†A godly and necessarye admonition of the Decrees and Canons of the Counsel of Trent celebrated vnder Pius the fourth Byshop of Rome in the yeares of our Lord. M. D. LXII and. M. D. LXIII Wrytten for those godlye disposed persons sakes whych looke for amendement of Doctrine and Ceremonies to bee made by generall Counsels Lately translated out of Latine Psalm xxvi Odi ecclesiam malignantium I haue hated the Congregations of the wycked Math. xv What soeuer my heauenlye father hath not planted shalbe plucked vp by the rootes ¶ Imprinted at London by Iohn Day dwellyng ouer Aldersgate beneath Saint Martins ¶ Cum gratia et priuilegio Regiae Maiestatis per septennium The. xix of February 1564. These bookes are to be sold at hys shop vnder the Gate ⧠The Preface to the Reader OUr Lorde and Sauioure Iesus Christ when he hadde confirmed the mindes of his Disciples agaynste the daungers of persecution whych they shoulde be in daunger of for the confession of the truth of his doctrine with a spirite thurstyng our saluation brake foorth into these woordes What profiteth it a man sayd he though he win al the world if he lose hys own soule Or what recompence shal a man geue for his soule And his meaning was to admonish not onely his Disciples but also al vs together with them how much the saluation of soules is to be made of which being deliuered from the bodye and once abiected from God can by no price or recompence he redemed agayne But then are they most of al endaungered when they straye from the true knowledge of God and his syncere woorshipping For God is lyfe and truth and therefore the death of the soule is to decline froÌ„ the rule of the wyl of God reuealed in Christ. But bicause the Lorde speaketh not vnto vs from heauen but hath vpoÌ„ earth instituted the ministery of teaching whereby men are instructed of the wil of God we see that for that cause I say men are diuerslye affected For they which teach in the churche of God doo not euerye where professe one and the selfe same doctrine And when Christ sayde of true teachers He that heareth you heareth me And agayne If he shal not heare the church let hym bee vnto thee as an Ethnicke and a Publicane they excedinglye doubt vnto what congregation in so great a diuersitye of opinions they ought to soyne them selues For on the one syde they are holden by ordinary succession as they caâ—… it and custome and consent of very long tyme in whose congregation yet neuerthelesse they see very many errours and no small abuses which they them selues vnderstand and iudge that they ought of necessity to be amended On the other side against humane traditions they heare the expresse woorde of God brought foorth and vrged but for asmuch as they fynde among those meÌ„ also occasion to be offended and chiefely bicause they thinke that the chaunging of doctrine and ceremonies pertaineth not vnto euery man but vnto the ordinarye power they can scarse tel which way to turne them selues They flye therefore vnto the authority of a Counsel as to an onely sanctuary whereby they iudge that dissension sprong in the Church may most commodiously be taken awaye Of which thyng when deliberation was had long tyme and often by the orders of the Empyre neither yet by any conditions whereby on eyther syde it was requyred it could be obtained the saluation of many men hath by the stay of so long tyme bene miserably endaungered And although such are iustly to be reproued whych neglecting the very sounding from heauen of the sonne of God Heare him haue a regarde vnto the authority of men for the consideration of our saluation is not so obscurelye taught but that euen the moste simplest in fayth may comprehende it yet I thinke not that this kinde of men is to bee abiected But rather in that part wherin we see that they ar sicke we must after the exaÌ„ple of the Apostels to our power study to heale theÌ„ For that happeneth in this our time which we reade happened at Ierusalem on the day of Pentecost after the ascention of Christe into heauen For when the people saw and heard the Apostels with sundry tounges celebrate the wonderful things of God whom yet the Priestes Scribâ—…s and Phariseis had a litle before condemned and persecuted they were vtterly at their wyts ende and in doubte whose doctrine they should embrace For Christ seemed no lesse to commend the doctrine of the Phariseis than the doctrine of the Apostels when he said Upon the chaire of Moses syt the Scribes and Phariseis that which they say doo ye What maruaile is it if the rude and vnlearned people were doubtfull For the Phariseis vnto whom they were so long tyme addicted in learning the woorshippyng of God taught one thing and the Apostels an other thing The selfe same thing vndoubtedlye wee see happeneth in this our age For with our Elders great hath bene the authority of the Church of Rome wherewith the eyes of many men are yet styl blinded But no lesse yea rather farre greater is the authority of the woord of God whereby are reproued errours and abuses which haue throughe the negligence and auarice of men crept into the Church A man that wyl ryd him selfe our of these difficulties ought not vtterly to be vnskilful in holy matters and so to be addicted vnto the Church that in the meane tyme he same not against the manifest wil of God expressed in the woord of the Gospel But there are two rockes betwene which godlye men must wyth great care and diligence sayle For some by reason of lightnes of mind without iudgement and true faith embrace euery maner of religion But other some to stubbornlye resist and wyll not once so muche as vauchsafe to know the doctrine set foorth bicause their minde is bent vnto an opinion which they defend for the truth Or bring ouercome with the pleasures of this worlde they haue no care of the truth nor saluation of their soules But there is none amongest them that are trulye godlye so rude to thinke that so great inconstancye of minde in the doctrine of religion or stubbornes in errors should be numbred among vertues but by the holy scriptures they are taught that either of them is to be auoyded For against inconstancy the Apostle speaketh Let vs not be as â—…ytile ones wauering neither let vs be caried about with euerye wynde of doctrine But against stubbornes in errour Iohn hath left in writing Proue the spirites whether they be of God Wherwith the selfe same Apostle agreeth Quench not saith he the spirite despise not prophecies But proue ye al thing that which is good hold But bicause it is a singular gift of God to proue spirites and as the Apostle saith prophecye that is the naturall interpretation of the holy scripture belongeth not to euery man Manye suppose that thys
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
before the ende of the worlde euen spite of theyr teeth spread abrode hys doctrine thorough but the whole world Nowe let vs also come briefly to confute y t other decrees whiche are set forth concerning the sacrifice of the Masse and the Eucharist ¶ Articles concerning the Sacrifice of the Masse to be examined by the diuines 1 WHither the masse be only a commemoration of the sacrifice whiche was made vpoÌ„ the Crosse and not a true sacrifice 2 Whither the sacrifice of the Masse do derogate the sacrifice that was made vpon the Crosse. 3 Whither in these wordes do this in remeÌ„braÌ„ce of me Christ ordeyned that y e Apostles should offer his body and bloud in the Masse 4 Whither the sacrifice that is made in y e Masse profiteth the receauer only and can not be offred for other as wel quicke as dead also for their sinnes satisfactions other necessities 5 Whither priuate Masses namely wherein the priest onely no other do communicate be vnlawfull and to be abrogated 6 Whither it be repugnant with the institution of Christe that in the Masse water is myngled with wyne 7 Whither the Canon of the Masse do contayne errors and be to be abrogated 8 Whyther the rites of the Churche of Rome wherin the wordes of consecration are spoken secretly and with a soft voice be to be coÌ„deÌ„ned 9 Whyther the Masse ought to be celebrated but in the vulgare tongue onely whiche al meÌ„ may vnderstand 10 Whyther it be an abuse to attribute certayne Masses vnto certayne sainctes 11 Whyther the ceremonies garmentes and outward signes whiche the Churche vseth in the celebration of Masses are to be taken away 12 Whyther it be one and the selfe thing Christe to be offred vp mystically for vs and to be geueÌ„ vnto vs to be eaten 13 Whyther y â— Masse be only a sacrifice of prayse and thankesgeuing not also a sacrifice propitiatory both for the quicke and for the dead Let them declare whyther they be erronius or false or hereticall and to be condemned by the holy Synode And the xiii Articles aboue written concernyng the sacrifice of the Masse whiche are nowe put forth to be examined of the diuines let them be so deuided amongest them that the halfe parte of the diuines of those namely whiche shal speake firste whiche are in numbre 17 maye aunswere onely vpon the 7. firste Articles and the rest of the diuines whiche shall speake after theÌ„ to aunswere vpon the rest of the Articles followyng The decree for the examining of suspect and pernicious bookes was as it were extraordinary But nowe for as much as the â—…ucharist is the third in number of the 7. Romyshe Sacramentes and in the laste Counsell of Trent y e last Canons as touchyng confirmatioÌ„ wer publyshed abrode that all Christendome maye see that the firste Counsell is continewed and not a newe begon now I saye they diligently obserue their purposed order And firste are put forth the Articles whiche contayne the matter of the disputation concernyng the sacrifice of the Masse And these Articles do declare that the doctrine of our Churches concernyng this matter is not vnknowen vnto the Counsell So that they are the lesse to be excused from impietie whilest wittingly and willynglye they condemne the manifest truth yea and euen Christe hym selfe and hys Apostles But it were to be wished for that of these Articles proposed there should be a disputatioÌ„ had in an assembly of al the orders of the empier and of al the nobilitye of whole Christendome whiche matter namely of the sacrifice of the Masse amongest all the holye thyngs of the Papacye is the chiefest But nowe for as much as only vnlearned monkes friers in a corner of y e Citie of Trent confer their sentences together and that suche as are not repugnant and also not seriously but onelye to establishe thys Romishe idole all godly men ought to thinke it to be a trifling and vayne action And such is also the arrogancy of the CouÌ„sell that it thinketh a thing scarse worthy that it should render a reason of his decrees and Canons to the Church of God euerywher in the worlddispersed abrode But as concernyng the preposed articles let vs heare y e doctrine of the CouÌ„sel whiche the monkes and friers ministred vnto the Bishoppes that it beyng confirmed by their authoritie the sayde Articles should be published abrode by Canons ¶ The doctrine and Canons concerning the sacrifice of the Masse THe sacred Sinode c. That the auncient absolute and fully perfect faith and doctrine coÌ„cerning the great mystery of y e Euchariste may be retayned in the holy Catholike Church and be in hys purenesse preserued all errors and heresies beyng put awaye beyng instructed by the inspiration of the holy ghost teacheth and declareth of it in y e it is a true and singular sacrifice these thinges whiche followe and commaundeth the same to be preached vnto the faithful people and to be inculcated into their heartes Bycause vnder the first testameÌ„t as Paul the Apostle testifieth by reason of the imbecility of the priesthode of Leui there was no perfection it behoued God the father of mercy so ordeyning it that an other should ryse accordyng to the order of Melchisedech namely our Lorde Iesus Christe whiche myghte accomplyshe and bryng to perfection euen as many as were to be sanctified The same therefore one God and Lorde although he once vpon the altare of y e crosse would by his death offre hym self vnto God the father there to worke our eternall redeÌ„ptioÌ„ yet bicause by death his priesthode shoulde not be extinguished to the ende that he myghte shewe that he was appoynted a Prieste for euer accordyng to the order of Melchisedech and to the ende he myght as the nature of meÌ„ requireth leaue vnto hys sayde spouse the Churche a sacrifice wherein shoulde be represented that bloudye sacrifice whiche shoulde once be done vpon the crosse and that the memorye thereof shoulde remayne vnto the end of the world and that the sauyng power thereof shoulde be applyed for the remission of those sinnes whiche we dayly committe in hys laste Supper the same nyght that he was betrayed offred hys body and bloude vnto God the father vnder the formes of breade and wyne and vnder the Symboles of those selfe same things he delyuered them vnto hys Apostles whome he then ordayned Priestes of the newe Testament and commaunded them and their successoures in the Priesthood to offer them by these words Doye thys in remembraunce of me as the Catholike Churche hath alwayes vnderstande it and taught For the olde Easter beyng finished whiche the multitude of the chyldren of Israell offred for a memoriall of their Departure out of Egypte he instituted a newe Easter namely that he hym selfe shoulde bee offred vp of the Churche by the Priestes for a memoriall of hys passage out of thys worlde vnto the Father when as he hath by the sheadyng of hys
syime who instituted the supper vnder both kinds and not vnder one kinde only and most seuerely gaue the Disciples thys commaundement teach ye them to kepe whatsoeuer things I haue cōmaunded you But he hath sayd Drinke ye all of this this precepte therefore muste of necessitye be kept neither can it or ought it by any custome or authoritye to be abrogated But Gerson addeth and all in generall as wel they of the Clergye as teachers and Prelates whiche haue not to theyr power withstand suche a custome in woordes wr◅tings and sentences haue peryshed and all they haue peruerted the holy scripture Hereof come these teares Here the spirit of the holy Sorbonical fathers openeth it selfe Least they should altogether seme to haue erred to haue peruerted the holy scripture they iudge notwithstanding the precept and institution of Christ that y ◠communion is to be retayned vnder one kynd only Thys only they laboure for the Papistes will not seme to haue erred no not in the least thing as I haue alredy often shewed But what is more manifest what more plaine what more bryght what more perspicuous than that Christ instituted the last supper vnder both kindes Likewyse also what is more manifest what more playne and palpable than that the papistes haue torne in peces thys institution of Christ they haue with folyshe vngodly and wicked reasons violated the last will of Christ they haue in thys part peruerted the holy Scripture Who is so rude and so vnskilfull in the holy Scriptures that he vnderstandeth not these thynges It lotheth me to rehearse the reast of y ◠reasons but bycause I haue once taken it in hand I will yet take a litle more paines therin If it were of necessitie to do thys sayth Gerson then al they that teache and do otherwyse haue peryshed When there is mention made of our Elders whiche haue lyned vnder this Babilonical captiuitye I alwaies remember that saying of Christ when he prophecieth of the false pro phetes whiche shoulde come in the last tymes They shall geue saith he great signes and wonders so that if it were possible euen the very elect should be brought into errour Whereby I alwayes gather that God wyll alwayes punish those that teach peruerse thinges In the meane tyme God hath at al tymes wonderfully reserued vnto him self his elect y e they should not bow their knees before Baal and are saued as it were by fyre vnto whom God also hath forgeuen manye faultes and infirmities which haue built vpon the onely foundation Christ. c. Unto their Iudge therfore let vs leaue our elders and with a thankefull minde let vs receaue so great a light let vs returne vnto the institution of Christe and praye wyth Daniel To vs be confusion of face to our Kinges to our Princes and to our fathers which haue synned But vnto the Lorde our God be mercye and propitiation bicause we haue gone away frō thee haue not harkened vnto y e voice of the LORD OVR GOD to walk in his law c. Thirdly saith Gerson it should followe that the vertue of this Sacrament should not be more principal in the consecration than in the receauing Gerson taketh that as a thing graunted which is not true For for so muche as the Sacraments when they are vsed are of force and vnles they be vsed they haue not the nature of a Sacrament and therfore vnles there be a receauing consecration is of no efficacy so that consecration is for the receauing whervnto it is appointed Fourthly that the Church of Rome shoulde not thinke rightly of the sacraments and should not in this be imitated Here my Gerson thou hast hit the nayle of the head A great daunger vndoubtedly might hereby be at hand vnto the Church of Rome if it be proued so grosselye to haue erred in this sacrament who would not doubt but it hath also erred in many other things Which thing hath beene already oftentimes declared vnto you of the Paparye in a maner in al the principall articles of christian religion Wherfore forasmuche as these good holy fathers wyll not seme so much as to haue erred so far is it of that they haue any care for the taking awaye of errours It is most safe for godly men to rest in y e simple truth most certain institution of Christ the church of Rome is by no meanes to be imitated which doth not onely corrupt y ◠sacramēts but also the whole doctrine of the Gospel Fiftly that general Counsels specially the counsel of Constance haue erred in fayth good maners This is no bringing in of a false belief but a most certain infallible truth that the counsels of Constance Trent haue not on ly erred in faith but also haue with a sacrilegious audacity condemned the doctrine declared of Christ as diuelysh as it is before shewed in the confutation of the Canons Wherefore ther is no cause why ye should any more extinuate their authority which in the myndes of manye the truth of the Gospel being reuealed is fallen away Bring ye forth a text of the scripture for the faithful wil not any more be satisfied with your Miters Sixtly it should be an occasion of seditions and sectes in our christianity It is an old fable y ◠the Woulf troubling the water laieth the fault vpon the shepe Who is the author of this schisme but ye you Papists by this your sacriledge Why haue ye changed the institutiō of Christ For if this had continued inuiolate ther shoulde haue bene no schisme in the Churche as touching this thing But nowe whē the church requireth his right it is answered of these good holy ones that she is seditious and schismatical Al the godly know how to beware of sedition to geue vnto the Magistrate a due reuerēce But ye for so much as ye ar not Magistrates as it is writtē But ye ar not so c. If the Magistrate being mindful of his office do defende y ◠priuelege ryght of y ◠church deliuered of Christ he is by no meanes seditious but godly doth his duty which if he neglect to do the lord his god wil punish him as it is written in Deut. But now let vs at the length brieflye heare what the Counsel of Constance doth finallye iudge of the vse of the cup. In such strife saith Gerson may a mā easly se vnles it be such as wil willingly be malepeart or by affectiō frowardly erre that the receiuing of the sacrament vnder both kindes of the laymen is not now neither at a ny time hath bene by the necessity of the commaundement of the law of God vnder the payne of eternall damnation Howbeit so long as the laymen did it the Churche so cōmaunding it or permitting it or counseling it it was wel done as when the priests did consecrate in leuened bread But now whē as vpō certaine
of the whole world These testimonies of the holy Scripture of the olde and newe Testament doo manifestlye teache that besides the obedience of Christe made in the fleshe there is no other satisfaction for synnes and that they are fowlely deceaued which do put some part of satisfaction eyther in theyr owne passions or elles in their fained purgatorye To deuide in halfe the merite of the passion of Christ is vtterly to abolish his meryte for he is no halfe or vnperfect redemer but a perfect redemer with one oblatiō saieth the Epistle to the Hebrewes hath he for euer made perfect those which are sanctified Heb. x. But bycause they see that the expiation or satisfaction for synnes is by moste manifeste testimonyes of the scripture attributed onely vnto Christe they goe aboute to auoyde them by a vayne distinction when they teache that the synnes themselues are not expiated but that for the eternall payne dew vnto synnes the satisfaction of temporall payne is expiation made but in affyrmyng of these thynges they shewe in very deede that they are vtterly ignoraunt what remission of synnes is For what other thyng ells is remission of synne than that God fyrst receaueth vs into fauoure and forgeueth the faulte of synnes then also he remitteth the punyshemente whiche we haue deserued by our synnes Wherfore where there is not a full and perfecte remission of payne but that some satisfaction is requyred there also is not a full and perfecte remission of synnes I knowe the Councell of Trent can not vnloose thys knotte and if thys be manifest to be the doctrine of the holy Ghost then will fal away theyr satisfactions for synnes and the fyre of purgatorye shal easiy be quenched And although the Lord somtimes do some what more seuerely chastē those whose sinnes he remitteth according to hys will as he vnderstandeth to bee expediente for them yet is that by no meanes to be counted a satisfaction for y e payne of sinne but a healthfull discipline to kepe them in doing theyr dutie and to cause them to woorke theyr saluation in feare and trembling When we are iudged sayth the Apostle we are corrected of the Lorde least we should be condemned with the world He sayeth not that we are corrected to the ende we shoulde satisfye part of the iustice of God but to the entent we should not synne hereafter or flatter our selues in sinnes Also y t fayned fyre of Purgatorye is manifestly against this sentence of Christ wherin he sayth Uerely I say vnto you he whiche heareth my worde and beleueth in him which sent me hath eternal lyfe shal not come to iudgement but hath passed from death to life It is also contra ry vnto the most sweete consolation of the Apostle which is written vnto the Thessalonians where the death of the Godly is called a sleepe I will not sayth the Apostle that you shoulde be ignoraunte brethren of those whiche haue fallen on slepe c. But it might be called a wonderfull sleepe if it were ioyned with so greate a tormente of purgatory fyer Which the Sophisters affyrme differeth nothing from the infernall fyre but only in respecte of duraunce of time Whereof you shall heare what the Disciple sayth in his Sermon of soules whose words are these For if all the coales of the whole worlde being gathered together vpō one heape were on fyre and if a man shoulde stande in the middest of them he shoulde not susstaine so greate heate as the soules sustaine in purgatory Of thys fayned fyre of purgatory the holy prophetes and Apostles know nothing y e holy scripture is ignorant therof neyther knoweth it of any other fyre after thys life than of the infernal euerlasting fyre of the damned which shall neuer be quenched but al the misery of those y ◠shal be saued endeth in this world wherein yet also is the beginning of eternall life And although y ◠Byshops of Rome with their Cardinalles Byshoppes Sacrificers and monkes were man◅ yeares ago admonished of all these pernitious errors ye◅ se great is their stubborn◅es and security in defending of errors that in s◅ manifest a lyght of the doctrine of y e Gospell they are bolde to obtrude them agayne vnto Christian people so muche are they bewitched by the spirite of lying that they shoulde not geue place vnto the truth of the heauenly doctrine whiche the Lord hath raysed vp againe in the latter times hath kindled the true lyght in the hartes of many I thought good to admonishe the godly reader of all these thinges before I tooke in hande to confute the rest of the decrees and Canons whiche were made vnder the Bishop of Rome Pius the fourth concerning the Sacramentes all which namely decrees and Canons seing they were allowed by the Counsell gathered together the laste yeare they whiche are but meanely instructed in the doctrine of pietie may most manifestly see y ◠there is no good thing to be hoped for at their handes For what but euen briefly to repeate all things pietie or sounde doctrine canst thou looke for of them which acknowledge not the disease of the corrupt nature of man dare denye it to be sinne contrary to the Apostle Which denye that man is dead thorough sinne and doo attribute vnto him strengthes yet remayning wherby he may apply him selfe vnto grace Whiche also excuse workes of the Ethnikes and infidels from sinne Whiche are ignorant of the nature difference of the law and of the Gospell Which condemne the righteousnesse of faith which thorough the obedience of Christ resteth onely in the mercy of God Whiche teache a man continually to doubt of the grace and fauor of God Whiche dreame y ◠the faythfull can fulfill the lawe of God Whiche besides the passion and death of Christ do teache vs to seeke other satisfactiō in this life in y e world to come What good thing I saye can a Christian Publique welth hope or loke for from suche fathers when as with their peruerse and vngodly decrees they do not o◅ely peruert the foundations and principall poyntes of Christian Religion but also as much as lieth in them vtterly ◅uerthrow them Where as there are fiue principall feast dayes wherein the benefites of the sonne of God are yearely celebrated in the Churche the feastes of the Natiuitie of Christ of hys Passion Resurrection and Ascencion into heauen also the feast of Whitsontyde Of all these feastes the Fathers of the Counsell of Trent haue left vs nothyng but the names and truth of the historye whiche is also in the deuilles vnto whiche fathers thou mayst most aptly apply this sayeng of Paul They professe that they know God but in dedes they deny hym when as they are abhominable and not harknyng to his worde and reprobate to all good workes For the power and fruite of the holye Natiuitie of Christe is to purge and make cleane our vnpure Natiuitie whiche were
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
from the way of the Lord. Your manners are not in thys place reprehended whiche are not agreable vnto the dignitye of a priest Here is chiefely entreated of the true worshipping of God whiche ye haue corrupted and contaminated and therefore also accordyng to this oure Prophet all your sacrifyces are contaminated and ye are in very dede made vile vnto all men Neyther can I beleue that all you whiche are assembled together at Trent are a lyke so vtterly ignoraunte of the holy Scriptures that ye vnderstand not these thinges Wherfore the greater daunger and greuouser punish ment of God is to be loked for if agaynst your conscience ye condemne the manifest truth But rather if ye desyre to mayntayne your name honour and dignity returne vnto the couenaunt and law of the Lord that is to the doctrine of the Prophets of Christ and of the Apostels see that ye embrace it casting awaye the inuentions of humane traditions Seeke the glorye of the Lorde eudeuour your selues to extoll hys name and honour and hee wyll on the other syde glorifye you and which thyng ye only desyre wyl subdue the whole world vnto your ministery And ye shall bee no more a reproche vnto all your neyghbours Neyther thynke ye it to bee a shame to acknowledge an errour The Priestes of the olde Testament also were bewytched wyth thys opinion who sayd We are wyse and the lawe of the Lorde is wyth vs. Unto whom the Prophet speaketh Put ye no confidence in the woordes of lying saying The temple of the Lorde the temple of the Lorde For they thought that God was so bounde vnto this temple that his grace was perpetually present although they taught thynges contrary vnto the law and woorshipped hym otherwyse than hee had commaunded them Come sayd they and let vs imagine some deuise agaynste Ieremy for the law shall not perysh from the Priest nor counsel from the wyse man nor the woorde from the Prophet come and let vs smyte hym wyth the toung and let vs not geue heede to any of his woordes Let not such thoughtes for Gods sake possesse your myndes that ye should harden your hartes against the woord of God being falselye perswaded that the law can not perishe from the Priest that is that ye cannot erre For I suppose that by this short admonition ye maye vnderstand that the lawe is perished from the Priest and y â— horryble errours are brought in into the Church of God by your Prophetes that is by your interpreters of the holy scripture Whych errours if ye haue determined wyth to othe and nayle styll to retayne and if ye wyll not geue heede vnto al the woordes of the Prophetes and of the Apostels then knowe ye that accordyng to the example of these Priestes your destruction is at hande vnto whom God threatened perdition I beseche you hate not your owne soules so that ye wyll bee blynde leaders vnto the blynde but remember the commaundement of Christe Teache ye the Churche to keepe the thynges whyche hee hath commaunded that ye maye at length shine as stars of the Fyrmament for euer and euer Whyche thyng the Lorde hathe by the Prophet promysed vnto godlye Teachers whyche instructe other in the true ryghteousnesse The Priestes Leuites and Scribes and all the people could for a time oppres the Prophetes whose dâ—…ctrine they repelled sâ—…ying The woorde that thou hast spoken vnto vs in the name of the Lorde wee wyll not heare it of thee 〈◊〉 Unto whom the Prophet agayne aunswered Dyd not the Lorde remember the Sacrifice whyche ye sacrificâ—…d in the Cityes of Iudah and in the streetes of Ierusalem both you and your Fathers your Kynges and Princes and the people of the lande and hath he not considered it And the Lorde coulde no lâ—…nger forbeare bycause of the wyckednesse of your inuentions and bycause of the abominations whych ye haue committed and your lande is turned into desolation and made an astonyshment and a curse and wythout inhabitaunt as appeareth thys daye So also maye wee pronounce of you if you go on as you haue be gonne ye maye in deede condemne the doctrine of our Churches whych is Apostolicall and ye may persecute the godlye Teachers but take heede that ye also haue not experience of the selfe same fortune whyche the people of God felte whom he abiected for theyr obstynate malice whereby they endeuoured themselues to defende Idolatrye and myghtely saued the Prophet wonderfull farre aboue the expectation of that people and contrary to the wyll of all hys enemyes Be myndefull I beseche you of your saluation and of the saluation of all Christians preferre not so lyttle glorye and pleasure that soone vanysheth awaye before the truthe of the heauenlye doctrine I beseche you remember that whych was spoken vnto Paule the persecutour from heauen Saule Saule why persecutest thou mee It is hard for thee to kycke agaynste the prycke Your enterpryse vndoubtedly shall be in vayne and turne to your owne destruction yf ye shall endeuour your selues to oppresse the doctrine whyche hath put foorthe the beames of hys lyght into all the kyngdomes of the world And they myserablye deceaue you whyche go about falselye to persuade you that your authoritye is styll of force The eyes of all men in a maner are open that they see what blyndnes of mynde ye are infected wyth And your owne menne whyche yet you haue for defendours euen they accuse you and godly admonishe you to take in hand an other doctrine and amendement of ceremonies maners than was instituted of you in thys also the former Counsell of Trent For they see that their Churches can neither consist neither their Subiectes can be kept and contayned in tranquilitye and doyng their dutye vnlesse suche thinges be graunted vnto them whych thing euen the Magistrates also which are on the Popes syde vnderstaÌ„d to be neither vniust nor vngodly Apply your mindes I beseche you vnto the godly and true reformation of the Church of Christe and to whom God in this your assembly hath reuealed hys wyll lyfte vp in the Counsell your voyces as a Trumpet crye out and cease not crye out I say Our fathers and we haue synned and haue departed from the law of the Lord. Let vs returne vnto our fyrste husbande Let the woord of the Lorde bee the onelye rule and Captayne of our Counsels and Canons Let vs bee addicted vnto his glory and vnto the health of the church and let vs restore vnto it a godlye peace being disturbed with dissensions and we shall receaue a rewarde worthy the studye of peace and truthe But I shall desyre you to pardon me if I haue helde you longer in consideration of this thyng than I woulde than which there is none more holy and more woorthy and healthfull both vnto you and vnto the Church of Christ. He hath reserued as I thinke vnto himselfe and vnto vs many which both vnderstand these thinges