priest. Hath not our church the holy ghost? The .3. objection. How can it err then? prentice. Hear ye are not a little deceived: The answer to it. for they, that have the holy ghost, do not always work according unto the same. As a carpenter, in that he is a carpenter, he committeth no fault in making up his building, but because he is given to other things, or is otherwiles drunken: therefore doth he many times amiss. priest. But the church hath a promise of the holy ghost, The .4. ob. and that it shall never be forsaken. Prentice. That do I grant, The ans. and truly this promise is fulfilled: for there be always many in the church that are of a good judgement: as in the most corrupted times in the church of jury there were simeon, Zacharie, Elizabeth, john the Baptist, the virgin Mary and joseph, Nathanael and many other, that were partakers of that promise. Yet it followeth not by the virtue of this promise, that the counsels do never err. Priest. But how shall we know, whether they err or not? Prentis. All things must be tried with the touchstone of the scripture and word of god: for if an angel from heaven should set forth unto us any other doctrine than is comprehended in the book of god, we ought in no wise to receive it, but to count it accursed: much less then, if men take upon them to make decrees contrary to the express word and commandment of god, ought they to be hearkened unto. Yea except they can with a good and an upright conscience say with the blessed apostle S. 1. Cor. 1●. Paul: that we have received of the lord, the same have we delivered unto you, following only and solely the lords institution in the matter of the sacraments, it is to be judged of all Christians, that they are not of god, but of the adversary Satan the devil. Priest. It is not unknown unto you, if at least ye have red the scriptures thoroughly, that the commandments of god are divided into .2. kinds. Some of them are firm and stable for ever, The 5. objection. so that they can or may never be changed or altered: and these are called Moral precepts. The other pertain to extern and outward things, as to cerimonyes and sacraments, and these be not so necessary, but that they may, for the necessity of the place and time, be changed and altered. Therefore the church, in taking away the one part of the sacrament from the lay people, hath not done amiss, seeing the time doth so require. prentice. Where as ye say that the precepts and commandments, The answer to it. that appertain to extern and outward things, as to ceremonies and sacraments, are not so firm, stable and strong, but that they may, upon a just occasion, be changed and altered: S. Cyprian in his epistle contra Aquarios, Ciprianus li. 2. episto. epi. 3. contra Aquarios. is directly against you calling there the commandments and precepts of this sacrament grandia, that is to say: great & not lightly to be esteemed and taken. christ also sayeth, that he shallbe the lest in the kingdom of heaven, Math. 5 that breaketh the lest of his commandments. And in the forth of Deuteronomy, Deute. 4. the lord himself speaketh these words: now hearken, O Israel, unto the ordinances (whereby doubtless he understandeth ceremonies) and laws, which I teach you for to do them: ye shall put nothing unto the word which I command you: neither do aught there from. Which only precept and commandment ought to beat down our presumptuousness, that we will not only have our inventions to be had in high estimation and regarded of all men, but also to be preferred before god's word. In the xv. Nume. 15. Chapter of the numbers it is written, that the children of Israel were commanded to have rybondes of yellow silk upon the uttermost guards of their garments, that they, looking upon them, might remember all the commandments of the Lord, and not seek after their own heart, or after their own eyes, after the which they went a whoring. And in the epistle to the Romans, Paul doth greatly reprove or rebuke the heathen, Roma. 1. because they were waxen foolish in their own imaginations, and would not worship god, as they learned to know him, by his creatures. Wherefore, sayeth he, they were given over in to filthy concupiscence. And it is no doubt, but that this mangling of the lords supper doth appertain to that kind of transgression or fault. notwithstanding I grant, that there is a certain difference in the precepts and commandments of god. For some there be, that we are always bound and subject unto, as are the moral commandments, or those that the law and the prophets do depend upon, which are: to love god with all our heart, with all our strength, with all our soul, and our neighbour as ourself. Other there be, that we are not always bound to follow, except it be, when the time and place & other circumstances appointed in the word of god do require. For the Hebrews might not offer sacrifices every where, and at all times, but upon certain days: and in the place, that god had ordained and appointed. On the Sabbath day they could not always abstain from outward works, but were fain other whiles to fight, as we read in the books of the Maccabees. Again circumcision could not be ministered afore the eight day. Gene. 17. In like manner, if any man were desirous to be baptised, and could not obtain it: his good will should be accepted for the deed itself. In these things therefore, when we must do the commandment of god, it is not lawful to innovat, change or alter any thing of god. And although we be not bound always to do the thing, which is commanded: yet when we do it, we must beware, that we serve not from the lords institution. Nadab and Abihu went about to change and alter some thing in the ordinances and ceremonies, Levi .10. Nadab. Abiu. 2. Sam. 6. Oza. Ozias. par. 26. that were commanded of god: and they were consumed with fire. Oza was punished with death for his temerity and rashness. And king Ozias, because he would have against god's commandment offered incense, was smitten with leprosy. Why doth not the example of their sacrificing priests move them, which are so afraid to say their masses without either stole or phanell, or to omit any crossing, or such like small trifles, which nevertheless are nothing else but mere inventions of men, & abominable vanities? Why do we not rather take heed, that we omit none of those things that God hath commanded, and his son jesus christ instituted? The very heathen their selves were greatly affrayed, that the priest should in their holy ceremonies, either stagger or fail in one word: and if any such thing had happened, they counted it to be an exceeding great fault, and in a manner irremissible. And ye think it to be nothing, to break the Lords institution, Priest. The .6. objection. Hath not the church of christ much greater liberty, than the synagogue had? Therefore we may much better change and alter things in the ceremonies, than the ancient fathers might. For we are not as bond servants under the law, but as free men under grace. Which thing appeareth to be most true by this, that the church at this present doth not dip them over the ears, that are baptized, as this word baptizei doth signify, Baptizein. but over sprinkleth them only or washeth them. And yet it is not to be doubted, but that they, which be so over sprinkled or washed, are truly baptized. Cyprian. For Cyprian being asked counsel, whether they that were baptised, when they were drawing to their death, ought to be taken for true baptised christians. For they lying in their beds, & being oppressed with sickness, cold neither be dipped over the ears, nor washed, but only over sprinkled: wherefore they might seem not to have been baptised: this man of god did answer, that they had received their full baptism. The. 7. ob More over, have not the words of baptism been other whiles changed? For we read in the Acts of the Apostles that baptism was ministered in the name of our Lord jesus christ, whereas notwithstanding the Lord in the gospel commanded his disciples to baptise in the name of the father, of the son and of the holy ghost. Finally, what say ye of the order, The. 8. ob. that christ hath prescribed? Is it observed & kept? Did not Christ command to teach first, & than to baptise? But now we do baptise first the infants, and afterwards teach them, when they be of age. And shall we say now that the church doth amiss in all these things? God forbid. Prentice. Ans. to the ●. ob. As touching your first argument, master person, wherein ye say, that we have more liberty, than the Israelites had: and that therefore it is lawful for us, to change and alter things in ceremonies, which liberty the children of Israel had not: I answer to that, the christian liberty doth not consist in this, that we may change and alter the institution of christ: Wherein consists the Christian liberty. but it lieth and consisteth in this, that christ hath brought and reduced many laboreus, painful, and dark ceremonies, into few, that are easy and plain. Besides that, we are by the power of the spirit made willing and ready to obey: for we are not compelled by the law, but do most willingly, whatsoever gods word doth command us in his true religion. Therefore they can not conclude that, that they would, but rather are driven to the contrary: for if we be so delivered from the yoke and heavy burden of the law, that we have only few, easy, and plain ceremonies, it were a thing intolerable and much blame worthy, if we would not fulfil & perform them without any grudging or murmuring, or if we would alter any thing in them, seeing they be so few, so easy, and so plain. Priest. Yet ye have not answered to that, which I brought against you touching the change and alteration that is in baptism prentice. I knowledge and confess, Ans. to the 7. obiec. that the ancient fathers, when they could by the age or health of the persons, dipped them over ears and head in the water: What is signified by the diping in, into the water. which dipping was prefigurated and shadowed by the going of the children of Israel through the read sea: & yet it is neither necessary, nor hath any express commandment in the word of god. When it is used, it hath a goodly signification. For when we are dipped in, thereby it is signified that we die with Christ: and by the coming out of the water we are admonished, that we rise with him. unto everlasting life. Howbeit (as we have said) this signification is not necessary, What is the property & nature of baptism. I mean, so necessary but that it may be omitted: for the true property and nature of baptism is, our cleansing from our sins. Wherefore S. Paul in the Epistle to the Ephesians writeth, that christ hath cleansed his congregation and church with the laver of water through the word. Ephe. 5. This purging or cleansing from sin, is most properly signified and represented by baptism, whether we be dipped in, or over sprinkled, or by any mean at all washed in the water. Nor this word, baptise in, doth not only signify to be dipped in, but also to be washed by any manner of mean: moreover it is not all one, to change the manner of washing, and to take all the whole away. For in them, that are over sprinkled or washed, the element of baptism, that is to soye, the water, is kept and used, and hath his signification. We do not contend superstitiously, how we must drink of the cup, whether we must drink little or much: so that both parts of the sacrament do remain hole it is enough. In times passed they used quills to drink out of the mystical cup Eusebius. In times passed, they used to drink of the mystical cup with quills, which thing the bishop of Rone doth yet use at this present time: some were wont to dip their bread into the mystical wine as it is written in the ecclesiastical history of Eusebius. But I would wish all things to be do, that are most consonant and agreeable to the institution of Christ. priest. But what say ye of the word, which the Apostles have changed in baptism, using not that prescribed form, that was appointed then by christ in the gospel? ans. to the 8. obiec. prentice. Some there be that grant, that the words were altered and changed, but that the form and manner, that the apostles did use, was all one with that▪ that christ had prescribed them in his gospel. For (say they) in the name of jesus Christ, In the name of jesus Christ the names of the 3. divine persons are comprehended. Ireneus contra Valentinianos. li. 4. are the names of the three divine persons comprehended, that is to say, of the father, of the son, and of the holy ghost. And Ireneus in his. 4. book contra valentinianos doth plainly testify and witness the same, saying: in the name of christ the three persons are understanded: for this word, christ, doth signify anointed, wherein is showed both he that anointeth, he that is anointed, and the unction itself: he that is anointed is the son, he that anointeth is the father, & the unction is the holy ghost. Whereby it appeareth that in this alteration nothing at all is taken away. The .9. ob. Pryest. So may we right well say, that in this alteration, which is so sore impugned & spoken against in this sacrament, nothing is taken away: in the one part or kind the whole is contained. For ye know right well, that the body of christ, which is given unto the lay people under the form of bread, is not without blood, so that as in or under the name of Christ, all three persons, that is to say, the father, the son and the holy ghost are understanded, so under the form of bread is both the body & blood contained. What have ye now to say against this? prentice. I have to say this. As for the answer that I have brought out of Ireneus, I do not greatly lean upon it. For in the place of the Acts of the Apostles to baptise in the name of christ is to baptise by his commandment, What is to baptize in the name of Chryst. and according to his will and institution. Whereby we may rather conclude and gather, that the Apostles did observe the form and manner, that Christ had prescribed. Else they had not baptised in the name of Christ, if they had done otherwise than Christ had commanded them, furthermore it is not to be thought. that the Apostles, which did with such a diligence and zeal set forth the true religion, did cast of the form and manner of baptizing that christ had ordained and prescribed unto them. Thomas de Aquino. Why after the schoolmen the apostles baptized in the name of christ Besides all this, when the schoolmen (as we read in Thomas de Aquino) do consent and agree, that the form and manner of baptizing hath been in some thing changed and altered by the Apostles: they write that it was done for a time, and that by the dispensing of the holy ghost, and that therefore we ought not to make of it a perpetual law. For why? It was done to this end, say they, that the name of christ might be the more spread abroad. But this ye do not observe, when ye take away the mystical cup of the communion from the people. For, as ye do it without any dispensing of the holy ghost, so will ye have your ungodly and blasphemous decree to continue for ever. Again the Apostles did not condemn as heretics those, that would use the prescribed form & manner of baptizing. But ye do not only condemn all the lay people, as heretics, that receive under both kinds, but ye do also most cruelly burn them. And who would not, besides all this, detest and abhor this doctrine, which affirmeth, that it lieth in man's power to invert, turn & change either the matter or words of the sacrament, as ye have done most shamefully, not only taking away the cup from the people, but also the words, that are spoken upon it, which are most wholesome, and do more plainly declare and set forth the mystery of our salvation, than the words that are spoken upon the bread? For of or upon the bread it is only said. Luke. 22. This is my body, which is delivered for you: but of or upon the cup, it is said: this cup is the new testament in my blood, which is shed for you and for many unto remission of your sins. weigh now, what Godly and comfortable doctryns are here contained in these last words, which do appertain unto the cup. Priest. Ye have not yet proved, but that under the form of bread there is both flesh & blood contained unless ye will have a body without blood Wherefore ye do most shamefully bely us, saying that we rob the people. For, they receive asmuch under the one kind, as they should receive under both. Prentice. This is soon said, but not so soon proved master person: for ye must understand, Ans. to the 9 obiec. that the communion of the body and blood of christ in the sacrament is not the work of nature: whatsoever is there delivered unto us, as it is offered unto us by or in the words of Christ's promises, so is it received by faith. And in this extern or outward things, God doth most chief and most principally require our obedience. The signs and outward affliction of the ceremonies are things transitory, but the word of God remaineth for ever: and therefore the sacraments must be ministered according to the rule of it. Again: we receive so much there, as God hath appointed to give unto us, of whose will we can not be certified but only by his word. But christ hath ordained two parts of this sacrament, saying of the one: This is my body, and of the other: this is my blood, meaning thereby, that in the bread being worthily received, and according to Christ's institution, we are made partakers of his body, and in the wine, partakers of his blood: and hath left unto us express words, for or touching these things: therefore we must rather trust to him, than to man's sophistications or subtle arguments. I confess and grant that the body of Christ, Christ's body in heaven is not without blood. which is in heaven, is not without blood. I doubt not but that they are both joined, together in him: I mean, this is my belief, that in Christ'S natural body, there is both his flesh & blood joined together. But how shall ye prove that they are both jointly joined together in the sacrament. The faith of the communicantes doth in the one part amplexe, embrace, and take hold upon the body of christ, as it was hanged and nailed on the cross, wherewith we are spiritually fed. And the same faith doth in the other part apprehend and take hold upon his blood, that was shed for our salvation, and thereof we do spiritually drink. The minds of the faithful doth most chefeli run upon these mysteries of Christ's death, when they do communicate. Therefore we must not now reason how christ body is in heaven. We follow gods word, and see or perceive, that it is not necessary, that those things which are naturally joined together, should be jointly received together: The human and divine nature are in the person of christ jointly joined together, and can in no wise be separated one from an other: yet ye will not say, that wheresoever the Godhead is there is the manhood also: for that were to make the body of christ infinite and unmeasurable, which is contrary to the nature of an human body. The son of God, in that he is God, is found to be every where and filleth all things, which can not be truly said of his body. More over all spiritual gifts are jointly joined together in the holigoste, and yet it followeth not that whosoever hath the gift of prophesying, hath also the gift of tongues: or whoso hath the gift of tongues, hath also the gift of prophesying. Severite and mercy are most jointly joined together in God, and yet when any man receiveth everlasting life, he feeleth the mercy of God, & not his extreme rigour. The same might I say of many other things, which though they be in themselves most jointly joined together, yet are they given separately. priest. Here is in deed divinity upon divinity. The .10. ob But ye have yet said nothing to that, which I objected unto you touching the order of baptism, which, as ye know, the church doth not observe: for children are first baptized and afterwards taught, whereas christ commanded first to teach and afterwards to baptize. Ans. to the 10. ob. Prentice. I marvel greatly, master person, that ye will allege this, as though ye would be on the anabaptists part, that so ye might the better be against us, and trouble us the more. Why will ye not understand that this saying of Christ ought generally to be understanded and taken of the Gentiles or heathen, and not particularly? It is most true, that in the first setting forth of Christendom, that is to say, of the Christian religion and gospel, we must begin at the doctrine. For when a city, country or realm, must be won to christ, afore we come to baptism, preaching must be used. Which when it is once received and believed, not only they, that be of age, are baptized, but also they offer their little ones to be baptized. That therefore, that was generally commanded of Christ, ye will bring it to a particular baptizing of children. The Greek word is Matheteusantes, which signifieth to make disciples, and to aggregat or gather unto christ, which thing, in them that are of age, is done both by doctrine and baptism, in the young children by baptism only, because they are not yet able to receive the doctrine. Which way seemeth to have been used in circumcision. Abraham. Gen. 17. As touching Abraham, that was of a full age, the doctrine went before, and afterwards the sacrament followed. But it was not so in his son Isaac. Isaac. And this also is a plain truth, that in the church the doctrine goeth before the sacraments, as all men may well perceive and see. Moreover, as it hath been said before, they gather not well, when they go about to gather the order of things, of or by the order of the words. For in Mark we have of john the baptist, Mark .1. that he was in the desert baptizing and preaching the baptism of repentance, whereas no man doubteth but that he did preach first, & afterwards baptize. Priest. Do we, The .11. ob. I pray you, even when the communion is ministered as ye will have it, do we, I say, keep and observe that, which Christ did in his last supper? We receive the sacrament fasting, whereas Christ did it after supper and ministered the sacrament of his body and blood unto his discipls when they had supped. The .12. ob secondly the communion is ministered in the morning, The .13. ob whereas christ did it in the evening: nor we do not wash each others feet, whereas Christ did both wash his disciples feet, & also commanded, that we should wash each others feet. I trow I shall so lay the scriptures to you, that ye shall have at length, both your belly and mouth full. Ans. to the ●●. obie. Prentice. As touching the first it is to be considered, that christ did eat first the paschal lamb: for his mind and will was after the abolishing of the old sacraments to institute and ordain the new. And as for the time of the lords supper, Ans. to the 12. obiec. I confess and grant, that the church may use itself in that point, as it shall think best, or as it shall think most expedient for the glory of god, and for the edifying of them, that do communicate. For there is no express commandment of it, no more than we have of coming to it fasting, or having eaten somewhat before. The commandments, that appertain to this sacrament, The commandments that appertain to the communion are these: take & eat. Take and drink all of this: do this in the remembrance of me: let every man examine himself, & other like. There is no mention made of the time, nor of the place nor of the apparel, nor of other such like circumstances. Cyprian. Causes why the communion is ministered in the morning. S. Cyprian rehearseth the causes, why the Lords supper or communion is ministered in the morning: the first is, because the people may better come together at that hour, than at any other time of the day besides: for in the day time much business chanceth, whereby men are plucked away from the divine service. The second is, because men are at that time sober, and have their minds more apt to receive and bear away Godly lessons and wholesome doctrine. The third is, because the morning is a good monument or remembrance of the lords resurrection or rising again, which thing is much available to the institution of this sacrament. Moreover, it is to be noted, that the ancient fathers, when they observed and kept any general fasting, because they took then no meat till night, were wont to have the Communion in the evening: for when they fasted, they gave themselves all the day long to prayers, to hearing of sermons, to singing of Godly Hymns, and to other like Godly exercises. About the evening the communion or lords supper was ministered they received the sacrament, and so every man went home to take his repast. Howbeit in Saint Augustins time they were wont in many churches, upon maundy thirsday to receive the communion at night that so they might the better express Christ's institution and doing: but I find that this custom was abolish and put down by the sixth counsel, The sixth Counsel. of Constantnople kept in Trullo. that was kept at Constantinople in Trullo, the Canons of which counsel are set forth in greek, wherein mention is made, of the custom that was then used in the churches of Africa. But to be short, so that the whole sacrament be ministered, and the institution of christ kept, we ought not greatly to care for the time, or other like circumstances, sithence we have no express commandment of them. CHRIST, when he was baptized, was xxx years old. And were it not mere foolishness, if we would suffer men to baptize none, except they were xxx years old? Priest. O Lord god, what a thing is this? What a world would it be, if such young boys be suffered still to read the scriptures? Well, what say ye to the washing of the feet, which is altogether omitted and left? Prentice. I say, that we ought to consider in it two significations. Ans. to the 13. ob. The one is touching remission of sins, and the cleansing or purging away of the filthiness of the mind, which is given us by Chryst. And of that doth our saviour speak unto Peter, saying: john. 13. If I wash thee not, thou shalt have no part with me. And again: he, that is washed, hath no need but to wash his feet. And of this washing doth S. Bernard speak very much. bernard. Besides that, this washing was a token or sign of christian love and of the submission of the mind, which we ought to use, though we be never so highly promoted in this world. And therefore christ, speaking of it, sayeth: ye call me master and Lord, and ye say well, for I am so. If I then being your Lord and master have washed your feet, ye ought also to wash one an others feet. By the which commandment he would signify unto us, that we ought for no manner of worldly dignity, to withdraw ourselves from that service and duty, that we own to our neighbour or christian brother, yea in things that seem most vile, which thing christ did for our example perform and fulfil. Where washing of feet was used & why it was used. The washing of the feet, was a thing much used among the jews. For in such hot countries, as jury is, when men did travail on foot, their bodies were much wearied with heat: therefore the washing of their feet, when they were weari and full of dust, was no small refreshing unto them, specially seeing that in those countries men were not so well shod as they are with us. Else how could christ have had his feet washed by the sinful woman and wiped with her hears, Luke. 10. except he had had his feet bare, or so shod that his shoes might easily be pulled of? And that the washing of the feet in the scriptures doth signify any base service, that may be done to our neighbour, 1. Kin. 15. Abigael doth testify and witness for when David would have married her, she answered: thy handmaid is ready to wash my lords feet, and the feet of my lords servants. As though she should said: I think not myself worthy of so high honour, I am rather most ready to do any kind of service, seemeth it never so base, to mi lords servants. And S. Paul in his first Epistle to Timothee, 1. Timo. 5. when he speaketh of the widow, that should be chosen of the church, he willeth that she should be such an one, as is full of good works, and hath washed the Saints feet. Where doubtless S. Math. 6. Paul, by the washing of the feet, doth understand all manner of charitable service, How Christ'S saying must be understanded when he sayeth when ye fast anoint your heads. that aught to be doen to the men of God. Also christ saith in his holy gospel: when thou dost fast anoint thy head. Whereof it doth not follow, that we ought to anoint our heads, whensoever we fast, but because that in Syria or Arabia the happy they used much to anoint themselves when they would be merry & except when they were in some heaviness, christ meaneth, that in private fastings we should not by omitting the accustomable trimming of our bodies hunt after vain glory, or vain praise of the world. But now, seeing there is no such use of anointing among us, we are not bound in our fasting, to anoint ourselves. Which same self thing must be understanded of the washing of the feet, which ye do so stoutly object unto us. Washing of the feet cannot be called a sacrament. Again: it cannot be called a sacrament, although it signifieth and representeth in or by the element many Godly things (as I have showed already) and hath a commandment annexed unto it. For there be no express or particular words given, that should be added to the element, that thereof might be made a sacrament, or whereby a promise of some particular gift or grace to be obtained is signified and betokened. Finally neither christ, nor his Apostles did command, that the communicantes should wash each others feet. And augustine, Augu. ad januarium. Epi. cxix. in a certain Epistel ad januarium, doth plainly write, that certain churches did remove and put away this ceremony, least it should be taken for part of the sacrament, or for baptism: and that some again did keep still the same. Priest. Why, The. 14. ob. will ye have the Apostles and the lay people to be of like dignity? Were not the Apostles made priests by our saviour christ? Therefore the church hath by good right made an other law for the communion of the lay people. Prentice. We know nothing of this kind of priesthood, The answer to it. there is not one jot or syllable in the scriptures, that the Apostles were made priests The scriptures of the new testament use no such names. Mark this If they were pryestes, they were so either after the order of Melchisedech & then must they have been priests for ever, or after the order of Aaron, & then must they have offered bloody sacrifices, as lambs, calves, bullocks and hefkers, or else after the order of Baal, All Christians in the new testament be called priests. as they be all, that robbing the christian congregation of that most worthy name, given in the scriptures to all christians, do challenge it to themselves alone. But let them by the priests understand the ministers of the church. Priest. When pryestes say no Mass they receive but under one kind. So they do, I warrant you. prentice. Now then tell me master person, why do ye minister the sacrament under one kind only unto your priests, when they, saying not mass their selves, chance to come to the communion, sith that christ did minister under both kinds to the Apostles, giving them no less than he took for himself? Again, if christ did only give the sacrament to pryestes, as they call them, why dare ye then give part to the lay and comen people, sith christ did not communicate with them? Besides this there were no women at the communion with christ, except ye will have them to be priests also. Why do ye then give the sacrament unto them, sith that CHRIST did give it only to men? But ye, that reason so substantially of the sacrament or communion of christ, kept with his Apostles, what shall ye answer to the Apostle Paul? who, writing to the universal church of Corinthus, commandeth both kinds to be given, not to the ministers only, but to the whole people? The. 15. objection. Priest. Ye can not deny, but that there is mention made of the communion of the lay people in the decrees, canons and ecclesiastical histories. prentice. I grant that: but ye are greatly deceived, An answer to it. if by the Communion of the lay people ye do understand the receiving under one kind: for there both kinds were given. On lie it was called the communion of the lay people, because that some of the clergy, being through their own fault fallen from their ministry and office, did no more communicate among the clergy or ministers, but among the lay and common people. Priest. The more, I trow, I reason with you, the worse I shall find you. Did not Christ, I pray you, minister the sacrament under one kind to his disciples, The. 16. ob when he went to Emaus? Luke. 24. For there as it is said they knew him by the breaking of bread. Therefore ye do not well, that of one only action of christ go about to establish a doctrine and make a commandment. The .17. ob Besides that, all the whole church is on our side: which holy mother the church being moved with many causes, did ordain that the sacrament should be ministered unto the lay people under one kind. The first cause, which moved our mother the holy church, The .18. ob to minister the sacrament under one kind is, lest if the cup should be generally ministered, any should be shed or spilled. The second is this: 〈◊〉 .19. ob if 〈◊〉 should be reserved for the 〈…〉 the bread is, it would wax sour, and not be able to be drunken. Thirdly there be many, The. 20. ob that can not away with drinking of wine, therefore seeing that they can take but one part, if both were so necessary, as ye say, they would think, that they had not communicated truly, nor received the whole sacrament. The .21. ob. last of all, the ministers must have some what more privilege, than the comen sort of the people. I trust young man, ye have marked these things well. prentice. Truly master person, I have marked them well, and I trust, ye shall say no less, by that time ye have heard mine answer. As for the first argument, that ye have brought, Ans. to the 16. obiec. saying that christ hath some times ministered under one kind, because we read in Luke that his disciples knew him by the breaking of bread, that verily is to weak, yea and very foolish also. For ye shall never be able to show that the breaking of bread doth in that place signify the holy communion, sith that the same manner of speaking is in the holy scriptures applied very often times to the commandments. And it is no marvel, that those disciples knew him by breaking of bread, or by taking of comen meat. For sith that Christ (as we may Godly believe of him) had certain peculyare thanks giving and prayers, he might easily be known. But grant that christ did then at that time give one part of the Sacrament only: shall it be lawful for us to do it therefore? He did not by the same one only doing abrogate or abolish the general commandment, that he gave at his supper, and afterwards was confirmed by the writings of the evangelists and of Paul. Gen. 22. God did once command Abraham to sacrifice his son: yet he did not by that abolish this general commaundenlente of his: thou shalt not kill. Exo. 20. He did also command once the Israelites to carry away the goods of the Egipcians, Ex. 3.11.12. howbeit he will have nevertheless this his commandment to stand still: Thou shalt not steal. Synecdoche is a figure, whereby, when part of a thing is named, the whole is understanded, & sometimes the whole being named, part only is understanded Moreover by the breaking of the bread, the whole supper may be understanded by a figure, which is called Synecdoche. And whereas ye blame us, because (as ye report of us) we do of one only action or doing of Christ make a general doctrine and commandment: ye are blame worthy yourselves, for this deed or fact of christ, was not vulgar or comen, but hath an express commandment joined and annexed to it: which was afterwards confirmed and established by Paul. And do we not, besides all this, work most surely, when we seek to the head spring and former institution? Pryest. Well the church is on our side, which thing ye can not deny, and Credendum est magis soli marie veraci, quam Jude orun turbain fallaci. That is to say: the holy church alone is more to be believed, than a sort of false heretics, although they were thousands together. Prentice. Well, to the purpose master person, I can not think, Ans. to the 17. obiec. but whereas ye say that the catholic church is on your side and death with you, that is plain falls. For all the Greek church, and the whole east part of the world, with all the whole ancienty, is against you in this point: for this shameful and most blasphemous mutilation or cutting of the one part of the sacrament, is a bird of yesterdays hatching. Thomas de Aquino, now being one of the latter schoolmen, 3. part. que 80. arti. 12 saith plainly that it began to be used about his time, in certain churches. truly master person, me think, this is a mad way, that ye do use. When we flee to the scriptures, by and by ye say that they are obscure and dark, and so appeal to the fathers, who, ye say, do all stand on your side, ye run to the antiquity of time, whereby ye go about to mock away all the testimonies and autorytes of the scriptures. But how steadfast ye be, it shall easily be seen in this disputation, where the scripture is plain, all the fathers stand with us, and all the whole antiquity consenteth with the scriptures. Why the Pope catholics do so sore resist the truth Therefore this your study and love, that ye, have to resist or speak against us, cometh only of this that ye are sworn and addicted to the Pope's laws, whereby it cometh to pass, that ye set not a straw neither by the truth, nor by the scriptures, nor by the fathers, nor yet by antiquity. priest. If there were none other thing, yet the causes, whereby the church was moved to make this Godly ordeynaunce, aught to suffice us. Prentice, The first cause, so far as I do remember, is least the cup should be shed, Ans. to the 18. obiec. if it should be ministered universally to all men. Here do I muse and greatly marvel at Ireneus, Basilius, Ambrose, Nazianzene and augustine, which being such wise and prudent fathers, did not see these perils in the sacrament: or if they did see them, they did not so much esteem them, that they would therefore violate the sacraments, which nevertheless, they ministered very often. For these blasphemous private masses were not yet then used. Private masses are here called when no communion is used. They did always communicate in the mysteries with the other, the people coming to the communion much more often than they do now a days. They did not pass so much, if part of the mystical cup did perchance fall on the ground. In Ciprianus time a maid did spew out of the mystical wine. This was the greatest care, that the holy fathers took, that they might minister the sacrament to worthy persons. But ye labour not to put away from it dogs and swine, by whom much greater injury is done to the blood of christ, than if some drops of it should be spilled on the ground: therefore I would counsel the ministers, if at lest I were worthy to give counsel, to take good heed, that none be spilled, and if any chanceth to be spilled, let them be sorry therefore, and yet it ought not to be exaggerated, as though it were a thing irremissible. Saint Augustine writeth, Augusti. Questi. 1. cap interrogo vos. that as we must take heed that no part of the sacrament fall down on the ground▪ so must both the minister and also the hearers beware, that no word be spoken in vain, or escape without profit. And yet notwithstanding although many times the word is negligently heard and unfruitfully received, sermons must not be kept away from the people. Priest. But how could the mystical wine be kept from souring, if it were reserved for the sick? Prentice. Ans. to the 19 obiec. I answer, that your own superstition only doth breed the same peril. Who compelleth you to keep or reserve the sacrament? Who hath given you that commandment? Priest. We must give it to the sick. prentice. I grant it, but may not the consecration be done before the sick? Priest. But the sick persons can not always tarry so long. There be many ceremonies ye know. prentice. And this doth also come of your superstition and not of Christ'S commandment. That which christ commanded, may easily be done in a short time, and with very few words. Gregory in his Epistles testifieth and witnesseth, that the Apostles did only use the lords prayer at the consecration: but ye affirm and hold opinion, that the sacrament can not be made but only in your Mass. Therefore these impediments and lets, that ye allege, are to be imputed to your own foolish superstition, and not to the institution of the lord. Priest. What shall we do with them, that either of nature do abhor wine, or else by reason of their sickness, can not away with it? prentice. When there is such necessity, Ans. to the 20, obiec. that the law can take no place, to such kind of men one part only of the sacrament may be given. But nevertheless it can not be gathered thereof, that touching the other that can away with wine the sacrament ought to be mutilated or half cut of, by the law and decree of men. For it is god that seemeth to have brought or cast that man into this necessity, whereby it followeth, that he doth not wittingly and willingly violate the sacrament. Some there be that make this answer: if any do so abhor wine, that they can by no means away with it: such drink may be given unto them, as they can well away with all, so that the sacrament be kept whole, & the words of the Lord fully rehearsed. Priest. But christ hath not so instituted and ordained: therefore they, that should do sa, should break the lords institution. Prentice. This answer they will make, that christ did use that kind of drink, that men could away withal, and that did agree with them that received it, & that therefore they serve not from the institution of christ, when they minister to all men that kind of drink, that they can brook. For in so doing they seem rather to submit themselves to the inbecillite and weakness of their brethren, than to violate the sacrament. To this may I add, that if a man can not receive the sacrament, as christ hath instituted, he should altogether refrain from it. For if he doth desire it and believe, he shall lose no fruit or profit thereof, but it shallbe imputed unto him as though he had received it. As if a man should earnestly desire to be baptized, and cold not obtain it, it would be imputed unto him, as if he had been baptized in very deed. But we may not, because of such rare and seldom chances, cut away half the sacrament. priest. I perceive that ye seek nothing else but mere confusion, & that ye will have no honour to be given to the ministers. prentice. Ans. to the 21. obiec. The dignity of the ministers consisteth not in this, that they should receive .2. parts of the sacrament, and the lay people but one; or that they should receive a greater cake, than the common sort of the people, that do communicate with them. 1. Timo. 3. Titus. 1. Paul in his first Epystel to Timothe, and in his epistle to Titus, doth sufficiently describe the godly qualities of the ministers wherein consisteth their dignity. And again writing to Timothe he sayeth, 1. Tim. 5. that the elders are worthy of double honour, when they rule well, and labour in the word of god. priest. I am almost weary to talk with you, ye are so obstinate. I perceive that ye will in no wise yield to your betters, but are full of words and of unlearned contention. prentice. I do from my very heart detest and abhor vain words, and ungodly contention: but that I should in this matter yield to you, I see not yet, why I should do it. For besides all other reasons, arguments, and authorities of the Scriptures, that have been alleged hitherto, this I do read in the .3. to the Galathians, that though it be but a man's testament, if it be allowed, Gala. 3. no man despiseth it, or addeth any thing thereto: how much less ought men to be so temerarious and rash, as for to add any thing to the testament of Christ? Men being frail and mortal, do only in their testaments bequeath earthly things: but Christ, which is God almighty, bequeatheth to his church his heavenly sacraments, which appertain unto everlasting life. Therefore it is an intolerable presumption that man, being but a worm of the earth, should alter any thing in his testament. Beesydes this all the universal church, through the whole world, did never in the right administration of the sacrament serve from the institution of christ, The counsel of constance is most unfaithful. john husse Hieronymus de Praga. till the most disloyal and unfaithful counsel, that was kept at constance about .120. years ago: in which devilish council, these .2. notable and godly learned men john Husse, and Hieronymus de Praga, were most treacherously burnt, for speaking against this most horrible profanation of the sacrament. What should I here speak of the ancient fathers? who did always from their very heart abhor to serve any thing in this sacrament from the institution and ordinance of christ. We have a Canon of Gelasyus, which is written de consecratione, distinctione .2. capin. Comperimus: there some are rebuked, Galasius de consecr. distinct .2. cap. comperimus. because that they, receiving a portion of the lords body, did altogether abstain from the cup of the lords blood. Which thing he calleth superstitious, commanding them either to take the whole sacrament, or to abstain from the whole. For (saith he) it is a plain sacrilege or robbing of God's glory, that they should be severed or separated. priest. That Canon is to be understanded of the Priests, The. 22. ob. when they say mass. For they are bound to receive both kinds. prentice. This cannot be gathered of the words of this holy bishop. Ans. to it For there plain mention is made of the communicantes, and of them that should be put from the sacraments which things can be applied but only to those, to whom the sacrament is ministered. Moreover it is not written in the Canon, that any injury is done to the sacrifice, but to the sacrament. For saith he, no division of that one only mystery can be done without great sacrilege or intolerable robbery of the glory of god. Sith than ye minister the sacrament to the lay people under one kind, making a shameful division of this sacrament, ye can not excuse yourselves, but that ye commit plain and manifest sacrilege. Chrisostome in the .18. Homilye upon the second epistle to the Corinthians writeth, Chri. ho. 1● in .2. Epi. ad Corin. that there be certain things, wherein the priest differeth nothing from the lay man. As in receiving of the dreadful mysteries, It is not with us as in the old law, where one part of the sacrifice was given to the priest, and an other to him that did offer: but to us all, sayeth he, one only and the same body of christ is given, and one only and the same cup. Cyprian in his .2. book and .3. epistle proveth, that we ought in no wise to serve in this sacrament from the institution of Christ: where among all other things he rehearseth these .3. principal points: first, Cipri. 2. li. epist. 3. epi. how in this matter Christ only ought to be hearkened unto. Again: how we ought not to care what other have done afore us, but what christ, who was before all, hath done himself or willeth us to do: last of all how they that do otherwise, than christ did, do in vain worship God, with the doctrines and precepts of men. Priest. O good God, what a thing is it, to read any author after this sort, not weighing the circumstances of the places? Cyprian doth not speak of this thing that we have now in hand, The .23. ob. Aquarri may be called in english waterlynges. Ans. to it. but there he disputeth against certain sects, that be called Aquarii, which used water in the lords cup instead of wine. This fault doth he there speak against, and not against the taking away of the one part of this sacrament from the lay people. Prentis. But I say, that ye offend more 〈◊〉 against the institution of christ in the sacrament, than these waterlynges did: for although they used water for wine, yet did they not utterly put away the one part of the sacrament. They did still keep the very words, that apperteine to the cup, only they did change the element. But ye do most treaterouslye take away from the lay people, both the whole cup, and also the words, that appertain unto it. secondly I grant that cipryan's disputation, wherein he confuteth the waterlings, is particular, but the arguments and reasons, that he doth use, are universal, that is to say: how in the sacrament of the body and blood of Christ, we ought in no wise to serve from Christ'S institution. Whereupon I conclude that it is in no wise lawful, to take away the mystical cup from the communion. Priest. The .24. ob Cyprian writeth these things only of them, that did offer: therefore this place appertaineth nothing to the communion. Prentice. I wonder that your wit is so gross that ye can not see, Answer. how the sacrifices of the ancient fathers in Cyprian'S time did in nothing differ from the communion: there were no private masses used among them, for they did afterwards creep in, to the great hindrance of the true religion. Priest. Then be like there was some kind of mass in Cyprian'S time. Therefore they that say, that it is a bird of late years, do most shamefully bely us. prentice. I will not now reason of that matter with you. For there is a book, which, I trust, shall shortly come abroad in print, wherein all things, concerning your cursed mass, are so plainly discussed and set forth, that your Pope catholics, which now at this time are so brag, shall not have one word to speak. Priest. Well, are ye at this point, that ye will not receive at all, now at this blessed time? prentice. I have told you my mind, master person, what I intend to do. Priest. So shall ye bring yourself into trouble, and not prevail. prentice. If it be the pleasure of God to bring me into any trouble for his son jesus Christ'S sake, or for his truths sake, I am assured that he will not suffer me to be tempted above mi strength, but will in the midst of my temptation make away, that I may be able to bear it: that is to say: this do I believe, that God will, of his infinite goodness, measure his cross according to my strength. God measureth his cross according to our strength Look what I am able to bear, that will his fatherly and most merciful goodness lay upon my shoulders, if it be expedient for his glory, for the edifying of his church and for the salvation of my soul: and if it be his Godly pleasure, to increase his cross upon me, he will also increase my strength. In the mean season I know this to be most sure, that it is not the way to eschew trouble, to flee from God or to serve from his truth: but rather it is the way and mean to bring myself into a much greater trouble, both in this world here, and also in the world to come. And specially for this matter of the sacrament, that now we have in handling: I doubt not, but that God will of his righteous judgement plague this wicked world with great and horrible plagues. For if the Corinthians, that kept Christ'S holy institution whole, 1. Cor. 11. were nevertheless, be cause they misused themselves in the receiving of the sacrament, so sore punished with sickness, new diseases & pestilences: what ought they to look for, at the righteous judgement of God, that so blasphemously prophanate his sacraments, taking away most sacrilegeouslye not only the one half of the matter that the sacraments are made of, but also the very words of the institution? Truly all the plagues, that do daily chance unto us, the profanation of the sacrament is the chief cause of our plagues. as tumult, sedition, rebellions, insurrections, famine and extreme hunger, dearth and scarcenesss of all manner of things, with innumerable kinds of new diseases, that daily spring up among us, ought to be imputed to none other thing, but to this profane mutilation or mangling of the sacrament. Priest. And did not all these plags happen unto us, when ye had the sacrament ministered under both kinds? What tumults and insurrectyons have we had in that short time, that all things were, as ye would have them? What dearth and scarcenesss of victuals have we had ever since? The chief argument that the pope catholics use now a days to diffame the gospel and word of god. Whereunto shall we impute these things? Did not besides all this all the chief authors of your religion come to an ill end? reckon Anne Boleyne, Cronewel, the duke of Somerset, the duke of Northumberland, and the duke of Suffolk, that I should in the mean season pass them over, that have been burnt as most shameful heretics. Therefore young man, look better to yourself, weigh & consider these things better in your mind, and return by times, lest ye repent yourself at length of this your sticneckednesse. prentice. I grant, Answer. that we have had tumults and insurrectyons in that short time, that true religion was up: but who were the authors of them? Were they not a sort of rebellious papists, that caused the insurrection in the west part of England, for to have put down true religion, and God's word? As for them of Norfolk, it is not unknown what was the cause of their rising. And no doubt it is but that there were many children of Belliall among them, that pricked them forwards: as the devil is always busy to sow sedition and to move men's hearts to rebellion, but most specially, when he seeth, that the world falleth away from him, by the preaching of the word of god. Then doth he bestir himself, seeking all means possible to bring the gospel into a suspicion or jealousy, and to make men to believe that it is a seditious doctrine: that so by that mean he may enjoy his possession stil. As long as the world sitteth in darkness and in the shadow of death, running headlong, for lack of the light of god's word, into perdition: the devil is quiet enough, ye shall hear but of few tumults. For why? he is then in peaceable possession of the world: what needeth he to make any thing ado: And as for the dearth and scarceness of victuals, that we have had ever since, whereunto shall we impute the same, but to a sort of Cormarands, which under the cloak of God's word hided their treaterouse covetousness? For, thanks be unto God, there hath been always great plenty in this realm, ever since the true reformation of the church, of all manner of things, that are necessary for the sustenance of man: so that both victuals and other necessary things might have been good cheap, if it had not been for these caterpillars, which would rather suffer their corn to be eaten with vermin, and their cattle to die of the rote, The cause of the scarceness & dearth that is now a days & to whom it ought to be imputed. or send both corn & cattle over into strange countries, than let their poor neighbours to have any thing at their hands, for a reasonable price. This hath made this dearth, and nothing else. Howbeit I do not deny but that it is a plague of god, that thus in the midst of plenty, we suffer such penury and scarcenesss: but whereunto shall we impute it, but to our rebellious hearts, and divelishe stubborness, that would in no wise receive God's word, when it was so plenteously offered unto us, but kicked against it, having liefer to feed still of the cods & husks with the swine, than to eat dainty meats in our father's house? Had ye not masses said in your privi chambers, ye rank papysts, kept ye not Idolatry in every dark corner? But woe be to you: for What abominable idolatry, not withstanding the shining light of the gospel, was still committed by such, as ye are, in many dark corners of this realm? And whereas ye say, that all the chief authors of our religion be come to an ill end, reckoning a great many of honourable persons, which, being favourers of the truth, have gone to wreck here in this world: what maketh that for your purpose? Might I not with the same reason diffame the gospel of christ, yea and all the scriptures of God also? To what end, I pray you, came all the Prophets of God? What the end of christ & of his Apostles hath been here in this world. Some of them were stoned to death, some sawen in two with a wooden saw, some had tent nails driven through both their temples. And john the baptist, the forerunner of christ, was he not beheaded? christ himself, who is the end of all Prophets, was put to a most shameful death, being hanged on a cross betwixt two thieves. None of all his holy Apostles did escape the cruel tyranny of this world, that in the mean season I should speak nothing of so many thousand Martyrs, whose blood was most cruelly shed. Shall we therefore say, that the gospel, and the scriptures of god, are untrue? God forbid. Priest. Truly young man, I am sorry for you. I am afraid that I shall be fain to put you up to my Lord: then are ye undone. prentice. Do as ye shall think best. Far ye well master person: God open your heart. Be ashamed of your doings ye papists.