Cuppe but also from the bread of the Supper than with so greate offence to God by theyr testimonye to allowe horrible Idolatrye and sacrilege For by it they are not grafted into the libertie wherinto they are deliuered by Christ but are caste into a greater bondage the conscience is not eased but oppressed with a greater burden I truste I haue briefelye and perspicuouslye shewed that the Counsell of Trent hath not onely allowed erroures that are repugnaunte vnto the holy Scripture but hath also confyrmed horrible impietie Iolatrye superstitions and abuses and that not in doctrine alone but also in the Sacramente deliuered of Christ vnto the Churche Euen as therefore for theyr sakes we haue muche cause to lamente for that the Fathers of thys Counsell in so manifeste a lyghte of the Gospell are enfected with so greate a blyndnesse that they will not acknowledge or abolyshe no not euen the leaste erroure so also agayne on the other syde oughte the Churche of GOD and all we euen from the hearte to reioyce that euen nowe at the laste by the decrees of thys Counsellâ—… we maye stay vppon some certainety of the will and meanyng of the pontificall Counselles For hytherto the Christians which are euery where dispersed abroade in the papacye haue hoped y â— it would haue come to passe that by some lawfull Counsell and publiquâ—… authority errors and abuses whiche thorough the negligence of Byshops and auarice of sacrificing priestes haue exept in into the church should be abrogated For thys office they thought to pertayne unto a counsel not to priuate men Neither also thought they it the office of a Magistrate to chaunge or abolysh any thing in doctrine or ecclesiasticall ceremonyes Whiche thyng for that many Kings and Princes Earles Barons Noble me and Imperiall cities haue done very many were offended bicause they taryed not for some lawfull knowledge of the cause and determination of a Counsel They confesse that they acknowledge that in the Catholyke Churche as they call it are very many errors but they affyrme ther withal that it pertayneth not to the Magistrate to take them awaye but that office belongeth vnto a Counsell And whereas many yeares and long tyme a ChristiaÌ„ generall and 〈◊〉 counsell hath bene required and promysed and euen vnto this yeare suspended nowe at the length the Counsell of Trent deliuereth vs from al doubt and farther expectation For as be in Terence sayth Nulla circuitione vsum est rem aperte prolocutum est that is It hath vsed no circuâ—…ution but hath opened the matter playnly that they wil not abolyshe the least abuse the leaste ceremonye or ryte but rather haue decreed to curse all those whiche eâ—…en in the least thyng accuse them of any errour So farre is it of that they thynke to abrogate and take awaye manifest Idolatrye Sacrifice for the quicke and the dead Carying aboute and worshipping of the breade Inuocation of Saints pilgrimages to the Images of the dead Doctrine of perpetuall doubting Doctrine of the merite of good workes Of purgatory and such lyke errors Nowe also shoulde we speake somewhat of the reformation of manuers whiche shoulde bee taken in hande and defyned by the Counsell whiche thyng the Embassadoures and Legates of the Emperoure of the Frenche Kyng and of other Princes requyred moste earenestly For not onely the Courte of Rome aboundeth with all kinde of vices and wickednesse as Ryot Simonye Auarice or couetousnesse and moste horrible fylthinesse but thys mischiefe is so farre and wyde spred abroade through oute Christendome that the Embassadoures and Oratours of certayne Princes were not ashamed to declare vnto the Counsell that the fylthinesse of the priestes in theyr prouinces was so greate that amongest a hundreth priestes coulde scarcely bee founde two whose helpe and industrye they myghte with honestye vse in any ciuile rusticall iudgementes so farre are they paste â—…l shame of moste horrible fylthynesse whoredome and such like wickednesse And the Fathers of the Counsel being ouercome with the truth testifyed that for theyr sakes thys garboyle and trouble is rysen in the Churche and that theyr wickednesse is the cause of so great euills But if we diligentlye weyghe the requestes of the Kynges and Princes we oughte euen from the bottome of the harte to lamente that in the Councell sit not suche Fathers whiche should be affected which the considerations of these thynges For although the aboue mentioned Kinges and Princes are still addicted vnto the Byshop of Romes kyngdome yet they see that vnlesse there be had a more seuere reformation of manners and especially in the Clergye the Popes kyngdome can not long continue safe and sounde Wherefore they vrge and requyre a reformation with as muche fayth diligence as they can But what doo they of the Papacye and the good holy Counsell of Trent They dooe euen as if a man shoulde go aboute to washe one hauing the leprosye or if a man should endeuour him selfe to ryd an olde scalde head from lyse which thing may manifestly be sene by the. xii Articles set forth of reformation and by the decrees confirmed by authority of the Counsell Twelue principal poyntes of reformation proposed the. xi day of March to be considered of the Fathers in the Counsel of Trent 1 LEt the Fathers consider what meanes may be had that Patriarches Archbishops bishops al those that haue cure ouer soules should be resident vpon their Churches and should not be absent from them but vpon causes iust honest necessary and profitable vnto the Church 2 Also whither it be expedient that none bee admitted vnto holy orders vnles it bee to some certayne tytle of a benefice For it is founde by experience that muche disceate is practised by reason that for the moste parte they are admitted by the tytle of Saltimonium 3 And that they whych geue orders receaue nothyng for the bestowyng of any orders whatsoeuer they be neyther also the Ministers nor Notaries 4 Whyther it may be graunted vnto them that of the Prebendes of suche as serue not they may distribute dayly distributions in those Churches in whyche are no distributions or els so slender distributions that they are not regarded 5 Whyther all Parishes whych for their greatnesse requyre many Priestes ought also to haue tytles to be instituted of the Ordinary 6 Benefices also that haue cure whych want a sufficient prouision of lyuyng for the Priest whither they be to be reformed so that of many by the Ordinarye may be made onely one 7 Forasmuche as Persons of Churches are for y â— most part very vnmâ—…ete so that eyther through ignorance or filthines of lyfe they destroy rather than edifye And somtymes they haue Uicars far woorse than them selues it is to bee consydered how thys euyll maye bee prouided for and whyther it should be expedient that vnto them should be geuen a meete fellowe helper wyth the assygnation of the fruites at the arbitrement of the Ordinary 8
wisedome vnderstanding y ◠spirit of counsel of piety folowing y e iudgement custome euen of y e church decla reth teacheth y t the laity Clergye whiche celebrate not ar by no precept of god boūd to receaue y e sacramēt of y e Eucharist vnder both kynds neither can it by any meanes fayth being kepte be doubted but y ◠cōmunion of y e one kind is sufficiēt for them vnto saluation For although the Lord Christ in his last supper instituted and deliuered vnto his Apostles thys reuerent Sacrament in the formes of bread and wine yet that institution and tradition tend not to that end y t al the faythful of Christ should by the ordinaunce of the Lord be bound to receaue both kindes Neyther also is it rightly gathered out of that Sermon in the sixt chap. of Iohn that the communion of both kinds was commaunded by the Lorde but either of thē is to be vnderstand according to the sundry interpretations of the fathers and Doctors For he which said vnlesse ye shall eate the fleshe of the sonne of man drinke his bloud ye shall not haue life in you Said also If a man shall eate of this bread he shall liue for euer And he which said He whiche eateth my flesh drinketh my bloud hath eternall life Said also The bread which I will geue you is my fleshe for the lyfe of y e world And lastly he which said He whiche eateth my fleshe drinketh my bloud abydeth in me and I in him Said neuerthelesse He whiche eateth this bread shall lyue for euer The power of the Churche concerning the dispensation of the Sacrament of the Eucharist Chap. ii FArther it declareth y ◠this power hath alwaye ben in the Churche that in the dispensation of the sacramentes their substaunce being saued it should ordeyne or alter those thinges that it iudgeth more expedient for y e vtilitie of y e receauers or for the reuerence of the Sacramentes according to the variety of things tymes and places And the Apostle also seemeth playnely to signifie the same whē he sayth Let a mā so iudge of vs as the ministers of Christ and dispensers of the mysteries of God And that he in dede vsed this power it is manifest ynough as well in many other places as also in this selfe same Sacrament who hauyng diuers thinges concernyng the vse thereof the other thynges sayde he wyll I dispose when I come Wherefore the holy mother Churche knowyng this her authoritie in the administration of the Sacramentes although at the begynning of Christian Religion the communion vnder both kyndes was verye muche vsed yet in processe of tyme that custome beyng nowe euerye where chaunged the holy mother Churche I saye beyng led by wayghty and iust causes hath allowed thys custome of communicatyng vnder one kynde and hath decreed that it shall be counted for a lawe whiche to refuse or without the authoritie of the Churche at pleasure to chaunge shall not be lawfull That the whole and perfect Christ and a true Sacrament is receaued vnder either kynde Chap. iii. Farther it declareth that although our redemer as it is before sayde in that last Supper instituted this Sacrament in two kindes and deliuered it to his Apostles yet we must nedes confesse that vnder one kynde onely whole and perfect Christ and y e true Sacrament is receaued And therfore as touchyng the fruite they are defrauded of no grace necessarye vnto saluation whiche receaue but one kynde onely ¶ That infantes are not bounde vnto the Sacramentall Communion Chap. iiii Lastly the selfe same holy Synode teacheth that infantes wantyng the vse of reason are by no necessitie bounde to the sacramentall communion of the Eucharist for so muche as beyng by the lauacre of Baptisme regenerate and grafted into the body of Christe at that age they can not lose the grace of the children of God alreadye obtained Neither yet is antiquitie therfore to be cōdemned if in certaine places at any time it obserued that maner For euen as these most holy fathers had accordyng to the consideration of that tyme a probable cause of theyr facte so vndoubtedly is it without cōtrouerly to be thought that they did it without any necessitie of saluation Canons of the Communion vnder both kindes and of the communion of infantes The first Canon IF any man shal say that by the cōmaundement of God or of necessity all and singular the faithful of Christ ought to receaue both kyndes of the most holy Sacrament of the Eucharist let hym be accursed The second Canon If any man shall saye that the holy Catholike Churche was not by iuste causes reasons led that the Layty and Clergy whiche celebrate not should cōmunicate only vnder y ◠forme of bread or that it therin erred let him be accursed The third Canon If any man shall deny that whole and perfect Christ the fountayne and author of all graces is receaued vnder the forme of bread onely bycause as some falsly affirme it is not accordyng to Christ his owne institution receaued vnder both kyndes let him be accursed The fourth Canon If any mā shall say y ◠the cōmunion of the Eucharist is necessary for infantes before they come to yeares of discretion let him be accursed But as for the two other Articles proposed and not yet discussed namely whether the reasons by which y e holy Catholike church was led y ◠lay men also such Priests which celebrate not should cōmunicate vnder the forme of bread only should so still be retayned y ◠by no meanes the vse of the cuppe shoulde bee permitted to any And Whether that for certaine honest reasons and agreyng to Christian charity the vse of the cup is to be graunted to any nation or kingdome vnder any conditions and what conditions they are The selfe same holy Synode doth reserue to an other tyme to be examined defined as soone as occasion shalbe offred For so muche as the fathers of this Counsell haue in the proheme decreed that we must not otherwise beleue teach or preach of the Sacramēt of the Eucharist thā they shall thinke good therfore their doctrines Canōs are diligētly to be examined But y ◠Coūsel declareth teacheth that y ◠lay men are by no precept of God bound to receaue the Sacrament of the Eucharist vnder both kindes This decree they confirme by a horrible Canon If any mā shall say say they that by the cōmaundement of God or necessitie of saluation all and singular the faithfull of Christ ought to receaue both kindes of the Sacramēt of the most holy Eucharist let him be accursed This Canō must diligently be examined y ◠al mē may see not only the audacitie rashnesse of this Coūsell but also their extreme sacrilegous impiety For where as Christ cōmaūded not only his xii Disciples but also al his faithfull y ◠out of y ◠cup they
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
religion Wherefore the Laity ought so to stand and leane vnto the authority of Counsels that in the tyme they knowe that it is no lesse subiect vnto the woord of the Lorde than are men which bee moste simple in Christian faith And by this meanes there should be no new thing ordained in Counsels or which is repugnant vnto Christian faith but forasmuch as it is a very easye thing to fall from Christian fayth into sundry and pernitious errours it is nedeful that these errours should in godly Synodes by men of vnderstanding bee knowen and confuted least the faith of the simple should decay which ar not able to vnderstande and to attayne vnto scholastical and synodical disputations if men would there vse them Wherefore the ruder sort of the Laity depend not vpon the decrees of Counsels to beleue this thing or that thing but vpon the symple and playne doctrine which is most briefely contained in the principall pointes of the Cathechisâ—…e Unto which also the Counsels giue help least they should be troubled with the subtill reasoning of ambitious men which being neglected they content them selues with the moste plaine most simple doctrine of the Cathechisâ—…e according to which they may for their simplicity iudge of al doctrines as muche as is sufficient for them But this woorthily much greueth godly men that when there is mencion wade â—…f Papisticall Synodes the true iudge cannot execute his office For in the last former communication celebrated at Wormes in the yeare 1557 they whiche were appointed collocutors on the Bishop of Romes side by apert and manyfest woordes affirmed that the holy scripture is not the voice of the Iudge by whom onely sentence should be geuen in knowing and iudging of controuersies of religion but that it is matter of strife Which their sentence if they should still stand vnto then shoulde godlye Teachers come wyth no fruite to institute a conferring with them for they haue no other rule to know the truth besydes the holy scripture For this is a perpetual rule Whatsoeuer is found to be repugnaunt vnto the scripture of the prophetes and of the Apostels of what authority so euer it be it must be reiected But they which can not abide this sole and onely Iudge it is manifest that these haue a mystrust in their cause Unto which the holye fathers haue made all their writinges subiect which in all partes agreeth with it selfe when as the fathers often tymes are not onely repugnaunt one to an other but also vnto themselues whyche thing besydes other thinges Augustines bookes of retractations doo testifye But the doctrine of the Prophetes of the Apostels is an vndoubted testimony of the wyl of God and a most certaine rule of the truth and the very expresse voyce of the Iudge If we sayth the Apostle or an Angel from heauen preache anye other Gospell vnto you than that which wee haue preached vnto you let him bee accursed And again If any man come vnto you and bring not this doctrine receaue him not into your house neither say ye so muche as God speede vnto him And the father from heauen speaketh This is my welbeloued Sonne in whom I am well pleased him heare ye Wherefore there can be no other Iudge in controuersies of religion than the woorde of God deliuered in the scripture of the Prophetes and of the Apostles vnto which al Canons al constitutions al the writinges of al the fathers ought to be subiect and bounde vnto this voyce of the Iudge whereby they shoulde be eyther approued or reiected In this matter let nothing bee attributed vnto the arbitrement of a priuate man let there be a godly and modest conferring together of sentences instituted of the matter of strife which are the sundry opinions of men and not the holy scripture which in al partes agreeth with it selfe beynge spoken by the spirite of truth If it onelye myght beare rule in Counsels controuersies would easely be quieted Wherefore forasmuch as euen from the beginning of the spreadyng abroade of the Gospel through out the whole world Synodes of learned and godly men haue bene iudged of al the godly not onely healthful but also necessary Of which Synodes this ought to be the onelye purposed scope and ende namely that the doctrine of the Church may be purged to the prayse of almighty God and offences taken awaye and discipline woorthy for the Gospel restored and preserued in al orders The bishop of Rome Pius the fourth hath agayne called a couÌ„sel of Cardinals bishops Monkes at Trent wherin he with great glory magnificence promiseth both the purging of doctrine from al errours and heresies and also a sooner amendement of maners and woorthy for the Gospel as well in the Clergye as in the people And to the end the vnlearned should not deubt of the diligence of the Fathers of the Counsell they are not afeard not onelye to accuse themselues of dissolute lyfe but also to make them selues gyltye before the whole world as the fountaine and authors of al euyls as the actes of this Counsel shal declare in their place And who would not be glad to helpe such a one which promiseth repurgation of the doctrine of the Church and maners with such carefulnes and endeuour chiefelye in suche a dissipation of Churches Who would not to his power helpe so godlye and holye an enterprise But if wee examine the Canons and decrees whiche not long since came foorth from this Counsell euery Christian man shal easely perceaue that these good holy Fathers entende nothing lesse yea rather all their labour and endeuour is onelye to thys purpose to oppresse sound doctrine and that being oppressed stubbornly to defende idolatry superstition abuses which are brought into the Church of God When I vnderstoode these thinges of such things which are euerye where caryed about in many mens handes and there wythal saw very many to hang in doubt and suspense by expectation of this counsel and authority thereof and earnestly to hope for a symple godly and plaine determination of controuersies of religion of whyche number yet in the meane time whilest they haue bene decreeing of al the controuersies manye haue not without great daunger of their soules departed out of this lyfe I thought I should doo a woorthy act if briefly and perspicuously I should declare by the woord of the Lord what is to be iudged of their disputations decrees and Canons and what is to be hoped for of the euent of this Counsel And I trust I shal declare and that moste manifestiye that all Christians are by Pius the fourth bishop of Rome called to this Counsel not as lost sheepe to be sought 〈◊〉 healed of the Pastor but vnder a most pleasaunt â—…eke forme of a Cat the saluation of the faithful is layde in wayte for and the sheepe of Christ are lyke to be torne in peeces euen as it were of Wolues clothedin sheepes clothing as many as 〈◊〉
Apostolical seat being presidentes therin hath appoynted decreed y t the next Session to come shalbe had celebrated the 〈◊〉 daye after the most holy feast of the Ascension of our Lorde whiche shall be the. 14. day of the moneth of May. These thinges agree with the Originals Angelus Massarellus Bishop of Thelesia Secretary vnto the sacred Counsell IN the begynnyng of this decree the Counsell maketh a preface y t it regardeth this thing onely y t y e doctrine of y e Catholike faith beyng defiled and obscured with the opinions of sundry men might be restored to his purenesse brightnesse But how wyll they aunswere vnto this promise to the expectation of the Churche I thinke it manifestly appeareth by those thinges which we haue before spoken Undoutedly this were a care mete for the CouÌ„sell whiche yet they in nothyng performe but rather go aboute with humane traditions to obscure and oppresse the doctrine of fayth beyng nowe many yeares by the labour of godly and learned men purged and clensed Farther we neither caÌ„ nor ought to deny but y t there are very many bookes extant not so much suspected as blasphemous and pernitious but the Romishe bull hath eye to very fewe of them especially to such as are of his court and faith but by his Censure he noteth those only as hereticall which contayne a healthful simple and playne explication of the truth as we maye see in the cataloge of the heretiques But in that the Counsell committeth that matter namely the examination of pernitious bookes vnto a certayne few friers it semeth therin to haue small regard or eye to the estimation of it selfe wheÌ„ as it putteth the iudgement of the doctrine of the Churche to the arbitrement of a fewe Sophisters But with what coÌ„science dareth the Counsell condeÌ„ne bokes wherin they neuer looked which they neuer reade nor neuer examined But if they stand to y e iudgemeÌ„t of a very fewe moÌ„kes why are not y e Censures vnto which y e authoritie of the CouÌ„cel is added as it were a viser published vnder theyr name and dauÌ„ger For wheÌ„ such bokes are condemned and prohibited by the authoritie of the bishop of Rome and of the Councell simple Christian men thinke y t all these writinges haue bene diligently examined of the fathers when as they are nothing ells but the peruerse iudgements of a fewe monks which either gape for a Cardinals hatte or otherwyse flatter the Byshop of Rome are most deadly enemies of our doctrine If they say time was so shorte y t they themselues coulde not examine them a goodly excuse I promise you which now being these two yeares gathered together haue published abrode fyue or sixe decrees This y t I haue nowe spoken they obserue not onely in the examining of bokes but also in the examining of all theyr Canons For the Monkes dispute and decree of the matter y t is put forth which Canons are afterward confyrmed by the authoritye of the byshops so y t fyrst the consent of y e bishop of Rome be ioyned vnto theÌ„ by whose spirit al thigs ar there done by messágers coÌ„ming betwene When as therfore the writyngs of Godly learned meÌ„ are condemned of the Monkes whose vngodly peruerse iudgements y e councell ratifyeth by hys authoritye confyrmeth we ought no more to be moued thaÌ„ 〈◊〉 we should rede here y t the doctrine of Christ being coÌ„prehended in y e writings of y e Apostles were condemned of y e Pharisees But in y t al meÌ„ vnto whoÌ„ this matter semeth principally to pertain are w t such clemeÌ„cy humanity if a maÌ„â—…oke vpoÌ„ y t bare words not only inuited to come to Trent vnto y e couÌ„cel but also promised saueconduite how this their good will ought to be taken by these thinges whiche we haue spokeÌ„ it is not obscure Forasmuch as almen are as yet bouÌ„d by an othe vnto y e bishop of Rome do acknowledge the authority of y e Byshop of Rome to be aboue the Councel vpon whose backe thei also depende if publique fayth and securitye geuen shoulde onely be the cause that our men would not come vnto the counsel all men maye see that there is no sufficient warrantise prouided for theÌ„ For the byshop of Rome hath not geuen saueconduyt but the councel and bicause the spirite wherwith they are gouerned is a lying spirite and a murtherer who would coÌ„mit hys lyfe and healthe vnto them whiche hitherto haue horribly persecuted our men omitting no kinde of crueltye and haue put to death great numbers of them But we will remit thys disputation vnto the Lawyers vnto whom the natures of publique fayth or saueconduit are better knowen And it is the destenye of Godly pastors y t for the most part they are not broughte to iudgemente to plead theyr cause but that vnder the coulour of right they mighte be put to death whiche though the examples of Christ of the Prophets of the Apostles and of y e Martirs do testifye This processe of the lawe as they cal it muste Godly teachers looke for in this world which wil not betray the doctrine of the truth vnto theyr enemyes of whoÌ„ thei are no more heard thaÌ„ was Christ of the high priests vnto whom when he answered he pleaded all our causes For being demaunded whether he were Christe he aunswered If I tell you ye will not beleue And if also I aske of you ye will not answere me neyther will ye let me go No otherwyse vndoubtedly semeth the councel of Trent to deale with vs. For if our deuines as they woulde haue theÌ„ should come vnto TreÌ„t to reÌ„der a reasoÌ„ of theyr faith and would expound y e verity of theyr doctrine eyther they shoulde not be heard at all as it came to passe in the yeare of our Lorde 1551. in the same place y e Bishop of Romes adherents being gathered together vnder Iulius y t third or elles there shoulde no credite be geuen vnto them wheÌ„ as they altogether are addicted vnto the byshop of Rome by the bonde of an othe and al things shoulde be done in preiudice of the truth whiche also shoulde be betrayed to the enemyes therof which hardening theyr eares theyr harts brought from home y t condemnation therof whiche dare not ouâ—…e hysse agaynst the byshop of Rome Wherfore there is now no disputation of the faith publique but of godly mete conditioÌ„s of the Counsel which hitherto could by no meanes be obtayned of the Bishops of Rome no not by the Romane Emperours In the meane time whilest the fathers of the Counsell of Trent are busied not in seking out the knowledge of the doctrine of the Gospell but in condemnyng it and in confirmyng their errors let vs both in prayeng and teachyng faithfully do our duety and be most assured y t God whiche is in heauen derideth their Counsels laugheth them to scorne will