❀ A godly and necessary admonition of the Decrees and Canons of the Counsel of Trent, celebrated under Pius the fourth, Bishop of Rome, in the years of our Lord. M. D. LXII. and. M. D. LXIII. written for those godly disposed persons sakes, which look for amendment of Doctrine and Ceremonies to be made by general Counsels. Lately translated out of Latin. Psalm. xxvi. Odi ecclesiam malignantium I have hated the Congregations of the wicked. Math. xv. What soever my heavenly father hath not planted, Shallbe plucked up by the roots. ¶ Imprinted at London by john Day, dwelling over Aldersgate, beneath Saint martin's. ¶ Cum gratia et privilegio Regiae Maiestatis per septennium. The. nineteen. of February. 1564. These books are to be sold at his shop under the Gate. ❧ The Preface to the Reader. OUr Lord and saviour jesus Christ, when he had confirmed the minds of his Disciples, against the dangers of persecution, which they should be in danger of, for the confession of the truth of his doctrine, with a spirit thirsting our salvation, broke forth into these words: What profiteth it a man (said he) though he win all the world, if he lose his own soul: Math. 16. Or what recompense shall a man give for his soul: And his meaning was to admonish not only his Disciples, but also all us together with them, how much the salvation of souls is to be made of, which being delivered from the body, and once abjected from God, can by no price or recompense he redeemed again. But then are they most of all endangered, when they stray from the true knowledge of God, and his sincere worshipping. For God is life and truth, and therefore the death of the soul is, to decline from the rule of the will of God, revealed in Christ. But because the Lord speaketh not unto us from heaven, but hath upon earth instituted the ministry of teaching, whereby men are instructed of the will of God, we see that for that cause (I say) men are diversly affected. For they which teach in the church of God do not every where profess one and the self same doctrine. And when Christ said of true teachers: He that heareth you, heareth Luke. 10. Math. 18. me. And again: If he shall not hear the church let him be unto thee as an Ethnic and a Publican, they exceedingly doubt, unto what congregation, in so great a diversity of opinions they ought to soyne themselves. For on the one side, they are holden by ordinary succession (as they ca●… it) and custom and consent of very long time, in whose congregation yet nevertheless they see very many errors, and no small abuses, which they themselves understand, and judge that they ought of necessity to be amended. On the other side against human traditions they hear the express word of God brought forth and urged, but for asmuch as they find among those men also occasion to be offended, and chiefly because they think that the changing of doctrine and ceremonies pertaineth not unto every man, but unto the ordinary power, they can scarce tell which way to turn themselves. They fly therefore unto the authority of a Counsel, as to an only sanctuary, whereby they judge that dissension sprung in the Church may most commodiously be taken away. Of which thing when deliberation was had long time and often by the orders of the Empire, neither yet by any conditions whereby on either side it was required, it could be obtained, the salvation of many men, hath by the stay of so long time been miserably endangered. And although such are justly to be reproved, which neglecting the very sounding from heaven of the son of God: Hear him, have a regard unto the authority of men: for the consideration of our salvation is not so obscurely taught, but that even the most simplest in faith may comprehend it, yet I think not that this kind of men is to be abjected. But rather in that part wherein we see that they are sick, we must after the example of the apostles, to our power study to heal them. Acts. 2. For that happeneth in this our time, which we read happened at jerusalem on the day of Pentecost, after the ascension of Christ into heaven: For when the people saw and heard the apostles with sundry tongues celebrate the wonderful things of God, whom yet the Priests, Scrib●…s, and Phariseis had a little before condemned and persecuted, they were utterly at their wits end and in doubt whose doctrine they should embrace. For Christ seemed no less to commend the doctrine of the Phariseis, than the doctrine of the apostles. when he said: Upon the chair of Moses sit the Scribes and Phariseis, that Math. 2. which they say, do ye. What marvel is it if the rude and unlearned people were doubtful? For the Phariseis unto whom they were so long time addicted in learning the worshipping of God, taught one thing, and the apostles an other thing. The self same thing undoubtedly we see happeneth in this our age. For with our Elders great hath been the authority of the Church of Rome, wherewith the eyes of many men are yet still blinded. But no less. yea rather far greater is the authority of the word of God, whereby are reproved errors and abuses, which have through the negligence and avarice of men crept into the Church. A man that will rid himself our of these difficulties, ought not utterly to be unskilful in holy matters, and so to be addicted unto the Church, that in the mean time he same not against the manifest will of God, expressed in the word of the Gospel. But there are two rocks, between which godly men must with great care and diligence sail. For some by reason of lightness of mind, without judgement and true faith embrace every manner of religion. But other some to stubbornly resist, and will not once so much as vouchsafe to know the doctrine set forth, because their mind is bend unto an opinion, which they defend for the truth. Or bring overcome with the pleasures of this world, they have no care of the truth, nor salvation of their souls. But there is none amongst them that are truly godly, so rude to think that so great inconstancy of mind in the doctrine of religion, or stubbornness in errors should be numbered among virtues, but by the holy scriptures they are taught that either of them is to be avoided. For against inconstancy the Apostle speaketh: Let us not be as ●…ytile Ephesi. 4. john. 4. ones wavering, neither let us be carried about with every wind of doctrine. But against stubbornness in error john hath left in writing: Prove the spirits, whether they be of God. Wherewith the self same Apostle agreeth: Quench not (saith he) the spirit, despise not prophecies. 1. Thes. 4, But prove ye all thing, that which is good, hold. But because it is a singular gift of God, to prove spirits, and as the Apostle saith prophecy, that is, the natural interpretation of the holy scripture belongeth not to every man. Many suppose that this care pertaineth only to Bishops and Priests, that a Synod being assembled, learned and modest men on either party, and such as are addicted to nothing but unto the truth and health of the Church, should temperately confer together of articles in controversy. For they think themselves far inferiors, than that they should take upon them to judge of so great matters, where disputation is had of the salvation of souls. Although these men which thus judge touching matters of religion, be in some part worthy of pardon, or rather compassion, yet me thinketh they are gently and modestly to be admonished of certain things. For first in that they judge that it is profitable and necessary, that godly and learned prophets (for so the Apostle calleth the interpreters of holy scripture, and Bishops) should assemble together in a Synod and confer their sentences together concerning the articles proposed, in this part they seem not to err. For we read that not only the successors of the apostles did so, but also the Apostles themselves, as the Acts of the apostles and Counsels do testify. So strait way after the ascension of Christ into heaven, when at Antioch there arose a question as touching the observation of the Acts. 15●… law of Moses, as a thing necessary to the righteousness of man, which is available before God: Paul and Barnabas by the consent of the Church of Antioch went up to jerusalem to the apostles and Elders, that it might be manifestiye known unto the Churches, that they in all points agreed with the rest of the apostles, against the feigned lie of the false apostles. For the false Apostles had every where abroad in the Churches accused Paul and Barnabas of this thing, namely, that they under the name of the Gospel delivered an other, and far divers doctrine unto the Gentiles. Likewise also in the primitive Church▪ there were by the authority of godly Emperors assembled the Counsels of Nice, Constantinople, Ephesus, and Chalcedonia, against Arrius, Macedonius, Nestorius, and Eutiches, to retain still a godly consent in doctrine of the divinity of Christ, Of his two natures divine and human in one person, Of the person and divinity of the holy Ghost. So also after that, for the taking away of dissensions between the In the counsel of basil S●…ss. 1. Clergy, and offences out of the Church, there were Synods had not only in every province, but also there was a decree made, that from that time for ever there should with in ten years he celebrated an universal Counsel. For that thing is accustomed to happen in the Church, which happeneth in houses, which unless they be with beasoms often made clean, they will be covered with filthiness and dust: So also unless the Teachers of the Church do with a perpetual care and diligence give vigilant heed, and continually institute godly conferringes together of sentences, easy is the fall of doctrine and manners, & except they be in time corrected, they are accustomed to draw a wonderful great ruin unto the Church. But in this thing they seem not to judge well, in that they think that the peace and tranquillity of the Church may by this means be recovered and preserved firm. For although the disputations and decrees of godly Counsels have brought great unity unto the Church of God, in which the perverse and ungodly opinions of heretics have been by testimonies of the holy scripture vehement●…ye reproved, yet the ecclesiastical history testifieth that no less contentions, yea also sometimes greater contentions have happened in the Church of God after the Counsels had been celebrated. Upon which occasion Gregorius Nazianzenus being moved with the event of the Counsels writeth, that from that time forward he determined, to eschew all Synods of Bishops, because he found that no Synod had a good end: or which rather brought not increases of evils, than an end of them. Although that this good man in this point seemed somewhat to err, for that he there for that cause judged that Synods are utterly to be avoided, because he saw that the peace of the Church could not by Counsels be made firm. For although it were to be wished, that all men should rest in the explication of the truth, which is in godly Synods instituted by testimonies of the undoubted holy scripture, yet this is not the sole & only end of Counsels. For there always have been, are and shallbe contentious wit, which endeavour themselves to perturb the peace and concord of the Church. But the principal end of Counsels is the explication and confirmation of sound doctrine, and the confutation of errors and perverse opinions. Which although it satisfieth not all men, yet it satisfieth all the godly, whose simplicity is correspondent unto a godly explication of the truth. Therefore, whether the peace of the Church be restored, or whether it be not restored, yet a godly conferring of sentences in godly Synods is both profitable and necessary. And unless such a conferring were had, it were to be feared, lest the multitude and variety of opinions should at the length bring no less evil and discommodity unto the Church of God, than brought the superstition of time past. And because some danger cometh of disputations that are to vehement, godly princes may by their authority easily remedy this evil, who of necessity must be present at them: as we read was done in the Counsel of Chalsidonia, that by their authority contentions and wanton wits were restrained within the bonds of Christian modesty. For even as it is truly said: that by to much alteration the truth is lost, so also seemeth it no less to be truly said: that by quiet disputing, & godly conferring of sentences, the truth is brought forth, whereunto the son of God hath promised that he will be present together with the father and the holy Ghost, yea if there be but two or three gathered together in his name. And it is better presently to entreat of matters with a modest conferring together being appointed, than by mutual writing to inflame the hearts of either party. Farther, in this thing also they judge not rightly, for that they think, that in such Counsels are matters entreated of, which utterly and wholly pass the capacity of the laity. For although all the Laity neither can, neither are bound exactly to know the reasons and arguments of all and singular controversies, yet no godly Counsel hath decreed of any thing, which of necessity pertaineth unto the salvation of all and singular men, which also such as are but even meanly instructed in the chief points of their Christian faith understand not well, and as much as to them is sufficient is plain enough. The ten commandments are known, the articles of faith are known the form of the lords prayer is known, the manner of baptism and institution of the lords supper are known, the ministry also of remitting and retaining sins in the name of Christ is known. In which principal points are contained, almost all manner of controversies that the world hath in religion. Wherefore the Laity ought so to stand and lean unto the authority of Counsels that in the time they know that it is no less subject unto the word of the Lord, than are men which be most simple in Christian faith. And by this means there should be no new thing ordained in Counsels, or which is repugnant unto Christian faith, but forasmuch as it is a very easy thing to fall from Christian faith into sundry and pernicious errors, it is needful that these errors should in godly Synods by men of understanding be known and confuted, lest the faith of the simple should decay, which are not able to understand and to attain unto scholastical and synodical disputations, if men would there use them. Wherefore the ruder sort of the Laity depend not upon the decrees of Counsels, to believe this thing or that thing, but upon the simple and plain doctrine, which is most briefly contained in the principal points of the Cathechis●…e. Unto which also the Counsels give help, lest they should be troubled with the subtle reasoning of ambitious men, which being neglected, they content themselves with the most plain & most simple doctrine of the Cathechis●…e, according to which they may for their simplicity judge of all doctrines as much as is sufficient for them. But this worthily much grieveth godly men, that when there is mention wade ●…f Papistical Synods, the true judge cannot execute his office. For in the last former communication celebrated at Worms in the year. 1557, they which were appointed collocutors on the Bishop of Rome's side, by apert and manifest words affirmed that the holy scripture is not the voice of the judge, by whom only sentence should be given in knowing and judging of controversies of religion, but that it is matter of strife. Which their sentence if they should still stand unto, then should godly Teachers come with no fruit to institute a conferring with them, for they have no other rule to know the truth besides the holy scripture. For this is a perpetual rule. Whatsoever is found to be repugnant unto the scripture of the prophets and of the apostles, of what authority so ever it be, it must be rejected. But they which can not abide this sole and only judge, it is manifest that these have a mistrust in their cause: Unto which the holy fathers have made all their writings subject: which in all parts agreeth with itself, when as the fathers often times, are not only repugnant one to an other, but also unto themselves, which thing besides other things Augustine's books of retractations do testify. But the doctrine of the Prophets & of the apostles is an undoubted testimony of the will of God, and a most certain rule of the truth, and the very express voice of the judge. If we (saith the Apostle) or an Angel from heaven preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. And again: Gala. 1. If any man come unto you and bring not this doctrine, receive him not into your house, neither say ye so much as God speed unto 2. john. 1. Math. 7. Luke. 3. him. And the father from heaven speaketh: This is my well-beloved Son in whom I am well pleased, him hear ye. Wherefore there can be no other judge in controversies of religion, than the word of God delivered in the scripture of the Prophets and of the Apostles, unto which all Canons, all constitutions, all the writings of all the fathers ought to be subject and bound unto this voice of the judge, whereby they should be either approved or rejected. In this matter let nothing be attributed unto the arbitrement of a private man: let there be a godly and modest conferring together of sentences instituted, of the matter of strife, which are the sundry opinions of men, and not the holy scripture, which in all parts agreeth with itself, being spoken by the spirit of truth. If it only might bear rule in Counsels, controversies would easily be quieted. Wherefore forasmuch as even from the beginning of the spreading abroad of the Gospel through out the whole world Synods of learned and godly men have been judged of all the godly not only healthful, but also necessary: Of which Synods this aught to be the only purposed scope and end, namely that the doctrine of the Church may be purged to the praise of almighty God, and offences taken away, and discipline worthy for the Gospel restored and preserved in all orders. The bishop of Rome Pius the fourth hath again called a counsel of Cardinals, bishops, & Monks at Trent: wherein he with great glory & magnificence, promiseth both the purging of doctrine from all errors and heresies, and also a sooner amendment of manners, and worthy for the Gospel as well in the clergy as in the people. And to the end the unlearned should not deubt of the diligence of the Fathers of the Counsel, they are not afeard not only to accuse themselves of dissolute life, but also to make themselves guilty before the whole world as the fountain and authors of all evils: as the acts of this Counsel shall declare in their place. And who would not be glad to help such a one which promiseth repurgation of the doctrine of the Church and manners with such carefulness and endeavour, chiefly in such a dissipation of Churches? Who would not to his power help so godly and holy an enterprise? But if we examine the Canons and decrees, which not long since came forth from this Counsel, every Christian man shall easily perceive, that these good holy Fathers intend nothing less: yea rather all their labour and endeavour is only to this purpose, to oppress sound doctrine, and that being oppressed, stubbornly to defend idolatry, superstition & abuses which are brought into the Church of God. When I understood these things, of such things which are every where carried about in many men's hands, and there withal saw very many to hang in doubt and suspense by expectation of this counsel and authority thereof, and earnestly to hope for a simple, godly and plain determination of controversies of religion, of which number yet in the mean time (whilst they have been decreeing of all the controversies) many have not without great danger of their souls departed out of this life: I thought I should do a worthy act, if briefly and perspicuously I should declare by the word of the Lord, what is to be judged of their disputations, decrees and Canons, and what is to be hoped for of the event of this Counsel. And I trust I shall declare, and that most manifestiye, that all Christians are by Pius the fourth, bishop of Rome, called to this Counsel, not as lost sheep to be sought 〈◊〉 healed of the Pastor, but under a most pleasant & ●…eke form of a Cat, the salvation of the faithful is laid in wait for, and the sheep of Christ are like to be torn in pieces, even as it were of Wolves clothedin sheeps clothing, as many as 〈◊〉 themselves to be brought to this amity and familiarity. And I desire the godly & Christian Reader, that removing away perverse affections, which otherwise even in things human are most wicked counsellors, he bring to 〈◊〉 of this cause an upright mind, which subdueth itself not to 〈◊〉 persuasions, but solely and only unto the word of God. For by that means I trust it shall come to pass, that he shall easily be able to understand, what is to be judged of papistical Counsels. Now therefore by God's help and furtherance, we will come to the matter itself. The things that came to my hand being sent from Trent, are not all of one kind. For certain things were proposed to deliberate upon for the reformation of the Church, certain things are decrees of the Counsel and Canons appointed to be observed 〈◊〉 the Church. But how few so ever they be in number, yet they so open unto us the heart of the Fathers assembled at Trent, that we may easily perceive what affection they bear unto the true and sincere ●…yth and religion, which we profess. But least any man having little say the to our sayings, might doubt of the truth of the thing, I thought it good to annex to this writing all and singular things, as they came to our hands from Trent being printed by the Printers longing to the papacy. that the godly Reader may see, that we speak nothing but with such fidelity as is convenient, neither do we of purpose or will cau●…ll in any thing, but only aid and desende the truth of the heavenly doctrine, and desire to farther all them that are ●…dious of the doctrine of pi●…. The first Decree published in the first session of the sacred Council of Trent, holden under Pius the fourth the most high Bishop the 18. day of January in the year of our Lord God. 1562. MOst noble and most reverend Lords, and reverend Fathers, may it please you to the praise and glory of the most ho lie and indevisible Trinity, the Father, the Son, and the holy Ghost, to the increase & advancement of faith & Christian religion, that this sacred, economical and general Council at Trent, lawfully assembled together in the holy ghost (from this day which is the 18. of the month of January of the year from the birth of our Lord. 1562. Dedicated to the Roman chair of blessed Peter prince of the Apostles, all suspension taken away, according to the form & tenor of the letters of our most holy Lord Pius the fourth the most high Bishop) should be celebrated, and that in it (a due order being kept) should be entreated such things, which being proposed by the legates and presidents, shall seem apt and meet to the holy Synod, to assuage the calamities of these times, to quiet the controversies of religion, to restrain deceitful tongues to correct the abuses of corrupt manners, and to restore the true ecclesiastical & Christian peace. And they all answered: It pleaseth us, etc. So that others also may propose such things which to the Synod may seem to be lawful & honest. ¶ Thou seest Christian reder that the fathers of the Counsel of Trent do in the first Session with great magnificence promise that thing, which all Christendom hath now many years most earnestly looked for: namely, the increase and advancement of faith and Christian religion, the assuagement of the calamities of our time, the quieting of controversies of religion, the abolishing of perverse doctrine, the correction of corrupt manners, a true Ecclesiastical and Christian peace and concord etc., What can the mind of man desire more, if in so great a multitude, variety, and confusion of opinions of the Church of God, it might see a godly peace restored, doctrine purged from all errors, the true worshipping of God (all idolatry & superstition being taken away) renewed, and most corrupt manners in all orders amended? For the holy Scriptures do teach that by this means only public evils and calamities are assuaged. If simple and unlearned men should read and hear these things, what golden mountains, what golden and heavenly world would not they pro mice unto themselves? But if we shall diligently weigh a few words which go a little before the things which we have now rehearsed (namely, that the Council must be celebrated, all suspension taken away, according to the form and tenor of the letters of our most holy Lord Pius the fourth the most high Bishop) we shall easily understand, that the Bishop of Rome with his Council of Trent mocketh and dallfeth with all Christendom. For whenas in his letters of Indiction and Indulgences, he openly showeth that he is minded to continue and prosecute the Counsel be gone under Paul the third and julius the third and not finished, in this he testifieth, that he ratifieth all the ungodly Decrees of the former Counsel: which thing also the manner of the order so diligently observed, confirmeth. For in that place where the above named Fathers left, have they begun both to deliberate, and to decree, and also to ordain Canons. But lest a man should think that it skilleth not much whether the Council be continued or begun, it shallbe good briefly to repeat things, which were ordained & decreed in the last former Sessions. howbeit I will not curiously search out all things, but only make mention of the principal points, which are directly contrary unto the doctrine of the Prophets and of the Apostles. In the first decree of the 4. Session the Synod decreed, that unwritten Traditions usurped by conntinuall succession in the Catholic Church, shallbe received and reverenced with as great an affection of piety and reverence, as if they had come from Christ's own mouth, or had been spoken by the holy ghost. They strike also with their curse all those which in their disputations, and expositions receive not the books called apocrypha, or the vulgar translation. Concupiscence (saith he) which the Apostle calleth sin, the holy Synod declareth that the Church never understood Sess. v. Decr. i. it to be called sin, that properly and truly in deed it is sin in those which are regenerate. Free will is not extinguished in men, although the Sess. vi. strength of it be impaired and diminished. If a man say, that other works which are done before I●…tification, howsoever they be done, are sins, let him Can. seven Can. xii be accursed. If a man say: That justification is nothing else. But Can. xii the confidence of the mercy of God which forgiveth sins for Christ's sake, or, that this confidence is it only where by we are justified, let him be accursed. If a man say, that it is necessary for every man that Can. xiii will obtain remission of sins, to believe certainly, and without any doubtfulness of his own infirmity and unaptenesse, that his sins are forgiven him, let him be accursed. If a man say, that the precepts of God are impossible to be observed even of a man that is justified and set under Can. xviii grace, let him be accursed. If a man say, that grace being lost through sin, faith is Can. xxviii. also together there with all lost: or that the faith which remaineth is not a true faith, although it be not a lively faith: or that he which hath faith without charity is not a Christian, let him be accursed. If a man say that after the receiving of the grace of justification, the fault of every repentant sinner is so Can. thirty forgiven, or the guiltiness of eternal punishment so wiped away, the there remaineth no guiltiness of temporal pain to be paid, either in this world or in the world to come In Purgatory, before the way can be made open unto the kingdom of heaven, let him be accursed. Let these curses suffice, and leave of to speak of other, for by these the godly reader may see, that the principal points of faith and Christian religion are not so much corrupted and perverted, as utterly condemned of the fathers of the Council of Trent celebrated in the year of our Lord. 1547. Of all which we thought good briefly to admonish the reader, before that we examine the Decrees and Canons made by the Council of Trent under Pius the fourth Bishop of Rome. They have laid a foundation to defend all superstitions, idolatries and abuses upon the authority of humans traditions, under the name whereof they understand all those traditions, which have now a few years passed crept into the Church of God and are therein usurped. And although our men have never earnestly contended against traditions, which are not manifestly against the word of God, but thought that they might be retained without offence to God so that yet they were not vitiated with the opinion of the service of God, as it is said: They worship me in vain with the commandments & doctrines Math. xv, of men: yet will our adversaries never be content. And therefore they have not only made all traditions and superstitions, yea even those which are repugnant unto the doctrine of the Prophets and of the Apostles, equal with the holy scripture, & have referred them unto Christ Esay. xxix. as to the author of them, but also they have malepertely contended contrary to the express word of God, that God is worshipped by these human traditions which they have brought in. Farther they are not ashamed to make equal the books called apocrypha, which are disallowed even by the testimony: jerom upon the. 〈◊〉 Chap. of Daniel, & in his preface, upon Daniel. of the fathers (some of the which books S. Jerome counteth among fables) with the authority of the other sacred books, which are Canonical. And in like manner allege they of the books of the Maccabees, in the latter book, whereof the author desireth pardon, if he have described any thing that is not well, which phrase of request agreeth not with the holy ghost, whose oracles are all true and not to be doubted at. As touching the Epistle unto the Hebrews, the second Epistle of S. Peter, the two latter Epistles of John, the Epistle of James, and the apocalypse, we are not the first that have been in doubt of them, for even from the primative church there have been sundry opinions of them. But there is none that is in very deed Godly, which is so unlearned, that he understandeth not, what these holy fathers chief intended in this decree. For they see th●…t in them they have defences for certain of their errors, by which yet they can not extinguish the light of the truth shining in the writings of the other Prophets & Apostles. As it is in an other place abundantly showed. In y● also they strike with their curse all those, which in all things receive not the common translation in disputations, what more madness is there than this, & more repugnant to the meaning of the holy ghost? I say moreover it is full of many errors. Will they also put under the thunder of their curse the holy fathers, which used an other translation than it? Or what impiety or discommodity hath it, if men have access to the springs of the Hebrew & Greek tongue, wherein the mysteries of the heavenly doctrine are written? Unto the which S. Augustine hath diligently admonished us oftentimes to have recourse and access. But they manifestly declare their mind and if it were but in this decree only, in that they desire to prohibit all those that are studious of the heavenly doctrine, from the entrance to the knowledge thereof, lest the errors, and impieties with which the church of Rome hath hitherto under the most thick darkness been sick, should be brought to light. For as much as the Synod of Trent denieth that concupiscence is in very deed sin, notwithstanding, neither Sess. v. Decr. i. having any regard, that the Apostle calleth it sin, what would it not permit in things more obscure to oppress and tread down the truth. The law sayeth manifestly. Exod. xx Deut. vi. Rom. seven. Thou shall not lust, And the law prohibiteth nothing but sins, If therefore lust be not in very deed of the number of sins, it can not be prohibited, & the commandment of the Lord twice with so great severity repeated is in vain. Again I say that these good holy fathers will think that there is nothing not lawful unto them, if the faithful should grant unto them so manifest an error and sacrilege. Likewise also that opinion is repugnant to the doctrine Sess. vi. of Christ and of the Apostles, which they go about by the thunder of cursing to establish, their false (I say) and ungodly opinion concerning human strength and free-will: namely that free-will is not extinguished though it be appaired and diminished. When we were dead unto sins (sayeth the Apostle) he hath quickened us together Ephes. two. with Christ: look how much a dead man is able to accomplish to recover corporal life, so much doth the Apostle attribute to man's strength in his conversion to God. And Christ saith: Without me ye can do nothing. And to the Corinthians the Apostle writeth: we are not john, xv. two. Cor. iii. able to think any thing of ourselves, as of ourselves. Against these most manifest testimonies, because they would attribute somewhat to man's strength, they are not ashamed to diminish the grace of God, which both changeth and moveth the will of the elects to obey the Gospel. To the same end also tendeth the. seven. Canon of the same Session, where in the works done without faith, justify from sin, contrary to the manifest sentence of Paul Rom. xiiii. which sayeth: Whatsoever is not of faith is sin, and those which with the Apostle think otherwise they strike with their curse. In the. xii. Canon they utterly overthrow the head and foundation of the doctrine of the Gospel, and they rob afflicted consciences of the only comfort which they have in the blood of Christ. For they manifestly condemn althose y● think the our righteousness before god is the confidence in that mercy of god forgiving sins for Christ's sake. The Apostle unto the Rom. writeth: unto him which worketh not, Rom. iiii. but believeth in him which justfieth the wicked, his faith is imputed unto righteousness. And again. Therefore In the same place Psal. xxxij. we are justified by faith, that the promise should be firm according to grace. And David saith: blessed is the man unto whom the Lord hath not imputed sin, And in an other place the same ●…postle sayeth: By grace you are saved, Ephes. two. through faith, and that not of yourselves, for it is y● gift of God, not by works, least any man should boast. But what need we to bring forth many testimonies of the scripture, when as the Prophets do every where teach that the whole consideration of our righteousness is to be sought for in the mercy of God applied by faith for Christ's sake? In the knowledge of himself shall my righteous servant Esa. liii. Act. iiii. justify many, and he shall bear their iniquities: There is no other name under heaven given unto men, wherein we ought to be made safe. This doctrine of Christ, of the Prophets and of the Apostles concerning the free remission of sins by faith for Christ's sake, in his only passion and death, and utterly obtained for us by his obedience, the Council of Trent condemneth as erroneous, heretical and devilish. Wherefore howsoever they should grant unto us all other things, and should in all things come to our opinion, yet can there be no agreement made between us & them, so long as they persevere in this their wicked opinion, which (as I have said) utterly overthroweth the chief head and foundation of the doctrine of the Gospel. No less impiety hath the 13. Canon wherein we are taught by reason of our infirmity & unaptness, continually to doubt of the remission of sins before God. But this opinion is repugnant to the manifest testimonies of the Scripture, and also to the definition and nature of faith. For to believe is nothing else, than firmly and assuredly to appoint and not to doubt, and with confidence to give assent: and by the means doubting is contrary unto faith. Wherefore when we are bidden to believe, we are prohibited to doubt. Repent (saith Christ) and believe Mark. i Rom. iiii the Gospel. And of Abraham it is written: And he was not weak in faith, neither considered he his own body which was now dead, etc. But he doubted not at the promise of God through unbelief, but was made strong in faith, giving the glory to God, being fully assured, that he which had promised, was also able to do it. And therefore it was imputed unto him unto righteousness. I am assured saith Paul that neither death nor life, etc., nor any other Rom. viii creature can separate us from the love of God, which is in Christ jesus our Lord. He writeth also unto the Ephe. iii Ephesians. In whom we have boldness and entrance with confidence through faith. And james saith. Let him aslte (sayeth he) with faith, nothing doubting, for he which James. i doubteth, is like unto a wave of the sea, which is moved and carried about of the wind: let not that man therefore think that he can receive any thing of the Lord. Also: Let us therefore go boldly unto the throne of his grace, that we Heb. iiii may obtain mercy, & find grace to help in time of need. These and like testimonies of the holy scripture, teach, that by no means we ought to put doubt or diffidence in the mercy of God toward us, and of the obteynement of remission of our sins, but we must firmly settle our selves without any doubting or distrust, that through faith our sins are forgiven us by the free mercy of God for Christ's sake. But in that they add: having no regard to our own infirmity or vnapt●…, these holy fathers will not in deed have us to doubt of the promises of God, which is most certain and most firm, and abideth always in one sort, but if we look upon our own infirmity in granting & persevering, for this our infirmity (I say) we must continually doubt so long as we live here. To this we answer, that we must in deed have a great regard to our infirmities and unaptness, and we must acknowledge & diligently consider it, for by it we are unapt and unworthy to receive & to be partaliers of the grace of 〈◊〉: as the Centurion speaketh in the Gospel. Lord I am not worthy that thou shouldest enter under my roof, etc. ●…nd David saith: Have mercy upon me O God, etc. Also: As thou Lord look upon our iniquities, Lord who shallbe able to abide it. Also: I am a worm and no man ●…c. And the Apostle sayeth: I am not worthy to be called an Apostle, because I have persecuted the Church of God. David 〈◊〉. Cor. xv. also: Lord enter not judgement with thy servant because no living man shallbe justified before thee. And is not Psal. 143 this to acknowledge his own infirmity and unaptness? But the end of this acknowledging is not a diffidence or doubting of y● will of God toward us, but it rather ought to stir us up, that we utterly dispairying in our own strengths should with a sure and firm faith without any doubting seek righteousness, life, and eternal life, in our only Lord & saviour, & if there remain any doubting in the flesh, let us say with him in the Gospel. Lord help Mark. ix my unbelief. Wherefore the holy scripture teacheth, that men ought so to be assured o●… the grace & mercy of God towards them, that in the mean time they forget not their own infirmity, & study to make their election firm by good works, and not, that by consideration of this their infirmity they should doubt of the favour of God towards them. For the taking away of which doubt the Sacraments were instituted by Christ, by which the promises of God are applied unto every man, and their hearts are sealed by the spirit of Christ. Of Baptism Peter writeth. That Baptism 〈◊〉. Peter. iii also maketh us fast, not the putting away of the filth of the flesh, but the taking to witness of a good conscience with God, by the resurrection of our Lord Iesu●… Christ from the dead. For even as by taking witness c●…uenantes are performed, so God in Baptism as it were taking us by the right hand, confirmeth, that he will be a merciful God unto us in Christ, that he will forgive our sins, and receive us into grace. For this cause also the Rom. viii Apostle saith: ye have not received the spirit of bondage again in fear, but ye have received the spirit of the adoption of the sons of God, by whom we cry Abba father. For that spirit beareth witness to our spirit that we are the children of God. Also: Ye are scaled with the holy spirit of promise, which is the pledge of our inheritance. Ephe. i Wherefore it is both extreme impiety, and also ignorance of holy Scriptures, to bring men into a continual doubt because of their infirmity, wherewith also the nature of the saints is infected. Which thing this present Canon doth, wherein all the doctrine of the Prophets and of the Apostles is condemned. And even by this only article, though all the other were convenient, the godly reder may judge, that the Papists and we strive not (as the saying is) about moon shine in the water, but about a thing most weighty. For the foundation of our salvation, the most proper end & scope of the Gospel is, to teach, that men, being penitent and believing from the heart, having no regard to their sins or to their own infirmity and unaptness, should assuredly appoint and without all doubting firmly believe, that for Christ's sake they have remission of all their sins, that they are in the favour of God, and have eternal life. This foundation of our salvation, and this only consolation of afflicted consciences the fathers of the Counsel overthrow by this their decree of perpetual doubting. where unto all the Idolatry and superstition of the Papacy leaneth. For take away doubting, and Purgatory is taken away, Peregrinations or Pilgrimages to the Images of Saints, the opinion of Merits, of fastings, and prayers, the sacrifice of the Mass for the quick and the dead, invocation of saints & such like, all these things (I say) if you take away doubting, are taken away. But contrarily to affirm & defend doubting, is to take away faith, & to abrogate the promises of the Gospel, and utter lie to blot it out of the hearts of men. The like pernicious error is established in the 18. Canon. That a man being justified, and set in grace, may perfectly fulfil the law of God. For although the regenerate do receive the holy ghost, yet continually, as long as we live in this life, there cleaveth to our nature a natural corruption, whose guiltness is forgiven in Baptism, by reason of which corruption the godly can not perform that which they would. For this cause made the Apostle this exclamation: O wretched man that I am, who shall deliver me from this body subject unto death? For he had a Rom. seven little before said: That which I would, I do not, but that which I hate, that I do: but I know that there dwelleth no good in me, that is, in my flesh. For to will is present with me, but I find no means to do good. For I do not the good thing which I would, but the evil which I would not, that I do. And again: The flesh lusteth against the spirit, and the spirit against Galat. v the flesh: and these are contrary one to the other, so that ye can not do the same things that ye would. This doctrine is necessary, whereby also they that are in deed godly, do understand, that howsoever they are regenerate yet they can not perfectly accomplish the law of God, lest peradventure they should fall into a pernicious doubt, if they should see in themselves also this imbec●…llitie of human nature not utterly and wholly regenerate, against which infirmity we must continually through y● grace of the holy ghost fight with a true faith. The 28. Canon, manifestly teacheth that the Counsel of Trent is not governed by the holy ghost, but is infected with the spirit of error. For they teach that a dead faith is a true faith, and that he which is endued with a dead faith is nevertheless a Christian, & then that think otherwise they curse. But these two points are plainly & manifestly contrary & opposite unto the doctrine of the Apostles. For a true faith is a lively faith, the gift of the holy ghost, whereby man is joined unto Christ, but that faith which is not lively, can not be a true faith. And here let two. Thes. iii. two. Cor. xiii. Eph. iii. them hear what james saith, whose authority in other places they somuch extol. Thou beleu est (saith he) that there is but one God? Thou dost well, the devils also believe and tremble, wherefore it is the faith of devils, and not a true faith, which is not a lively confidence in the James. two. mercy of God promised by his son, and so is it nothing else, than a human and vain persuasion, wherewith the greatest part of the world being deceived falleth into eternal destruction And even as thou mayest call the pain t image of a man, a man, so mayest thou also call such a persuasion or opinion, faith, which yet is not a true faith. But what a madness is it, to call him a Christian, which is endued with this dead faith without charity? Gala. v. Saint Paul saith: In Christ jesus neither circumcision is of any force nor uncircumcision, but faith working through love. And to the Cor. he writeth. If I have not i Cor. xiii. charity I am become like brass that soundeth, and as a cymbal that ryngeth. But the council of Trent acknowledgeth the man to be a Christian which is without charity. Hitherto they have imputed to our teachers that they teach a naked faith contemning charity, wherein they do unto them great injury: But now these good holy fathers themselves acknowledge them for Christians, which are without charity, and they count a dead faith for a true faith: Omitting to speak more sharply, what blindness is this? Thou seest now Christian reader, in how thick darkness the fathers and brethren of this Counsel do sit, who are utterly ignorant of the whole manner of Christian Religion and of the power of faith, wherein the whole strength of our salvation consisteth. Wherein also the just judgement of GOD is to be considered: for for as much as they of purpose and obstinately oppose themselves against the light of the truth, and do hold it back in unrighteousness, they are worthy of such so great blindness, whereby God punisheth sins with Rom. i. sins. In the 30. Canon they confirm satisfaction for the guiltness of temporal pain and also the fire of Purgatory, wherein may be satisfied the justice of God for the guiltness of temporal pain. Either of these errors are a derogation to the merit of the pas sion & death of Christ, & they declare also, the the Counsel is utterly ignorant what it is to obtain or to have remission of sins. For the holy scripture doth testify, that all they whose sins are forgiven them, are in the grace & favour of God as it is written: I will be merciful to their iniquity, jerem. xx●…i. & will no more remember their sin, that is: God doth so forget sins, that in no part he desireth to take vengeance of them, whom being repentant he freely forgiveth through faith for Christ's sake. As touching temporal pain to satisfy perfectly the justice of God, all the is laid upon Christ's Esay. liii shoulders, as Esay testifieth. The Lord hath put all our iniquities on him. He hath in deed horn our infirmities & carried our sorrows. He was wounded for our iniquities, and broken for our wickedness. The chastisement of ou●… peace was upon him. And john in his Canonical Epistle two. john. i two. john. two writeth: The blood of jesus Christ his son cleanseth us from all sin. Also: He is the propitiation for the sins of the whole world. These testimonies of the holy Scripture of the old and new Testament do manifestly teach that besides the obedience of Christ made in the flesh there is no other satisfaction for sins: and that they are foully deceived which do put some part of satisfaction either in their own passions or else in their feigned purgatory. To divide in half the merit of the passion of Christ, is utterly to abolish his merit: for he is no half or unperfect redeemer but a perfect redeemer, with one oblation (saith the Epistle to the Hebrews) hath he for ever made perfect those, which are sanctified. Heb. x. But because they see that the expiation or satisfaction for sins is by most manifest testimonies of the scripture attributed only unto Christ, they go about to avoid them by a vain distinction, when, they teach, that the sins themselves are not expiated, but that for the eternal pain dew unto sins the satisfaction of temporal pain is expiation made, but in affirming of these things, they show in very deed that they are utterly ignorant, what remission of sins is. For what other thing else is remission of sin, than that God first receiveth us into favour, and forgiveth the fault of sins, than also he remitteth the punishment which we have deserved by our sins? Wherefore where there is not a full and perfect remission of pain, but that some satisfaction is required, there also is not a full and perfect remission of sins. I know the Council of Trent can not unloose this knot, and if this be manifest to be the doctrine of the holy Ghost, then will fall away their satisfactions for sins and the fire of purgatory shall easy be quenched. And although the Lord sometimes do some what more severely chasten those whose sins he remitteth according to his will, as he understandeth to be expedient for them, yet is that by no means to be counted a satisfaction for the pain of sin, but a healthful discipline, to keep them in doing their duty, and to cause them to work their salvation in fear and trembling. When we are 〈◊〉. Cor. ●…i. judged (saith the Apostle) we are corrected of the Lord, lest we should be condemned with the world: He sayeth not that we are corrected, to the end we should satisfy part of the justice of God, but to the intent we should not sin hereafter or flatter ourselves in sins. Also that feigned fire of purgatory is manifestly against this sentence of Christ, wherein he saith: verily I say unto 〈◊〉. 〈◊〉. you, he which heareth my word, and believeth in him which sent me, hath eternal life, & shall not come to judgement, but hath passed from death to life. It is also contrary unto the most sweet consolation of the Apostle which is written unto the Thessalonians, where the death of the Godly is called a sleep. I will not (saith the Apostle) that you should be ignorant brethren of those which have fallen on sleep, etc. But it might be called a wonderful sleep if it were joined with so great a torment of purgatory fire? Which the Sophisters affirm differeth nothing from the infernal fire but only in respect of durance of time. Whereof you shall hear what the Disciple saith in his Sermon of souls, whose words are these. For if all the coals of the whole world being gathered together upon one heap were on fire, and if a man should stand in the midst of them, he should not susstaine so great heat, as the souls sustain in purgatory. Of this feigned fire of purgatory the holy prophets and Apostles know nothing, the holy scripture is ignorant thereof, neither knoweth it of any other fire after this life than of the infernal everlasting fire of the damned, which shall never be quenched but all the misery of those that shall be saved endeth in this world, wherein yet also is the beginning of eternal life. And although the bishops of Rome with their Cardinals, bishops, Sacrificers and monks were man●… years ago admonished of all these pernicious errors, ye●… see great is their stubborn●…es and security in defending of errors that in s●… manifest a light of the doctrine of the Gospel, they are bold to obtrude them again unto Christian people: so much are they bewitched by the spirit of lying, that they should not give place unto the truth of the heavenly doctrine which the Lord hath raised up again in the latter times, & hath kindled the true light in the hearts of many. I thought good to admonish the godly reader of all these things before I took in hand to confute the rest of the decrees and Canons, which were made under the Bishop of Rome Pius the fourth concerning the Sacraments: all which namely decrees and Canons seeing they were allowed by the Counsel gathered together the last year, they which are but meanly instructed in the doctrine of piety may most manifestly see, that there is no good thing to be hoped for at their hands. For what (but even briefly to repeat all things) piety or sound doctrine canst thou look for of them, which acknowledge not the disease of the corrupt nature of man, & dare deny it to be sin contrary to the Apostle? Which deny that man is dead through sin, and do attribute unto him strengths yet remaining, whereby he may apply himself unto grace? Which also excuse works of the ethnics and infidels from sin? Which are ignorant of the nature & difference of the law and of the Gospel? Which condemn the righteousness of faith, which through the obedience of Christ resteth only in the mercy of God? Which teach a man continually to doubt of the grace and favour of God? Which dream that the faithful can fulfil the law of God? Which besides the passion and death of Christ do teach us to seek other satisfaction in this life & in the world to come. What good thing (I say) can a Christian Public wealth hope or look for from such fathers? when as with their perverse and ungodly decrees they do not o●…ely pervert the foundations; and principal points of Christian Religion, but also, as much as lieth in them, utterly ●…uerthrow them. Where as there are five principal feast days, wherein the benefits of the son of God are yearly celebrated in the Church: the feasts of the Nativity of Christ, of his Passion, Resurrection, and Ascension into heaven, also the feast of whitsuntide. Of all these feasts the Fathers of the Counsel of Trent have left us nothing, but the names and truth of the history, which is also in the devils, unto which fathers thou mayst most aptly apply this saying of Paul. They profess that they know God, but in deeds they deny him, when as they are abominable, Titus. i. and not hearkening to his word, and reprobate to all good works. For the power and fruit of the holy Nativity of Christ is to purge and make clean our unpure Nativity, Psalm. li which were conceived, borne, and dead in sins. The Counsel of Trent extenuateth the power of this, whilst they extenuate the disease of original sin, and deny it to be properly called sin. The virtue and fruit of the Passion and death of Christ, is a perfect satisfaction for the sins of the whole world, and a full remission through the mercy of God. Contrarily the Counsel extenuateth the virtue of this merit, & teacheth that for the temporal pain of sins, we may satisfy both in this life by good works, and after this life in purgatory. The virtue and fruit of the resurrection of Christ is, that all they which believe in Christ are justified from i Cor. i two. Cor. i sin, and endued with righteousness, not with their own righteousness but with the righteousness of Christ, as it is written: which was delivered for our sins, and raised up for our justification. Contrarily the Counsel Rom. iiii decreeth, that part of the Righteousness which is of force before God to put away sins, consisteth also in our works. The virtue and fruit of the Ascension of Christ into heaven, and of his sitting at the right hand of the father (from whence also he sent the holy ghost unto his Apostles) is, that he only & alone hath opened the gate of the kingdom of heaven, is a continual intercessor for us Ephe. iiii unto the father, and sealeth our hearts with y● holy ghost, as with a pledge & earnest penny, that the faithful should be certain and not doubt of the favour & mercy of God towards Ephe. i Rom. viii. two. Cor. i them. Contrarily the Counsel teacheth that we should lay the consideration of our infirmity against the promises of God, and that because of it we ought continually to doubt of the grace and favour of God: and they judge it to be an arrogant confidence, whereby a man assuredly and undoubtedly promiseth unto himself the favour of God for Christ's sake. Yea and that more is, one of the Fathers of this Counsel in the defence of his Catholic doctrine not long sins was not ashamed to write. That there is no Stanislaus Hosius Bishop of Uarmienum Cardinal against Brentius. greater abomination before God, than if a man having no respect unto his own infirmity should certainly appoint and firmly believe that thorough faith his sins are forgiven for Christ's sake. Take away this firm consolation from a Christian ●…an, & the benefits of the son of God which we have rehearsed, which the Counsel of Trent derogateth, namely the full remission of sins, the is, of the fault & pain gotten by the blood of Christ, take away also the perfect righteousness which we have by the resurrection of Christ, and the assure●… testimony of the holy ghost, Whereby we believe without any doubting that we are in the favour of God for Christ's sake: and what can be left or given him that is available to salvation? But rather this ought continually to be the study of a Christian man, that we should fight against this distrust and doubting, which is naturally in us, and cleaveth unto us even against our wills, and expel it, so far is it of, that it should be a praise of piety modesty or humility, because of our infirmity to doubt of the grace of God offered us in Christ. The holy fathers of the Counsel judge, that it can not want the sin of arrogancy if a man having no regard to his own infirmity do assuredly appoint of the grace of God towards himself. In the mean time they consider not, how great a wickedness it is to accuse god in his promises of vanity & lying, Who having no regards to our infirmity promiseth & offereth his favour in Christ's to us being unworthy and wicked, and doth most severely admonish, and under the pain of hell fire command us, y● as repentant sinners, we should without all diffidence or doubt, that is, with a true and firm faith embrace it. He that believeth not, that is, that firmly appointeth not, that for Christ's sake he hath God merciful unto him, shallbe condemned. Mark. xvi And thus much of the doctrine which the Counsel of Trent, in the year. 1547, confirmed against the express word of God to establish their old errors. In the seventh and last session they began to make decrees also of the Sacraments which are added as seals unto the heavenly doctrine, wherein the promises of God concerning his free favour toward us, are sealed, and our faith confirmed. But I will not dispute long of these their decrees, whose true and manifest confutation is of late set a bro●…e: but I will only admonish that godly reader of certain things, that he may see, that the Counsel in this part also is not unlike unto itself, the having no regard unto the word of god, they appoint and decree what they lust themselves. In the first Canon they curse those which believe not, that there are seven Sacraments, being so most properly called & instituted of Christ himself. But who will not here straight way marvel at the rashness & boldness (omitting to speak more grievously) of the Counsel? When as Christ hath instituted only two Sacraments, and not m●… or fewer, to feign to these other five which are not proper lie Sacraments. For as for Baptism and the Supper of the Lord the Evangelists testify that Christ instituted them, to confirm our faith, which have that word, & promise, & outward symbols or signs. As for that other which partly are kinds of life instituted by God, and partly are ordinances, how dare they number them among Sacraments: When as either they want outward symbols, or else they are not seals of promises of eternal life? And because they dispute of the number of Sacraments of the new Testament instituted by Christ, with what rashness dare they to bring into the number either Repentance or Matrimony, when as the self same are found in the people of the old Testament? In the fifth Canon they decree: If a man say y● the Sacraments were instituted only to the nourishment of faith, Let him be accursed. What other thing I pray you do they in this Canon, than utterly to overthrow the use of the Sacraments. If the imbecility of our faith were not so great, that it would firmly rest in y● promises of God, what should we need Sacraments? by which God would help our imbecility, as the Apostle hath written of Abraham: Rom. iiii he received the sign of circumcision, the seal of the righteousness of the faith which was in uncircumcision. etc. In y● eight Canon the old impiety of the monks is confirmed which taught the Sacraments confer grace by the work wrought, without the good motion of him which receiveth. This Canon is against the doctrine of the prophets & Apostles, which testifieth that grace is not conferred but to those which believe in very deed. For even as y● word of promise nothing profiteth the unbelievers, but hurteth them, as the Apostle ●…estifieth, it is the savour of death to death to these that perish: so undoubtedly have the Sacraments the two. Cor, iiii self same consideration, which are added unto the promises of God, to confirm and increase grace offered by the promises of God, and received by faith. ●…y this error Monks of the later time have endeavoured themselves to commend the celebrations of their Masses, and to persuade men, that by the work wrought they are profitable for those, for whom they are celebrated, when as they neither confer any grace to the live sacrificer, neither yet profit the dead, or lookers on y● stand by. This error being already oftentimes confuted, the Counsel goeth about to establish. In the xiii. Canon they confirm all magical & histrionical rites, which were by little & little broughtinto the Church. of God, and they urge them with so great a necessity as▪ though they were the worshipping of God, that they do not only judge these to sin, but also strike them with their curse, which have either omitted or changed any of them. The words of the Canon are these: If any man say, y● the received & allowed rites of the Catholic Church accustomably used in the solemn administration of the Sacraments, may either be contemned or at the ministers pleasure without sin omitted, or by any other pastor of the Churches be changed into any other new rites, let him be accursed. In this Canon first is condemned the doctrine of Christ & of the Apostles concerning Christian liberty, whereof the Apostle hath written. In the liberty, wherein Chri●…hath delivered Gala. v. you, standye, & be not ye wrapped ag●… 〈◊〉 the yoke of servitude. Christ also saith. They worship me in vain tr●… thing the doctrines & precepts of men. The practice of the Apostles is condemned, which not only by y● testimony of y ● ●…gelistes, Math. xv but also of the high Priests used, not these rites: they baptized with all manner of water, Platina in the life of Sirtus the first, testifieth the Peter celebrated that supper of that Lord, with the Lords prayer with out any other rites. Not only all the pastors of our church are condemned, but also the primative churches, which were utterly ignorant of these rites, which human wisdom hath invented, & superstition increased. And thus much of the Sacraments in general: whereby we may conjecture that the fathers of the Council will correct no error, abuse or idolatry, for as much as they will not for peace and concord sake so much as remit the least rites and ceremonies, wherein there is none or small help, but have decreed to retain them with tooth and nail. Neither do we so earnestly dispute of ceremonies and outward rites, because we would for them have the peace & tranquillity of the church troubled, which may be retained without sin, but the the church should be instructed, that the opinion of necessity and worshipping is to be taken away, which opinion also converteth into horrible Idolatry things that are of their own nature mean and indifferent. In their Canons of baptism although they leave unto us the form prescribed us of Christ, yet they so pervert the administration and use thereof, that the faithful can hope for little consolation thence, unless they be more rightly instructed. For to omit their aware taper, savour of salt, spittle, chrisom, and such like, in conferring whereof they are more occupied, than in pouring on the water, which things also do rather obscure and vitiate the benefit of baptism, than commend it: In the. seven. Canons they bind him the is baptized to observe the whole law of Christ in the opinion, wherein the Schoolmen have delivered it: namely the forasmuch as (after the schoolmen's opinion) in the new law is given a perfecter law than in the old, they affirm that he which is baptized is bound in work to fulfil this law. But what other thing is this, than to give a sign of desperation in baptism? For the Sacraments are signs of the promise, and of the grace offered in the promise, whereby they are received into the favour of God which are not able perfectly to perform the commandments of God. In the mean time yet are they bound to the obedience of the law of God, whose curse is taken away by Christ, as it is written: Now you are not under the law, but under grace. Gala. v. No less ridiculous and ungodly are the fathers of the Council of Trent concerning confirmation. For in that they attribute unto the oil the power of the holy ghost which may not be given unto those the are baptized but by a bishop, what other thing is this than a human tradiion and a magical kind of inchantement? We read in deed in the Evangelist Mark, the the Apostles annoynte●… Mark. vi. many sick folks with oil and healed them, but this was a medicine of the body, and not an instrument of giving or communicating the grace of the holy ghost, which it signifieth: we will not speak of the blessing of the oil which is altogether magical, before it can serve for this spectacle. In the mean time how necessary the Catechism is in so great an ignorance and rudeness of the common people that they might rightly be instructed in true faith and religion, all the true Godly do see, and do deplore and detest the negligence of the Bishops and sacrificing priests: concerning this thing the Council is more dumb than a stone. In sum the Council of Trent neglecting the Catechism, thought by the Sacrament of confirmation to retain their gazing spectacle, thereby to blind the eyes of the rude, that they also might seem to do somewhat in the church, when as to teach (which thing also experience declareth) they are most unapt. But it is sufficient to have rehearsed at the lest the principal points of the former Counsel of Trent, wherein I trust I have she wed that the true and heavenvly doctrine of original sin, of free will, of that law and of the Gospel, of grace, & justification of the merit of the passion, death, and resurrection of Christ, of the certainty of our salvation, of faith and good works, of the Sacraments in general, of Baptism and Confirmation, is not only corrupted, but also the true use of them for the most part utterly abolished and clean taken away. All these decrees and Canons with a great many more, which contain no less impiety, which I will now with silence over pass, the fathers of this Counsel of Trent, in the year from the birth of Christ. 1562, the xviii. day of january, do as it were repeating them in these few words (should be celebrated, all suspension taken away, according to the form & tenor of the letters of our most holy Lord Pius the 4. most high Bishop) acknowledge and reverence them in this their first decree as most holy, and do approve and confirm them with their assent and authority. By these things (as I think) all Christendom may easily understand that the Cardinals, Bishops, Monks, & Sacrificers called together at Trent by the consent of the Bishop of Rome Pius the iiii. not to cleanse the doctrine of the Church from errors, which have not once with their little finger touched any one error of the Scholastical or Papistical doctrine, wherewith their books and decrees over flow: but they are assembled together with this only purpose and intent, to establish and confirm the Pope's tyranny in the Church, and also devilish idolatry, and through out all Christendom to oppress & utterly to over throw sound doctrine, and the followers thereof. Wherefore there is no cause why, that any man should be deceived with these their most flattering words, namely that they assembled together in this Counsel so the increase & advancement of faith & Christian religion, to assuage the calamities of these times, to quiet y● controversies of Religion, to restrain deceitful tongues, to correct the abuses of corrupt manners, & to restore the true ecclesiastical & Christian peace. For the sense of those words is, that the calamities of these times can by no other means be assuaged, or the controversies concerning religion quieted, unless the old & ancient superstition & idolatry be called again into the Church, & the all godly teachers (whom they in this place understand by deceitful tongues) should everywhere be put to silence; & that such which hithert●… being instructed which that word of God, have gain said their impiety & plainly convinced them of manifest idolatry, of infinity superstitions, abuses, & all kind of most pernicious errors, yea and also of most great impiety, should cruelly be put to death. But as touching the correcting of corrupt manners they are so far of to be careful, that they seem by all diligence to seek a greater licence for the maintenance thereof, when as it is not possible that there should be a greater dissolution of life & manners in all orders, but especially in the Clergy. And although as I suppose I have hitherto sufficiently & plentifully declared that the Counsel of Trent in this first decree hath most briefly condemned the sound doctrine of the Gospel in a manner in all his parts & articles, so that I need not to rehearse any more things, whereby to declare that all godly men ought to abstain from the amity & familiarity thereof, as from a most deadlyopen enemy of the eternal truth & celesti all doctrine, yet nevertheless because we would in other things also satisfy the desire of the godly reder, we will briefly also examine such things which they have decreed of the books of herctikes, of the sacrifice of the Mass, of the communion under both kinds, and of prebends. ¶ The first decree of the second Session of the sacred Counsel of Trent, under Pope Pius the fourth the xxvi. of February. 1562. THe sacred, oeconominall, & general Synod of Trent, lawfully assembled together in the holy ghost (the self same legares of the Apostolical seat being presidents in it) not trusting to human strengths, but cleaving to the help & aid of our Lord jesus Christ (who hath promised to give mouth & wisdom unto his Church) hath principally a regard unto this, to restore at the length to his pureness & ●…brightnesse, the doctrine of the Catholic faith being in many places corrupted and obscured by reason of the opinions of many which disagree among themselves, and to revoke the manners which have declined from the old institution unto a better manner of life, and also to convert the heart of the Fathers unto the children, and the heart of the children unto the Fathers. For as much therefore as it first of all considereth, that at this time the number of suspected and pernicious books, wherein unpure doctrine is contained, and far and wide spread abroad, hath to much increased, which thing in deed was the cause that many reformations were with a godly zeal made in sundry provinces, and especially in the high City of Rome, and yet could no healthful medicine profit this so great and pernicious disease: It hath thought good the the fathers which are ap pointed for this inquisition, should diligently consider what were needful to be done concerning Censures, & books, & that they should also in due time make relation unto the self same holy Synod, that it may with more ease dessever sundry & strange doctrines, as it were tars from the wheat of Christian verity, and more commodiously deliberate and decree concerning those things, which shall seem most opportune to the plucking out of doubts out of the minds of very many men, and to the taking away of the causes of ma ny complaints. And all these things▪ it desireth to be brought to the knowledge of all men what soever they be, as also by this present decree it giveth knowledge abroad, that if any man shall think that by any means these things pertain unto him, touching the matter of these books and Censures or any other things which it hath declared to be handled in this general counsel, he should not doubt, but that he shall which much favour be heard of the holy Synod. But because the self same holy Synod wisheth even from the heart, & earnestly desireth of God, those things that are profitable to the peace of the Church, that all we acknowledging our common mother upon the earth (which can not forget those whom it hath brought forth) may with one mind with one mouth glorify God & the father of our Lord jesus Christ, through the bowels of the mercy of the self same God, and our Lord and all those which have not communion with us, it allureth & exhorteth unto concord and reconciliation & that they would come unto this holy Synod: & embrace charity, which is the bond of perfection, & prefer the peace of Christ which rejoiceth in their hearts, into which they are called in one body. Wherefore hearkening unto the voice not of a man, but of the holy ghost, let them not harden their hearts, but not walking in their own sense nor pleasing themselves, let them be stirred up & converted to so godly & healthful an admonition of their mother. For the holy Synod as it allureth them, so also will it embrace them with all duties of Charity. Furthermore the self same holy Synod hath decreed that public faith or save conduit may be granted in a general congregation, and shall have the same force, and be of the same strength and weight, as if it had been given and decreed in a public Session. The second Decree published in the self same. two. Session. THe self same sacred Synod of Trent lawfully gathered together in the holy ghost (the self same legates of the Apostolical seat being presidents therein,) hath appointed & decreed, that the next Session to come shallbe had & celebrated the 〈◊〉. day after the most holy feast of the Ascension of our Lord, which shall be the. 14. day of the month of May. These things agree with the Originals, Angelus Massarellus Bishop of Thelesia Secretary unto the sacred Counsel. IN the beginning of this decree the Counsel maketh a preface that it regardeth this thing only, that the doctrine of the Catholic faith being defiled and obscured with the opinions of sundry men might be restored to his pureness & brightness. But how will they answer unto this promise, & to the expectation of the Church, I think it manifestly appeareth by those things which we have before spoken. Undoutedly this were a care meet for the Counsel, which yet they in nothing perform, but rather go about with human traditions to obscure and oppress the doctrine of faith being now many years by the labour of godly and learned men purged and cleansed. Farther we neither can nor aught to deny, but that there are very many books extant not so much suspected, as blasphemous and pernicious, but the romish bull hath eye to very few of them, especially to such as are of his court and faith, but by his Censure he noteth those only as heretical, which contain a healthful simple and plain explication of the truth, as we may see in the catalogue of the heretics. But in that the Counsel committeth that matter (namely the examination of pernicious books) unto a certain few friars, it seemeth therein to have small regard or eye to the estimation of itself, when as it putteth the judgement of the doctrine of the Church to the arbitrement of a few Sophisters. But with what conscience dareth the Counsel condemn books wherein they never looked, which they never read, nor never examined? But if they stand to the judgement of a very few monks, why are not the Censures, unto which the authority of the Council is added as it were a visor, published under their name and danger. For when such books are condemned and prohibited by the authority of the bishop of Rome and of the Council, simple Christian men think, that all these writings have been diligently examined of the fathers, when as they are nothing else but the perverse judgements of a few monks, which either gape for a Cardinal's hat, or otherwise flatter the Bishop of Rome, & are most deadly enemies of our doctrine. If they say time was so short that they themselves could not examine them, a goodly excuse I promise you, which now being these two years gathered together have published abroad five or six decrees. This that I have now spoken they observe not only in the examining of books, but also in the examining of all their Canons. For the Monks dispute and decree of the matter that is put forth, which Canons are afterward confirmed by the authority of the bishops, so that first the consent of the bishop of Rome be joined unto them, by whose spirit all things are there done by messágers coming between. When as therefore the writings of Godly & learned men are condemned of the Monks (whose ungodly & perverse judgements the council ratifieth, & by his authority confirmeth) we ought no more to be moved than 〈◊〉 we should read & here, that the doctrine of Christ being comprehended in the writings of the Apostles were condemned of the Pharisees, But in that all men (unto whom this matter seemeth principally to pertain) are which such clemency & humanity (if a mā●…oke upon that bare words) not only invited to come to Trent unto the council, but also promised saveconduite, how this their good will ought to be taken, by these things which we have spoken, it is not obscure. Forasmuch as almen are as yet bound by an oath unto the bishop of Rome, & do acknowledge the authority of the Bishop of Rome to be above the Council, upon whose back they also depend, if public faith and security given should only be the cause, that our men would not come unto the counsel, all men may see that there is no sufficient warrantise provided for them. For the bishop of Rome hath not given saveconduyt but the council, and because the spirit wherewith they are governed is a lying spirit, and a murderer, who would commit his life and health unto them, which hitherto have horribly persecuted our men omitting no kind of cruelty, and have put to death great numbers of them? But we will remit this disputation unto the Lawyers, unto whom the natures of public faith or saveconduit are better known. And it is the destiny of Godly pastors, that for the most part they are not brought to judgement to plead their cause, but that under the colour of right they might be put to death: which though the examples of Christ, of the Prophets, of the Apostles, and of the Martyrs john. xiiii: do testify. This process of the law (as they call it) must Godly teachers look for in this world, which will not betray the doctrine of the truth unto their enemies, of whom they are no more heard, than was Christ of the high priests unto whom when he answered he pleaded all our causes: For being demanded, whether he were Christ, he answered. If I tell you, ye will not believe. And if also I ask of you, ye will not answer me, neither will ye let me go. Luke. xxii. No otherwise undoubtedly seemeth the council of Trent to deal with us. For if our divines (as they would have them) should come unto Trent, to tender a reason of their faith, and would expound the verity of their doctrine, either they should not be heard at all as it came to pass in the year of our Lord. 1551. in the same place the Bishop of Rome's adherents being gathered together under julius that third: or else there should no credit be given unto them, when as they altogether are addicted unto the bishop of Rome by the bond of an oath, and all things should be done in prejudice of the truth, which also should be betrayed to the enemies thereof, which hardening their ears & their hearts brought from home that condemnation thereof, which dare not ou●…e hiss against the bishop of Rome. Wherefore there is now no disputation of the faith public but of godly & meet conditions of the Counsel, which hitherto could by no means be obtained of the Bishops of Rome, no not by the Roman Emperors. In the mean time whilst the fathers of the Counsel of Trent are busied not in seeking out the knowledge of the doctrine of the Gospel, but in condemning it and in confirming their errors, let us both in praying and teaching faithfully do our duty and be most assured that God which is in heaven, derideth their Counsels & laugheth them to scorn, & will before the end of the world even spite of their teeth spread abroad his doctrine thorough but the whole world. Now let us also come briefly to confute that other decrees which are set forth concerning the sacrifice of the Mass, and the Eucharist. ¶ Articles concerning the Sacrifice of the Mass to be examined by the divines. 1 WHither the mass be only a commemoration of the sacrifice which was made upon the Cross, and not a true sacrifice. 2 Whither the sacrifice of the Mass do derogate the sacrifice that was made upon the Crosse. 3 Whither in these words (do this in remembrance of me) Christ ordained that the Apostles should offer his body and blood in the Mass. 4 Whither the sacrifice that is made in the Mass profiteth the receiver only, and can not be offered for other as well quick as dead, & also for their sins, satisfactions & other necessities. 5 Whither private Masses, namely wherein the priest only & no other do communicate, be unlawful, and to be abrogated. 6 Wither it be repugnant with the institution of Christ, that in the Mass water is mingled with wine. 7 Whither the Canon of the Mass do contain errors, and be to be abrogated. 8 Whither the rites of the Church of Rome, wherein the words of consecration are spoken secretly and with a soft voice be to be condemned. 9 Whither the Mass ought to be celebrated, but in the vulgar tongue only which all men may understand. 10 Whither it be an abuse, to attribute certain Masses unto certain saints. 11 Whither the ceremonies, garments and outward signs, which the Church useth in the celebration of Masses, are to be taken away. 12 Whither it be one and the self thing, Christ to be offered up mystically for us and to be given unto us to be eaten. 13 Whither the Mass be only a sacrifice of praise and thanksgiving & not also a sacrifice propitiatory both for the quick and for the dead. Let them declare whither they be erroneous, or false, or heretical and to be condemned by the holy Synod. And the xiii. Articles above written concerning the sacrifice of the Mass which are now put forth to be examined of the divines, let them be so divided amongst them, that the half part of the divines (of those namely which shall speak first, which are in numbered 17) may answer only upon the 7. first Articles: and the rest of the divines which shall speak after them, to answer upon the rest of the Articles following. The decree for the examining of suspect and pernicious books, was as it were extraordinary. But now for as much as the ●…ucharist, is the third in number of the 7. romish Sacraments, and in the last Counsel of Trent the last Canons as touching confirmation were published abroad, that all Christendom may see that the first Counsel is continued and not a new begun, now I say they diligently observe their purposed order. And first are put forth the Articles which contain the matter of the disputation concerning the sacrifice of the Mass. And these Articles do declare that the doctrine of our Churches concerning this matter is not unknown unto the Counsel. So that they are the less to be excused from impiety, whilst wittingly and willingly they condemn the manifest truth, yea and even Christ himself and his Apostles. But it were to be wished for that of these Articles proposed there should be a disputation had in an assembly of all the orders of the empire, and of all the nobility of whole Christendom, which matter namely of the sacrifice of the Mass, amongst all the holy things of the papacy is the chiefest. But now for as much as only unlearned monks & friars, in a corner of the City of Trent, confer their sentences together, and that such as are not repugnant, and also not seriously, but only to establish this romish idol, all godly men ought to think it to be a trifling and vain action. And such is also the arrogancy of the Counsel, that it thinketh a thing scarce worthy that it should render a reason of his decrees and Canons to the Church of God everywhere in the worlddispersed abroad. But as concerning the preposed articles let us hear the doctrine of the Counsel, which the monks and friars ministered unto the Bishops, that it being confirmed by their authority, the said Articles should be published abroad by Canons. ¶ The doctrine and Canons concerning the sacrifice of the Mass. THe sacred Synod, etc. (That the ancient, absolute and fully perfect faith) and doctrine concerning the great mystery of the eucharist may be retained in the holy Catholic Church, and be in his pureness preserved all errors and heresies being put away) being instructed by the inspiration of the holy ghost, teacheth and declareth of it, in the it is a true and singular sacrifice, these things which follow, and commandeth the same to be preached unto the faithful people, and to be inculcated into their hearts. Because under the first testament (as Paul the Apostle testifieth) by reason of the imbecility of the priesthood of Levi, there was no perfection, it behoved (God the father of mercy so ordaining it) that an other should rise according to the order of Melchisedech, namely our Lord jesus Christ, which might accomplish and bring to perfection even as many as were to be sanctified. The same therefore one God and Lord although he once upon the altar of the cross would by his death offer himself unto God the father, there to work our eternal redemption, yet because by death his priesthood should not be extinguished to the end that he might show that he was appointed a Priest for ever according to the order of Melchisedech, and to the end he might (as the nature of men requireth) leave unto his said spouse the Church a sacrifice, wherein should be represented that bloody sacrifice which should once be done upon the cross, and that the memory thereof should remain unto the end of the world, and that the saving power thereof should be applied for the remission of those sins, which we daily commit, in his last Supper, the same night that he was betrayed, offered his body and blood unto God the father under the forms of bread and wine: and under the Symbols of those self same things, he delivered them unto his Apostles, whom he then ordained Priests of the new Testament, and commanded them, and their successors in the Priesthood to offer them by these words, Do ye this in remembrance of me, as the Catholic Church hath always understand it and taught. For the old Easter being finished, which the multitude of the children of Israel offered for a memorial of their Departure out of egypt, he instituted a new Easter, namely that he himself should be offered up of the Church by the Priests for a memorial of his passage out of this world unto the Father: when as he hath by the shedding of his blood redeemed us and delivered us from the power of darkness, and transferred us into his kingdom. And this is that clean oblation which can not be defiled by any unworthiness or malice of the offerers, which also the Lord by Malachy foretold should in every place being clean be offered in his name, which should be great among the heathen, of which also Paul meant writing unto the Corinthians, when he sayeth that they which are defiled by participation of the table of devils can not be made partakers of the table of the Lord, understanding in both places by the Table the altar. This also is lastly that oblation which was figured by the similitude of so many sacrifices in the time of nature and of the law, as which comprehendeth all things by them signified as it were the consummation and perfection of them all. Because in this divine sacrifice which is done in the Mass, that self same Christ is contained, and unbloodily inviolated, which once bloodily offered himself upon the altar of the Cross, the holy Synod teacheth that this sacrifice is in very deed propitiatory and by it is brought to pass that if with true heart and fullness of faith, with fear and reverence, we come contrite & repentant unto god, we may obtain mercy and find grace in help of opportunity. For the Lord being pacified with the oblation hereof, forgiveth great crimes and sins, and giveth grace and glory: For it is one and the self same sacrifice, the self same in number is offered by the ministry of the priests which then offered himself upon the Cross differing only by the manner of offering the fruit of which oblation, (of the bloody oblation I say) is by this unbloody oblation most abundantly received, so far is it of that it should by any means by this be derogated. Wherefore (according to y● tradition of the Apostles) it is rightly offered for the faithful, not only such as be quick but also for the dead in Christ, not yet purged to the full, for their sins, for their satisfactions and other necessities. And although the Church hath sometimes used to celebrate certain Masses in the honour and memory of Saints, yet it teacheth not that sacrifice is offered unto them, but unto God only, which hath crowned them, wherefore the priest useth not to say: I offer sacrifice unto thee O Peter or Paul, but giving thanks unto GOD for their victories, and imploring their aids, he exhorteth all men to imitate them. Farther forasmuch as it is convenient that holy things should be administered holily; and this sacrifice is of all things most holy, the catholic Church, to the end it should worthily and reverently be offered & received, suiteth a sacred Canon, so pure from all manner of error, that there is nothing contained therein, which doth not give a great sweet savour of a certain holiness and piety, and erecteth the mind of the offerers unto God. And for asmuch as the nature of men is such, that it can not easily without outward helps be lifted up unto the meditation of things divine, for that cause the Godly mother that Church hath instituted certain rites, namely that certain things in the mass should be pronounced with a soft voice and other certain with a louder voice, it hath also adjoined Ceremonies, as mystical benedictions, lights, incenses, vestments, and many such other like things, taken out of the Apostolical Discipline and tradition, whereby both the majesty of so great a sacrifice should be commended, and the minds of the faithful should by these visible signs of religion and piety, be stirred up unto the contemplation of things most high, which lie hidden in this sacrifice. The sacred Synod would in deed wish, that in all Masses, some of the faithful should communicate, that the fruit of that most holy sacrifice might come unto many: and yet though it come not always so to pass, doth it not therefore condemn those Masses, wherein the Priest alone sacramentally communicateth, as private & unlawful, but rather alloweth and commendeth than, for that those Masses also ought in very deed to be counted common, partly because in them the people spiritually communicateth, and partly because they are celebrated by the public minister of the Church not for himself only, but also for all the faithful, which pertain unto the body of Christ. Farther the holy Synod admonisheth that commandment is given from the Church unto the Priests, to mingle water with the wine that is offered in the chalice, both because it is thought that the Lord Christ did so, and also because out of his side came forth water together with blood, which Sacrament is by this mixture kept in memory, that for as much as peoples are in the Apocalypse of blessed john called waters, the union of the faithful people with the head Christ should be represented. And although the Mass contain great erudition of the faithful people, yet the fathers thought it not expedient, that it should everywhere be celebrated in the vulgar tongue. Wherefore the old rite of every Church and the rite approved, by the holy Church of Rome being every where retained; lest the sheep of Christ should hunger, lest the infants should desire bread, and there should be none to break it unto them: the holy Synod commandeth pastors, and all them that have cures of souls, that oftentimes between the celebration of Masses they either by themselves, or by others expound some what of those things which are read in the Mass, and among other things declare some mystery of the most holy Sacrifice, and especially on the Sundays and holy days, But because against this ancient faith and doctrine founded in the sacred Gospel by the traditions of holy fathers, there are at this time many books written, many things are also taught and disputed, the holy Synod after many and weighty entreys' delitherally had concerning those things, hath with one whole consent of all the Fathers, ordained by these Canons following to condemn and thrust forth out of the Church those things which are repugnant unto this most pure faith and sacred doctrine. Canons. 1 If any man shall say, that in the Mass is not offered unto GOD a true and proper Sacrifice, or that to be offered is no other thing, than Christ to be given us to be easen or that it profiteth the receiver only, let him be accursed. 2 If any man shall say, that the sacrifice of the mass is only a sacrifice of praise & thanks giving & not a sacrifice propitiatory, & that it ought not to be offered for the quick and the dead, for sins and pains, and other necessities, let him be accursed. 3 If any man shall say that by these words, Do this in remembrance of me, Christ instituted not the Apostles Priests, or that he ordained not, that they and other Priests should offer his body and blood, let him be accursed. 4 If any man shall say, that the most holy Sacrifice of Christ done upon the Cross is blasphemed by the Sacrifice of the Mass, or that it is by it derogated, let him be accursed. 5 If any man shall say, that it is fraud and deceit, to celebrate Masses in the honour of saints, & for the obteynement of their intercession, as the Church intendeth, let him be accursed. 6 If any man shall say, that the Canon of the Mass conseyneth errors, and is therefore to be abrogated, let him be accursed. 7 If any man shall say, that ceremonies, vestments, and outward signs, which the Catholic Church useth in the celebration of Masses, are provokements unto impiety, let him be accursed. 8 If any man shall say that Masses, in which the priest alone communicateth are unlawful, & therefore to be abrogated, let him be accursed. 9 If any man shall say, that the rite of the Church of Rome, wherein the words of consecration are spoken with a soft voice, is to be condemned, or the Mass ought to be celebrated only in the vulgar tongue, or that water is not to be mingled with wine in the Chalice, because it is against the institution of Christ, let him be accursed. At the first the Counsel endeavoureth to set forth itself with a sheeps clothing: for it promiseth the old, absolute and fully perfect faith and doctrine of the eucharist. These things if a man that is in deed godly should hear, what hope would not he conceive that it should come to pass, that the true use of the Supper of the Lord should be restored according to the institution of Christ, and doctrine of the Apostles, and practise of the primative Church? For the doctrine of Christ & of the Apostles is most ancient, & it is only absolute and fully perfect. Neither also is the practice of the primative Church unknown, which religiously observed both the doctrine and also the rites delivered them by the Apostles. Let us hear as touching this thing the testimony of ●…Platina being one of the bishop of Rome's favourers ●…n the life of Sixtus the first, bishop of Rome, how bare and simple the celebration of the Supper of the Lord was, when as rites and ceremonies were as yet utterly unknown, which the latter age added unto it without the word of the Lord. This simplicity (I say) and pureness godly men would think the Counsel promised by these their words, if they had not straight way added things that are directly repugnant with the institution of Christ and of the Apostles. For it teacheth that the Eucharist is a true and a singular sacrifice, and it decreeth that it ought to be preached unto all the faithful and to be inculcated into their hearts. Neither do we contend about this word sacrifice, the Eucharist also may after his manner be called a sacrifice, because it comprehendeth the memory of the sacrifice of Christ, and a thanksgiving of the faithful. And that this was not the meaning of the holy fathers, they manifestly show, when they affirm: that it is a true and singular sacrifice propitiatory, and not only a memorial of an other sacrifice, which thing they will a little afterward more expressedly decree, and in their Canons confirm with a curse. But let us briefly examine the reasons & arguments, by which they go about to confirm the sacrifice of the Mass. The first argument is: In the old Testament by reason of the imbecility of the sacrifice of Levi, there was no perfection. Wherefore in the new Testament, it behoved that one should rise, namely our Lord jesus Christ which might accomplish and bring to perfection even as many as were to be sanctified. To this we answer, that we grant the whole argument, and with the Apostle we affirm that the self same thing is accomplished in the Passion and death of Christ, The precept (sayeth he) that went before was abrogated, because of imbecility, and among them were many made Priests, because they were not suffered to endure by reason of death. But this man, because he endureth for ever, hath an everlasting Priesthood, wherefore he is able also fully to save those which come unto GOD by him, ever living, to this end to maké intercession for us. And least any man should understand this of any other Sacrifice than of that which was done upon the Cross, straight way he addeth: This he did once, when he offered up himself. And in the 〈◊〉 cha●…: Not that he should offer himself often, as the high Priest entered into the holy place every year with strange blood, for than must he have often suffered since the creation of the world. But now in the end of the world hath he appeared Once to put away sin, by the Sacrifice of himself. And as it is appointed unto men that they shall die once and after that cometh the judgement, So Christ was Once offered to take away the sins of many. These testimonies of the Apostle do most manifestly teach that the imbecility of the Sacrifices of Levi is taken away by the sole and only sacrifice of the Crosse. And so far ●…t of, that the Sacrifice of the Mass can be confirmed by this argument, that it can scarcely by any more strong argument be overthrown. For if it should daily be offered by Priests, which are as much mortal as were the Priests of Levi, and also have their successors, how should it differ from the levitical Sacrifice in consideration of imbecility? For the levitical Sacrifice because of imbecility was done every year: but the sacrifice of Christ because of his perfection was done but once. The second argument is: The priesthood of Christ was not to be extinguished by his death. Therefore the Eucharist is a sacrifice. The Answer. I deny the consesequence. For the priesthood of Christ is not extinguished, although the Eucharist be not converted into a sacrifice. For how Christ doth the office of an eternal priest in heaven, the scripture every where teacheth. For for as much as there are three offices belonging to a Priest, namely to teach, to offer and to pray: all these things he hath not only fulfilled in his flesh, but also the power thereof hath endured even from the creation of the world, and shall endure unto the end thereof. For concerning the will of his father he taught from the. thirty. year of his age even unto the .xxxiiii year. Farther in the days of his flesh when with a Heb. v. strong cry and tears he offered both prayers and also supplications unto him which could deliver him from death, he was heard for reverence sake. Lastly he offered himself upon the altar of the cross an oblation unto god Esay. liii. two. Cor. v the father for the sins of the whole world, for a sweet smelling savour unto the Lord. Seing therefore Christ jesus is this day, yesterday, and for ever (as the Apostle sayeth) which was unto mankind even from the beginning the word of the father the messenger of his will, by whose hand also the law was given, by whom it was to be fulfilled. So also the power of the sacrifice, which he wrought upon the cross, hath endured in all times, whereby all the Gal. iii. patriarchs through faith obtained eternal life, which thing the Apostle signified by this adverb (yesterday) The Heb. i. self same power of this sacrifice endureth not only now presently, but also with all our posterities, and that for ever. Likewise the power of his prayer & intercession endureth Rom. viii. for ever, who sitting at the right hand of the father, maketh intercession continually for us. When as therefore that true use of the supper, which is an eating & not an oblation of the body & blood of Christ in the supper, extinguisheth not this his perfect, absolute, perpetual & eternal sacrifice, for the cause all the godly may judge that this reason of the fathers is weak to establsh the sacrifice of the mass The third argument: Christ is a priest according to the order of Melchisedech. Melchisedech offered bread and wine, Therefore the Eucharist is a sacrifice for the quick and the dead. Thou wilt marvel Christian Reader at the form of this Sillogesmus, which in no point hangeth together, but undoubtedly such are the reasons of all maintainers of the papacy, otherwise this argument will be no defence unto them. For if it were brought into a form, this should be the argument. Melchisedech the priest offered bread and wine. Christ is a priest according to y● order of Melchisedech. Therefore in the Supper he offered bread and wine. By this conclusion not only their transubstantiation shall fall, but also the sacrifice of the body and blood of Christ shall utterly be nothing. For Melchisedech offered not the body of Christ, but bread, but the papists say Christ offered his own body and not bread. Farther to the mayor or first part we answer. That Melchisedech never offered unto God the Father bread and wine which thing they can never prove by the text, but offered them unto Abraham and his companions, whom as they returned weary from the victory he refreshed, which thing this Hebrew word Hotsia declareth, which signifieth not to offer, but to proffer. And if Melchisedech were to be compared with Christ in consideration of bread and wine, the author of the Epistle unto the Hebrews whatsoever he was, being undoubtedly a diligent searcher of the holy scriptures, would by no means have left it unspoken of, whereof yet he maketh no mention at all. But in the the holy fathers used not only this figure, but also the name of a sacrifice, it is not to be doubted, that they understood not on lie the memory of this sacrifice, but also thought by this means to help their imbecility, which were accustomed to the sacrifices either of the jews or of the Gentiles. There withal also they laboured to repel the importunity of those, which cried that Christian people contrary to the manners and custom of all nations and peoples wandered without any outward and public sacrifice. Wherefore they opposed against all men as well Jews as Gentiles the Eucharist, wherein not only all the godly and faithful communicated in the body and blood of Christ, but also a public and solemn memorial of the sacrifice that was done upon the cross was celebrated with Heb. 13. thanksgiving, that is (as the Epistle to the Hebrews sayeth) by him the sacrifice of praise was offered unto God, that is, the fruit of the lips that confess his name. In this place also is diligently to be noted the inconstancy and short memory of the Council of Trent, for that here it affirmeth the by the sacrifice of the Mass is represented a sacrifice propitiatory, but afterward it striketh with a curse those which deny the the sacrifice of the mass itself is the very sacrifice propitiatory for the sins of the quick and the dead, whereof we will speak in his place. But whereas they say that in the sacrifice of the mass is represented the bloody sacrifice the was done once upon the cross, what other thing do they make of the mass than a Paschal or Easter play? From which in this thing only the mass differeth, because in a Paschal play the history of the passion of Christ is represented by many persons, but in the papistical mass, all things are done by one only sacrificing priest. If a man should demand of them, by whom this sportful and histrionical representation was instituted, which consisteth in outward gestures, they can bring forth neither the Apostles, nor Christ, as it is a little before showed out of Platina. For these histrionical gestures of these sacrificing priests were utterly unknown unto the Apostles and unto the primative church. But whereas the holy fathers of the counsel say, that Christ in his last supper offered unto God the father his body and blood under the forms of bread and wine, that is by the same simplicity of all the Godly rejected as of that Counsel it is affirmed, for thereof they can neither bring out a testimony of the holy scripture, nor yet a testimony of any allowed writer as our men have in other places abundantly declared. Of the self same authority is that which they affirm of the Apostles, namely the Christ by these words: Do this in remembrance of me, ordained the Apostles priests of the new Testament. For they feign that a peculiar kind of men was ordained and instituted to celebrate this sacrifice, namely priests, which should daily for the sins of the quick and the dead offer the sacrifice of the mass in a player's garment accustomed to be used in the Romish church. But there is none so rude in the holy scriptures, which seeth not the the counsel is to far out of the way in this thing. For forasmuch as sacraments are added as seals unto doctrine, the administration of them is given in charge unto them, unto whom the ministry of teaching is committed. Wherefore even as Christ by this word, baptize ye, ordained not a certain kind of life of Baptizers, so also by these words (do this) he ordained not any certain order of sacrificers, which through out the whole papacy are as apt to teach, as is an Ass to play on the harp. And such is the impudence of an infinite number of sacrificing priests that they are not ashamed to say, that it pertaineth not to their duty and office to teach in the Church, which are ordered only for three things in the mass (as a certain one of this kind of great learned men spoke) and that by these formal words. Receive power to offer sacrifice unto God & to celebrate masses both for the quick In the pontifical book folio. 20 Exod. 12. and dead, in the name of the Lord. The fourth argument: In the old Testament the paschal Lamb was not only eaten, but also offered up. Therefore in the Supper of the Lord also, which was signified by the Paschal Lamb, the body of the Lord is not only to be eaten, but also to be offered up. I deny the consequence. For the Apostle Paul comparing that Easter of the old Testament with the Easter of the new Testament, writeth: For our 1 Cor. 5 easter also was offered up even Christ, he saith not is offered up, & shallbe offered up in the Eucharist, but was offered up, understanding derstanding the sacrifice the was done upon the cross. For even as the immolation of the Paschal lamb was a bloody immolation, so also Christ upon the cross offered unto the father a bloody sacrifice for the sins of the whole world. Therefore the immolation of the paschal lamb, doth no way confirm the idolatrous sacrifice of the Mass, which paschal Lamb, was a figure and type of the Sacrifice that should be made upon the cross. The v. argument in Malachy we read written: From the sun rising to the Sun set, great is my name among the Mal. 3. gentiles, & in all places a clean oblation is sacrificed, & offered unto my name, because my name is great among the gentiles, saith the Lord of hosts. If we say the the prophet speaketh this of the prayers of the godly, & of the sacrifice of praise of which the Epistle to the Hebrews thus speaketh: by him therefore let us always offer unto god the sacrifice of praise, that is the fruit of the lips which confess his name, they will straight way answer unto us, that this is an invention and feigned tale of the Lutherians, let them Jerome b●… on the. 3 chap: of malachi. therefore hear what Jerome saith upon this place, whose authority is with this counsel counted most sacred, who understandeth the sentence of the prophet, to be spoken of the prayers of the people of the new testament, & by no means understandeth he it, of the oblation of that body & blood of Christ. Wherefore let them cease by this place to confirm the sacrifice of the Mass, which in no part maketh on their side. The sixth argument. The Apostle writing unto the Corinthians saith: ye cannot be partakers of the table of the lord, & of the table of devils. On that tables of devils were made. Wherefore also on the table of the lord is an oblation of the body & blood of Christ. There is no reason at all of this con sequence. For the apostle doth of this thing only admonish the Corinthians, that they which communicate in the supper of the Lord, wherein is celebrated the memory of the sacrifice of the cross, ought not to communicate with the sacred things of the gentiles in whose name so ever they come: For they were offered unto devils & not to God, although the Gentiles thought they offered sacrifices unto the true and lively God. But by this place the adversaries shall never prove, the the Eucharist is a sacrifice propitiatory, which the Apostle calleth the Supper of the Lord, and in no place a sacrifice. And all men see how weak this consequence of the Council is: Paul in either place understandeth an altar, therefore in either place is sacrifice made. But what if in either place he understood not an alter? He calleth it the table of the Lord and not an alter. These arguments in an evil cause are far sought and fetched and they labour in vain by words & conjectures to establish that, which may be confuted by the institution of Christ and manifest testimonies of Paul. The last argument is taken of the custom of the patriarchs and jews, unless peradventure they understand the Gentiles also under the name of (nature) as in y● last former Council in the year. 1551. A Monk at Trent openly preached: the the Gentles are by the law of nature saved without Christ. The argument is. To a figure or shadow answereth a body. The sacrifices of the Gentiles and jews signified the sacrifice of the Eucharist. Therefore the Eucharist is a sacrifice. Of the sacrifices of the Gentiles we will now say nothing, whose gods are devils, & their sacrifices are sacrifices of devils, and not of God. But only we will speak of the sacrifices of the jews, which no Christian man denieth but that they were types and figures of Christ. And they were types of the sacrifice the was made upon the cross, as we have before showed out of Paul: because the sacrifice of the cross was the consummation and perfection of all the levitical sacrifices. Wherefore y● minor or second proposition is simply to be denied, for as much as the jewish sacrifices shadowed not the Eucharist, but the sacrifice which was made upon the cross. These things I thought briefly at the lest to touch, and not thoroughly to entreat of, the even the unlearned also might see, that the sacrifice of the papistical mass leaneth to no firm reasons or arguments, which sacrifice the counsel of Trent (but I fear me to late) confirmeth by their authority: now let us make haste to examine those doctrines which follow. For I would not hold the reader in those things which of themselves are manifest, and are of other learnedly and abundantly confuted. In the third doctrine is by these most manifest words taught, that the sacrifice of the mass is in very deed prop●…tiatory and the through it is obtained grace, by oblation whereof the Lord is pacified, and forgiveth great crimes & sins: Of it one only reason is brought forth of the Council. Christ is a sacrifice propitiatory, In the Eucharist is Christ. Therefore the Eucharist or mass is a sacrifice propitiatory. CHildren the have been brought up in schools, do see that in this argument are four terms, for Christ signifieth one thing in the mayor or first proposition & an other thing in the minor or second proposition. For Christ is called a sacrifice in y● action, or rather passion, wherein he was offered upon the cross unto God the Father for the sins of the world. But in the Supper he is called the meat of the faithful. Christ therefore is but one in consideration of the person, but diverse respects cleave unto him. And therefore he would in the Supper be eaten and not offered as the Apostle expressedly expoundeth: As often as ye shall eat this bread and drink of this cup, ye shall show the Lords death, till he come. He saith not, so often as ye shall offer this bread, but shall eat this bread. 1. Cori. 11. Wherefore even as it followeth not: Christ healed Peter's wives mother. Christ is in the Eucharist. Therefore christ in the Eucharist healeth Peter's wives mother: So also followeth not this argument brought of y● sacrifice of the mass. Thou wilt now laugh Reder (as I suppose) at their ridi culous conclusion, but mark well, & thou shalt see that the coum sell of ●…rent doth after this manner conclude & no otherwise. Who therefore would not deride their decrees? It is necessary the they come armed with other arguments, if they will with extreme unction succour their mass being now sick, & in a man ner in all provinces and kingdoms giving up the ghost. Howbeit they are not ashamed in the mean time to affirm that the sacrifice of the mass doth not derogate the sacrifice of the cros. If by virtue of the sacrifice of the Cross all sins are forgiven (as the doctrine of the prophets & of the Apostles every where teach, it followeth, that by the sacrifice of the mas no syn is forgiven: but if certain sins are forgiven by the sacrifice of the mass, as this decree manifestly saith: Then not all sins are forgiven by the sacrifice of the cross. Let all up right men here judge what a great derogation it should be to the sacrifice of the cross if they affirm the in themas is a sacrifice propitiatory for the sins of men? And unless the whole world had been bewitched with this opinion, that by the work of the sa crifice of the mass sins are erpiated, the rights & yearly revenues of the sacrificing priests and Monks, had not so increased, who have almost scraped unto themselves all the treasures of the world. Let all the godly readers also mark in this place that the mass which was allowed by the Interim, is condemned of the counsel and utterly taken away: under colour where of many were deceived, especially for the in the imperial Miche●… Heldgug bishop of Sydon at the counsel of August celebrated in the year. 1548. assemblies it had the bishop of Sydon as a trumpet and open publisher thereof, who persuaded men, that in the restoration of the mass, is not commended unto y● church a sacrifice propitiatory, but a sacrifice of commemoration or of thanks giving: for there was but one only sacrifice propitiatory which was done upon the cross, but in the is a sacrifice of thanks giving or of commemoration wherein the passion of Christ should be represented. But whereas the council saith, that the fruit of the sacrifice of the cross is by the sacrifice of the mass applied to the beholders of the mass & is received of them, thereof they bring no reason at all, whereas there was yet most need of all. For the holy scripture in no place maketh any mention of this application: Discipulus in deed in a ser Discipulus in his part of Saints. mon of the. 12. fruits of the mass, maketh mention of this also but without testimony of the scripture. The scripture teacheth that the benefits of the sacrifice of Christ are applied unto the believers, by the receiving of the sacraments, but nowhere do they teach that they are applied to the believers, by the recevig of the sacraments, but no where do they teach the they are applied by herring or seeing of mass. Wherefore it is a horrible profanation of the supper of the Lord which the counsel in this place confirmeth, & y● also the sacrifice Sacrifice for the dead. of the mass is to be offered even for the dead, & as the coum sell termeth for such as are not yet fully purged. For the lord instituted the Eucharist for the living & not for the ded. Nether would we have only lookers on & hearers, but gests, eaters, & drinkers acordig to his institution, which shuldshew forth his death. But of the error, that men are purged in the fire of purgatory, we have before spoken enough, namely that it is nothing else, but a vain feigned lie brought into the church through ignorance of 〈◊〉 power of the passion & death of Christ. For souls are not purged from sins by any fire either terrestrial or infernal, but by the death & blood of jesus Christ, as john 1. john. 1. saith: The blood of jesus christ, his son cleanseth us from all sin Even as therefore there is no purgatory fire, so also is it nothing else but a profanation of the supper of the Lord, to offer sacrifice for the dead, whom also it should nothing profit, although it did much profit them the be on live. For y● ministry of the word & the Sacraments was instituted for the living & not for the dead. But it profiteth the dead so farforth as it was applied unto them when they were on live, after death there is no more application by the ministry of them that be on live In the which doctrine or decree are confirmed two pernicious errors: One is: That masses are to be celebrated in the honour of saints. The other is: that the aids and helps of saints are to be implored: both which are repugnant unto the express word of God. For Christ instituted not the Eucharist to the memory of saints, but for the commemoration of his death: do this (saith he) in remembrance of me, & not of my mother or of my saints. Paul calleth it the showing forth of the death of Christ's 1. Cor. 11. and not of saints. For although it be not of itself ungodly, even in the use of the Eucharist to make mention of the saints, which have valtantly lost their lives for the glory of Christ, and constantly shed their blood, in confessing of him, as we read was done in the primative church: yet is it sin and a horrible profanation of the Supper, to teachy● by this work wrought the aids and helps of saints are deserved and applied unto them: When as in the eucharist Christ dealeth with the faithful, and the faithful with Christ, and not with dead saints. But of itself it is wicked and idolatrous to call upon saints. For invocation of saints not only wanteth an express commandment and promise of God, but it is ex pressedly commanded in the scripture: the we should call upon psal. 50 Math. 1●… God only in all adversities. Call upon me in the day of tribulation and I will deliver thee, and thou shalt glorify me. Christ also: Come unto me all ye the labour and are laden, and I will refresh you. But of that dead saints the Scripture testifieth that they are ignorant of things human, as it is written: Abraham knoweth us not, and Esay. 63. Israel hath not known us. Thou Lord art our father, our redeemer, etc. For y● meaning of the Prophcte is: we in vain convert ourselves either to Abraham, or to Israel which are dead, and are ignorant what is done on earth, unto whom our cogitations and temptations are not open: But thou God only art the searcher of our hearts, and embracest us with a fatherly affection, which also only and solely canst deliver us from all evil. Wherefore forasmuch as it is of itself wicked to implore the aids and helps of saints, whither it be in spiritual things, or in things outward & corporal the impiety is by this decree doubled, whereunto the Eucharist also is compelled to serve, which was not to this end instituted of Christ, but rather neglecting the defence and invocation of saints, we are taught to seek and repose all our defence against all manner of evils in Christ only. In the sixth decree the Counsel affirmeth: That the Canon of the mass is so pure from all error, the there is nothîg contained therein which giveth not a great sweet savour of a certain holiness and piety, etc. And afterward in the vi. Canon it striketh with a curse all those which say y● the Canon containeth any errors. What is impudence, if this be none? In so great a light of the truth of the Gospel to deny, the the Canon of the mass containeth any errors? But I will not make any long con futation of them, but briefly make mention of the principal errors, which at the first sight the godly reader shall perceive are repugnant unto the holy Scripture. The first error: Straight way in the beginning of the Canon, the Priest speaketh thus: For whom we offer unto thee, or else, which offer unto thee this sacrifice of praise both for himself and for all his, for the redemption of their souls. Thou seest here Christian Reader not only a small error, but also horrible impiety: a sacrificing priest to offer the sacrifice of the mass for the redemption of souls when as all the souls of the Badly are by the sacrifice of Christ done upon the Cross redeemed from the anger of God, from sins, and from hell, as it is written unto the Hebrews: Christ the high priest of good things to come, by his own proper blood hath entered once into the holy Heb. ix. place, having obtained eternal redemption. The second error. After mention made of the Apostles & of certain saints, the priest addeth: By whose merits & prayers we beseech the grant, that in all things we may be defended by the aid of thy protection. What merits I pray you have the saints, by which we get the protection of God? The saints could not deserve Luke. xvii. any thing for themselves, how then can they succour us by their merits? If ye shall do all things (saith Christ) say ye we are unprofitable servants. Paul also: God forbidden the I should glory but in the cross of our Lord jesus Christ. Gal. v. Philip. iii. Also: I think all things but loss for the excellent knowledge sake of jesus Christ my Lord, for whom I have counted all things loss, and do judge them to be dung, that I might win Christ. What shall the losses of saints be merits unto us of the protection of God? which are protected by the merit only of Christ. In like manner also must we judge of the prayers & intercessions of saints, when as by the scripture we are sent unto Christ our only intercessor, who is in heaven (saith Paul) Rom. viii. john. xvi. & maketh intercession for us. Christ also: Whatsoever ye shall ask the father (saith he) in my name: he saith not in the name of my saints, he will give it you. And john: If any i joh. two. man shall sin we have an advocate with the father. jesus Christ the just: he saith not we have many advocates, but many, yea all the saints have only one advocate, Christ jesus our Lord. ¶ The third & most horrible error is that the priest after the consecration speaketh thus of the body & blood of Christ: We offer (saith he) unto thy excellent majesty of thy gifts & rewards a sacri ✚ fice pure, a sacri ✚ fice holy, a sacri ✚ fice immaculate, the holy bre✚ad of eternal life, & the cha✚lice of perpetual salvation, Upon which we beseech thee vouchsafe to look with a merciful & cheerful countenance, & accept them, as thou vouchsafedst to accept the gifts of thy just child Abel: and the sacrifice of our patriarch Abraham, & the holy sacrifice & immaculate oblation which thy high priest Melchisedech offered unto thee. Can Christ be more blasphemed than he is here? can there be any thing spoken more contemptuously of y● sacrifice of the body & blood of Christ? The sacrificing priest prayeth, that God the father would with a merciful & cheerful countenance look upon his son. Is the father angry with Christ raignig in heaven, unto whom he must be reconciled by a sacrificing priest? Let the papistes say what they will, & turn themselves into all forms, yet they can not wind themselves out of this. For when y● consecration is done, he speaketh not of the bread & wine, which which God (especially if they remain in their substance) is never angry. Neither also speaketh he of the persons, for whom he offereth, but of the sacrifice itself which is offered, even of the body & blood of Christ, that is of Christ himself. What greater blasphemy can there be than this. Farther how much they esteem Christ, let the godly reder diligently mark. The sacrificing priest prayeth, the Christ may please god the father, as the sacrifices of Abel, Abraham, & Melchisedech pleased him. Abel offered of the first borne of his flock. Abraham offered a Ram unless peradventure they understand Isaac, whom he would have offered. Melchisedech offered bread & wine not to God, but unto Abraham. Christ therefore is no better nor preciouser in the sight of God the father, according to y● Canon, than a Goat, a Ram & a piece of bread. Oh plasphemous impiety. Unless the father looked upon Christ with other eyes & a more cheerful countenance, than he did upon the sacrifice of Abel, our eternal salvation were in an ill case. For the sacrifices of Abel & Abraham expiated not sins, but were shadows of the sacrifice of Christ which should be done upon the cross. Wherefore in respect of merit, there is no comparison or proportion of the sacrifices of Abraham & Abelto the sacrifice of Christ offered upon the cross. For the sacrifice of Christ hath made satisfactionfor all the sins of the whole world: but the sacrifices of Abel & Abraham have made satisfaction for no sins at all. What impiety therefore is this of the sacrificing priest, which is not afeard to make Christ not only like but manner also inferior unto the sacrifice of Abel, Abraham and Melchisedech? The fourth error. The sacrificing priest prayeth: Command these things (namely the body and blood of Christ) to be carried by the hands of thy holy Angel into thy high altar, into the sight of thy divine Majesty. What absurdity is this: Is not Christ with his body always in heaven and also in the sight of the father? Doth he day lie ascend and descend? Or is he by the hands of Angels carried down from heaven into the earth, or carried up from the earth into heaven? But these good holy fathers say: That the body which is made of the substance of the bread, was not before in heaven, because it is newly created by the consecration of the sacrificing priest. If this be true, then have not the sacrificing priests the true body of Christ which was hanged upon the cross: For y● is not of the substance of the bread, but of the substance of the blessed virgin Mary. Wherefore there shall not be only two bodies but infinite bodies of Christ in heaven, if as often as the priest saith Mass, the body of Christ created of a new substance of bread is by that ministry of Angels carried up into heaven. Who under standeth not this gross error, which is rightly instructed of the supper of the lord? In the which supper the same body of Christ which is in heaven, is also after a spiritual manner agreeable to Christ's divine majesty truly present to the faithof the godly receiver, wheresoever his holy supper is celebrated Neither also can the sacrificing priests wrap themselves out of this two horned argument. If the angel carry the body of Christ into heaven, there is nothing then left Dilemma. for the sacrificer. But if the sacrificer swallow it up, them descendeth the Angel in vain, and is sent away empty. These things of the Canon are not only erroneous, but also ridiculous and childish inventions. The fifth error: In the Canon, purgatory and suffrages and sacrifices for the dead are confirmed. Remember also Lord (saith he) thy men servants and women servants, which have gone before us which the sign of faith, and sleep in the sleep of peace. N. we beseech thee Lord give unto them and all those that rest in Christ a place of refreshing, light, and peace. This error even these their own words confute, in which is contained manifest contradiction. For if the faithful that are dead do sleep, and are in peace, light, and at rest, what is it needful to desire it for them? But if they be in darkness, in pain and most great terrors & sorrows (as it is before said out of Discipulus touching the pains of the souls in purgatory) how are they then said to sleep in the sleep of peace? That prayers and sacrifices of the quick nothing profit the dead, we have before showed, neither is it needful in this place to repeat it again. The last error is comprehended in the last prayer of the Canon: Let this performance of my service O holy trinity (saith the priest) please thee, and grant that the sacrifice, which I unworthy, y● I am, have offered unto the eyes of thy majesty, may be pleasant and acceptable unto thee, and may through thy mercy be propitiatory for me and all those for whom I have offered it into everlasting life. Amen. The same error also is before put in the beginning of the Cannon, but with other words. For y● which he there said he offered for the redemption of souls, the same now he saith, that he offered it a propitiatory sacrifice. Doth he not manifestly in this place attribute that to the execution of his service, which is proper to the death and passion of Christ He that seeth not these things is blind. He saith john is the propitiation for our sins, and not for our sins only, i. john. two. but also for the sins of the whole world, etc. The work of the cross was expiable for our sins, and not the work of the mass, or the ministry of the sacrificing priest. Let the counsel go now & decree: the the Canon wanteth all manner of error, that all thing contained in y● are godly & holy: which overthroweth the foundation of Christian doctrine, & containeth so horrible errors of purgatory, of merits & invocation of saints, of the body of Christ, of prayers for the dead, of the merit & application of the death & passion of Christ. But I will stand no longer about these things, of which our men have learnedly written: And amongst other the history of the mass is most diligently described of Valentinus Vannius bishop of Maulbrune wherein the above! mentioned errors, & other many more, are at large and thoroughly confuted. These as principal I thought good as it were with my ●…inger to show forth that the godly reder may understand, how great impiety, & how horrible errors the Papistical Counsel hath confirmed, in allowing the Canon of the Mass. Let kings & princes although never hitherto, yet now at that last begin to cast away all hope to have that doctrine of the Church & manners reform by the Papistical Counsel: which in their wicked Canon will not acknowledge so much as the least error, so far is it of that they think to amend and correct any. In y● vi. doctrine or decree are confirmed all the papistical ceremonies, & histrionical gestures, hitherto used in y● celebration of Masses. And although also the chiefest strife between our men & then of the papacy is not as touching these things, which are yet also in many reformed churches for that most part retained for the weeks sake: yet this is erroneous & not to be suffered, the the Church had these things of the discipline & tradition of the Apostles: For asmuch as it is manifest lie known, the all of them for the most part were unknown unto the Apostles, & in y● primative church were not in use, which (as that scripture speaketh,) are the inventions & doctrines of men brought in without the authority of the Apostles. Unto which if the opinion of worshipping or necessity be added, they serve not God, but an Idol, and are to be condemned and avoided of all them that be in deed godly. In y● seven. decree are confirmed private Masses brought in for gains sake. But the Counsel denieth, that those Masses wherein the sacrificer alone communicateth are private, & it goeth about by two reasons to confirm it: The one is, because the people spiritually communicateth. The other is, because they are celebrated of y● public minister of the church not for himself only, but also for all the faithful which pertain unto y● body of christ. But this is to confirm a gross error by other two. no less gross. For Christ in his last sup per instituted not a private supper of one man only, but a spiritual & celestial banquet, wherein he did not eat & drink for his disciples, but all and singular did eat & drink together for themselves to depart from this institution, & to institute a spectacle of one man only in the Church, and that not only with out the word of God, but also against the word of God, is sacrilege. Farther the custom of the primative Church is not unknown unto the Counsel. For as many as did not sacramentally participate in the body & blood of Christ, were expelled out of the Church or temple, so far is it of, that the Apostolical Church allowed this spiritual communication in the Mass, of which the Counsel speaketh. Howbeit in the mean time we deny not, but that they which are truly godly do spiritually communicate which the body of Christ, as often as with a true faith they think upon the passion & death of In his 48. sermon of the 12. fruits of the Mass. Christ. But this spiritual eating confirmeth not private Masses, the are not instituted of christ. But I think it good in this place to recite out of Discipulus what the Papists understand by spiritual eating. Whensoever (saith he) any man devoutly heareth Mass, being in grace, and without deadly sin, & hath a desire to be partaker of the Sacrament, and thinketh thus in his heart, O good Lord jesus Christ how willingly would I receive the this day in the Sacrament of the altar, but alas I dare not come near, by cause I am feared to offend y● by reason of mine unaptness. Howbeit I humbly desire thee from the bottom of my heart, that thou wilt this day mercifully bestow upon me also this grace, which these devout men shall receive, which this day in the Church of God worthily receive thee in the sacrament of the altar, and so such a one spiritually communicateth. But what Schoolmaster had this Disciple which is so famous in the Church of the papacy, that he is counted the Schoolmaster of all the sacrificing priests? Truly hath he the name of a Disciple, for he hath need both of doctrine & a schoolmaster, for he himself can not teach true piety. Or what is his authority that we should believe him without the word of God, whose opinions & fables are every where celebrated in Churches the pope's good holiness notwithstanding them? unless peradventure the authority of the Council do now succour him. For of this communicating the holy Scriptures teach nothing at all, but call all such as repent unto the sacramental eating of the body of Christ. The other is a much more gross and more in tolerable error, which the Council in this place confirmeth, namely, that the sacrificer may communicate for other, either for the standers by or for the dead. For even as one man can not be baptized for an other, so also none can communicate the body and blood of Christ for an other. The Apostle sayeth: He which unworthily eateth, eateth damnation unto himself, unto himself (I say) and not to an 〈◊〉. Cor. xi. other. Christ also: Take ye (saith he) and eat y●…●…e saith not, let one eat, & let the other be lookers on of it. Drink Math. xxvi. ye all of this: he saith not, let one drink for all. The fond tri●…yng reason of Gabriel biel is worthy here ●…o be spoken of, which peradventure the Council hath followed: Gabriel Biel upon the Cannon. of the Mass. Lect. lxxxi. Who affirmeth that the sacrificer is the mouth of the Church in the celebration of the Mass. For even as in a man's body every singular member hath not a singular mouth, but there is but one mouth only of the whole body, All standers by at the Mass eat the body of Christ by the priests mouth. which receiveth meat to be distributed into all the members: so Gabriel affirmeth that in the Mass the sacrificer is that mouth of all his lookers on, by whom that body of Christ, poureth being received forth his virtue into all the poor rude men which are standers by. Oh blindness & rashness in matter of god. This forsooth is the reason, why private Masses of the sacrificers are not to be called private. The reader that is but meanly instructed understandeth (as I think) this error, so that I need not to rehearse more things thereof, which otherwhere is abundantly confuted. In the eight decree, the holy Synod admonisheth as a commandment of the Church, that in offering, wine shall be mingled with water. Whereof there are three reasons brought, and yet none of them confirm this tradition. First it sayeth: because it is supposed that Christ the Lord did so. ●…ut for as much as faith leaneth unto the word of God and promise of God, where I beseech you is the word that Christ mingled wine with water? or commanded it to be mingled? How then can the Church believe without the word? It shallbe good here to recite that which was reasoned as touching this thing in the last former Counsel the Cardinals and bishops being present. For some of the disputers affirmed that it must utterly be granted, that it can not be proved by any express testimony of the holy Scripture, that Christ mingled water with wine, but yet out of the Gospel may be brought an undoubted conjecture, whereby may be proved that Christ did so. Because in Mark we read, that Christ said unto his Disciples which went Mark. 14. to prepare for the eating of the Paschal Lamb: Go (saith Christ) into the City and there shall come against you a man bearing an carthen pitcher full of water, follow him. Here saith the romish disputer, that in the earthen pitcher was not brought water to wash their feet, but to mingle with the wine, which in that country is very strong. And that Christ mingled that wine with water is out of Christ and his Apostles in danger of drunkenness if water had not been mingled with wine. all doubt, lest peradventure he should have been drunk, for that he had a long sermon to make, which being drunk he could not have made it unto his disciples: therefore it is a most firm conjecture that Christ mingled water with the wine, & the offrers in the Mass are by the example of Christ bound to do that same. Thou wilt think peradventure Christian reader that I fain these things of mine own head. But God is my judge, that our men, which were sent unto the Counsel of Trent did not only hear him reason after this manner, but also testified, that this enormeous rashness and impiety above measure displeased the Bishops of Germany, which thing the Bishop's themselves ●…f they lust, can very well testify. They can less prove it by the other reason, namely that out of the side of Christ ●…owed blood and water. I●… they lean unto the authority of the fathers, they may by the same authority also be confounded▪ who by water Ergo by the fa there's there are but two sacraments flowing out of Christ's side. understood the Sacrament of Baptism, as by blood, the Eucharist. For they affirm that out of the side of Christ flowed two Sacraments Baptism and the Eucharist. The third reason is altogether ridiculous, although it be not without his authors. As though the union of the faithful people with the bed Christ can by no other means be taught, unless this mixture of water and wine be brought into the Eucharist without the word of God? Why have they brought matrimony among the Sacraments wherein is represented the union of Christ with the head, if the same thing may be done by the mixture of water and wine. In the ninth decree, to the end they might seem to grant somewhat of their right, the holy Synod commandeth the Pastors that in the celebration of the Mass, some what of those things which are read in the Canon, should be expounded in the vulgar tongue. But what is the cause, why all things are not done in the vulgar tongue? when as the Eucharist was instituted for all the faithful, that the Lord might with one mouth be celebrated? Forsooth the holy fathers are afraid, lest the holy mystery should be profaned, but let them declare unto us whether the Greek Church used the Latin Canon, to avoid the profanation of the mystery? Who seeth not that the Counsel of Trent doth not this, that the people should understand the way to their eternal salvation, whilst with tooth and nail they go about to retain an unknown tongue in a sacred matter which pertaineth to the universal Church of Christ, which only thing were not to be suffered, though all other things in the Canon, as touching the thing itself, were upright. For Christ whom Paul also followed, commanded that in the use of the Eucharist we should show forth the lords death. And because the Bishops & sacrificers for the most part are ignorant themselves of that thing, the Counsel commandeth that by other, something should be expounded out of the wicked Canon, not that the true Church should thereby be instructed, but that the impiety of the sacrifice should be confirmed. But I pray you what secret thing is there in the Eucharist, which may not without danger be set forth in a tongue known joan. 3. to the vulgar people? This danger will I open by the words of Christ: Every one that doth evil things, hateth Clerus which they turn clergy signifieth a Lot, which Peter applieth to all Christian men. but Popish sacrificers apply it unto themselves only. the light, neither cometh to the light, lest his works should be reproved. And these deceivers seem herein not to have done unwisely. For so long as the Canon of the Mass was unknown unto the common people, it was had in price and honour, but when Christian people (whom Peter calleth the Clergy) perceived this decease, they drove away the sacrificing Priests together with their sacrifice and Canon. But we neglecting this decree of the Counsel, let us follow the example of the primative Church, in which the Church Sacraments of God, were celebrated in a tongue known unto the common people. The xiii. decree is a lightning, going before the thunder and lightning of that curse of the doctrine of our Churches and teachers, which have by the word of God truly, perspicuously, and thoroughly confuted this pontifical impiety of the Papistical Mass. By this decree therefore are abolished all books written and set abroad by all the godly and learned men against the Papistical Mass, in which books is expressed the ancient doctrine of the Supper of the Lord delivered by Christ and the Apostles. But that these decrees being for the most part all of them ungodly, should have that more authority, & should for ever be firm & ratified, there are by the public authority of the Counsel published abroad brief Canons, but yet such as are utterly full of ungodliness, striking with a curse all those, that go about to reprehend the least error of the Mass. Howbeit I will not make any confutation of these Canons, of which all and singular although briefly, yet sufficiently is spoken in the confutation of the decrees: Of this thing only I thought good to admonish the godly reader, diligently to weigh these horrible curses of the Counsel, wherein the doctrine, and practise of Christ, of the Apostles, and of the primative Church concerning the Sacrament of the Eucharist is horribly cursed. For upon those which think contrarily unto their opinion, they give not judgement that they should be borne withal as weak ones, but they give sentence, that they are to be ac cursed down unto hell and to be delivered unto Satan, which go about to derogate even the least point of the Papistical doctrine in this part. For all they are condemned and cursed even as many as deny that in the Mass the body of Christ is offered not to God that father, but is offered unto that Church to be eaten: which▪ deny that the sacrifice of the mass is a sacrifice propitiatory, neither aught to be offered for the quick, and that dead, for sins & pains, & other necessities: which deny that masses are to be celebrated in that honour of saints for that obtain meant of their intercession: which say that the canon of the mass containeth errors, for which it should be abrogated: which judge that masses wherein the priest alone communicateth are unlawful, and utterly to be abrogated. And that all the faithful may see, that the council will not relent, no not so much as in the lest of their rites, it curseth those also which affirm, that the words of consecration ought to be spoken not with a soft voice but which a loud voice, or that the mass ought to be celebrated in that vulgar ●…onge, as if there were required to change no impiety at al. For as much as the words of the supper are a part of the showing forth of the Lords death, will they also prohibit the showing forth of that death of that lord? But here lieth hidden the magical impiety of consecration, which they attribute not to the institution of Christ, but to that magical pronunciation of words, which if it were done in the vulgar tongue, the people might imitate. I think the godly reader doth now sufficiently understand, how much that decrees of this council of Trent are to be esteemed, & what is to be hoped for of it. Of all which forasmuch as we have sufficiently spoken in the confutation of the decrees, we will here cease to speak farther. But let us hear somewhat also what the council hath decreed of the communion under both kinds, & of the use of the cup. The doctrine of the Communion under both kinds, and of the Communion of infants published in the v. Session, of the Sacred economical counsel of Trent under our most holy Lord Pius the fourth most high Bishop the, xxvi. day of july. 1562. The Proheme. THe sacred economical, and general Synod of Trent, lawfully assembled in the holy ghost, the self same Legates of the Apostolical seat being Precedents in it. Forasmuch as of the dreadful, and most holy Sacrament of the Eucharist there are in diverse places sundry monsters of errors carried about by the arts of the most wicked devil, by reason of which in diverse provinces many seem to have departed from the faith & obedience of the catholic church, hath thought good that those things in this place should be set forth which pertain unto the communion under both kinds & also of little children. Wherefore it forbiddeth all the faithful of Christ, the hence forth they presume not either to believe, or to teach, or to preach otherwise of these things than is expressed and determined in these decrees. That the laity and clergy which celebrate not are not bound by the law of God to the communion under both kinds. Chapter. i. Wherefore the holy Synod instructed by the holy ghost (which is the spirit of wisdom & understanding, the spirit of counsel & of piety) & following the judgement & custom even of the church, declareth & teacheth, that the laity & clergy which celebrate not, are by no precept of god bound to receive the sacrament of the Eucharist under both kinds, neither can it by any means (faith being kept) be doubted, but y● communion of the one kind is sufficient for them unto salvation. For although the Lord Christ in his last supper instituted, and delivered unto his Apostles this reverent Sacrament in the forms of bread and wine, yet that institution and tradition tend not to that end, that all the faithful of Christ should by the ordinance of the Lord be bound to receive both kinds. Neither also is it rightly gathered out of that Sermon in the sixth chap. of john, that the communion of both kinds was commanded by the Lord: but either of them is to be understand according to the sundry interpretations of the fathers and Doctors. For he which said: unless ye shall eat the flesh of the son of man & drink his blood, ye shall not have life in you: Said also: If a man shall eat of this bread, he shall live for ever. And he which said: He which eateth my flesh & drinketh my blood, hath eternal life. Said also: The bread which I will give you is my flesh, for the life of the world. And lastly he which said. He which eateth my flesh & drinketh my blood, abideth in me and I in him. Said nevertheless: He which eateth this bread shall live for ever. The power of the Church concerning the dispensation of the Sacrament of the Eucharist. Chap. two. FArther it declareth that this power hath alway been in the Church, that in the dispensation of the sacraments, their substance being saved, it should ordain or alter those things that it judgeth more expedient for the utility of the receivers, or for the reverence of the Sacraments according to the variety of things, times, and places. And the Apostle also seemeth plainly to signify the same, when he saith. Let a man so judge of us as the ministers of Christ, and dispensers of the mysteries of God. And that he in deed used this power, it is manifest enough, as well in many other places as also in this self same Sacrament, who having divers things concerning the use thereof, the other things (said he) will I dispose when I come. Wherefore the holy mother Church knowing this her authority in the administration of the Sacraments, although at the beginning of Christian Religion the communion under both kinds was very much used, yet in process of time that custom being now every where changed, the holy mother Church I say being led by weighty and just causes hath allowed this custom of communicating under one kind, and hath decreed that it shall be counted for a law: which to refuse or without the authority of the Church at pleasure to change shall not be lawful. That the whole and perfect Christ, and a true Sacrament is received under either kind. Chap. iii. Farther it declareth, that although our redeemer, as it is before said, in that last Supper instituted this Sacrament in two kinds, and delivered it to his Apostles, yet we must needs confess, that under one kind only, whole and perfect Christ, and the true Sacrament is received. And therefore as touching the fruit, they are defrauded of no grace necessary unto salvation, which receive but one kind only. ¶ That infants are not bound unto the Sacramental Communion. Chap. iiii. Lastly the self same holy Synod teacheth, that infants wanting the use of reason, are by no necessity bound to the sacramental communion of the Eucharist: for so much as being by the lavacre of Baptism regenerate, and grafted into the body of Christ, at that age they can not lose the grace of the children of God already obtained. Neither yet is antiquity therefore to be condemned, if in certain places at any time it observed that manner. For even as these most holy fathers had according to the consideration of that time a probable cause of their fact, so undoubtedly is it without controverly to be thought that they did it without any necessity of salvation. Canons of the Communion under both kinds and of the communion of infants. The first Canon. IF any man shall say, that by the commandment of God or of necessity all and singular the faithful of Christ ought to receive both kinds of the most holy Sacrament of the Eucharist, let him be accursed. The second Canon. If any man shall say, that the holy Catholic Church was not by just causes & reasons led, that the Laity and Clergy which celebrate not should communicate only under the form of bread, or that it therein erred, let him be accursed. The third Canon. If any man shall deny that whole and perfect Christ the fountain and author of all graces, is received under the form of bread only because (as some falsely affirm) it is not according to Christ his own institution received under both kinds, let him be accursed. The fourth Canon. If any man shall say that the communion of the Eucharist is necessary for infants before they come to years of discretion, let him be accursed. But as for the two other Articles proposed and not yet discussed, namely, whether the reasons, by which the holy Catholic church was led, the lay men & also such Priests which celebrate not should communicate under the form of bread only, should so still be retained, that by no means the use of the cup should be permitted to any. And: Whether that for certain honest reasons and agreeing to Christian charity the use of the cup is to be granted to any nation or kingdom under any conditions, and what conditions they are. The self same holy Synod doth reserve to an other time to be examined & defined as soon as occasion shallbe offered. For so much as the fathers of this Counsel have in the proheme decreed that we must not otherwise believe, teach or preach of the Sacrament of the Eucharist, than they shall think good: therefore their doctrines & Canons are diligently to be examined. But the Counsel declareth & teacheth that the lay men are by no precept of God bound to receive the Sacrament of the Eucharist under both kinds. This decree they confirm by a horrible Canon: If any man shall say (say they) that by the commandment of God, or necessity of salvation, all and singular the faithful of Christ ought to receive both kinds of the Sacrament of the most holy Eucharist, let him be accursed. This Canon must diligently be examined, that all men may see, not only the audacity & rashness of this Counsel, but also Math▪ 26. Mark. 14. Luc, 22. their extreme & sacrilegous impiety. For where as Christ commanded not only his xii. Disciples, but also all his faithful, y● out of the cup they should drink his blood. The Counsel of Trent presumptuously denieth that this precept pertaineth unto all the faithful. But what an impudence, is this? It is undoubtedly greater, than the impudency of the Counsel of Constance, which when it could not deny, but that this precept by the institution of Christ pertaineth unto all men, invented other reasons, whereby it taught, that by the abrogation of the cup no comfort is taken away from the lay men, which is no less under the one kind, than under both. If we should demand of the Counsel, by what precept the lay men are bound to eat the body of Christ in the supper, will they not answer, by that institution of Christ because he commanded: Take ye, eat ye? He therefore which commanded the lay-men to eat, the same also commanded the lay men to drink of the cup. Unless peradventure the whole institution pertain nothing at all unto the lay men, and the all things are given them of free gift, yea also the one kind, which the sacrificers by no right, but of mere grace distribute unto the lay men? ●…ut lest any man should think that these good holy fathers do sin of ignorance, they themselves confess both that Christ instituted it under both kinds, and also that the primative church religiously observed this institution. But notwithstanding the institution of Christ, and practise of the primative church, it seemeth good unto them thus to decree: If any man shall say (although Christ did so, or although the Apostles did so) that the lay men are by the precept of god bound unto the use of the cup, let him be accursed. Thou seest Christian Reader, the steps of Antichrist, who extolleth himself above God, and above that which is called The pope very Antichrist. Thess. 〈◊〉. his worshipping: He that seeth not these things is more than blind. Farther that which is here said of the necessity of salvation, let the Counsel know, that here is not disputed of singular cases (as they call them) which may happen through the imbecility of men, or by any other chance unlooked for. For it is most certain, that even as in the primitive church many were suddenly drawn to martyrdom, before they were baptized, whose salvation was nothing letted, although they were not baptized with water: So also we can not deny eternal salvation unto the faithful which of nature abhor from wine, or by some other chance are taken away without the use of the Supper. But of these cases we do not now reason, but of the common and lawful use of the Supper of the Lord in a peaceable and quiet church: whether it be necessary by the commandment of God to receive both kinds or no. Here we expressedly affirm that all the faithful of Christ are charged and bound to the use of either part of the Sacrament, & the contemners of that Sacraments, at also deprived (as Augustine speaketh) of the grace of that Sacraments. For it is an express and manifest commandment of Christ, DRINK YE, & he addeth ALL, namely they which eat the same also must drink: This perspicuity the counsel can by no means make dark, howsoever they turn themselves into all manner of forms like Proteus. In the second Chapter they say: that the Church hath power, (the substance of the Sacraments being saved) to ordain & alter, such things as it judgeth most expedient 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 ignorance of the council be greater, or the impudency. For what ignorance is this, that the substance of the Eucharist being saved, the use of the cup may be abrogated? And is not wine required unto the substance of the Sacrament of the Supper, which wine was of Christ ordained to this most holy mystery? The cup being abrogated, the institution of Christ is not saved, but torn, changed, & maimed. For wine is no less of the substance of this Sacrament, than bread. Neither can they wind themselves hereout by this their Sophistication, that Christ is whole contained under one kind. For although Christ be not divided, yet is the institution to be kept, which being changed & torn, there is made no distribution neither of the body nor yet of the blood of Christ. But the Canon is far more horrible than this doctrine: If any man shall say that the holy Church, was not by just causes and reasons led, that the Say men should communicate under the form of bread only, or that it hath therein erred, Let him be accursed. But it shall be good in this place to recite the reasons by which the Counsel of Constance thought good that the use of the cup should be abrogated, which reasons are so ridiculous and foolish, that it is wonderful that in so great 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 will not recite them in mine own words, but in the words of Gerson chancellor of Paris who was a man of no small authority in the Counsel of Constance. It is not to be doubted (saith he) but the amongst other, Gerson in his treatise against ●…he heresy of communica thing of the lay men under both kinds. the Divines of the high university of Paris, are in a readiness, which in great number are Precedents in this counsel: there are (saith he) also of other noble Universities excellent Divines both in great number and of great worthiness. Wherefore many of them which were gathered together upon this matter, say, that the custom of not communicating the laity under both kinds, chief after that the faithful have been so multiplied, was lawfully and reasonably brought in into the Church. And that for the avoiding of manifold dangers, irreverence and offence about the receiving of such a blessed Sacrament. The first danger is in spilling. The second in carrying it from place to place. The third for the filthiness of the vessels, which ought to be sacred, and not commonly to be handled and touched of the Say men. And much less ought the wine consecrated to be sold at the vintners', as it is accustomed with such men. The fourth by reason of that long beards of the Lay men. The fifth in preserving it for the sick, because it may being long in the vessel be turned to Vinegar, & so the blood of Christ should cease to be there, neither should it be received, nor consecrated a new without a mass: And if it might be possible that pure Vinegar should be given in stead of the blood of Christ, yet there is an other danger, because in the summer worms & flies would engender, how close so ever the vessel were shut: sometimes also it would putrefy, & be made as it were abominable to drink, & this is a reason of very great efficacy. And by an other reason also when many other have drunk before. And it is demanded in what vessel so much wine should be consecrated, as should serve at Easter for x. or xx. thousand persons: The sixth danger should be in the costliness of the wine, at that least in many places, where is scarcely found wine enough to celebrate, and in some places also, it is very dear. Farther there should be danger in the congeling of it. Again there should be danger in the bringing in of a false belief, and that manifold ways. First that the dignity of the lay-men touching the receiving of the body of Christ, should be as great as the dignity of the Priests. Secondly that so to do, ●…uer hath been and is continually of necessity. And so all they that think, do, or teach otherwise have perished and do perish. And in general all as well the Clergy, as teachers and Prelates, which have not to their power resisted such a custom, by words writings and sentences, and that they perverted the holy Scripture. Thirdly that the virtue of this Sacrament is not more principally in the consecration than in the receiving. Fourthly that the Church of Rome judgeth not rightly of the Sacraments, neither should it in this be imitated. Fiftly that general Counsels, and specially the Counsel of Constance erred in faith and good manners. Sixtly it should be many ways an occasion of Seditions and Schisms, in our Christianty, as experience now manifestly declareth in Bohemia, which sedition tendeth to the dissipation not only of the spiritualty but also of the temporalty, unless the providence of God, & the prudence of the king of the Romans should provide and order things. The same Gerson a little before these words in the self same treatise. HOwbeit so long as it was so received of the lay-men, the Church so commanding or permitting or counseling, it was well done, as also when the Priests did consecrate in leavened bread. But now for so much as upon certain consideratious a contrary custom hath grown in ure praised and commanded by the Church, which commandment is apparent by such a custom, which is the best interpreter of laws: Such a receiving therefore is rash, & presumptuous, offensive, seditious, & a disturbing of Ecclesiastical order, Note the horrible blasphemy. & consequently enduring eternal damnation. Neither is that of any force, when they affirm, that the lay-men deserve more in receiving under both kinds, than under the form of bread only. We answer it is false, because obedience is better than sacrifice, etc. But for the simples sake let us examine all these reasons by the rule of Christian faith and heavenly doctrine: that they may see that they are not only partly ridiculous & foolish, but also partly blasphemous, & horrible to be heard. First they fear the effusion or shedding of the blood of Christ, if it should be ministered in the cup, or be carried from place to place. But this superstition sprang of the feigned lie of transsubstantion, which they have taught contrary to the nature and definition of this Sacrament, namely that the substance of the wine is changed and turned into the blood of Christ: which thing the Apostle testifieth to be false: For he calleth bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corporis Christi, that 1. Cor. 10. 11. to the communicating of the body of Christ, & the cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanguinis Christi that is, the communicating of the blood of Christ, and that with the bread and wine the body and blood of Christ are exhibited, For even as the body of Christ can not be torn with teth, no more also can his blood be shed: It is a thing spiritual & celestial, not of this world, but of an other world. Wherefore this danger of shedding is not to be feared, as well in the dispensing of it, as in the carrying it from place to place. The third reason is utterly contumelious against the holy Church of Christ, namely lest the vessels being touched with the lips of the lay-men should be made filthy, which ought to be holy, and not filthy. What do the mouths of the lay-men cleansed and sanctified by the blood of Christ, seem still unclean and filthy, or are the mouths of the sacrificers, purged with the kisses of their harlot's puret than the mouths of the lay-men? And if it were but by this thing only, all Christian Princes and kings may gather, in what estimation the sacrificers have them. The fourth cause why the cup is denied & abrogated is because of the long beards of the lay-men, unto which the blood of Christ may hap to clean. If this be a sufficient reason & of efficacy, why are women debarred, which want beards▪ And also as touching men which have beards, were it not better they should shave their beards, than that the institution of Christ should be changed, & his testament & last will violated. The fifth reason is utterly ungodly which is le●…t Christ his blood turned into Vinegar. peradventure it should be turned into vinegar, if it should be reserved for the sick ones. Oh thing most wicked. Can the blood of Christ be turned into vinegar? But (say they) the wine & not the blood of Christ is turned into vinegar. But they can not say so. For the consecration being done, they affirm, that the wine is changed & turned into the blood of Christ, which mutation they by a new name call transubstantiation. wherefore if the opinion of transsubstantion be true them the blood of Christ and substance thereof is made vinegar. But that blood be far from us, which can so easily (specially in so great a carelessness of that sacrificers) be turned into vinegar. It is marvel that the good holy fathers of the Papacy are not ashamed of so foolish and ungodly reasons, which they most manifestly oppose against the institution of Christ, to defend their sacrilege. Gerson addeth a greater danger. Sometimes also (sayeth he) it would putrefy and be made as it were abominable to drink, and this reason (saith he) is of very great efficacy. How contumelious by this reason are the sacrificers against the blood of Christ? For they speak of the cup being consecrated, and so dare affirm that the blood of Christ may putrefy. If our men should invent the like things, what thunders of ercommunications would they not lay upon them. But they themselves for Christ his blood putrefied. that they be a nation holy, and a kingly priesthood, handle at their pleasure their new GOD fabricated of the substance of bread and wine. But the reason which is brought as touching worms and flies, which they affirm may in the summer time be engendered in the vessel, how close so ever it be shut, in my judgement it seemeth rather to confirm unto the Papists the use of the cup than to abrogate it. For for so much as the blood of Christ newly created of the substance of the wine is lively, they may by the flies and worms which are engendered of it prove the verity thereof. But away with this impiety. For in a thing of so great and enormeous blasphemy, I dare not call it folly, which dare ascribe so absurd things unto the blood of Christ: I know how they go about to wind themselves out, but they can not: For worms undoubtedly can not be engendered of accidents, that is, of figure, colour and savour, but they must needs come of some substance and matter. But because after the consecration they affirm that there remaineth no substance of the wine but that it is altogether converted into the substance of the blood of Christ, they blasphemously here among the dangers of the reservation of the cup allege that of the substance of the blood of Christ being putrefied come worms and flies. And this putrefaction (sayeth Gerson) happeneth so much the sooner, if many other have drunk before, namely, because of the touching of the skin and flesh of man. But grant that these dangers might happen, if the blood hallowed in the cup should be reserved for the sick, by what testimony of the Scripture will they prove that the cup hallowed for the sick aught to be reserved for certain days or wekès? Christ said unto his disciples, drink ye all of this, and straight way all of them drank as also did the Corinthians. If to establish their sacrifice Math. 26. 1. Cor. 11. they use the paschal Lamb, why do they not use the same also against these dangers, where it was commanded, that nothing should be reserved against the next day. It is a thing most certain, that bread and Exod. 12 wine without the use have not the nature of a Sacrament, and therefore the dangers which are here rehearsed of Gerson are vain and contumelious against the blood of Christ. It is a witty reason I promise you, which they bring concerning the largeness & greatness of the cup, in which at Easter the blood of Christ might be consecrated to serve xx. thousand men. Where can such a cup be gotten. There is much spoken of the greatness of y● bell at Erdford, they may take that for this purpose. Who can here hold himself from laughing, unless this blindness were more to be lamented with tears than to be laughed at. There afsembled together (saith Gerson) out of the high university of Paris, & out of other places, most excellent divines & that in great number and of great worthiness, of whom these reasons are allowed. The miserable sacrificers are still bewitched with their Magical inchantement, whereby they have persuaded the world that they can by breathing the words of Christ upon the bread and wine, convert the substance of the bread and wine into the body and blood of Christ, being ignorant of the true manner of consecrating, whose power consisteth in the first institution of Christ▪ The Church is admonished & reduced to the memory of it in the rehearsal of the words of y● i Cor. x. supper, as often as the supper of the Lord is celebrated, which commemoration the Apostle calleth a blessing. For even as the power of the word of God endureth, whereby he said: Let the earth bring furth green herbs: So also the power of this word yet endureth whereby he said, Take ye, Eat ye, this is my body, etc. In the sixth danger they have a consideration of the poor. For, for that in many places groweth no wine, and if it should be bought, it would cost a great price, the good holy fathers think it better, utterly to abrogate & deny the use of the cup unto the lay men, than to put them to so great charges. I will not stand about the confuting of this foolishness, at which, unless a man be out of his wits he can not but laugh. another argument. Farther (saith Gerson) the noble Chancellor of the high university of Paris lest the wine should congeal. Here appeareth the most high providence of the fathers of the counsel of Constance, which have with diligence considered all the times of the year, and have thoroughly weighed what dangers might come unto the blood of Christ: In the summer they have provided for it, the it should not turn to vinegar, putrefaction, worms & flies: in the winter they provide to keep it from cold and congeling, lest per adventure it should be turned into Ice. Whom these so grave & witty reasons cause not willingly to abstain from the use of the cup, unto him can not the Catholic church easily minister a remedy. But let us hear the rest of the reasons which are far weaker than these, so that in no part should any doubt remain: Again (saith he) there should be danger in bringing in a false belief, and the manifold ways. first that the dignity of the lay men concerning the receiving of y● body of Christ should be as great as the dignity of the priests. A great danger I promise you. But by this reason the arrogancy and pride of the sacrificers may manifestly he seen. For Christ made no difference between the Pastors and the ●…earers, between them the distribute this his supper, & them i, Cor. xi. The. 18. homely upon the latter Epistle to the Corin. the receive it. Even as I have received of the Lord (sayeth the Apostle) so have I delivered it unto you. Now not so, (saith Chrisostome) one true body is set forth unto all men, and one cup. And Pope Gelasius: And we find the certain receiving only a portion of the holy supper, abstain from the cup of the sacred blood: who undoubtedly (for I know not, by what superstition they are taught to be bound) either let them receive the whole sacraments, or let them be restrained from the whole, because the division of one and the self same mystery can not be done without very great sacrilege. De Consecratione. Dist. 2. Chap: Comperimus. But least any man should affirm the these words are spoken of y● celebrating sacrificers, Gelas●…s manifestly understandeth the lay men. For he speaketh not of the teachers but of them that are taught as his words declare. Here he the ministereth, nothing differeth from the receiver, unless peradventure we will have him to be inferior. For the church receiving the supper is the master, and the priest is the minister of the masters, in somuch that over it he dareth not, to arrogate any thing unto himself as Peter saith, not bearing Lordship over the Clergy, but being made a form of the flock. Where the Apostle calleth not the sacrificers the clergy, but the lay men, the is, the Church collected of the lay men, whose ministers he instituted the Elders. This reason therefore is not only weak but also absurd: and there are other notes also, whereby the ministers are discerned and known from the church whose ministers they are. Secondly (saith he) that to do so was and is always of necessity. A great sin to believe, y● we must always communicate under both kinds, and never under one kind only. But I pray thee my Gerson, if this be sin, then must thou know the Christ is the author of this syime, Chri●… the author of sin. who instituted the supper under both kinds, and not under one kind only, and most severely gave the Disciples this commandment: teach ye them to keep, whatsoever Mat. 26. &. 28 things I have commanded you. But he hath said: Drink ye all of this: this precept therefore must of necessity be kept, neither can it or ought it by any custom or authority to be abrogated. But Gerson addeth: and all in general as well they of the clergy as teachers and Prelates, which have not to their power withstand such a custom in words, wr●…tings and sentences, have perished, and all they have perverted the holy scripture. Hereof come these tears. Here the spirit of the holy Sorbonical fathers openeth itself. Lest they should altogether seem to have erred, & to have perverted the holy scripture, they judge notwithstanding the precept and institution of Christ, that y● communion is to be retained under one kind only. This only they labour for, the Papists will not seem to have erred, no not in the least thing, as I have already often showed. But what is more manifest, what more plain, what more bright, what more perspicuous, than that Christ instituted the last supper under both kinds? Likewise also what is more manifest, what more plain and palpable, than that the papists have torn in pieces this institution of Christ: they have with foolish ungodly and wicked reasons violated the last will of Christ, they have in this part perverted the holy Scripture? Who is so rude and so unskilful in the holy Scriptures that he understandeth not these things? It loatheth me to rehearse the rest of the reasons, but because I have once taken it in hand, I will yet take a little more pains therein. If it were of necessity to do this, saith Gerson, than all they that teach and do otherwise have perished. When there is mention made of our Elders which have lined under this babylon captivity, I always remember that saying of Christ, when he prophesieth of the false pro Math. 24. phetes which should come in the last times. They shall give (saith he) great signs and wonders, so that if it were possible even the very elect should be brought into error. Whereby I always gather, that God will always punish those that teach perverse things. In the mean time God hath at all times wonderfully reserved unto himself his elect, the they should not bow their knees before Baal, 1. Reg. 19 1. Cor. 3. Ephe. 2. and are saved, as it were by fire, unto whom God also hath forgiven many faults and infirmities, which have built upon the only foundation Christ. etc. Unto their judge therefore let us leave our elders, and with a thankful mind let us receive so great a light, let us return unto the institution of Christ and pray with Daniel: To us be confusion of face, to our Kings, to our Dan. ix. Princes, and to our fathers, which have sinned. But unto the Lord our God be mercy and propitiation, because we have gone away from thee, & have not hearkened unto the voice of the LORD OUR GOD, to walk in his law. etc. Thirdly (saith Gerson) it should follow, that the virtue of this Sacrament should not be more principal in the consecration than in the receiving. Gerson taketh that as a thing granted, which is not true. For, for so much as the Sacraments when they are used are of force, and unless they be used, they have not the nature of a Sacrament, and therefore unless there be a receiving, consecration is of no efficacy, so that consecration is for the receiving, whereunto it is appointed. Fourthly, that the Church of Rome should not think rightly of the sacraments, and should not in this be imitated. Here my Gerson thou hast hit the nail of the head. A great danger undoubtedly might hereby be at hand unto the Church of Rome, if it be proved so grossly to have erred in this sacrament, who would not doubt but it hath also erred in many other things? Which thing hath been already oftentimes declared unto you of the Paparye in a manner in all & the principal articles of christian religion. Wherefore forasmuch as these good holy fathers, will not seem so much as to have erred, so far is it of, that they have any care for the taking away of errors: It is most safe for godly men to rest in the simple truth & most certain institution of Christ: the church of Rome is by no means to be imitated, which doth not only corrupt the sacraments, but also the whole doctrine of the Gospel. Fiftly, that general Counsels, & specially the counsel of Constance have erred in faith & good manners. This is no bringing in of a false belief, but a most certain & infallible truth, that the counsels of Constance & Trent have not on lie erred in faith, but also have with a sacrilegious audacity condemned the doctrine declared of Christ, as devilish, as it is before showed in the confutation of the Canons. Wherefore there is no cause why ye should any more extinuate their authority, which in the minds of many (the truth of the Gospel being revealed) is fallen away. Bring ye forth a text of the scripture: for the faithful will not any more be satisfied with your Mitres. Sixtly: it should be an occasion of seditions and sects in our christianity. It is an old fable, that the Woulf troubling the water, layeth the fault upon the sheep. Who is the author of this schism, but ye you Papists by this your sacrilege? Why have ye changed the institution of Christ? For if this had continued inviolate, there should have been no schism in the Church as touching this thing. But now when the church requireth his right, it is answered of these good holy ones that she is seditious and schismatical. All the godly know how to beware of sedition, & to give unto the Magistrate a due reverence. But ye for so much as ye are not Magistrates, as it is written: But ye are not so. etc. Luke. 22. If the Magistrate being mindful of his office, do defend the privilege & right of y● church delivered of Christ, he is by no means seditious, but godly, & doth his duty, which if he neglect to do, the lord his god will punish him, as it is written in Deut. But now let us at the length briefly hear, Deut. 7. what the Counsel of Constance doth finally judge of the use of the cup. In such strife (saith Gerson) may a man easily see (unless it be such as will willingly be malepeart, or by affection frowardly err) that the receiving of the sacrament under both kinds, of the lay-men, is not now neither at a ny time hath been by the necessity of the commandment of the law of God under the pain of eternal damnation. Howbeit so long as the lay-men did it, the Church so commanding it, or permitting it, or counseling it, it was well done, as when the priests did consecrate in leavened bread. But now when as upon certain considerations a contrary custom hath grown in use, being by the church praised & commanded, which commandment appeareth by such a custom, which is the best interpreter of laws, such a receiving is rash & presumptuous, offensive, seditious & a disturbing of Ecclesiastical rite & consequently inducing to eternal damnation. Now hast thou after the reasons rehearsed, & here as it were in one word again repeated, in a sum, what the counsel of Constance thinketh of the communion under both kinds, namely that the receiving of it nether is nor ever was by the law of god. And that they which endeavour themselves to put it in use are rash, presumptuous, seditious, & disturbers of the church of God, which incur the blame of giving of offence, & it judgeth them worthy of eternal destruction and hell fire. But thereason whereby they prove the denial of the cup, and the use of one kind, do not only want the word of god, but are moreover foolish, ridiculous, blasphemous against Christ, and contumelious against●… the church of God, as it is manifest by those things which we have before spoken. But grant that there were some danger, if the use of the Cup should be retained, what was the providence of these father's greater than the wisdom of Christ & of his Apostles? Can not they also see these dangers? and admonish the church thereof, that so great a Sacrament of God shoul●… not be profaned? Of these reasons soundeth the second Canon of the Counsel of Trent, where it saith: If any man shall say that the holy catholic Church was not by just causes and reasons led, that the laymen & also the Clergy which celebrate not, should communicate under the form of bread only, or that it therein erred: let him be accursed. Thou seest christian reader, that by the authority of the Counsel of Trent, reasons that are foolish, blasphemous, & contumelious against the Church of God, are counted and allowed for just causes, which if any man shall gainsay, let him be accursed. Many have hitherto doubted, certain also have utterly denied that the Counsel of Trent is ruled & governed by the holy ghost. But I do not only nothing doubt thereof, but am fulli persuaded the the counsel assembled under Pius the .4 B. of Rome, is not at all governed or ruled by the holy ghost. For men that are sober, & left only unto human judgement or sense, would never ordain things so absurd, which hitherto have been mentioned to have come from this counsel. But because the fathers of this counsel have once fully determined, utterly to pluck up by the roots, blot out & extinguish the doctrine which we profess, God punisheth in them the sin of obstinate malice, even with the sin of most gross errors, as the apostle hath left in writing. God (saith 〈◊〉. Thes. 2. he) sendeth on them the efficacy of illusion, that they should believe lies, to the end all they might be judged which have not believed the truth, but have consented unto iniquity. And this gross ignorance & blasphemy of the counsel is so directed of the lord, that it profiteth the Church of God. For all the true faithful do now not only see, but also even feel with their hands, the the fathers of the counsel are delivered Roma. 1. Thessa. 1. up into a reprobate mind, & that they defend most gross & palpable errors, & tread under foot the manifest truth. In the third Canon is confirmed the self same sacrilege & manifest idolatry: that under the pain of a curse we must believe that whole Christ is received under one kind only. But how can the faithful believe this, when as it wanteth the word of promise? For faith leaneth unto the word of God: but there was never any word of God that Christ would in the bread only dispense his body & blood, there is no where such thing extant in the evangelical history or writing of the Apostles. These subtleties as touching christ that he is not divided, are of no force. We know that & firmly believe it. But here the question is not of the integrity of Christ, but of the dispensation of his body & blood. He receiving the cup said: Drink ye all of this, this is my blood. etc. This cup being abrogated, how canst thou which a true faith settle thyself, that in the use of the bread thou art made partaker of his blood? For when he took the bread, he said not, this is my blood, or eat ye my blood. How subtle soever this impiety be, yet can they never defend & support this sacrilege. In the. 4. canon they deal very hardly with the holy fathers, & especially with Cyprian & Augustine, & also with the church that was at that time, wherein was accustomed that unto infants also of Christians the Eucharist was given. But although we also disallow this custom, neither think it meet to be called again into the church, yet judge we that the holy Fathers ought more gently to be dealt with in this matter. But far be it from me that I should prescribe any thing to the spirit of this counsel, which seeing it hath upon just causes confirmed this sacrilege in this sacrament, it shall also undoubtedly if God will have most weighty & most just reasons of this curse, which reasons to resist is to sin against the holy ghost. To these four canons they add other two articles: whither for any cause or consideration the use of the cup is to be permitted unto any man. Also: whether that for certain honest reasons & such which agree with Christian charity, the use of the cup is to be granted to any nation or kingdom, under certain conditions, & what conditions they are. The examination & defining of these they reserve to an other time Undoubtedly a worthy deliberation & consultation of so long time in a thing so obscure & doubtful, whereof children that are but seven years of age are able to give sudgement, if they be but well instructed in their catechism. But the words of the counsel are diligently to be marked, whither for any cause or consideration the use of the cup is to be permitted unto any man. The institution of Christ is with the counsel of Trent no cause or reason at all why ye good holy fathers can bring or devise any other reason than the precept & commandment of Christ, yea & his very express will? What, will ye be wiser than Christ? than the apostles? than the primative church? Or what sacrilegious boldness is this, that ye will not but upon certain conditions, & those (as we shall a little afterward hear) most ungodly, grant the use of the cup not to the universal church, but to some certain nations & kingdoms? ●…e understand as I suppose, Germany, England, Denmark, & now peradventure France also, which for the most part, having left the filthiness of the Babylonish whore, have turned again unto their first husband, and neglecting human traditions, have returned unto the first institution of Christ. They of the Papacy not long since miserably handled Luther (a man of godly memory) because he wrote, that if the Counsel would grant both kinds, he would use but one kind only. But it was the farthest thing from his thought to have the institution of Christ abrogated, or the Sacrament divided in halves. But his meaning was to have the Church admonished of the sacrilegious boldness of the Papists, and that it should not use both kinds, because of the decree of the Counsel, but because of the institution of Christ. For it lieth not in the arbitrement of the Counsel, Church, or any other man to abrogate or grant the cup, being of Christ not only granted unto his Church, but also bidden and commanded. Wherefore the romish bishop may dispense which whom it liketh him, we care as much for his dispensation, as we do for his curses, which we judge as vain things that are used to make children afeard with, and as the saying is, a thunder clap made of a bladder. The testament, institution, and last will of Christ sufficeth unto us, which is perspicuous and manifest, wherewith if any man will not be content, let him then use the foolish and wicked reasons of the Counsel of Constance, & the sacrilege confirmed by the authoriti thereof. The decree concerning the use the Cup. furthermore, forasmuch as the self same holy Synod in the last former Session reserved two articles before time proposed, and not yet does cussed, namely beginning: Whether the reasons. etc. and to be at an other time examined as soon as occasion shallbe offered, and successively at the instance of the chiefest it was required that the same articles might be examined and defined by the self same holy Synod, and that for weighty & manifold causes agreeing to christian charity, now laid before us, the use of the cup may be granted unto certain nations upon the conditions under written, either liberty for Ordinaries of places to grant it them, and moreover where opportunity serveth to be dispensed with them. The holy Synod as a godly mother desiring healthfully (as much as is granted in the lord) to foresee for the salvation of all men, knowing yet that itself can not presently with safety utterly absolve and define such a matter, but the thing being first diligently viewed and examined and all things maturely considered, it hath at the length thus decreed: That our most holy Lord, such knowledge of the cause had, which shall seem good to his Blessedness, may grant unto those Nations and peoples, unto which his holiness shall think to be commodious and profitable, upon the conditions under written (or also upon other, which the holy ghost shall minister unto him, and if it shall seem meet unto his holiness, also at the request, counsel, and approbation of this holy Synod) the above said use of the cup, and may grant also the power required, and may moreover also mercifully and according to his Apostolical benignity dispense with them. The conditions, upon which it is thought good that the use of the Cup may be granted. FIrst, that they which will communicate under both kinds, do agree in heart and confession of mouth in all other things, as well touching this Sacrament as the other Sacraments, also in any other matter what soever it be as touching faith, doctrine & rites, that they agree I say with all those things which are received of the holy Church of Rome, & that they also religiously admit & observe all the decrees of this holy Synod as well those that are already published abroad, as those that are to be published abroad. Secondly that the Pastors & preachers of the said nations, do believe & teach, that the custom allowed & long time observed of y● Church, namely of the communicating under one kind only, is not repugnant unto the law of God, yea rather that it is laudably to be observed, and to be kept as a law unless it be otherwise decreed by the Church: And that they which stubbornly think otherwise are to be counted heretics, neither that they deliver the communion under both kinds unto none but unto such which shall believe and confess this truth. thirdly that they ought with a faithful and sincere mind, as reverent children, give all reverence unto our most holy Lord the Pope as to the legitimate Bishop and Pastor of the universal Church. Fourthly that they likewise, give due reverence unto their archbishops, Bishops, and other their Prelates. Fifthly that this use of the cup be permitted unto them only which are contrite and confessed according to the custom of the Catholic Church. Also that the ordinaries do most diligently with all cautions provide, that in the administration of the blood there be no sacrilege or profanation committed, and upon all these foresaid things let their consciences be burdened. That which hath been many years desired and wished for, the same now at the length also certain kings and Princes (which yet hold on the Bishop of Rome's side) were bold to require of the Counsel, namely the communion under both kinds, & the marriage of Priests, if in case they will that their subjects should be kept in their due obedience. But for as much as both these or either of them can not come to pass without the consent of the Bishop of Rome, the holy fathers of the Counsel have deliberated of certain conditions, upon which the Bishop of Rome may dispense with certain nations for the use of the Cup. All the words of this decree are diligently to be observed. For they are very ware, lest they should seem to be Authors of this alteration, so great and heinous an offence is it, to communicate under both kinds according unto the institution of Christ. Wherefore they decree that the Pope's good holiness may grant the liberty required, and by his Apostolical benignity dispense therewith. Let all the faithful therefore know, that the use of the cup is in no case allowed by the Counsel, & that they think it can by no right be required of the lay-men, but being required it may by the mere Apostolical benignity be granted. But they which are rightly instructed in the C●…istian Ca thechisme, plainly understand, that therein ●…ey have no need at all of the Pope's dispensation, because Christ hath not only granted unto his Church, but also severely hidden and commanded, Drink ye all (saith he) of this. Math. 26. For even as he hath not commanded to drink his body, so also hath he not commanded to eat his blood. Neither is it any less absurd to eat the blood of Christ, than to drink the body of Christ. For by distinct Symbols Christ would erhibite these gifts of his body and his blood. But let us see the conditions, whereupon the Counsel of Trent decreeth that the use of the Cup may be granted unto the lay-men, which conditions are not only unjust, but also utterly ungodly and to be detested. first: That they which will communicate under both kinds are compelled to bind themselves unto all Papistical idolatry, as well in this part as in all other parts of doctrine, and religiously to admit and observe the decrees both those that are already published and also those that shallbe published by the Counsel of Trent. But who can number up all the idolatries, Magical enchantments, superstitions, and traditions repugnant unto the word of GOD, which have now many years been used in the Papacy, with all which the minds of the Godly should be wrapped? Farther how great a danger is joined unto this, for a man to subdue himself not only to the ungodly decrees of this Counsel which are already published abroad, but also unto them which shallbe hereafter published abroad▪ What if the Counsel should decree that GOD is not God? Should it therefore be believed and observed? But some Papist will say, we need not to fear any such thing, or to look for any of these things from so sacred a Counsel, which is governed by the holy Ghost. But I think I have declared more bryghtlye than the noon day by the decrees of this Counsel, that the fathers assembled together at Trent with their romish Bishop, go about nothing else than the oppression of sound doctrine and the renewing of idolatry and all kind of superstitions? What true godlyman therefore can receive this condition? The second condition is plainly repugnant unto the request that was made: namely that they which will communicate under both kinds should believe and profess, that the communion under one kind only is godly, they which believe this, will never desire the communion under both kinds: but rather this is the only, cause, why they should eschew the communion under one kind only, because it is repugnant unto the doctrine and institution of Christ, and should judge the custom and law brought in contrary to the institution of Christ a pernicious and detestable error. In prescribing this condition, what other thing doth the Counsel, than dally and mock with the whole Christian world, when as they know that none of the godly will ever upon these conditions communicate under both kinds. The third condition is, that they which will communicate under both kinds, must acknowledge the bishop of Rome for Christ his Vicar, and must as faithful children give unto him all reverence. And what thing else were this, than to deny Christ. For in the writings of the Apostle it is manifestly showed, 2. Thes. 2 that the bishop of Rome is the Antichrist, which shall sit in the Temple of God, and pervert all the worshipping of God. And what punishment is to be looked Math. 10. for of such as deny▪ the truth of the Gospel, Christ teacheth. He which will deny me before men, I also will deny him before my heavenly father. Let them alone Math. 15. (sayeth he in an other place) for they are blind and leaders of the blind. The same yoke is laid upon the faithful in the iiii. condition. For, for so much as the archbishops, Bishops, Prelates, and Priests, are all addicted, and by an oath bound unto the bishop of Rome, they will not suffer any thing to be brought in, that is repugnant unto the Pontifical impiety. In the fifth condition they which will communicate under both kinds are bound unto auricular Confession, which was the ungodly and miserable slaughter house of afflicted consciences, whereby the adherents of the bishop of Rome may easily search out the thoughts of all men, and defend their tyranny. But for so much as this is a mere human tradition, neither commanded of Christ, nor yet delivered of the Apostles, as it is in an other place abundantly showed, this condition will no less fear away the faithful that are every where dispersed in the Papacy from the Communion under both kinds, than the former four. The last condition pertaineth unto the Sacrificers, that in the administration of the blood there should be committed no sacrilege or profanation. And this in a manner was the principal reason, why in the Counsel of Constance the use of the Cup was abrogated: but the reasons are so ridiculous, that I am ashamed to rehearse them. The holy father's forsooth were afraid, lest peradventure the blood of Christ should be spilled upon the earth, or lest it should cleave unto the beards of men, or kerchtefes of women, or else should be turned into Vinegar. The cause of this fear is the ignorance of the mystery, sprung of the feigned invention of transubstantiation. For the blood of Christ which is distributed in the Supper, can not be spilt, as they think, when as without use it is not a Sacrament. And Christ according to his wisdom could have foreseen all these dangers, of which the Church ought to have been admonished. But Christ having no respect at all unto these things willed, that not only Bishops and Math. xxvi. Mark. xiiii. Luke. xxii, 1. Cor. 〈◊〉. Pastors, but also their hearers should drink his blood out of the Cup, which thing not only the holy Scriptures do teach, but also the custom of the primatiu●… Church confirmeth. These are the conditions, upon which the Counsel of ●…rent judgeth that certain nations may be dispensed withal in the use of the Cup. Which conditions are such, that none that is good and godly can receive them without denial of our Lord jesus Christ. And although all the good and godly aught worthily to be grieved at so great an iniquity of the Counsel, yet ought Kings and Princes most of all, diligently to look unto it, which are as Gods made rulers over the people of GOD, to defend the true worshipping of GOD, of which they ought no less to be keepers than of the second Table. For all Christendom seeth now that the bishop of Rome together with the Counsel of Trent do but mock and dally with Kings and Princes, which grant a thing so manifest, and so humbly desired by the Orators of Kings and Princes upon such conditions, which they know to be most wicked and ungodly. For what is in the Gospel more bright and more manifest, than that Christ instituted his Supper under both kinds? and that the Church of the Corinthians communicated under both kinds? And if the Counsel would have done wisely, it had been more meet for their authority and person, simply and utterly to deny the Communion required, than to dispense with it upon such conditions, which they themselves ve understand to be repugnant unto the thing required. Let all the true Godly also and faithful which are every where dispersed through out the world, consider, how little regard, yea rather none at all is had to their salvation, if the use of the cup be granted unto them upon these conditions, whereby they are compelled to approve and confirm all papistical impiety. But rather it is much better for ever to abstain not only from the Cup but also from the bread of the Supper, than with so great offence to God, by their testimony to allow horrible idolatry and sacrilege. For by it they are not grafted into the liberty wherinto they are delivered by Christ, but are cast into a greater bondage, the conscience is not eased, but oppressed with a greater burden, I trust I have briefly and perspicuously showed that the Counsel of Trent hath not only allowed errors that are repugnant unto the holy Scripture, but hath also confirmed horrible impiety, jolatrye, superstitions, and abuses, and that not in doctrine alone, but also in the Sacrament delivered of Christ unto the Church. Even as therefore for their sakes we have much cause to lament, for that the Fathers of this Counsel in so manifest a light of the Gospel are infected with so great a blindness, that they will not acknowledge or abolish no not even the least error: so also again on the other side ought the Church of GOD and all we even from the heart to rejoice, that even now at the last by the decrees of this Counsell●…, we may stay upon some certainty of the will and meaning of the pontifical Counsels. For hitherto, the Christians which are every where dispersed abroad in the papacy, have hoped that it would have come to pass, that by some lawful Counsel and publiqu●… authority, errors and abuses, which through the negligence of Bishops and avarice of sacrificing priests have except in into the church should be abrogated. For this office they thought to pertain unto a counsel & not to private men. Neither also thought they it the office of a Magistrate to change or abolish any thing in doctrine or ecclesiastical ceremonies. Which thing for that many Kings and Princes, Earls, Barons, Noble me and Imperial cities have done; very many were offended, because they tarried not for some lawful knowledge of the cause and determination of a Counsel. They confess that they acknowledge that in the catholic Church (as they call it) are very many errors, but they affirm there withal that it pertaineth not to the Magistrate to take them away, but that office belongeth unto a Counsel. And whereas many years and long time, a Christian, general and 〈◊〉 counsel hath been required and promised, and even unto this year suspended, now at the length the Counsel of Trent delivereth us from all doubt and farther expectation. For as be in Terence saith Nulla circuitione usum est, rem apart prolocutum est, that is, It hath used no circu●…ution, but hath opened the matter plainly, that they will not abolish the least abuse, the least ceremony or rite, but rather have decreed to curse all those, which e●…en in the least thing accuse them of any error. So far is it of that they think to abrogate and take away manifest idolatry, Sacrifice for the quick and the dead, Carrying about and worshipping of the bread, Invocation of Saints, pilgrimages to the Images of the dead, Doctrine of perpetual doubting, Doctrine of the merit of good works, Of purgatory and such like errors. Now also should we speak somewhat of the reformation of manuers, which should be taken in hand and defined by the Counsel, which thing the Ambassadors and Legates of the Emperor, of the French King, and of other Princes required most earenestly. For not only the Court of Rome aboundeth with all kind of vices and wickedness, as Riot, simony, Avarice or covetousness, and most horrible filthiness, but this mischief is so far and wide spread abroad through out Christendom, that the Ambassadors and Orators of certain Princes were not ashamed to declare unto the Counsel, that the filthiness of the priests in their provinces was so great, that amongst a hundredth priests could scarcely be found two, whose help and industry they might with honesty use in any civil rustical judgements; so far are they passed ●…l shame of most horrible filthiness, whoredom, and such like wickedness: And the Fathers of the Counsel being overcome with the truth, testified, that for their sakes this garboil and trouble is risen in the Church, and that their wickedness is the cause of so great evils. But if we diligently weigh the requests of the Kings and Princes, we ought even from the bottom of the heart to lament that in the Council sit not such Fathers, which should be affected which the considerations of these things. For although the above mentioned Kings and Princes are still addicted unto the Bishop of Rome's kingdom, yet they see, that unless there be had a more severe reformation of manners, and especially in the clergy, the Pope's kingdom can not long continue safe and sound. Wherefore they urge and require a reformation with as much faith & diligence as they can. But what do they of the papacy and the good holy Counsel of Trent? They do even as if a man should go about to wash, one having the leprosy, or if a man should endeavour himself to rid an old scald head from lice, which thing may manifestly be seen by the. xii. Articles set forth of reformation, and by the decrees confirmed by authority of the Counsel. Twelve principal points of reformation proposed the. xi. day of March, to be considered of the Fathers, in the Counsel of Trent. 1 LEt the Fathers consider what means may be had, that patriarchs, Archbishops, bishops, & all those that have cure over souls should be resident upon their Churches, and should not be absent from them, but upon causes just, honest, necessary and profitable unto the Church. 2 Also whither it be expedient that none be admitted unto holy orders, unless it be to some certain title of a benefice. For it is found by experience, that much deceit is practised by reason, that for the most part they are admitted by the title of Saltimonium. That is 〈◊〉 ●…lse title. 3 And that they which give orders receive nothing for the bestowing of any orders, whatsoever they be, neither also the Ministers nor Notaries. 4 Whither it may be granted unto them, that of the Prebends of such as serve not, they may distribute daily distributions in those Churches, in which are no distributions, or else so slender distributions, that they are not regarded. 5 Whither all Parishes, which for their greatness require many Priests, ought also to have titles to be instituted of the Ordinary. 6 Benefices also that have cure which want a sufficient provision of living for the Priest, whither they be to be reform, so that of many by the Ordinary may be made only one. 7 Forasmuch as Persons of Churches are for the most part very vnm●…ete, so that either through ignorance or filthiness of life they destroy rather than edify. And sometimes they have Vicars far worse than themselves, it is to be considered, how this evil may be provided for, and whither it should be expedient, that unto them should be given a meet fellow helper with the assignation of the fruits at the arbitrement of the Ordinary. 8 Whither it may be granted unto ordinaries, that they may give up into the mother churches, benefices, and Chapels being by reason of ancientness decayed, and which through poverty cannot be renewed. 9 Whither it be decreed, that benefices commended and also regular, aught to be visited and corrected of the Ordinaries. 10 Also whether secret Matrimonies ought in time to come to be declared void and of no force. 11 What conditions ought to be assigned to this, that matrimonies be not called secret, but contracted in the face of the church. 12 Lastly, it should very diligently be considered, what is to be ordained as touching the no small abuses of usurers. The self same sacred Synod. etc. intending to prosecute the matter of reformation, hath in this present Session being the. v●…. thought good to decree as follow. THere is nothing which otherwise continually more instructeth to piety and the worshipping of God, than the life and example of them which have dedicated themselves unto the ministry of God For, for so much as they being from the things of the world, exalted unto a higher place, are beholden, all other men cast their eyes on them as on a glass, & of them take that which they may follow. Wherefore it altogether so becometh the clergy elected unto the office of the lord, to frame their whole life and manners, that in apparel, gesture, going, speech, and all other things, they show no example of any thing but that which is grave, moderate, and full of piety: and that they eschew also evenlight faults, which in them should be most great, that all their doings may bring a recreation and reverence unto all men. Wherefore seeing that how much the greater both commodity and ornament these things are in the church of God, so much the more diligently are they to be observed, the holy Synod hath decreed, that those things which at other times have been abundantly and healthfully ordained by sage Bishops, & by sacred Counsels, of the life, honesty, and demeanour of the Clergy, and for the retaining of doctrine, also of banquetynges, dancings, dicings, gamings, and such like faults, and also of the avoiding of worldly affairs, that the self same should be hereafter observed under the self same punishments, all which things are revived by this present decree. And the bishops if they shall find that any of these things are turned into a disuse, let them with speed study to have them called again into use, & diligently cause them to be observed of all men: for God shall take vengeance upon them for the neglecting of the amendment of such as are under them. Let no man from hence forth be admitted unto cathedral churches, which besides that which is required of the holy Canons, shall not be in the University Doctor or Licentiate, or otherwise Graduate in divinity, or in both the laws or else in one of them, or which hath not received holy orders, unless he be so adorned with that integrity of life, and there withal such excellency in learning and nobility of birth, that these ornaments in him, do notably countervail the public degree of a Doctor. Let not cachedrall Churches also, the true va lure of whose fruits exceed not the sum of 500 ducats of gold of the Chamber, be burdened with pensions, yea in cause of resignation: but those which exceed the said valour, may never be burdened above half the fruits, nether also may they be so much burdened, but that at the least 500 full be left unto the Prelate. Let not parish churches also, whose fruits exceed not the sum of. 500 ducats of gold of the Chamber, by no means be burdened with yearly pensions, yea in cause of resignation: But those which exceed that value may never henceforth be burdened with pensions or reservations of fruits above the half, and let there always remain unto the Person of the parish Church at the least 500 ducats of gold of the Chamber. Of the fruits of all dignities, unto which in cathedral churches or in church's collegiate is due by law, or by custom any jurisdiction, administration or office, the bishops may at their arbitrement divide the third part into distributions to be assigned every festival day, so that he which shall not at the least every holy day personally fulfil the service belonging unto him, according to the order to be prescribed by the Ordinary, shall lose the distribution of the day, neither shall he by any means make claim unto it, but it shall be applied to the reparations of the church. Let these things be understand to be ordained for those churches only in which there is no custom or statute, that they which serve not should lose anipart which ariseth to the third part of the said fruits, notwithstanding all customs, yea though they be by time out of mind, & constitutions, although they be by an oath confirmed, or with any authority whatsoever it be. Let Canons devidents, & whosoever peaceably obtain such prebends, unto which are annexed sundry duties, namely that some should sing Masses, some the Gospel, some the Epistle, be bound (so that there be no just impediment to the contrary) to take upon them orders requisite, any custom what soever it be to the contrary notwithstanding, neither from henceforth let any be admitted but only those which are well known to have full age & other abilities, otherwise let the admission be void. Whatsoever dispensations if they be to be committed out of the court of Rome, let them be committed to the Ordinaries of those which have obtained them, in those things which are graciously granted of the same, as delegates Apostolical summarily only, that it may be forth known judicially whether the requests expressed be true or no, which if they shall not find to be true, let the dispensations lose their effect. In altering also of last wills (which ought not to be done, but upon most just causes) they may as delegates of the sea apostolic search out, whether the things declared in the requests be true or no, which if they shall find to be false, let not the foresaid alterations be put in execution. Let causes touching benefices, whose fruits in daily distributions exceed not the true valour of. 24. d●…cates of gold of the Chamber, in the first instance be examined in part before the ordinaries of the places, which may proceed to the definitive sentence, any clause or inhibition notwithstanding, and that no appeal in y● same be admitted, unless it be by the definitive sentence, or by it which hath the strength of a definitive sentence, either else from the grief which may happen by the ap peal from the definitive sentence. Metropolitans in appellations which hap unto them in all cases, both in admitting appeals, and in granting inhibitions after the appeal, are bound to keep the common law, according to the form and tenor of the sacred constitutions, and chief the constitutions of Innocentius the. 4. in the Counsel of Lions, which beginneth: Romana, etc. any custom, yea even time out of mind, or with in memory, or privilege to the contrary notwithstanding, otherwise such things as follow these inhibitions and processes, whatsoever they be, let them be by the law of no force. The Bishops may also in cases allowed by the law be executors of all godly dispositions, yea also among them that be on live, and have power to visit hospitals, confraternities, schools, mountains of pity or of charity, and all other godly places by what name so ever they be called, and also to take accempt of all administrations, of those which ought to give them, also to consider and to put in execution all other things of this kind, which are appointed to the worshipping of god, or to the health of souls or to the sustenance of the poor as they are bound by their office according to the statutes of the holy Canons, any custom whatsoever it be, also any exemption time out of mind, privilege, or statute, to the contrary notwithstanding. Administrators as well Ecclesiastical as laical with such as pertain unto them which have charge over the reparations of Churches, of Hospitals, of mountains of piety, and of all other places of devotion, shall be bound to give account every year of their administration to the ordinary, and to him which obtaineth the chiefest dignity of the Church, which shall be present in the place for that tyme. But if by memorable custom or by privilege, or by any custom of the place the account should be given to certain deputies for that purpose, then let also the ordinary be with them, unless peradventure it were other wise expressedly provided for in the foundation or dotation of such building, all other customs, although they be customs time out of mind, exemptions and privileges to the contrary notwithstanding, and absolutions or grants otherwise made shall in no case help the said administrations. For as much as by the unskilfulness of notaries many hurts and occasions of much strife a rise, the Bishop may (if they be created by the Apostolical authority) as a delegate of the sea apostolic, otherwise by the authority thereof, after ordinary examination had) search out the sufficiency of them, which if they be not found apt, may prohibit the use of exercising the office perpetually, or for a time, or let their appeallation suspend the interdiction of the Drordinarye. If covetousness the root of all evils shall so much possess any of the Clergy or laity, that by violence or with fear, or also by any counterfeit persons of the Clergy, or by what other craft, or under any other colour sought they date convert and turn to their proper uses the goods, fruits, emoluments, or any other profits of any Church, either of any secular or regular benesice, which ought to be converted into the necessities of the Ministers and of the poor, let him be under the execrable curse, till that he shall fully restore to the Church and to the administrator thereof, the goods, fruits, and revenues which he occupieth, or which by any means pertain unto him, yea by the gift of that counterfeit person, and then he shall obtain absolution of the bishop of Rome: And if he be patron of the same Church, besides the pains above said, he shallbe also deprived of the right of the patronage, and the Clerk which shallbe a consenter to such fraud and wicked usurpation shallbe under the same pains, & also shallbe deprived of all his benefices, and be made unable to any other benefices, and at the arbitry of his ordinary shallbe suspended from the execution of his orders. These principal points of Reformation I thought good here to anear, not that I would at large confute them, but that the Christian reader might see, that the fathers of the Counsel mind not any earnest reformation. For in Reformation of Churches the principallest care ought to be for the restoring and preserving of godly, sincere, and uncorrupt doctrine, this the Counsel in the former decrees hath condemned as blasphemous and heretical. The other care is touching the manners of that Pastors and of the sheep, about which the Fathers of the Counsel in these Articles and Decrees are occupsed. For they persevere still in their opinion, that the life and manners of the Clergy are not to be reform according to the doctrine of the Gospel, but according to the doctrine of their Canons. Because therefore they should begin at the head, as the first, request of the Emperor's Ambassadors soundeth, we must first desire that the high bishop would gently suffer hyu●… self and the Court of Rome to be reform: The Counsel of Trent answereth: That the Sacred Canons of the Elders are in this part to be observed: but amongst other Canons touching the reformation of the Bishop of Rome is extant In the decree of Gratiane. Dist. 40. Chap. S●… Papa. etc. this Canon also which is horrible to be heard: If the Pope, having no regard to his own salvation nor to the salvation of his brethren, be found unprofitable and rem●…sse in his works, and besides that void of goodness, which is more hurtful unto himself, and unto all men, although he leadeth with himself innumerable heaps of people unto the chiefest bond slave of hell, where with him they shall for ever be beaten with many stripes, yet the faults of this man no mortal man presumeth to reprove here, because he shall judge all men, and be judged of no man, unless he be found to have strayed from the faith. Let the Counsel of Trent go now, & presume to reform the wicked. Acts of the court of Rome, whose faith in all things it alloweth. And let the Ambassadors of Kings and Princes wait for amendment of the Court of Rome * That is never for they have no kalends. Ad Calendas Gr●…cas. If it be required that the uncleanliness, and filthy lusts of the bishops, Sacrificing Priests and Monks, should be corrected and amended: the Counsel of Trent answereth, that the holy Canons are to be kept, and that the sacrificing Priests are bound to keep the law of unclean sole life, forswearing Marriage: Which doctrine the Apostle calleth the doctrine of devils. 1. Tim. 4. If the ignorance and unskilfulness of bishops and Pastors be accused, they will have the matter remedied by Uicares that are far more unskilful and by fellow-helpers: Why rather should they not be removed from their office, and sufficient ones put in their place, which might both in doctrine and also in example edify the Church of GOD? In sum, the authority of all the Canons of the Bishops of Rome is sacred holy and inviolable in this Counsel of Trent. In the mean time lest they should seem idle lookers on of those things, which are every where practised in kingdoms, they dispute of the residence of the Bishops, and of the bestowing of prebends rightly according to the custom of the Court of Rome, about which things they are more careful than about the amendment of doctrine, and reformation of the perverse manners of Priests. But what profit; I pray you redoundeth unto the Church of GOD, whether the bishops be resident here or in any other place, when as they neither teach nor yet can teach the people of the will of God, which thing ●…et is the duty and office of bishops? But they neglecting that have turned this office into Princely governamentes and under the title and name of Bishops they invade the kingdoms of the world, having no regard unto souls, whose salvation tey aught by teaching diligently to provide for. 〈◊〉 ●…he when they are preseut they are more hurt than when they are absent. Which thing the Bishops themselves vndersta●… better than my pen is able to express. If they of the Papacy mind in the Counsel earnesssly to prosecute the matter of Reformation, why do they not wayghe the griefs proposed by the Orders of the Empire unto the Legate of Adrian the Bishop of Rome, in the Imperial assemblies at Norimberge in the year of our Lord. 1523. Unto which unless they (as it is meet) answer, who will believe that they have any regard of this thing. But whilst I exactly consider and weigh with myself all & singular these things, I can not hold myself, but that I must talk a few words with the Fathers of the Counsel. Ye remember (as I suppose) the most severe admonition of the Lord made by Malachy unto Malach. 〈◊〉 the Priests of the old Testament: And now (saith he) unto you is this commandment, die Priests: It ye will not hear nor consider in yput heart, to give glory unto my name, sayeth the Lord of holles, I will send upon you poverty, and will curse your blessings, and I will curse them, because ye have not considered it in your heart. Behold I will corrupt your seed, and will cast upon your faces the dung of your solemn feast days, and it shall cleave fast unto you. And ye shall knows that I have sent this commandment unto you, that my covenant might stand which I made with Levy; sayeth the Lord of hosts. I made a covenant of life and peace with him: and I gave him fear, and he feared me, and was afraid before my name. The law of truth was in his mouth, and there was no wickedness fou●… in his lips: he walked with me in peace and equity, and did turn many one away from their sins. For the priests lips should preserve knowledge, and they should se●…e the law at his mouth: for he is the Angel of the Lord of hosts. But ye are gone out of the way, and have caused many to be offended at the law: ye have broken the covenant of Levy sayeth the Lord of hosts. Therefore have I also made you to he despised, and vile before all people, because ye kept not my ways, but have been partial in the law, but the Lord shall destroy both the master and the scholar out of the tabernacle of jacob, with him that offereth an offering unto the Lord of hosses. Know ye that this admonition pertaineth unto you, upon whom ye have turned all the eyes of whole Christendom. For even as the Lord made a league with the tribe of Levy, whose office was to keep knowledge, that being demanded concerning the will of GOD, they should answer and instruct the people of GOD: So also would he have the bishops to be diligent keepers of the Apostolical doctrine, and to be successors unto the Apostles, not so much in seat as in doctrine. But alas that thing hath happened in our times, and in the times of our Elders, which the Prophet complained of concerning the priests of his tyme. For in stead of knowledge and the law of God, are kept human traditions which are repugnant unto the law and will of God. Ye have departed from the way of the Lord, and have been an offence unto many in the law of the Lord, which have embraced these doctrines. Christ said unto the man that was Math. ix. sick of the palsy. Have confidence my son, thy suns are forgiven thee: But contrarily ye Fathers of the Counsel of Trent say: Doubt my son, and appoint not assuredly of the remission of thy sins. The Apostle saith. Rom. viii. The holy ghost beareth witness unto our spirit, that we are the children of God. Contrarily ye in your Counsel decree, that we must perpetually doubt, and that we must have more regard unto our own unaptness and weakness, then to this testimony of the holy ghost. Christ saith concerning the cup of the supper: Drink ye all of this. Ye contrarily Math. xxvi. say: Let not all, but the priests only drink of the Cup. john sayeth Christ is made a propitiation for the i. john. two. i. john. two. sins of the whole world: And again: The blood of jesus Christ cleanseth us from all sin. Contrarily ye fathers of the Counsel say: That not only the sacrifice of the cross, but also the sacrifice of the mass is a propitiation for our sins. Also that not only the blood of Christ, but also the fire of purgatory cleanseth us from some sins. Christ teacheth us to call upon God only: Ye being gathered together Math. vi. in this Counsel teach, & command to cal upon Saints also. Christ concerning the bread of the supper saith. Take ye eat ye: Ye contrary ordain the it must be kept till to morrow Math. xxvi. included, and ear●…ed from place to place. Christ saith: That Math. 15 which entereth in through the mouth, defileth not man, The counsel saith: If any man at certain times abstain not from the eating of flesh, let him be accursed. S. Paul saith: Led a Bishop be the husband of one wife, which hath i Tim. three Tim. i. obedient children. The counsel saith: Let a Bishop have neither wife nor children, and let such as be joined in matrimony be put out and suspended from this so holy an office. But who can reckon up all the things, in which ye papistical priests have departed from the law of the Lord? This also was the cause why the Prophet said in this place: I have made you to be despised & vile to all people because ye have not intended in your heart to give glory to God. Therefore also is your glory trodden under foot, as in an other place the Lord of hosts speaketh unto Eli the priest: Whosoever shall glorify me, I will glorify him, but they which contemn me shall be made vile. To the end 〈◊〉. Sam. two. ye would establish the glory of the priests, ye violate and tear in pieces the Testament and last will of the Lorde●… namely y● priests should be had in honour and estimation, let the lay men be spoiled with the use of the cup, as the Counsel of Constance hath decreed. It grieveth you very much, that the glory, hon●…ure and estimation of priesteses everywhere decayed, which sometimes were most highly esteemed of Kings and Princes and of the people of God. Inipute this contempt unto yourselves: your own sin is the cause thereof, for that ye have forsaken the law of the Lord, and have departed from the way of the Lord. Your manners are not in this place reprehended, which are not agreeable unto the dignity of a priest. Here is chiefly entreated of the true worshipping of God, which ye have corrupted, and contaminated, and therefore also according to this our Prophet, all your sacrifices are contaminated, and ye are in very deed made vile unto all men. Neither can I believe, that all you, which are assembled together at Trent are a like so utterly ignorant of the holy Scriptures, that ye understand not these things. Wherefore the greater danger and grievous punish meant of God is to be looked for, if against your conscience ye condemn the manifest truth. But rather if ye desire to maintain your name, honour and dignity, return unto the covenant and law of the Lord, that is to the doctrine of the Prophets, of Christ and of the apostles, see that ye embrace it, casting away the inventions of human traditions. Seek the glory of the Lord, eudevour yourselves to extol his name and honour, and he will on the other side glorify you, and (which thing ye only desire) will subdue the whole world unto your ministry. And ye shall be no more a reproach unto all your neighbours. Neither think ye it to be a shame, to acknowledge an error. The Priests of the old Testament also were bewitched with this opinion, who said: We are wise, and the law of the Lord is with us. Unto whom the Prophet speaketh: Put ye no confidence in the words of lying, saying: The temple of the Lord, the temple of the Lord. jerem. 8. jerem. 7. For they thought that God was so bound unto this temple, that his grace was perpetually present, although they taught things contrary unto the law, and worshipped him otherwise than he had commanded them. Come said they, and let us imagine some devise against jeremy: jerem. 18. for the law shall not perish from the Priest, nor counsel from the wise man, nor the word from the Prophet: come and let us smite him with the tongue, and let us not give heed to any of his words. Let not such thoughts for God's sake, possess your minds, that ye should harden your hearts against the word of God, being falsely persuaded, that the law can not perish from the Priest, that Psal. 94. is, that ye cannot err. For I suppose that by this short admonition ye may understand that the law is perished from the Priest, and the horrible errors are brought in into the Church of God by your Prophets, that is, by your interpreters of the holy scripture. Which errors if ye have determined with to oath and nail still to retain, and if ye will not give heed unto all the words of the Prophets and of the apostles, then know ye, that according to the example of these Priests, your destruction is at hand, unto whom God threatened perdition. I beseech you, hate not your own souls so, that ye will be blind leaders unto the blind, but remember the commandment of Christ. Teach ye the Church to keep the things which he Math. 28 hath commanded, that ye may at length shine as stars of the Firmament for ever and ever. Which thing the Lord hath by the Prophet promised unto godly Teachers, which instruct other in the true righteousness. Dani. 12. The Priests, Levites, and Scribes, and all the people could for a time oppress the Prophets, whose d●…ctrine jere. 44. they repelled, s●…ying: The word that thou hast spoken unto us in the name of the Lord, we will not hear it of thee. 〈◊〉. Unto whom the Prophet again answered: Did not the Lord remember the Sacrifice which ye sacrific●…d in the Cities of judah, and in the streets of jerusalem, both you and your Fathers, your Kings and Princes, and the people of the land, and hath he not considered it? And the Lord could no l●…nger forbear, because of the wickedness of your inventions, and because of the abominations which ye have committed, and your land is turned into desolation, and made an astonishment and a curse, and without inhabitant, as appeareth this day. So also may we pronounce of you, if you go on as you have be gone, ye may in deed condemn the doctrine of our Churches, which is Apostolical, and ye may persecute the godly Teachers, but take heed, that ye also have not experience of the self same fortune, which the people of God felt, whom he abjected for their obstinate malice, whereby they endeavoured themselves to defend idolatry, and mightily saved the Prophet, wonderful far above the expectation of that people, and contrary to the will of all his enemies. Be mindful I beseech you of your salvation, and of the salvation of all Christians, prefer not so little glory and pleasure that soon vanisheth away, before the truth of the heavenly doctrine. I beseech you remember that which was spoken unto Paul the persecutor from heaven: Saul, Saul, why persecutest thou me? Acts. 9 It is hard for thee to kick against the prick. Your enterprise undoubtedly shall be in vain, and turn to your own destruction, if ye shall endeavour yourselves to oppress the doctrine, which hath put forth the beams of his light into all the kingdoms of the world. And they miserably deceive you, which go about falsely to persuade you, that your authority is still of force. The eyes of all men in a manner are open, that they see what blindness of mind ye are infected with. And your own men which yet you have for defenders, even they accuse you, and godly admonish you to take in hand an other doctrine and amendment of ceremonies & manners, than was instituted of you, in this, & also the former Counsel of Trent. For they see that their Churches can neither consist, neither their Subjects can be kept and contained in tranquillity and doing their duty, unless such things be granted unto them, which thing even the Magistrates also which are on the Pope's side, understand to be neither unjust nor ungodly. Apply your minds I beseech you unto the godly and true reformation of the Church of Christ, and to whom God in this your assembly hath revealed his will, lift up in the Counsel your voices as a Trumpet, cry out and cease not, cry out (I say) Our fathers and we have sinned, and have departed from the law of the Lord. Let us return unto our first husband. Let the word of the Lord be the only rule and Captain of our Counsels and Canons. Let us be addicted unto his glory, and unto the health of the church: and let us restore unto it a godly peace being disturbed with dissensions, and we shall receive a reward worthy the study of peace and truth. But I shall desire you to pardon me, if I have held you longer in consideration of this thing than I would, than which there is none more holy, and more worthy and healthful both unto you and unto the Church of Christ. He hath reserved (as I think) unto himself and unto us many, which both understand these things, and as it is written in Czechiel, are grieved at all the abominations which are done in the church, ●…zechi. 9 whom the Lord in due time will bring forth together with Nichodemus and joseph, that they may set forth his glory, and with a constant mind secure the Church now being sick. Thou haste here Christian Reader the decrees of the Counsel of Trent concerning the principal points of doctrine, Sacraments, and reformation of the Clergy, in which decrees is condemned the true doctrine of Original sin, of the strengths of free will, of grace and justification, of faith and works, of the sacraments, and specially of the Eucharist and Communion under both kinds: there is no provision made for meet Ministers for Churches, but ungodly decrees are confirmed, wherein against the word of God is prohibited the marriage of Priests, unpure sole life is obtruded, and the church and the court of Rome are made free from all error: and it is provided for the bishop of Rome by the self same Canons being repeated, that no man should presume once to reprehend his errors, much less to correct and amend them. By all which things as well our men, which have of late departed from the papistical court, as also even they which are still addicted unto the papistical religion, may understand, that there can nothing be hoped for of the papistical Counsels, that may serve for the taking away of superstitions, errors and abuses out of the Church, and for the reformation of the manners of the Clergy. But forasmuch as by all men's judgement, the reformation of doctrine and manners is most necessary, and the same can by no means be obtained of the bishop of Rome's counsel (who lest they should seem to have erred, will not give place even in the least thing) it is needful that kings and Princes do devise some other way and means to set an unity in religion, if in case they will provide for their own salvation, and the salvation of their subjects. Unto whom I commit such so great a matter, and so necessary, more deeply to be considered and weighed. And let them remember their vocation and office, that God hath not preferred them over his Church as Swyneherds and Cowherdes, only to keep public peace and tranquillity, and to administer justice, but also to be nursing fathers unto the church of God, as it is written: And Kings shall be E●…y 49. thy nursing Fathers, and ●…uenes thy nurses. And in the Psalm: lift up your gates, ye Princes, and be●…e lift up Psal. 24. ye eternal gates, and the King of glory shall enter in. Wherefore seeing they see the Pope so neglecting their own salvation and also the salvation of their subjects, that by heaps he leadeth great number of people into hell, let them take upon themselves this godly care, and confirm themselves according to the example of Godly Kings and Emperonres, which judged that it pertained to their office to apply themselves unto this godly care, that idolatry being abolished, and high places broken down, the true worshipping of God might be restored, as in the old Testament we read of Asa, Ios●…as, and Ezechias, and in the new Testament of the godly Emperors Constantine, Theodosius, and such like, by whose authority most weighty controversies of religion were most gravely, according to the word of God, decided and quieted, when as the tyranny of the Papacy was not yet known unto the Church of God. And the way is not hard, so that godly Princes would with one mutual consent take the matter in hand, that by the diligence of godly and learned men, the doctrines of the Church may be purged from all errors and ceremonies, being reduced unto the rule of faith, might be cleansed from all superstition. Whereas I said that it should be done with the mutual consent of Princes, the same shall for this cause chief be very necessary, lest whilst that all singular persons do at their pleasures abrogate ceremonies and rites, there be brought in into the Church Anarchia, no less per●…lous Anarchia is jack or want of a Ruler. than was the pontifical impiety and tyranny, by which means the pureness of doctrine should easily be corrupted, and Churches should be severed and drawn into sundry sects and opinions, which Churches by a legitimate authority might be kept in their due obedience. But hither to neither is the hour come, neither hath this day shined forth, whose brightness yet we seem a far of to behold. For I verily believe that not only God in heaven, but also in a manner the whole world loatheth at the impiety and tyranny of the pontifical court, which already is decayed, and threateneth a most great ruin unto the kingdom of the Pope. The Lord God and father of our Lord jesus Christ, of his clemency deliver his ele●…t (whom he hath dispersed in this Babylon) from all error of 〈◊〉, and bring them to his son through the knowledge of the Gospel, that they forsaking the intolerable yoke of the Bishop of Rome, may submit and subdue themselves unto the most sweet yoke of Christ. Amen. ¶ Imprinted at Lon done by john Day, dwelling over Alderigate, beneath Saint martin's. Cum gratia & privilegio Regiae Maiestatis.