at Easter for x. or xx thousand persons The sixt daunger should be in the costlynesse of y e wyne at y t least in many places where is scarcely founde wyne ynough to celebrate and in some places also it is very deare Farther there should be daunger in the congeling of it Agayn there should be daunger in the bringing in of a false belief and that manifold wayes First that the dignitie of the Laymen touchyng the receauing of the body of Christ shuld be as great as the dignitie of y e Priestes Secondly that so to do â—…uer hath ben and is continually of necessitie And so all they y t thinke do or teache otherwyse haue perished and do perishe And in generall all as well the Clergy as teachers and Prelates whiche haue not to their power resisted suche a custome by wordes wrttinges and sentences and that they peruerted the holy Scripture Thirdly that the vertue of this Sacrament is not more principally in the consecration than in the receauing Fourthly that the Churche of Rome iudgeth not ryghtly of the Sacramentes neither should it in this be imitated Fiftly that generall Counsels and specially the Counsel of Constance erred in faith and good maners Sixtly it should be many wayes an occasion of Seditions and Schismes in our Christianty as experience now manifestly declareth in Bohemia whiche sedition tendeth to the dissipation not onely of the spiritualty but also of the temporalty vnlesse the prouidence of God the prudence of the king of the Romanes should prouide and order thynges The same Gerson a litle before these wordes in the selfe same treatise HOwbeit so long as it was so receaued of the LaymeÌ„ the Churche so commauÌ„ding or permitting or counseling it was well done as also when the Priests did consecrate in leuened bread But now for so much as vppon certayne consideratious a contrary custome hath growen in vre praysed and commaunded by the Churche which commaundement is apparant by such a custome which is the best interpreter of lawes Such a receauing therfore is rashe presuÌ„ptuous offensiue seditious a disturbing of Ecclesiastical order consequently induring eternal damnation Neither is that of any force when they affirme that the Laymen deserue more in receauing vnder both kindes than vnder the forme of bread only We aunswere it is false bycause obedience is better than sacrifice c. But for the simples sake let vs examine all these reasons by the rule of ChristiaÌ„ fayth and heauenly doctrine y t they may se y t they are not only partly ridiculous foolishe but also partly blasphemous horrible to be heard First they feare the effusion or shedyng of the bloud of Christ if it should be ministred in the cup or be caryed froÌ„ place to place But this superstition sprang of the fayned lye of transsubstantion which they haue taught contrary to the nature and definition of this Sacrament namely that the substauÌ„ce of the wyne is changed and turned into the bloud of Christ whiche thing the Apostle testifieth to be false For he calleth bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corporis Christi that to y e coÌ„municating of the body of Christ the cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanguinis Christi that is the communicating of the bloud of Christ and that with the bread and wyne the body and bloud of Christ are exhibited For euen as y e body of Christ can not be torne with teth no more also can his bloud be shed It is a thing spirituall celestiall not of this world but of an other world Wherfore this daunger of sheding is not to be feared as well in the dispensing of it as in the carying it from place to place The third reason is vtterly contumelious agaynst the holy Churche of Christ namely lest the vessels being touched with y e lips of y e LaymeÌ„ should be made filthy which ought to be holy and not filthy What do the mouthes of the Laymen clensed and sanctified by the bloud of Christ seme stil vncleane and filthy or are the mouthes of the sacrificers purged with the kisses of their harlots puret thaÌ„ the mouthes of the Laymen And if it were but by this thing only al Christian Princes and kynges may gather in what estimation the sacrificers haue them The fourth cause why the cup is denyed abrogated is bycause of y e long beards of y e Laymen vnto which y e bloud of Christ may happe to cleane If this be a sufficieÌ„t reason of efficacy why are womeÌ„ debarred which want beards â–ª And also as touching meÌ„ which haue beardes were it not better they shuld shaue their beards theÌ„ y t the institutioÌ„ of Christ shuld be chaÌ„ged his testameÌ„t last will violated The fifth reason is vtterly vngodly which is leâ—…t perad uenture it shuld be turned into vineger if it shuld be reserued for y e sicke ones Oh thing most wicked CaÌ„ y e bloud of Christ be turned into vineger But say they the wyne not y e bloud of Christ is turned into vineger But they caÌ„ not say so For the coÌ„secratioÌ„ being done they affirme y t y e wyne is changed turned into the bloud of Christ which mutatioÌ„ they by a new name cal transsubstaÌ„tiatioÌ„ Wher fore if y e opinioÌ„ of transsubstaÌ„tion be true theÌ„ the bloud of Christ and substauÌ„ce therof is made vineger But y t bloud be farre froÌ„ vs which can so easely specially in so great a carelesnesse of y t sacrificers be turned into vineger It is maruayle y t the good holy fathers of the Papacy are not ashamed of so foolishe and vngodly reasons whiche they most manifestly oppose agaynst the institution of Christ to defende their sacriledge Gerson addeth a greater daunger Sometymes also sayeth he it would putrifye and be made as it were abhominable to drinke and this reason sayth he is of very great efficacy Howe contumelious by this reason are the sacrificers agaynst the bloud of Christ For they speake of the cup beyng consecrated and so dare affirme that the bloude of Christe may putrifye If our men should inuent the lyke thynges what thunders of ercommunications would they not laye vpon them But they themselues for that they be a nation holy and a kyngly priesthode handle at their pleasure their newe GOD fabricated of the substaunce of bread and wyne But the reason which is brought as touching wormes and flyes whiche they affirme may in the sommer time be engendred in the vessel how close so euer it be shut in my iudgemeÌ„t it semeth rather to confirme vnto the Papistes the vse of the cup than to abrogate it For for so muche as the bloud of Christ newly created of the substaunce of the wyne is lyuely they may by the flyes and wormes whiche are engendred of it proue the veritie thereof But awaye with this impiety For in a thing of so great and enormeous blasphemy I dare not
should drinke his bloud The Coūsell of Trent presumptuously denyeth y t this precept pertayneth vnto all the faithfull But what an impudency is this It is vndoubtedly greater than the impudencye of the Coūsel of Constāce which when it could not deny but that this precept by y e institutiō of Christ pertayneth vnto all men inuēted other reasons wherby it taught y t by the abrogation of the cup no cōfort is takē away frō the laye men whiche is no lesse vnder the one kynde than vnder both If we should demaund of the Counsell by what precepte the lay men are bounde to eate the bodye of Christ in the supper wil they not answer by y t institution of Christ bicause he cōmaūded Take ye eate ye He therfore which cōmaunded the laymen to eate the same also cōmaunded the lay men to drinke of the cuppe Unlesse peraduenture the whole institution pertayne nothyng at all vnto the lay men and y e al things are geuen them of free gifte yea also the one kinde whiche the sacrificers by no ryght but of mere grace distribute vnto the lay men ◅ut least any man should thinke that these good holy fathers doe sinne of ignorance they themselues confesse both that Christ instituted it vnder both kindes and also that the primatiue church religiously obserued this institutiō But notwithstanding the institution of Christ and practise of the primatiue churche it semeth good vnto them thus to decree If any man shal say although Christ did so or although y e Apostles dyd so that the lay men are by the precept of god bound vnto the vse of the cup let hym be accursed Thou seest Christian Reader the steppes of Antichrist who extolleth himselfe aboue God and aboue that which is called hys worshippyng He that seeth not these thynges is more than blinde Farther that which is here sayd of the necessitye of saluation let the Counsell knowe that here is not disputed of singulare cases as they call them whiche may happen thorough the imbecillitye of men or by any other chaunce vnlooked for For it is most certayne that euen as in the primatyue church many were sodenly drawen to martyrdome before they were baptised whose saluation was nothyng letted although they were not baptised with water So also we can not denye eternall saluation vnto the faythfull which of nature abhorre from wyne or by some other chaunce are taken away w tout the vse of y e Supper But of these cases we doe not nowe reason but of the common and lawfull vse of the Supper of the Lord in a peaceable and quiet churche whether it be necessarye by the cōmaundement of God to receaue both kindes or no. Here we expressedly affyrme y t al the faithful of Christ are charged and bound to the vse of either part of the Sacrament the contemners of y t Sacraments at also depriued as Augustine speaketh of y e grace of y t Sacraments For it is an expresse and manyfest commaundement of Christ DRINKE YE he addeth AL namely they whiche eate the same also must drinke This perspicuity the coūsell can by no meanes make darke howsoeuer they turne themselues into all manner of formes like Proteus In the second Chapiter they say that the Church hath power the substaunce of the Sacraments being saued to ordaine alter such thinges as it iudgeth most expediente for the variety of things times and places and therefore also hath it power to abrogate the cup. Here I can not tell whether the ignoraunce of the coūcell be greater or the impudencye For what ignorance is this that the substance of the Eucharist being saued the vse of the cup may be abrogated And is not wyne required vnto the substance of the Sacramente of the Supper whiche wine was of Christ ordayned to thys moste holy mysterie The cup being abrogated y e institution of Christ is not saued but torne changed maimed For wine is no lesse of the substance of thys Sacrament than bread Neyther can they winde themselues hereout by thys their Sophistication that Christe is whole contayned vnder one kynde For although Christ be not deuided yet is the institution to be kept which being chaunged torne there is made no distribution neither of the body nor yet of the bloud of Christ. But the Canon is farre more horrible than thys doctrine If any man shal saye that the holy Church was not by iust causes and reasons led that the Laye men shoulde communicate vnder the forme of bread onlye or that it hath therin erred Let him be accursed But it shall be good in this place to recyte the reasons by whiche the Counsell of Constance thought good that the vse of the cup shoulde be abrogated which reasons are so ridiculous and foolyshe that it is wonderfull that in so greate an assembly of Doctors there was none which for the defence of the authority of the church and of the counsel confuted them not And I wil not recite them in myne own wordes but in the wordes of Gerson Chauncelour of Paris who was a man of no smal authority in the Counsel of Constance It is not to be doubted sayth he but y e amongst other the Diuines of the high vniuersitye of Paris are in a readinesse which in great nūber are Presidents in this counsel there are sayth he also of other noble Uniuersities excellent Diuines both in great number and of great worthinesse Wherefore many of them which were gathered together vpon thys matter saye that the custome of not communicating the Laitye vnder both kindes chiefly after that the faythfull haue bene so multiplyed was lawfully and reasonably brought in into the Church And that for the auoyding of manifolde daungers irreuerence and offence about the receauyng of such a blessed Sacrament The fyrst daunger is in spillyng The second in carying it from place to place The thyrd for the filthinesse of y e vessels which ought to be sacred and not cōmonly to be hādled and touched of the Laye men And muche lesse ought y e wine consecrated to be sold at the Uinteners as it is accustomed with such men The fourth by reason of y t long beards of the Lay men The fyfth in preseruing it for the sicke bycause it may being long in the vessell be turned to Uineger so the bloud of Christ shoulde cease to be there neyther should it be receaued nor consecrated a new without a masse And if it might be possible that pure Uineger should be geuen in steade of the bloud of Christ yet there is an other danger bycause in the sommer wormes flyes would engender howe close so euer the vessell were shut sometimes also it would putrifie be made as it were abhominable to drike this is a reasō of very great efficacy And by an other reason also whē many other haue dronke before And it is demaunded in what vessell so much wyne should be cōsecrated as should serue
cal it folly whiche dare ascribe so absurde thynges vnto the bloud of Christe I knowe howe they go aboute to wynd themselues out but they can not For wormes vndoubtedly can not be engendred of accidentes that is of figure colour and sauor but they must nedes come of some substaunce and matter But bycause after the coÌ„secration they affirme that there remayneth no substauÌ„ce of the wyne but that it is altogether coÌ„uerted into the substaunce of the bloud of Christ they blas phemously here among the daungers of the reseruation of the cup alledge that of the substauÌ„ce of the bloud of Christ beyng putrifyed come wormes and flyes And this putrifaction sayeth Gerson happeneth so much the sooner if many other haue dronke before namely bycause of the touchyng of the skyn and fleshe of man But graunt that these daungers myght happen if the bloude hallowed in the cup shoulde be reserued for the sicke by what testimony of the Scripture will they proue that the cup halowed for the sicke ought to be reserued for certayne dayes or wekès Christ sayde vnto his disciples drinke ye all of this and strayght waye all of them dranke as also did the Corinthians If to establishe their sacrifice they vse the Paschall Lambe why do they not vse the same also agaynste these daungers where it was commaunded that nothyng should be reserued agaynste the nexte daye It is a thyng most certayne that breade and wyne without the vse haue not the nature of a Sacrament and therfore the daungers whiche are here rehearsed of Gerson are vayne and contumelious agaynste the bloud of Christ. It is a wytty reason I promise you whiche they bryng coÌ„cerning the largenesse greatenesse of the cup in which at Easter the bloud of Christ myght be coÌ„secrated to serue xx thousand men Where can such a cup be gotten There is much spoken of the greatnesse of y â— bell at Erdford they may take that for this purpose Who can here holde him selfe from laughing vnlesse this blyndnesse were more to be lamented with teares than to be laughed at There afsembled together sayth Gerson out of the highe vniuersitie of Paris out of other places most excellent diuines that in great number and of great worthynesse of whome these reasons are allowed The miserable sacrificers are still bewitched with theyr Magicall inchantement wherby they haue persuaded the worlde that they can by breathyng the wordes of Christe vpon the breade and wyne conuert the substaunce of the bread and wyne into the body and bloud of Christ beyng ignoraunt of the true manner of consecratyng whose power consisteth in the fyrste institution of Christ â–ª The Churche is admonished reduced to the memory of it in the rehearsall of the words of y â— supper as often as y e supper of y e Lord is celebrated which commemoration the Apostle calleth a blessing For euen as the power of y e word of God endureth wherby he said Let the earth bringforth greane herbes So also the power of thys worde yet endureth whereby he sayd Take ye Eate ye this is my body c. In the sixth daunger they haue a consideration of the poore For for that in many places groweth no wine and if it should be bought it would cost a great price the good holy fathers thinke it better vtterly to abrogate denye the vse of the cup vnto the lay men than to put them to so great charges I will not stande aboute the confutyng of thys folyshnesse at which vnlesse a man be out of his wits he can not but laugh An other argument Farther sayth Gerson the noble Chauncelor of y e hygh vniuersitye of Paris least the wine shoulde congele Here appeareth the moste high prouidence of the fathers of the counsell of Constance which haue with diligence considered al the times of the yeare and haue throughly weighed what daungers might come vnto y e bloud of Christ In the soÌ„mer they haue prouided for it y e it shoulde not tourne to vineger putrifactioÌ„ wormes flyes in y e winter thei prouide to kepe it froÌ„ cold and congeling least per aduenture it should be turned into Yse Whom these so graue wittye reasons cause not willingly to abstayne froÌ„ the vse of the cup vnto him can not the Catholike church easely minister a remedye But let vs heare the rest of the reasons which are farre weaker than these so that in no part should any doubt remaine Againe sayth he there should bee dauÌ„ger in bringing in a false belief and y e manifold waies Fyrst that the dignitye of the lay men concerning the receauing of y â— body of Christ should be as great as y e dignitie of y e priests A great dauÌ„ger I promise you But by this reasoÌ„ y e arrogaÌ„cy and pryde of the sacrificers may manifestly he sene For Christ made no difference betwene the Pastors and the â—…earers betwene them y e distribute this his supper them y e receaue it Euen as I haue receaued of the Lorde sayeth the Apostle so haue I deliuered it vnto you Now not so sayth Chrisostome one true body is set forth vnto al meÌ„ and one cup. And Pope Gelasius And we fynd y â— certaine receauing only a portion of y â— holy supper abstayne from the cup of y â— sacred bloud who vndoubtedly for I know not by what superstition they are taught to be bounde eyther let them receaue the whole sacramentes or let them be restrayned from y e whole bycause y e diuision of one and the self same mystery can not be done without very great sacrilege De Consecratione Dist. 2. Chap Comperimê° But least any man should affyrme y e these words are spoken of y â— celebrating sacrificers Gelasâ—…s manifestly vnderstandeth y e lay men For he speaketh not of y e teachers but of theÌ„ y â— are taught as his words declare Here he y e ministreth nothing differeth froÌ„ the receauer vnlesse peraduenture we wil haue hym to be inferior For the churche receauing the supper is the maystres and y e priest is y e minister of y â— maistres in somuch y â— ouer it he dareth not to arrogate any thing vnto himself as Peter sayth not bearing Lordship ouer the Clergy but being made a forme of y e flocke Where the Apostle calleth not the sacrificers the Clergye but the laye men y e is the Churche collected of the lay men whose ministers he instituted the Elders This reason therfore is not onely weake but also absurde and there are other notes also wherby the ministers are discerned and knoweÌ„ from the church whose ministers they are Secondly sayth he y t to do so was and is alwaies of necessity A great sinne to beleue y â— we muste alwayes communicate vnder both kindes and neuer vnder one kynde onely But I praye thee my Gerson if thys bee synne then must thou know y e Christ is the author of this
cōsiderations a cōtrary custome hath grown in vse being by y e church praysed com maūded which cōmaūdemēt appeareth by such a custome which is y e best interpreter of laws such a receiuing is rash presūptuous offēsiue sedicious a disturbing of Ecclesiastical rite cōsequētly inducing to eternal dampnation Now hast thou after y e reasōs rehersed here as it were in one word again repeted in a sūme what the counsell of Cōstāce thinketh of y e cōmunion vnder both kinds namly that the receauing of it nether is nor euer was by y e law of god And y t thei which endeuor themselues to put it in vse ar rash presumptuous seditious disturbers of y e church of God which incurre the blame of geuing of offence it iudgeth them worthy of eternal destruction and hel fire But thereason wherebye they proue the deniall of the cuppe and the vse of one kinde doe not onelye wante the woorde of Godde but are moreouer folyshe ridiculous blasphemous against Christe and contumelious against◅ the church of God as it is manifest by those things whych we haue before spoken But graunt that ther wer some daūger if the vse of the Cup should be retained what was the prouidence of these fathers greater than the wisedome of Christ of his Apostles Could not they also see these daungers and admonish the church thereof that so great a Sacrament of God shoul◅ not be prophaned Of these reasons soundeth the second Canon of y e Coūsel of Trent wher it saith If any man shal say that the holy catholike Churche was not by iust causes and reasons led that the laimen also the Clergy which celebrate not should cōmunicate vnder the forme of bread onelye or that it therin erred let him be accursed Thou seest christiā reader that by the authority of the Counsel of Trent reasōs that are foolish blasphemous contumelious agaynst the Churche of God are counted and allowed for iust causes which if any man shal gainsay let him be accursed Many haue hitherto doubted certaine also haue vtterlye denied that the Counsell of Trent is ruled gouerned by the holy ghost But I do not onely nothing doubt thereof but am fulli persuaded y e the coūsel assēbled vnder Pius y e. 4 B. of Rome is not at al gouerned or ruled by y e holy gost For men y ◠ar sober left onely vnto humane iudgemēt or sense would neuer ordain things so absurde which hitherto haue ben mencioned to haue come from this coūsel But bicause the fathers of this counsel haue once fully determined vtterly to plucke vp by the rootes blot out extinguish the doctrine which we professe God punisheth in them the syn of obstinate malice euen w t the synne of most grosse errors as y e apostle hath left in writing God saith he sendeth on them the efficacy of illusion y ◠they shoulde beleue lies to the end al they might be iudged which haue not beleued the truth but haue consented vnto iniquitye And thys grosse ignorance blasphemy of the counsel is so directed of the lord that it profiteth the Church of God For al y e true faithful do now not only se but also euē fele with their hands y e the fathers of the counsel ar deliuered vp into a reprobate minde that they defend most grosse palpable errors tread vnder foote the manifest truth In the third Canon is confyrmed y e self same sacrilege manifest idolatry that vnder the paine of a curse we must beleue that whole Christ is receaued vnder one kind onely But how can the faithful beleue this when as it wanteth the woord of promise For faith leaneth vnto y e word of God but ther was neuer any word of God that Christe would in the bread only dispense his body blood there is no wher such thing extant in the Euangelicall historye or writing of y e Apostles These subtilties as touching christ y t he is not deuided ar of no force We know that fyrmly beleue it But here the question is not of the integritye of Christ but of the dispēsation of his body blood He receiuing the cup said Drinke ye al of this this is my blood c. This cup being abrogated how canst thou w c a true faith settle thy self y ◠in the vse of y e bread thou art made partaker of his blood For when he toke the bread he said not this is my blood or eate ye my blood How subtile soeuer this impiety be yet can they neuer defende support thys sacriledge In the. 4. canon they deale very hardly with the holy fathers especially w t Cyprian Augustine also with the church y t was at that time wherin was accustomed y t vnto infants also of Christiās the Eucharist was geuen But although we also disalowe this custome neither thinke it mete to be called again into the church yet iudge we y ◠the holye Fathers ought more gentlye to be delt with in this matter But farre bee it from me that I shoulde prescribe any thing to y e spirite of this counsell which seing it hath vpon iust causes cōfirmed this sacrilege in this sacramēt it shall also vndoubtedly if God will haue most wayghtye most iust reasons of this curse which reasons to resyst is to sin against the holy ghost To these four canons they adde other two articles whither for any cause or consideration the vse of the cup is to be permitted vnto any man Also whether that for certain honest reasons such which agree with Christiā charity y e vse of the cup is to be graūted to any nation or kingdom vnder certayn conditions what cōditions they are The examinatiō definīg of these they reserue to an other time Undoubtedly a worthy deliberation consultation of so long time in a thing so obscure doubtfull wherof childrē that are but seuen yeres of age are able to geue sudgemēt if they be but well enstructed in theyr catechisme But the words of the counsell are diligently to be marked whither for any cause or consideration the vse of the cuppe is to be permitted vnto any man The institution of Christ is w t the coūsel of Trēt no cause or reasō at al why ye good holy fathers can bring or deuise anye other reason than the precept cōmaundemēt of Christ yea his very expres wil What wil ye be wiser thā Christ thā the apo stles than y e primatiue church Or what sacrilegious bold nes is this that ye wil not but vpon certain conditions those as we shal a litle afterwarde heare most vngodlye graūt the vse of the cup not to the vniuersal church but to som certain nations kingdoms ◅e vnderstand as I suppose Germany England Denmark now peraduēture Fraunce also which for the most part hauing left the fylthinesse of the babilonish whore
whom it was to bee fulfilled So also y ◠power of the sacrifice which he wroughte vpon the crosse hath indured in all tymes wherby all the Patriarches thorough fayth obtayned eternal lyfe which thyng the Apostle signifyed by this aduerb yesterday The selfe same power of this sacrifice indureth not only nowe presently but also with all our posterityes and that for euer Likewise y e power of his prayer intercession indureth for euer who sitting at the right hande of the father maketh intercession continually for vs. Whe as therfore y t true vse of y e supper which is an eating not an oblation of y e body bloud of Christ in y e supper extinguisheth not this his perfect absolute perpetual eternal sacrifice for y ◠cause al y e godly may iudge y t thys reasō of y e fathers is weak to establsh y e sacrifice of y e masse The thyrde argument Christ is a priest accordyng to the order of Melchisedech Melchisedech offred bread and wine Therfore the Eucharist is a sacrifyce for the quicke and the dead Thou wilt meruayle Christian Reader at y e forme of thys Sillogesmus whiche in no poynt hangeth together but vndoubtedly such are y e reasons of al maintayners of y e papacye otherwise thys argument will be no defence vnto them For if it were brought into a forme thys shoulde be the argument Melchisedech the priest offred bread and wyne Christ is a priest accordyng to y ◠order of Melchisedech Therefore in the Supper he offred bread and wine By this conclusion not only theyr transsubstantiation shall fall but also the sacrifice of the bodye and bloud of Christ shall vtterly be nothyng For Melchisedech offred not the body of Christ but bread but the papistes say Christ offred hys own body and not bread Farther to the maior or fyrst part we answere That Melchisedech neuer offred vnto God the Father bread and wine which thyng they can neuer proue by the text but offred them vnto Abraham and hys companions whom as they returned weary frō the victory he refreshed which thing this Hebrew word Hotsia declareth which signifyeth not to offer but to profer And if Melchisedech were to bee cōpared with Christ in consideration of bread and wine the author of the Epistle vnto the Hebrewes whatsoeuer he was being vndoubtedly a diligente searcher of the holy scriptures would by no meanes haue left it vnspoken of wherof yet he maketh no mention at all But in y e the holy fathers vsed not only thys fygure but also the name of a sacrifice it is not to be doubted y t they vnderstode not on ly the memorye of thys sacrifice but also thought by thys meanes to helpe theyr imbecilitye whiche were accustomed to the sacrifyces eyther of the Iewes or of the Gentiles There withal also they laboured to repel the importunitie of those which cryed y t Christian people contrarye to the manners and custome of all nations and peoples wandred without any outward and publicque sacrifyce Wherfore they opposed agaynst all men as well Iewes as Gentiles the Eucharist wherein not only al the godly and faythfull communicated in the bodye and bloude of Christ but also a publique and solemne memoriall of the sacrifice y ◠was done vpon the crosse was celebrated with thankesgeuing that is as the Epistle to y e Hebrewes sayeth by him the sacrifice of prayse was offred vnto God that is the fruite of the lippes that confesse hys name In this place also is diligently to be noted the inconstācye and shorte memory of the Councel of Trent for that here it affyrmeth y e by the sacrifyce of y e Masse is represented a sacrifice propitiatory but afterward it stryketh with a curse those which denye y e the sacrifice of the masse it self is the very sacrifyce propitiatorye for the synnes of the quicke and the dead whereof we will speake in his place But wheras they say that in the sacrifice of y e masse is represented the bloudy sacrifice y e was done once vpon the crosse what other thing do they make of the masse than a Paschal or Easter play From which in this thing only y e masse differeth bycause in a Paschal play the historye of y ◠passion of Christ is represented by many persons but in the papisticall masse al things are done by one only sacrificing priest If a man shoulde demaunde of them by whō thys sportfull and histrionicall representation was instituted which consisteth in outward gestures they cā bring forth neither the Apostles nor Christ as it is a litle before shewed out of Platina For these histrionicall gestures of these sacrifycing priests were vtterly vnknowen vnto the Apostles and vnto the primatiue church But wheras the holy fathers of the counsell saye that Christ in hys last supper offred vnto God the father hys body and bloud vnder the formes of bread and wyne that is by the same simplicitye of all the Godly reiected as of y t Counsel it is affyrmed for thereof they can neyther bring out a testimonye of the holy scripture nor yet a testimony of any al◅o wed writer as our men haue in other places aboundauntly declared Of the self same authoritye is y t which they affyrme of the Apostles namely y e Christ by these words Do thys in re membraunce of me ordained the Apostles priests of the new Testament For they fayne that a peculiar kynde of men was ordayned and instituted to celebrate thys sacrifyce namely priestes whiche shoulde daily for the sinnes of the quicke and the dead offer the sacrifyce of y ◠masse in a players garment accustomed to be vsed in the Romysh church But there is none so rude in y e holy scriptures which seeth not y e the counsel is to farre out of y e waye in thys thing For forasmuch as sacraments ar added as seales vnto doctryne the administration of them is geuen in charge vnto them vnto whome the ministerye of teaching is committed Wherefore euen as Christ by thys worde Baptyze ye ordayned not a certayne kynde of lyfe of Baptizers so also by these woordes doe thys he ordayned not any certayn order of sacrifycers which thorough out the whole papacye are as apt to teache as is an Asse to play on the harpe And suche is the impudency of an infinite number of sacrifycing priestes that thei are not ashamed to say y ◠it pertayneth not to their dutye and office to teach in the Church whiche are ordered only for three thinges in the masse as a certayne one of this kynde of great learned men spake and that by these formal wordes Receaue power to offer sacrifyce vnto God to celebrate masses both for the quicke and dead in the name of the Lord. The fourth argument In y e old Testament y e Paschall Lambe was not only eaten but also offred vp Therefore in the Supper of the Lorde also
doubled wherunto the Eucharist also is compelled to serue which was not to this end instituted of Christ but rather neglecting the defence and inuocation of saintes we are taughte to seke and repose al our defence agaynst all manner of euils in Christ only In the sixth decree the Counsell affyrmeth That y e Canon of the masse is so pure frō al error y e there is nothîg conteyned therin which geueth not a great swete sauor of a certaine holynes and piety c. And afterward in the vi Canon it striketh with a curse all those whiche say y ◠the Canon conteyneth any errors What is impudency if this be none In so great a light of the truth of the Gospel to deny y e the Canon of y ◠masse contayneth any errors But I wil not make any long con futation of them but briefly make mention of the principall errors whiche at the fyrst sight the godly reader shall perceaue are repugnaunt vnto the holy Scripture The fyrst error Strayght way in the beginning of the Canon the Priest speaketh thus For whō we offer vnto thee or els whiche offer vnto thee this sacrifice of prayse both for himselfe and for all hys for the redemption of theyr soules Thou seest here Christian Reader not only a small error but also horrible impietye a sacrifycing prieste to offer the sacrifice of the masse for y e redemptiō of soules when as all the soules of the Badly are by the sacrifyce of Christe done vpon the Crosse redemed from the anger of God from sinnes and from hell as it is written vnto the Hebrewes Christ the high priest of good things to come by hys owne proper bloud hath entred once into the holy place hauing obtayned eternall redemption The secōd error After mention made of the Apostles of certayne saintes the priest addeth By whose merites prayers we beseche the graunt that in all things we may be defended by the ayde of thy protection What merites I pray you haue the saintes by whiche we get the protection of God The sainctes could not deserue any thing for them selues how thē cā they succor vs by their merites If ye shal do al thinges sayth Christ say ye we are vnprofitable seruants Paul also God forbid y e I should glory but in the crosse of our Lord Iesus Christ. Also I thinke all things but losse for the excellent knowledge sake of Iesus Christ my Lord for whom I haue coūted all thynges losse and doe iudge them to be dongue that I might winne Christ. What shal the losses of saints be merites vnto vs of the protection of God whiche are protected by the merite only of Christ. In like maner also must we iudge of the prayers intercessions of saints whē as by y e scripture we are sent vnto Christ our only intercessor who is in heauē saith Paul maketh intercession for vs. Christ also Whatsoeuer ye shall aske y e father sayth he in my name he sayth not in y e name of my saints he wil geue it you And Iohn If any man shall synne we haue an aduocate with the father Iesus Christ the iust he sayth not we haue many aduocates but many yea all the saintes haue onely one aduocate Christ Iesus our Lord. ¶ The third most horrible error is y ◠the priest after the consecratiō speaketh thus of the body bloud of Christ We offer saith he vnto thy excellēt maiestie of thy gifts rewards a sacri ✚ fice pure a sacri ✚ fice holy a sacri ✚ fice immaculate y e holy bre ✚ ad of eternall life the cha ✚ lice of perpetuall saluation Upō which we besech thee vouchsafe to loke with a mercifull chereful countenaunce accept thē as thou vouchsafedst to accept the gifts of thy iust child Abel and the sacrifice of our Patriarche Abraham the holy sacrifice immaculate obla tion which thy high priest Melchisedech offred vnto thee Cā Christ be more blasphemed thē he is here can there be any thing spokē more contēptuously of y ◠sacrifice of y e bo dy bloud of Christ The sacrificing priest praieth y ◠God the father would with a mercifull chereful countenance loke vpon his sonne Is the father angry w t Christ raignig in heauē vnto whō he must be reconciled by a sacrificing priest Let y e papistes say what they wil turne thēselues into al formes yet they cā not wynd thēselues out of this For whē y ◠consecration is done he speaketh not of y ◠bread wine w t which God especially if they remaine in theyr substance is neuer angrye Neither also speaketh he of the persons for whō he offreth but of y ◠sacrifice it self which is offred euen of the body bloud of Christ y ◠is of Christe himself What greater blasphemye can there be thā thys Farther how much they esteme Christ let the godly reder diligently marke The sacrificing priest prayeth y e Christe may please god the father as y ◠sacrifices of Abel Abrahā Melchisedech pleased him Abel offred of the fyrst borne of his flocke Abrahā offred a Ram vnles peraduēture thei vnderstand Isaac whom he would haue offred Melchisedech offred bread wine not to God but vnto Abraham Christ therefore is no better nor preciouser in the sight of God the father according to y ◠Canon thā a Goate a Ram a pece of bread Oh plasphemous impietye Unlesse the father loked vpon Christ with other eyes a more chereful countenance then he did vpon the sacrifice of Abel our eternall saluation were in an il case For the sacrifices of Abel Abrahā expiated not sinnes but were shadowes of the sacrifice of Christ which should be done vpō the crosse Wherfore in respect of merite there is no cōparisō or proportion of y ◠sacrifices of Abrahā Abelto the sacrifyce of Christ offred vpō the crosse For the sacrifice of Christ hath made satisfactiōfor al the sins of the whole world but the sacrifices of Abel Abrahā haue made satisfaction for no sinnes at all What impiety therfore is this of y e sacrificing priest which is not afeard to make Christ not only like but maner also inferiour vnto the sacrifyce of Abel Abraham and Melchisedech The fourth error The sacrificing priest prayeth Commaunde these thynges namely the bodye and bloude of Christ to be caryed by the hāds of thy holy Angel into thy hygh alter into the sight of thy diuine Maiestye What absurditye is thys Is not Christ with hys body alwayes in heauen and also in the syght of the father Doth he day lye ascend and discend Or is he by the handes of Angells caryed downe from heauen into the earth or caryed vp from the earth into heauen But these good holy fathers say That the body whiche is made of the substance of the bread was not before in heauen bycause it is newly
created by the consecration of the sacrificing priest If thys be true then haue not the sacrificing priestes the true body of Christ which was haÌ„ged vpon the crosse For y â— is not of the substance of the bread but of the substance of the blessed Uirgine Mary Wherefore there shal not be only two bodyes but infinite bodies of Christ in heauen if as often as the priest sayth Masse the body of Christ created of a new substance of bread is by y t ministery of Angels caried vp into heaueÌ„ Who vnder standeth not thys grosse error which is ryghtly instructed of y e supper of y e lord In the which supper y â— same bodye of Christ which is in heaueÌ„ is also after a spiritual maÌ„ner agreable to Christs diuine maiesty truly preseÌ„t to y e faithof y â— godly receauer whersoeuer his holy supper is celebrated Neyther also can the sacrifycing priests wrap themselues out of thys two horned argument If the Aungel cary the body of Christ into heauen there is nothing then lefte for the sacrifycer But if the sacrifycer swallowe it vp theÌ„ descendeth the Angell in vayne and is sent away emptye These things of the Canon are not only erronious but also rediculous and childyshe inuentions The fyfth error In the Canon purgatory and suffrages and sacrifyces for the dead are confyrmed Remember also Lord sayth he thy men seruaunts and women seruaunts which haue gone before vs w t the signe of faith and slepe in the slepe of peace N. we beseche thee Lorde geue vnto them and all those y â— rest in Christ a place of refreshing light and peace This error euen these their owne words confute in whiche is contayned manifest contradiction For if the faythfull y â— are dead doe slepe and are in peace light and at rest what is it nedefull to desire it for them But if they be in darkenesse in paine and most great terrors sorowes as it is before sayde out of Discipulus touching the paynes of the soules in purgatorye howe are they then sayde to sleepe in the sleepe of peace That prayers and sacrifices of the quicke nothing profyte the dead we haue before shewed neyther is it nedefull in this place to repeate it agayne The last error is comprehended in the last prayer of the Canon Let this performance of my seruice O holy Trinitye sayth the priest please thee and graunt y t the sacrifyce which I vnworthy y â— I am haue offred vnto the eyes of thy maiestye may be pleasaunte and acceptable vnto thee and may thorough thy mercy be propitiatorye for me and all those for whom I haue offred it into euerlasting life Amen The same error also is before put in the beginning of the Cannon but with other wordes For y â— whiche he there sayd he offred for the redemption of soules the same now he sayth y t he offred it a propitiatorye sacrifyce Doth he not manifestly in this place attribute y t to the execution of his seruice which is proper to y e death and passioÌ„ of Christ He y â— seeth not these things is blinde He saith Iohn is the propitiation for our sinnes and not for our synnes only but also for the sinnes of the whole world c. The worke of the crosse was expiable for our sinnes and not y e worke of the masse or the ministery of the sacrificing priest Let y e counsel go now decree y e the Canon wanteth al maner of error y â— al thing contayned in y â— are godly holy which ouerthroweth y e fouÌ„dation of ChristiaÌ„ doctrine coÌ„teyneth so horrible errors of purgatory of merites inuocatioÌ„ of saints of y e body of Christ of praiers for y e dead of y e merite application of the death passion of Christ. But I wil staÌ„d no loÌ„ger about these things of which our meÌ„ haue learnedly written And amongst other y â— historye of the masse is most diligently discribed of Valentinus Vannius bishop of Maulbrune wherin the aboue mentioned errors other many more are at large and throughly confu ted These as principall I thought good as it were w t my â—…inger to shew forth y t the godly reder may vnderstaÌ„d how great impiety how horrible errors y e Papistical CouÌ„sell hath confirmed in allowing the Canon of the Masse Let kings princes althoughe neuer hitherto yet now at y t last begin to cast away all hope to haue y t doctrine of y â— Church maners reformed by y e Papistical CouÌ„sel which in their wicked Canon will not acknowledge so much as the least error so farre is it of that they thinke to amende and correct any In y â— vi doctrine or decree are coÌ„firmed al y â— papistical ceremonies histryonicall gestures hitherto vsed in y â— celebration of Masses And althoughe also y â— chiefest strife betwene our men theÌ„ of y â— papacy is not as touching these thiÌ„gs which are yet also in many reformed churches for y t most part retained for y e weakes sake yet this is erroneoê° not to be suffred y e y â— Church had these things of y e discipline traditioÌ„ of y â— Apostles For asmuch as it is manifest ly knoweÌ„ y e all of theÌ„ for y e most part were vnknoweÌ„ vnto y e Apostles in y â— primatiue church were not in vse which as y t scripture speaketh are y e inueÌ„tioÌ„s doctrines of men brought in w tout y â— authority of y â— Apostles Unto which if the opinion of worshipping or necessitye be added they serue not God but an Idole and are to be condemned and auoyded of all them that be in dede godly In y â— vii decree are confirmed priuate Masses brought in for gaynes sake But the CouÌ„sell denyeth y t those Masses wherin the sacrificer alone coÌ„municateth are priuate it goeth about by two reasons to coÌ„firme it The one is bycause y e people spiritually coÌ„municateth The other is bycause they ar celebrated of y â— publique minister of y â— church not for himselfe only but also for all y â— faithful which pertaine vnto y â— body of christ But this is to coÌ„firme a grosse error by other ii no lesse grosse For Christ in his last sup per instituted not a priuate supper of one man only but a spiritual celestial baÌ„quet wherin he did not eat drynke for his disciples but all and singular did eate drynke together for them selues to departe froÌ„ this institution to institute a spectacle of one man only in the Churche and that not only with out the word of God but also against the worde of God is sacriledge Farther y e custome of the primatiue Churche is not vnknowen vnto y e CouÌ„sel For as many as did not sacrameÌ„tally participate in the body bloud of Christ were expelled out of y â— Church or teÌ„ple so farre is it of y â— the
haue turned agayn vnto their fyrste husbande and neglecting humane traditions haue returned vnto the fyrst institution of Christ. They of the Papacy not long synce miserablye handled Luther a man of godlye memorye bicause he wrote that if the Counsell woulde graunt bothe kindes hee woulde vse but one kinde onelye But it was the farthest thyng from his thought to haue the institution of Christ abrogated or the Sacramēt deuided in halfes But his meanyng was to haue the Churche admonished of the sacrilegious holdnes of the Papistes and that it shoulde not vse bothe kindes bicause of the decree of the Counsel but bicause of the institution of Christ. For it lieth not in the arbitremēt of the Counsel Church or anye other man to abrogate or graunt the cup being of Christ not onelye graunted vnto his Church but also bidden and commaunded Wherfore the romish bishop may dispense w t whom it liketh him we care as much for his dispensation as we do for his curses whych wee iudge as vayne thynges that are vsed to make children afeard with and as the saying is a thunder clap made of a bladder The testament institution and last wil of Christ sufficeth vnto vs which is perspicuous and manifest wherwith if any man wyll not be content let hym then vse the foolish and wicked reasons of the Counsell of Constance the sacrilege confirmed by y e authoriti therof The decree concerning the vse the Cup. FArthermore forasmuch as the selfe same holye Synode in the laste former Session reserued two articles before tyme proposed and not yet dis cussed namely beginning Whether the reasōs c and to be at an other time examined as soone as occasion shalbe offered and successiuely at the instāce of the chiefest it was required that the same articles myghte bee examined and defined by the selfe same holy Synode and that for waightye manifold causes agreing to christiā charity now laid before vs the vse of the cup may be graunted vnto certaine nations vpon the conditions vnder written either libertye for Ordinaries of places to graunt it them and moreouer where oportunity serueth to be dispensed with them The holy Synode as a godly mother desiring healthfully as muche as is graunted in the lord to foresee for the saluation of all men knowyng yet that it selfe can not presently with safetye vtterlye absolue and define suche a matter but the thing being first diligently vewed and examined and all things maturely considered it hath at the length thus decreed That our most holy Lorde such knowledge of the cause had which shal seme good to his Blessednes maye graunt vnto those Nations and peoples vnto which his holynesse shal thinke to be commodious and profitable vpon the conditions vnder written or also vpon other which the holi ghost shal minister vnto him and if it shall seeme meete vnto hys holynes also at the request counsell and approbation of thys holy Synode the aboue sayde vse of the cup and maye graunt also the power required and maye moreouer also mercyfullye and according to hys Apostolical benignity dispense with them The conditions vpon which it is thought good that the vse of the Cup may be graunted FIrst that they whych wyll communicate vnder both kindes doo agree in hart and confession of mouth in al other things as wel touching this Sacrament as the other Sacramentes also in any other matter what soeuer it be as touching faith doctrine rites y t they agree I say w t all those thinges whiche are receaued of the holy Church of Rome y t they also religiously admitte obserue all the decrees of this holy Sinode as well those that are alredy published abrode as those that are to be published abrode Secondly y t the Pastors preachers of y e sayd natiōs do beleue teache y ◠the custome allowed long tyme obserued of y ◠Churche namely of the communicating vnder one kynde only is not repugnāt vnto the law of God yea rather that it is laudably to be obserued and to be kept as a lawe vnlesse it be otherwise decreed by y e Church And that they whiche stubbornly thinke otherwise are to be counted heretikes neither that they deliuer the communion vnder both kyndes vnto none but vnto suche whiche shall beleue and confesse thys truth Thyrdly that they ought with a faithfull and sincere minde as reuerent children geue al reuerence vnto our most holy Lorde the Pope as to the legitimate Bishoppe and Pastor of the vniuersall Churche Fourthly that they lykewyse geue due reuerence vnto their Archebyshoppes Byshops and other their Prelates Fifthly that this vse of the cup be permitted vnto them onely whiche are contrite and confessed accordyng to the custome of the Catholike Churche Also that the ordinaryes do moste diligently with al cautions prouide that in the administration of the bloud there be no sacrilege or prophanation committed and vpon all these foresayde thynges let theyr consciences be burdened That whiche hath bene many yeares desired and wyshed for the same now at the length also certayne kinges and Princes whiche yet holde on the Byshop of Romes syde were bolde to require of the Counsell namely the communion vnder both kyndes the mariage of Priests if in case they will that their subiectes should be kepte in their due obedience But for as muche as both these or either of them can not come to passe without the consent of the Byshop of Rome the holy fathers of the Counsell haue deliberated of certayne conditions vpon whiche the Byshop of Rome maye dispense with certayne nations for the vse of the Cup. All the wordes of this decree are diligently to be obserued For they are very ware lest they shoulde seme to be Authors of this alteration so great and hainous an offence is it to communicate vnder both kyndes accordyng vnto the institution of Christ. Wherfore they decree that the Popes good holynesse may graunt the libertye required and by his Apostolicall benignitie dispense therwith Let all y e faithful therfore know that the vse of the cup is in no case allowed by y e Counsel that they thinke it cā by no ryght be required of the laymen but being required it may by the meere Apostolical benignitye be graunted But they which are rightly instructed in the C◅istian Ca thechisme playnly vnderstande that therein ◅ey haue no nede at all of the Popes dispensation bycause Christe hath not onely graunted vnto hys Churche but also seuerely hydden and commaunded Drinke ye all sayth he of thys Math. 26. For euen as he hath not commaunded to drynke hys body so also hath he not commaunded to eate hys bloud Neither is it any lesse absurde to eate the bloud of Christe than to drynke the body of Christe For by distinct Symboles Christe would erhibite these giftes of hys body and hys bloud But let vs see the conditions whereupon the Counsell of Trent decreeth that the vse of the
Cup maye be graunted vnto the Laymen whiche conditions are not onely vniust but also vtterly vngodly and to be detested Firste That they whiche wyll communicate vnder both kyndes are compelled to bynde them selues vnto all Papisticall Idolatrye as well in thys parte as in all other partes of doctrine and religiously to admitte and obserue the decrees both those that are alredy published and also those that shallbe published by the Counsell of Trent But who can number vp all the Idolatryes Magicall inchauntementes superstitions and traditions repugnant vnto the worde of GOD whiche haue nowe many yeares bene vsed in the Papacy with all whiche the myndes of the Godly shoulde be wrapped Farther howe greate a daunger is ioyned vnto thys for a man to subdue hym selfe not onely to the vngodly decrees of this Counsell whiche are alredy published abrode but also vnto them whiche shalbe hereafter publyshed abrode ▪ What if the Counsell shoulde decree that GOD is not God Shoulde it therefore be beleued and obserued But some Papiste wyll saye we nede not to feare any suche thyng or to looke for any of these thinges from so sacred a Counsell whiche is gouerned by the holy Ghost But I thynke I haue declared more bryghtlye than the noone daye by the decrees of this Counsell that the fathers assembled together at Trent with their Romishe Bishop go aboute nothyng els than the oppression of sound doctrine and the renewyng of Idolatrye and all kynde of superstitions What true godlyman therefore can receaue thys condition The second condition is playnely repugnant vnto the requeste that was made namely that they whiche wil communicate vnder both kyndes shoulde beleue and professe that the communion vnder one kynde onely is godly they whiche beleue this wyll neuer desire the communion vnder both kyndes but rather thys is the onely cause why they shoulde eschewe the communion vnder one kynde onely bycause it is repugnant vnto the doctrine and institution of Christe and shoulde iudge the custome and lawe brought in contrary to the institution of Christe a pernicious and detestable error In prescrybyng thys condition what other thyng doth the Counsell than dally and mocke with the whole Christen worlde when as they knowe that none of the godly will euer vppon these conditions communicate vnder both kyndes The thyrde condition is that they whiche will communicate vnder both kyndes muste acknowledge the Byshoppe of Rome for Christe his Uicare and muste as faythfull chyldren geue vnto hym all reuerence And what thyng elles were thys than to denye Christe For in the wrytynges of the Apostle it is manifestly shewed that the Byshoppe of Rome is the Antichrist whiche shall syt in the Temple of God and peruert all the worshyppyng of God And what punishement is to be looked for of suche as denye ▪ the truth of the Gospell Christe teacheth He whiche wyll denye me before men I also wyll denye hym before my heauenly father Let them alone sayeth he in an other place for they are blynde and leaders of the blynde The same yoke is layde vpon the faythfull in the iiii condition For for so muche as the Archebyshoppes Byshops Prelates and Priestes are all addicted and by an othe bounde vnto the Byshoppe of Rome they will not suffer any thyng to be brought in that is repugnant vnto the Pontificall impiety In the fifth condition they whiche wyll communicate vnder both kyndes are bounde vnto auricular Confession whiche was the vngodly and miserable slaughter house of afflicted cōsciences whereby the adherents of the Byshoppe of Rome may easely searche out the thoughts of all men and defend theyr tyranny But for so much as thys is a meere humane tradition neyther commaunded of Christe nor yet deliuered of the Apostles as it is in an other place aboundantly shewed this condition wyll no lesse feare awaye the faythfull that are euery where dispersed in the Papacy from the Communion vnder both kyndes than the former foure The laste condition pertayneth vnto the Sacrificers that in the administration of the bloude there shoulde be committed no sacrilege or prophanation And thys in a manner was the principall reason why in the Counsell of Constance the vse of the Cup was abrogated but the reasons are so ridiculous that I am ashamed to rehearse them The holy fathers forsoth were afrayed lest peraduenture the bloude of Christe shoulde be spilte vppon the earth or lest it shoulde cleaue vnto the beardes of men or kerchtefes of women or els shoulde be turned into Uineger The cause of thys feare is the ignoraunce of the mystery sprong of the fayned inuention of transsubstantiation For the bloude of Christe whiche is distributed in the Supper can not be spylte as they thynke when as without vse it is not a Sacrament And Christe accordynge to hys wysedome could haue fore seene all these daungers of whiche the Churche ought to haue bene admonished But Christe hauyng no respect at all vnto these thynges wylled that not onely Byshops and Pastors but also their hearers shoulde drynke hys bloude out of the Cup whiche thyng not onely the holy Scriptures do teache but also the custome of the primatiu◅ Churche confirmeth These are the conditions vpon whiche the Counsell of ◅rent iudgeth that certayne nations maye be dispensed withall in the vse of the Cup. Whiche conditions are suche that none that is good and godly can receaue them without denyall of our Lord Iesus Christ. And although all the good and godly ought worthily to be grieued at so greate an iniquitie of the Counsell yet ought Kynges and Princes moste of al diligently to looke vnto it whiche are as Gods made rulers ouer the people of GOD to defende the true worshyppynge of GOD of whiche they ought no lesse to be kepers than of the seconde Table For all Christendome seeth nowe that the Byshoppe of Rome together with the Counsell of Trent do but mocke and dally with Kynges and Princes whiche graunte a thyng so manifest and so humbly desyred by the Orators of Kynges and Princes vpon such conditions whiche they knowe to be moste wicked and vngodly For what is in the Gospell more bryght and more manifest than that Christe instituted hys Supper vnder both kyndes and that the Churche of the Corinthians communicated vnder both kyndes And if the Counsell woulde haue done wysely it had bene more meete for their authoritie and person simply and vtterly to denye the Communion required than to dispense with it vpon suche conditions whiche they them selues ues vnderstande to bee repugnaunte vnto the thynge required Let al the true Godly also and faythfull which are euery where dispersed through out the world consider howe litle regarde yea rather none at all is had to theyr saluation if the vse of the cup be graunted vnto thē vpon these conditions whereby they are compelled to approue and confyrme all papisticall impietye But rather it is muche better for euer to abstayne not onely from the