The eleuenth Chapter. Whether it be lawfull in the Communion to vse one onely kinde.
1 OVr aduersaries endeuour by many Arguments to defend y e most shamefull mayming of this sacrament which they haue brought in. 2 In déede they graunt that the Church while it was yet ignorat, vsed both y e kinds, but afterward when it vnderstoode that the one part might suffice, especially the laitie (to preuent the error of some, which might thinke that the bodie of Christ in the sacrament is giuen seuered from the bloud, and the bloud seuered from the bodie,) it decréed that onely the Priests shoulde vse both kindes in the Masse; and that to the people, onely the one kinde shoulde be distributed. 3 Further they saie, that it was authorized by the Councell of Constance. Moreouer they contriue the Commaundements of God into two principall points: Some of them they will haue to remaine perpetuallie firme and vnshaken, so as they may neuer be violated, among which sort they place the moralles. The others doubtlesse, they appoint to be those which concerne outward things: of which kind be the Ceremonies and sacraments. And these they will not haue to be so necessarie, but that according to the place and time they maie be changed. 4 They maintaine also y t it was no wrong to the Christia people, that one kinde is taken from them. For the bodie of Christ (say they) is not giuen in the forme of bread without bloud: euen as in the cuppe also the bloud is not had without the bodie. They likewise alleadge, 5 that the libertie of Christ his Church, is far greater, than was the libertie of the Synagogue: & that therefore it is lawfull for the Church to change more things in our Ceremonies, than was permitted to the fathers of the olde Lawe. For we are not vnder the law as seruants, but as frée me~ vnder grace. And they indeuour to shew that sometimes the Church in manie rites altered euen in verie matter. First of all they say, 6 that it dipped not them which be baptised, according as the Gréeke word ⟨…⟩ signifieth, but it onelie sprinkled, or after a strange manner washed. Neither is it to be doubted, but that those which so be washed must be holden as baptized, 7 séeing that Cyprian béeing demaunded whether they which were baptised in yéelding vp the ghost, should be iudged as baptized (for they lay in the bed and being oppressed with the force of sickenesse might neither be dipped, nor yet washed, but onelie sprinkled, wherefore they should seeme not to be baptized) that man of God aunswereth, that they had perfect baptisme.
8 2 They vaunt also that in baptisme the wordes haue sometime béene altered, séeing in the Actes of the Apostles the 8. 9 Chapter we reade: that baptisme was giuen in the name of our Lord Iesus Christ: when as notwithstanding in the Gospell, the Lorde commaunded his disciples that they should baptize in the name of the father, and of the Sonne, 10 and of the holie ghost. Yea and they alleage that at this day the order prescribed by Christ is peruerted. 11 For he commanded that they should first teach and then baptize. But wee deale otherwise, we first baptize infantes, afterward when they are growen, we teach the~. 12 And againe they say that that which Christ did is not obserued in our communion. For we receaue the sacraments fasting, whereas he distributed them when he and his Apostles had supped. 13 We also choose vnto our selues the morning, whereas hée made his supper in the euening. Neither doo we washe féete, whereas he first washed his disciples féete, and commaunded that one should wash an others féete. 14 In like maner they alleage the commaundement of the Apostle, 15 to wit, That a man should not pray or prophesie with his head couered, nor yet a woman with her head bare. Which at this day is not so carefully & preciselie obserued. Also a decrée of the first Councell, 16 which was held in time of the Apostles, namelie, that the Gentiles should abstaine from bloude and strangled, 17 is abolished. And these fellowes cauill that the case of the Apostles, with whom the Lord in his last supper communicated, is not like the case of the Christian people. For they were ordained by Christ to be Préests: wherefore they say that iustlie and vpon good cause there was ordained an other disposition of the communion for the lay people. 18 They faine likewise, that Christ otherwhile distributed the Eucharist vnder one kinde to his disciples, especiallie when he went with them vnto y e towne of Emaus, where they are said to haue knowen him in breaking of bread. 19 Whereupon they argue that we offende in séeking to establishe a doctrine & precept onely by one action of Christ. Further they crie out that the consent of the Catholike Church maketh for them, 20 and they alleage causes whereby they are led to minister onelie one kinde vnto the laitie. 21 The first they say is, least the wine should be spilt, which might easilie happen, if it should bée ministred to the whole multitude. 22 The other cause is, for that it were requisit that as well wine as bread shoulde bee reserued for the sicke, and ministered vnto them whensoeuer they should aske it, which might not conueniently be doone, because wine is so soone and easilie corrupted. 23 Besides this they obiect that there be many which drinke no wine, who being able to receiue onely one part, if both partes were of necessitie, they woulde thinke that neither they communicate rightly, neither that they haue the whole Sacrament. Lastly, 24 they alleage the honour of the ministerie: for they haue iudged it méete that more shoulde be attributed vnto their Massing Priests than vnto the general multitude. Neither would they that the communion of the laitie should be of equall dignitie or estimation with the Masse. I haue wel-néere recited their Arguments which be of most force.