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 〈◊〉
cause why all thinges are not done in the vulgare tongue when as the Eucharist was instituted for all the faythfull that the Lorde myght with one mouth be celebrated Forsoth the holy fathers are affraid lest the holy mystery should be prophaned but let them declare vnto vs whether the Greke Churche vsed the Latine Canon to auoyde the prophanacion of the mystery Who seeth not that the Counsell of Trent doth not this that the people should vnderstand the way to theyr eternall saluation whilest with toth and nayle they go about to retayne an vnknowen tongue in a sacred matter whiche pertayneth to the vniuersall Churche of Christ whiche onely thyng were not to be suffred thoughe all other things in the Canon as touching the thing it selfe were vpright For Christ whome Paul also followed commaunded that in the vse of the Eucharist we should shewe forth the Lordes death And bycause the Byshops sacrificers for the most part are ignoraunt them selues of that thyng the Counsell commaundeth that by other somthing should be expounded out of the wicked Canon not that the true Churche should therby be instructed but that the impiety of y e sacrifice should be confirmed But I pray you what secret thing is ther in the Eucharist which may not without danger be set forth in a tongue knowen to the vulgare people This daunger will I open by the wordes of Christ Euery one that doth euill thinges hateth the light neither cōmeth to the light lest his workes should be reproued And these deceauers seme herein not to haue done vnwisely For so long as the Canon of the Masse was vnknowen vnto the common people it was had in price and honour but when Christian people whō Peter calleth the Clergy perceaued this decease they draue awaye the sacrificyng Priestes together with theyr sacrifice and Canon But we neglecting this decree of the Counsell let vs folowe the example of the primatiue Churche in whiche the Churche Sacramentes of God were celebrated in a tongue knowen vnto the common people The xiii decree is a lightening going before the thunder and lightening of y t curse of the doctrine of our Churches and teachers which haue by the worde of God truly perspicuously and thoroughly cōfuted this pontificall impiety of the Papistical Masse By this decree therfore are abolished all bookes written and set abrode by al the godly and learned men against the Papistical Masse in which bookes is expressed the aūcient doctrine of the Supper of the Lorde deliuered by Christ and the Apostles But y t these decrees being for the most part all of them vngodly should haue y t more authoritie should for euer be fyrme ratified there are by the publicque authority of the Coūsel published abrode brefe Canōs but yet such as are vtterly ful of vngodlynesse striking w t a curse al those that go about to reprehend the lest error of the Masse Howbeit I wil not make any confutation of these Canons of which all and singular although briefly yet sufficiently is spoken in the confutatiō of the decrees Of this thing only I thought good to admonish the godly reader diligently to waighe these horrible curses of the Counsel wherein the doctrine and practise of Christe of the Apostles and of the primatiue Church concerning the Sacrament of the Eucharist is horribly cursed For vpō those which thinke cōtrarily vnto their opinion they geue not iudgemēt y t they should be borne withal as weake ones but they geue sentence that they are to be ac cursed downe vnto hell and to be deliuered vnto Sathan which go about to derogate euē the least poynt of the Papisticall doctrine in this part For all they are condemned and cursed euen as many as deny that in y e Masse the body of Christ is offred not to God y t father but is offred vnto y t Church to be eatē which ▪ denie y t the sacrifyce of the masse is a sacrifice propitiatory neither ought to be offred for y e quicke and y t dead for sins paynes other necessities which deny y t masses ar to be celebrated in y t honor of saints for y t obtein mēt of their intercession which say y t the canon of y e masse containeth errors for whiche it shoulde be abrogated which iudge that masses wherin the priest alone cōmunicateth are vnlawfull and vtterly to be abrogated And that al the faythfull may see y t the councell wil not relent no not so much as in the lest of their rites it curseth those also which affirme y t the words of cōsecratiō ought to be spokē not with a soft voyce but w c a loude voice or y t the masse ought to be celebrated in y t vulgare ◅onge as if there were required to chaunge no impiety at al. For as much as the words of the supper are a part of the shewing forth of the Lords death wil they also prohibite the shewing forth of y t death of y t lord But here lieth hiddē the magicall impiety of consecratiō whiche they attribute not to the institution of Christ but to y t magical pronunciatiō of words which if it were done in the vulgare tong the people might imitate I thinke the godly reader doth now sufficiently vnderstand how much y t decrees of this coūcel of Trent are to be estemed what is to be hoped for of it Of al which forasmuch as we haue sufficiently spokē in the confutation of the decrees we wil here cease to speake farther But let vs heare somewhat also what the councel hath decreed of the communion vnder both kindes of the vse of the cup. The doctrine of the Communion vnder both kinds and of the Communion of infantes published in the v. Session of the Sacred Oeconomical counsel of Trent vnder our most holy Lord Pius the fourth most high Byshop the xxvi day of Iuly 1562. The Proheme THe sacred Economicall and general Sinode of Trent lawfully assembled in y e holy ghost the self same Legates of the Apostolicall seate being Presidents in it Forasmuch as of y ◠dreadfull and most holy Sacramente of the Eucharist there are in diuerse places sundry monsters of errors caried about by the artes of the most wicked deuil by reasō of which in diuerse prouinces many seme to haue departed frō the fayth obediēce of the catholike church hath thought good y t those thinges in thys place shoulde be set forth whiche pertaine vnto y e cōmunion vnder both kinds also of litle children Wherfore it forbiddeth all the faythful of Christ y ◠hence forth they presume not eyther to beleue or to teache or to preache otherwyse of these things than is expressed and determined in these decrees That the Laitye and Clergye which celebrate not are not bound by the law of God to the communion vnder both kyndes Chapter i. WHerfore the holy Sinode instructed by the holy ghost which is the spirit of
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
which was signifyed by the Paschal Lambe the bodye of the Lorde is not only to be eaten but also to be offred vp I deny the consequence For the Apostle Paul comparing y t Easter of y e old Testament w t the Easter of y ◠new Testament writeth For our easter also was offred vp euē Christ he sayth not is offred vp shalbe offred vp in y e Eucharist but was offred vp vn derstāding the sacrifice y e was done vpon y e crosse For euē as the immolatiō of the Paschal lambe was a bloudy immolation so also Christ vpō the crosse offred vnto the father a bloudy sacrifice for the sinnes of the whole world Therfore y e immolatiō of the paschal lamb doth no way confirme the idolatrous sacrifice of the Masse which paschall Lambe was a fygure and type of the Sacrifice that should be made vpon the crosse The v. argumēt in Malachy we rede written From y ◠sūne rising to the Sūn set great is my name among the gētiles in all places a cleane oblation is sacrificed offered vnto my name bicause my name is great among the gentiles saith the Lord of hostes If we say y e the prophet speaketh this of the prayers of the godly of the sacrifice of prayse of which the Epistle to y e Hebrewes thus speaketh by him therfore let vs always offer vnto god the sacrifice of prayse that is the fruite of the lippes which con fesse his name they wil streight way answer vnto vs that this is an inuentiō and fained tale of y e Lutherians let thē therfore heare what Ierome saith vpon this place whose authority is w t this counsel counted most sacred who vnderstādeth the sētēce of the prophet to be spokē of y e praiers of y e people of y e new testament by no meanes vnderstādeth he it of the oblatiō of y t body bloud of Christ. Wherfore let them cease by this place to confirme the sacrifice of the Masse which in no part maketh on their side The sixt argumēt The Apostle writing vnto the Corinthiās saith ye cānot be pertakers of y e table of y e lorde of y ◠table of deuils On y t tables of deuils were made obla tiōs Wherfore also on the table of y e lord is an oblatiō of y e body bloud of Christ. There is no reason at al of this con sequence For y e apostle dothe of this thing onelye admonish y ◠Corinthians y ◠they which cōmunicate in y e supper of the Lord wherin is celebrated the memory of the sacrifice of the crosse oughte not to communicate w t the sacred things of the gentiles in whose name so euer they come For they were offred vnto deuils not to God although the Gentiles thought they offred sacrifices vnto the true and liuely God But by this place the aduersaryes shall neuer proue y e the Eucharist is a sacrifyce propitiatorye which y e Apostle calleth the Supper of the Lord and in no place a sacrifice And al mē see how weake this cōsequence of the Councel is Paule in eyther place vnderstandeth an alter therfore in eyther place is sacrifyce made But what if in eyther place he vnderstode not an alter He calleth it the table of the Lord and not an alter These arguments in an euill cause are farre soughte and fetcht and they labour in vayne by wordes coniectures to establysh that which may be confuted by the institution of Christe and manifest testimonyes of Paule The last argument is taken of the custome of the Patriarches and Iewes vnlesse peraduenture they vnderstand the Gentiles also vnder the name of nature as in y ◠last former Councell in the yeare 1551. A Monke at Trent openly preached y e the Gentles are by the lawe of nature saued without Christ. The argumente is To a fygure or shadowe aunswereth a body The sacrifices of y ◠Gentiles and Iewes signifyed y e sacrifyce of y e Eucharist Therfore the Eucharist is a sacrifyce Of the sacrifices of y e Gentiles we wil now say nothyng whose gods are deuils theyr sacrifices are sacrifices of deuils and not of God But only we will speake of the sacrifyces of the Iewes which no Christian man denyeth but y ◠they were types and figures of Christ. And they wer types of the sacrifyce y e was made vpon the crosse as we haue before shewed oute of Paule bycause the sacrifyce of the crosse was the consummation and perfection of all the Leuiticall sacrifices Wherefore y ◠minor or second proposition is simply to be denyed for as much as y e Iewysh sacrifices shadowed not the Eucharist but the sacrifyce which was made vpon the crosse These things I thought briefly at the lest to touch and not thoroughly to entreate of y e euen the vnlearned also might see y ◠the sacrifyce of the papistical masse leaneth to no fyrme reasons or argumentes which sacrifyce y ◠counsel of Trent but I feare me to late confyrmeth by theyr authoritye now let vs make haste to examine those doctrines which followe For I would not holde the reader in those things which of themselues are manifest and are of other learnedly and aboundauntly confuted In the thyrd doctrine is by these most manifest words taught y t the sacrifyce of the masse is in very dede prop◅tiatory and y e through it is obtayned grace by oblation whereof the Lorde is pacifyed and forgeueth greate crimes sinnes Of it one only reason is brought forth of the Councell Christ is a sacrifyce propitiatory In the Eucharist is Christ. Therefore the Eucharist or masse is a sacrifyce propitiatorye CHildren y e haue bene brought vp in scholes do see that in this argument are foure termes for Christ signifyeth one thing in the maior or fyrst proposition an other thing in the minor or second proposition For Christ is called a sacrifice in y ◠action or rather passion wherein he was offred vpon the crosse vnto God the Father for the synnes of the world But in the Supper he is called the meate of the faythfull Christ therefore is but one in consideration of the person but diuerse respectes cleaue vnto hym And therefore he would in the Supper be eaten and not offered as the Apostle expressedly expoundeth As often as ye shall eate this bread and drinke of thys cup ye shall shewe the Lords death till he come He sayth not so often as ye shal offer thys bread but shal eate thys bread Wherfore euen as it followeth not Christ healed Peters wiues mother Christ is in y e Eucharist Therfore christ in y e Eucharist healeth Peters wiues mother So also follo weth not this argumēt broughte of y ◠sacrifice of y ◠masse Thou wilt now laugh Reder as I suppose at theyr ridi culous cōclusiō but marke wel thou shalt see y ◠the coū sel of ◅rēt doth after this
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
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