do approue and coÌ„firme them with their assent and authoritie By these thinges as I thinke all Christendome maye easly vnderstand that the Cardinals Bishops Monkes Sacrificers called together at Trent by the consent of the Bishop of Rome Pius y e iiii not to cleÌ„se y e doctrine of the Churche froÌ„ errors whiche haue not once with their litle finger touched any one error of y â— Scholastical or Papisticall doctrine wherewith their bookes and decrees ouer flowe but they are asseÌ„bled together with this only purpose and entent to establishe and confirme the Popes tyranny in the Churche and also deuilishe Idolatrye and thorough out al ChristeÌ„dome to oppresse vtterly to ouer throwe sounde doctrine and the folowers therof Wherfore there is no cause why that any man should be deceaued w te these their most flatteryng wordes namely that they assembled together in this Counsell so the increase aduancement of faith ChristiaÌ„ religioÌ„ to asswage the calamities of these times to quiet y â— coÌ„trouersies of ReligioÌ„ to restraine disceatful tongues to correct the abuses of corrupt maners to restore y e true ecclesiasticall Christian peace For the sense of those wordes is y t the calamities of these times caÌ„ by no other meanes be asswaged or the coÌ„trouersies coÌ„cerning reli gioÌ„ quieted vnlesse the olde auÌ„cieÌ„t superstitioÌ„ idolatry be called agayne into the Churche y â— al godly teachers whom they in this place vnderstand by disceatful toÌ„ges shuld euerywhere be put to sileÌ„ce y t such which hithertâ—… being instructed w c y t word of God haue gayne sayd their impietie playnly coÌ„uinced them of manifest idolatry of infinitie superstitions abuses all kind of most pernitious errors yea and also of most great impietie should cruelly be put to death But as touching the correcting of corrupte maners they are so far of to be carefull y t they seme by all diligence to seke a greater liceÌ„ce for y â— maintenance therof wheÌ„ as it is not possible y â— there should be a greater dissolutioÌ„ of lyfe maners in all orders but especially in the Clergy And although as I suppose I haue hitherto sufficieÌ„tly pleÌ„tifully declared y t the CouÌ„sell of Trent in this firste decree hath most briefly coÌ„deÌ„ned y e souÌ„d doctrine of y e Gospell in a maner in al his partes articles so y â— I nede not to rehearse any mo things whereby to declare y t all godly meÌ„ ought to abstaine froÌ„ the amitie familiaritie therof as froÌ„ a most deadlyopeÌ„ enemie of y e eternal truth celesti all doctrine yet neuerthelesse bycause we would in other things also satisfie y â— desire of y e godly reder we will briefly also examine such things whiche they haue decreed of y e bookes of herctikes of y e sacrifice of y e Masse of y e coÌ„munioÌ„ vnder both kindes and of prebendes ¶ The first decree of the second Session of the sacred Counsel of Trent vnder Pope Pius the fourth the xxvi of February 1562. THe sacred oeconominall generall Sinode of Trent lawfully asseÌ„bled together in y e holy ghost the self same legares of the Apostolical seat being presideÌ„tes in it not trusting to humane strengthes but cleauing to the helpe aide of our Lord Iesus Christe who hath promised to geue mouth wisdome vnto his Church hath principally a regard vnto this to restore at the length to his purenesse â—…brightnesse the doctrine of the Catholike fayth beyng in many places corrupted and obscured by reason of the opinions of many whiche disagree among them selues and to reuoke the manners which haue declined from the olde institution vnto a better manner of lyfe and also to conuert the heart of the Fathers vnto the children and the heart of the children vnto the Fathers For as muche therefore as it firste of all considereth that at thys tyme the number of suspected and pernitious bookes wherein vnpure doctrine is coÌ„tayned and farre and wide spred abrode hath to muche increased whiche thyng in dede was the cause that many reformatioÌ„s were with a godly zeale made in sundry prouinces and especially in the hyghe Citie of Rome and yet coulde no healthfull medicine profite thys so greate and pernicious dysease It hath thought good y e the fathers which are ap pointed for this inquisition should diligently coÌ„sider what were nedefull to be done concernyng Censures bookes that they should also in due time make relation vnto the selfe same holy Synode that it may with more ease desseuer sundry straunge doctrines as it were tares from the wheat of ChristiaÌ„ verity and more commodiously deliberate and decree coÌ„cernyng those things whiche shall seme most opportune to the plucking out of doubtes out of the myndes of very many men and to the taking away of the causes of ma ny complayntes And all these thinges â–ª it desireth to be brought to the knowledge of all men what soeuer they be as also by thys present decree it geueth knowledge abrode that if any man shall thinke that by any meanes these things pertaine vnto hym touchyng the matter of these bookes and Censures or any other thynges whiche it hath declared to be handled in this generall CouÌ„ sell he should not doubt but that he shall w t much fauor be heard of the holy Synode But bycause y â— self same holy Synode wisheth euen from the heart earnestly desireth of God those thinges that are profitable to the peace of y e Church y t all we acknowledging our coÌ„mon mother vpon the earth whiche can not forget those whoÌ„ it hath brought forth may with one mynde with one mouth glorifie God the father of our Lorde Iesus Christ thorough the bowels of the mercy of the selfe same God and our Lord and al those whiche haue not communion with vs it allureth exhorteth vnto concorde and reconciliation that they would come vnto this holy Synode embrase charitie which is the bond of per fectioÌ„ preferre the peace of Christ which reioyseth in their harts into whiche they are called in one body Wherefore harkenyng vnto the voyce not of a maÌ„ but of the holy ghost let theÌ„ not hardeÌ„ their harts but not walking in their own seÌ„se nor pleasing theÌ„ selues let theÌ„ be stirred vp coÌ„uerted to so godly healthfull an admonition of their mother For the holy Sinode as it allureth them so also will it embrase them with all duties of Charitie Furthermore the self same holy Synode hath decreed that publique faith or saue conduite may be graunted in a generall congregation and shal haue the same force and be of the same strength and wayght as if it had bene geuen and decreed in a publicque Session The second Decree published in the selfe same ii Session THe selfe same sacred Sinode of Trent lawfully gathered together in the holy ghost the self same legates of the
care pertaineth onely to Bishops and Priestes that a Synode being assembled learned and modest men on eyther partye and suche as are addicted to nothing but vnto the truthe and healthe of the Churche should temperately conferre together of articles in controuersye For they thinke them selues farre inferiours than that they shoulde take vpon them to iudge of so great matters where disputacion is had of the saluation of soules Although these men which thus iudge touching matters of religion be in some part woorthye of pardon or rather compassion yet me thinketh they are gentlye and modestlye to be admonished of certayne thynges For first in that they iudge that it is profitable and necessarye that godly and learned prophetes for so the Apostle calleth the interpretours of holy scripture and Bishops shoulde assemble together in a Synode and conferre their sentences together concerning the articles proposed in this part they seme not to erre For we rede that not onely the successours of the Apostels did so but also the Apostles them selues as the Actes of the Apostels and Counsels doo testify So straight waye after the ascension of Christe into heauen when at Antioche there arose a question as touching the obseruation of the law of Moises as a thing necessary to the rightcousnes of mā which is auayleable before God Paule and Barnabas by the consent of the Church of Antioche went vp to Ierusalem to the Apostels and Elders that it might be manifestiye knowen vnto the Churches that they in al pointes agreed with the rest of the Apostels against the fained lye of the false Apostels For the false Apostles had euerye where abroade in the Churches accused Paule and Barnabas of this thing namely that they vnder the name of the Gospell deliuered an other and farre diuers doctrine vnto the Gentiles Lykewise also in the primitiue Church ▪ there wer by the authority of godly Emperours assembled the Counsels of Nice Constantinople Ephesus and Chalcedonia against Arrius Macedonius Nestorius and Eutiches to retayne styll a godlye consent in doctrine of the deuinity of Christ Of his two natures deuine and humane in one person Of the person and deuinity of the holy Ghost So also after that for the taking away of dissentions betwene the Clergy and offences out of the Church there wer Synodes had not onely in euery prouince but also there was a decree made that from that tyme for euer there shoulde with in ten yeares hee celebrated an vniuersall Counsell For that thyng is accustomed to happen in the Church which happeneth in houses which vnles they be with beasoms often made cleane they wil be couered with filthynes and dust So also vnles the Teachers of the Church doo with a perpetual care and diligence geue vigilant heede and continuallye institute godlye conferringes together of sentences easy is the fal of doctrine and maners except they be in tyme corrected they are accustomed to draw a wonderful great ruine vnto the Church But in this thing they seeme not to indge wel in that they think that the peace and tranquility of the Churche may by this meanes be recouered and preserued firme For although the disputacions and decrees of godly Counsels haue brought great vnity vnto the Churche of God in which the peruerse and vngodly opinions of heretiks haue bene by testimonies of the holye scripture vehement◅ye reproued yet the Ecclestastical history testifieth that no lesse contentions yea also sometimes greater contentions haue happened in the Church of God after the Counsels had bene celebrated Upon which occasion Gregorius Nazianzenus being moued with the euent of the Counsels writeth that from that tyme forward he determined to eschewe all Synodes of Bishops bicause he found that no Synode had a good ende or which rather brought not increases of euyls than an ende of them Although that this good man in this point seemed somewhat to erre for that he there for that cause iudged that Synodes are vtterly to be auoyded bicause he sawe that the peace of the Churche coulde not by Counsels be made firme For although it were to be wished that al men should rest in the explication of the truth which is in godly Synodes instituted by testimonies of the vndoubted holy scripture yet this is not the sole onely ende of Counsels For there alwaies haue bene are and shalbe contentious wits which endeuour them selues to perturbe the peace and concorde of the Churche But the principal end of Counsels is the explication and confirmation of sounde doctrine and the confutation of errours and peruers opinions Whych althoughe it satisfieth not all men yet it satisfieth al the godlye whose simplicitye is correspondent vnto a godly explication of the truth Therefore whether the peace of the Churche bee restored or whether it bee not restored yet a godlye conferring of sentences in godlye Synodes is both profitable and necessary And vnlesse suche a conferring were had it were to be feared least the multitude and variety of opinions should at the length bring no lesse cuyll and discommoditye vnto the Church of God than brought the superstition of tyme past And bicause some daunger commeth of disputations that are to vehement godly princes may by their authority easely remedye this euyl who of necessity must be present at them as we reade was done in the Counsell of Chalsidonia that by their authoritye contentions and wanton wyttes were restrayned wythin the bondes of Christian modesty For euen as it is trulye sayde that by to muche alteration the truth is lost so also semeth it no lesse to be truly said that by quiet disputing godly conferring of sentences the truth is brought forth whereunto the sonne of God hath promised that he wyl be present together with the father and the holy Ghost yea if there be but twoo or three gathered together in his name And it is better presently to entreate of matters with a modest conferring together being appointed than by mutual writing to inflame the hartes of either party Farther in this thyng also they iudge not ryghtlye for that they thinke that in suche Counsels are matters entreated of which vtterly and wholy passe the capacity of the laity For although al the Laity neither can neither are bound exactly to know the reasons and argumentes of al and singular controuersies yet no godly Counsell hath decreed of anye thing which of necessitye pertaineth vnto the saluation of al and singular men which also such as are but euen meanely instructed in the chiefe pointes of their Christian faith vnderstand not wel and as much as to them is sufficient is playne ynough The ten commaundementes are knowen the articles of fayth are knowen the forme of the Lordes praier is knowen the maner of baptisme and institution of the Lordes supper are knowen the ministerye also of remitting and retaining synnes in the name of Christe is knowen In which principal pointes are contayned almoste all maner of controuersies that the world hath in
Apostolicall Churche allowed this spirituall communication in the Masse of whiche the Coūsel speaketh Howbeit in the meane time we deny not but y ◠they which are truly godly do spiritually communicate w t the body of Christ as often as with a true faith they thinke vpon y e passion death of Christ. But this spirituall eating confirmeth not priuate Masses y e are not instituted of christ But I thinke it good in this place to recite out of Discipulus what the Papistes vnderstād by spirituall eating Whensoeuer saith he any mā deuoutly heareth Masse being in grace and without deadly sinne hath a desyre to be partaker of the Sacrament and thinketh thus in his heart O good Lord Iesus Christ how willingly would I receaue the this day in the Sacramēt of the altar but alas I dare not come nere by cause I am feard to offend y ◠by reason of myne vnaptnes Howbeit I humbly desyre thee from the bottom of my hart y t thou wilt thys day mercyfully bestow vpon me also this grace whiche these deuoute mē shall receaue which thys day in the Church of God worthily receaue thee in the sacrament of the alter and so such a one spiritually communicateth But what Scholemaster had this Disciple which is so famous in the Churche of the Papacye y t he is counted the Scholemaster of al the sacrifycing priestes Truly hath he the name of a Disciple for he hath nede both of doctrine a scholemaster for he hymselfe can not teache true pietye Or what is hys authoritye y t we shoulde beleue hym withoute the word of God whose opinions fables are euery where celebrated in Churches the popes good holynesse notwithstandyng them vnlesse peraduenture the authoritye of the Councell do now succor hym For of thys communicating the holy Scriptures teache nothing at all but call all such as repent vnto the sacramental eating of the body of Christ. The other is a muche more grosse and more in tollerable error whiche the Councell in thys place confyrmeth namely y t the sacrifycer maye communicate for other eyther for the standers by or for the dead For euen as one man can not be baptised for an other so also none can cōmunicate the body and bloude of Christ for an other The Apostle sayeth He which vnworthily eateth eateth damnation vnto hymselfe vnto hymselfe I say and not to an other Christ also Take ye sayth he and eate y◅◅e sayth not let one eate let the other be lokers on of it Drinke ye all of thys he sayth not let one drinke for all The fond tri◅yng reason of Gabriel Biell is worthy here ◅o be spoken of whiche peraduenture the Councell hath followed Who affyrmeth that the sacrifycer is the mouthe of the Church in the celebration of the Masse For euen as in a mans bodye euery singular member hath not a singulare mouth but there is but one mouth only of the whole body which receaueth meat to be distributed into al the mēbers so Gabriel affirmeth y t in the Masse the sacrificer is y t mouth of al his lokers on by whō y t body of Christ poureth being receaued forth his vertue into al the poore rude mē which are stāders by Oh blindnesse rashnesse in mat ters of god This forsoth is the reasō why priuate Masses of the sacrificers are not to be called priuate The reader y t is but meanely instructed vnderstandeth as I thinke this error so that I nede not to rehearse mo thinges thereof whiche other where is aboundantly confuted In the eight decree the holy Synode admonisheth as a commaundement of the Churche that in offryng wyne shall be mingled with water Wherof there are thre reasons brought and yet none of them confirme this tradition First it sayeth bycause it is supposed that Christ the Lord did so ◅ut for as muche as fayth leaneth vnto the worde of God and promise of God where I beseche you is the worde that Christe mingled wyne with water or commaunded it to be mingled How then can the Church beleue without the worde It shalbe good here to recite that whiche was reasoned as touchyng this thyng in the laste former Counsell the Cardinalles and Byshoppes beyng present For some of the disputers affirmed that it must vtterly be graunted that it can not be proued by any expresse testimony of the holy Scripture that Christ mingled water with wyne but yet out of the Gospell may be brought an vndoubted coniecture wherby may be proued that Christe did so Bycause in Marke we reade that Christe sayd vnto his Disciples whiche went to prepare for the eating of the Paschal Lambe Go saith Christ into the Citie and there shall come agaynst you a man bearyng an carthen pitcher full of water followe him Here sayth the Romishe disputer that in the earthen pitcher was not brought water to washe their feete but to mingle with the wyne whiche in that countrey is very strong And y t Christ mingled y t wine with water is out of al doubt lest peraduenture he should haue ben dronke for that he had a long sermon to make whiche being dronke he could not haue made it vnto his disciples therfore it is a most firme coniecture that Christ mingled water with y e wine the offrers in y e Masse are by the exāple of Christ bound to do y t same Thou wilt thinke peraduenture Chri stian reader that I fayne these things of myne owne hed But God is my iudge that our mē which were sent vnto the Counsell of Trent did not only heare him reason after this maner but also testified that this enormeous rashenesse and impiety aboue measure displeased the Bishops of Germany whiche thing the Bishops thē selues ◅f they lust can very well testifie They can lesse proue it by the other reason namely that out of the syde of Christ ◅owed bloud and water I◅ they leane vnto the authoritie of the fathers they may by the same authoritie also be confounded ▪ who by water vnderstode the Sacrament of Baptisme as by bloud the Eucharist For they affyrme y t out of the side of Christ flowed two Sacramentes Baptisme and the Eucharist The third reason is altogether ridiculous althoughe it be not without his authors As thoughe the vnion of the faythfull people with the bed Christ can by no other meanes be taught vnlesse thys mixture of water and wyne be brought into the Eucharist without the worde of God Why haue they brought matrymony among the Sacramentes wherin is represented the vnion of Christ with the hed if the same thyng may be done by the mixture of water and wyne In the ninth decree to the ende they might seme to graunt somewhat of theyr right the holy Synode commandeth the Pastors that in the celebration of the Masse some what of those things whiche are read in the Canon should be expounded in the vulgare tongue But what is the
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
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
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