❀
A
godly
and
necessarye
admonition
of
the
Decrees
and
Canons
of
the
Counsel
of
Trent
,
celebrated
vnder
Pius
the
fourth
,
Byshop
of
Rome
,
in
the
yeares
of
our
Lord
.
M.
D.
LXII
.
and.
M.
D.
LXIII
.
Wrytten
for
those
godlye
disposed
persons
sakes
,
whych
looke
for
amendement
of
Doctrine
and
Ceremonies
to
bee
made
by
generall
Counsels
.
Lately
translated
out
of
Latine
.
Psalm.
xxvi
.
Odi
ecclesiam
malignantium
I
haue
hated
the
Congregations
of
the
wycked
.
Math.
xv
.
What
soeuer
my
heauenlye
father
hath
not
planted
,
Shal
be
plucked
vp
by
the
rootes
.
¶
Imprinted
at
London
by
Iohn
Day
,
dwellyng
ouer
Aldersgate
,
beneath
Saint
Martins
.
¶
Cum
gratia
et
priuilegio
Regiae
Maiestatis
per
septennium
.
The.
xix
.
of
February
.
1564.
These
bookes
are
to
be
sold
at
hys
shop
vnder
the
Gate
.
❧
The
Preface
to
the
Reader
.
OUr
Lorde
and
Sauioure
Iesus
Christ
,
when
he
hadde
confirmed
the
mindes
of
his
Disciples
,
agaynste
the
daungers
of
persecution
,
whych
they
shoulde
be
in
daunger
of
,
for
the
confession
of
the
truth
of
his
doctrine
,
with
a
spirite
thurstyng
our
saluation
,
brake
foorth
into
these
woordes
:
What
profiteth
it
a
man
(
sayd
he
)
though
he
win
al
the
world
,
if
he
lose
hys
own
soule
:
But
then
are
they
most
of
al
endaungered
,
when
they
straye
from
the
true
knowledge
of
God
,
and
his
syncere
woorshipping
.
For
God
is
lyfe
and
truth
,
and
therefore
the
death
of
the
soule
is
,
to
decline
from
the
rule
of
the
wyl
of
God
,
reuealed
in
Christ
.
But
bicause
the
Lorde
speaketh
not
vnto
vs
from
heauen
,
but
hath
vpon
earth
instituted
the
ministery
of
teaching
,
whereby
men
are
instructed
of
the
wil
of
God
,
we
see
that
for
that
cause
(
I
say
)
men
are
diuerslye
affected
.
For
they
which
teach
in
the
churche
of
God
doo
not
euerye
where
professe
one
and
the
selfe
same
doctrine
.
And
when
Christ
sayde
of
true
teachers
:
He
that
heareth
you
,
heareth
For
on
the
one
syde
,
they
are
holden
by
ordinary
succession
(
as
they
ca●…
it
)
and
custome
and
consent
of
very
long
tyme
,
in
whose
congregation
yet
neuerthelesse
they
see
very
many
errours
,
and
no
small
abuses
,
which
they
them selues
vnderstand
,
and
iudge
that
they
ought
of
necessity
to
be
amended
.
On
the
other
side
against
humane
traditions
they
heare
the
expresse
woorde
of
God
brought
foorth
and
vrged
,
but
for
asmuch
as
they
fynde
among
those
men
also
occasion
to
be
offended
,
and
chiefely
bicause
they
thinke
that
the
chaunging
of
doctrine
and
ceremonies
pertaineth
not
vnto
euery
man
,
but
vnto
the
ordinarye
power
,
they
can
scarse
tel
which
way
to
turne
them selues
.
They
flye
therefore
vnto
the
authority
of
a
Counsel
,
as
to
an
onely
sanctuary
,
whereby
they
iudge
that
dissension
sprong
in
the
Church
may
most
commodiously
be
taken
awaye
.
Of
which
thyng
when
deliberation
was
had
long
tyme
and
often
by
the
orders
of
the
Empyre
,
neither
yet
by
any
conditions
whereby
on
eyther
syde
it
was
requyred
,
it
could
be
obtained
,
the
saluation
of
many
men
,
hath
by
the
stay
of
so
long
tyme
bene
miserably
endaungered
.
And
although
such
are
iustly
to
be
reproued
,
whych
neglecting
the
very
sounding
from
heauen
of
the
sonne
of
God
:
Heare
him
,
haue
a
regarde
vnto
the
authority
of
men
:
for
the
consideration
of
our
saluation
is
not
so
obscurelye
taught
,
but
that
euen
the
moste
simplest
in
fayth
may
comprehende
it
,
yet
I
thinke
not
that
this
kinde
of
men
is
to
bee
abiected
.
But
rather
in
that
part
wherin
we
see
that
they
ar
sicke
,
we
must
after
the
example
of
the
Apostels
,
to
our
power
study
to
heale
them
.
For
that
happeneth
in
this
our
time
,
which
we
reade
happened
at
Ierusalem
on
the
day
of
Pentecost
,
after
the
ascention
of
Christe
into
heauen
:
For
when
the
people
saw
and
heard
the
Apostels
with
sundry
tounges
celebrate
the
wonderful
things
of
God
,
whom
yet
the
Priestes
,
Scrib●…s
,
and
Phariseis
had
a
litle
before
condemned
and
persecuted
,
they
were
vtterly
at
their
wyts
ende
and
in
doubte
whose
doctrine
they
should
embrace
.
For
Christ
seemed
no
lesse
to
commend
the
doctrine
of
the
Phariseis
,
than
the
doctrine
of
the
Apostels
.
when
he
said
:
Upon
the
chaire
of
Moses
syt
the
Scribes
and
Phariseis
,
that
But
there
are
two
rockes
,
betwene
which
godlye
men
must
wyth
great
care
and
diligence
sayle
.
For
some
by
reason
of
lightnes
of
mind
,
without
iudgement
and
true
faith
embrace
euery
maner
of
religion
.
But
other
some
to
stubbornlye
resist
,
and
wyll
not
once
so
muche
as
vauchsafe
to
know
the
doctrine
set
foorth
,
bicause
their
minde
is
bent
vnto
an
opinion
,
which
they
defend
for
the
truth
.
Or
bring
ouercome
with
the
pleasures
of
this
worlde
,
they
haue
no
care
of
the
truth
,
nor
saluation
of
their
soules
.
But
there
is
none
amongest
them
that
are
trulye
godlye
,
so
rude
to
thinke
that
so
great
inconstancye
of
minde
in
the
doctrine
of
religion
,
or
stubbornes
in
errors
should
be
numbred
among
vertues
,
but
by
the
holy
scriptures
they
are
taught
that
either
of
them
is
to
be
auoyded
.
For
against
inconstancy
the
Apostle
speaketh
:
Let
vs
not
be
as
●…ytile
But
bicause
it
is
a
singular
gift
of
God
,
to
proue
spirites
,
and
as
the
Apostle
saith
prophecye
,
that
is
,
the
naturall
interpretation
of
the
holy
scripture
belongeth
not
to
euery
man
.
Manye
suppose
that
thys
care
pertaineth
onely
to
Bishops
and
Priestes
,
that
a
Synode
being
assembled
,
learned
and
modest
men
on
eyther
partye
,
and
suche
as
are
addicted
to
nothing
but
vnto
the
truthe
and
healthe
of
the
Churche
,
should
temperately
conferre
together
of
articles
in
controuersye
.
For
they
thinke
them selues
farre
inferiours
,
than
that
they
shoulde
take
vpon
them
to
iudge
of
so
great
matters
,
where
disputacion
is
had
of
the
saluation
of
soules
.
Although
these
men
which
thus
iudge
touching
matters
of
religion
,
be
in
some
part
woorthye
of
pardon
,
or
rather
compassion
,
yet
me
thinketh
they
are
gentlye
and
modestlye
to
be
admonished
of
certayne
thynges
.
For
first
in
that
they
iudge
that
it
is
profitable
and
necessarye
,
that
godly
and
learned
prophetes
(
for
so
the
Apostle
calleth
the
interpretours
of
holy
scripture
,
and
Bishops
)
shoulde
assemble
together
in
a
Synode
and
conferre
their
sentences
together
concerning
the
articles
proposed
,
in
this
part
they
seme
not
to
erre
.
For
we
rede
that
not
onely
the
successours
of
the
Apostels
did
so
,
but
also
the
Apostles
them selues
,
as
the
Actes
of
the
Apostels
and
Counsels
doo
testify
.
So
straight
waye
after
the
ascension
of
Christe
into
heauen
,
when
at
Antioche
there
arose
a
question
as
touching
the
obseruation
of
the
Lykewise
also
in
the
primitiue
Church
▪
there
wer
by
the
authority
of
godly
Emperours
assembled
the
Counsels
of
Nice
,
Constantinople
,
Ephesus
,
and
Chalcedonia
,
against
Arrius
,
Macedonius
,
Nestorius
,
and
Eutiches
,
to
retayne
styll
a
godlye
consent
in
doctrine
of
the
deuinity
of
Christ
,
Of
his
two
natures
deuine
and
humane
in
one
person
,
Of
the
person
and
deuinity
of
the
holy
Ghost
.
So
also
after
that
,
for
the
taking
away
of
dissentions
betwene
the
But
in
this
thing
they
seeme
not
to
iudge
wel
,
in
that
they
think
that
the
peace
and
tranquility
of
the
Churche
may
by
this
meanes
be
recouered
and
preserued
firme
.
For
although
the
disputacions
and
decrees
of
godly
Counsels
haue
brought
great
vnity
vnto
the
Churche
of
God
,
in
which
the
peruerse
and
vngodly
opinions
of
heretiks
haue
bene
by
testimonies
of
the
holye
scripture
vehement●…ye
reproued
,
yet
the
Ecclestastical
history
testifieth
that
no
lesse
contentions
,
yea
also
sometimes
greater
contentions
haue
happened
in
the
Church
of
God
after
the
Counsels
had
bene
celebrated
.
Upon
which
occasion
Gregorius
Nazianzenus
being
moued
with
the
euent
of
the
Counsels
writeth
,
that
from
that
tyme
forward
he
determined
,
to
eschewe
all
Synodes
of
Bishops
,
bicause
he
found
that
no
Synode
had
a
good
ende
:
or
which
rather
brought
not
increases
of
euyls
,
than
an
ende
of
them
.
Although
that
this
good
man
in
this
point
seemed
somewhat
to
erre
,
for
that
he
there
for
that
cause
iudged
that
Synodes
are
vtterly
to
be
auoyded
,
bicause
he
sawe
that
the
peace
of
the
Churche
coulde
not
by
Counsels
be
made
firme
.
For
although
it
were
to
be
wished
,
that
al
men
should
rest
in
the
explication
of
the
truth
,
which
is
in
godly
Synodes
instituted
by
testimonies
of
the
vndoubted
holy
scripture
,
yet
this
is
not
the
sole
&
onely
ende
of
Counsels
.
For
there
alwaies
haue
bene
,
are
and
shal
be
contentious
wits
,
which
endeuour
them selues
to
perturbe
the
peace
and
concorde
of
the
Churche
.
But
the
principal
end
of
Counsels
is
the
explication
and
confirmation
of
sounde
doctrine
,
and
the
confutation
of
errours
and
peruers
opinions
.
Whych
althoughe
it
satisfieth
not
all
men
,
yet
it
satisfieth
al
the
godlye
,
whose
simplicitye
is
correspondent
vnto
a
godly
explication
of
the
truth
.
Therefore
,
whether
the
peace
of
the
Churche
bee
restored
,
or
whether
it
bee
not
restored
,
yet
a
godlye
conferring
of
sentences
in
godlye
Synodes
is
both
profitable
and
necessary
.
And
vnlesse
suche
a
conferring
were
had
,
it
were
to
be
feared
,
least
the
multitude
and
variety
of
opinions
should
at
the
length
bring
no
lesse
euyll
and
discommoditye
vnto
the
Church
of
God
,
than
brought
the
superstition
of
tyme
past
.
And
bicause
some
daunger
commeth
of
disputations
that
are
to
vehement
,
godly
princes
may
by
their
authority
easely
remedye
this
euyl
,
who
of
necessity
must
be
present
at
them
:
as
we
reade
was
done
in
the
Counsell
of
Chalsidonia
,
that
by
their
authoritye
contentions
and
wanton
wyttes
were
restrayned
wythin
the
bondes
of
Christian
modesty
.
For
euen
as
it
is
trulye
sayde
:
that
by
to
muche
alteration
the
truth
is
lost
,
so
also
semeth
it
no
lesse
to
be
truly
said
:
that
by
quiet
disputing
,
&
godly
conferring
of
sentences
,
the
truth
is
brought
forth
,
whereunto
the
sonne
of
God
hath
promised
that
he
wyl
be
present
together
with
the
father
and
the
holy
Ghost
,
yea
if
there
be
but
twoo
or
three
gathered
together
in
his
name
.
And
it
is
better
presently
to
entreate
of
matters
with
a
modest
conferring
together
being
appointed
,
than
by
mutual
writing
to
inflame
the
hartes
of
either
party
.
Farther
,
in
this
thyng
also
they
iudge
not
ryghtlye
,
for
that
they
thinke
,
that
in
suche
Counsels
are
matters
entreated
of
,
which
vtterly
and
wholy
passe
the
capacity
of
the
laity
.
For
although
al
the
Laity
neither
can
,
neither
are
bound
exactly
to
know
the
reasons
and
argumentes
of
al
and
singular
controuersies
,
yet
no
godly
Counsell
hath
decreed
of
anye
thing
,
which
of
necessitye
pertaineth
vnto
the
saluation
of
al
and
singular
men
,
which
also
such
as
are
but
euen
meanely
instructed
in
the
chiefe
pointes
of
their
Christian
faith
vnderstand
not
wel
,
and
as
much
as
to
them
is
sufficient
is
playne
ynough
.
The
ten
commaundementes
are
knowen
,
the
articles
of
fayth
are
knowen
the
forme
of
the
Lordes
praier
is
knowen
,
the
maner
of
baptisme
and
institution
of
the
Lordes
supper
are
knowen
,
the
ministerye
also
of
remitting
and
retaining
synnes
in
the
name
of
Christe
is
knowen
.
In
which
principal
pointes
are
contayned
,
almoste
all
maner
of
controuersies
that
the
world
hath
in
religion
.
Wherefore
the
Laity
ought
so
to
stand
and
leane
vnto
the
authority
of
Counsels
that
in
the
tyme
they
knowe
that
it
is
no
lesse
subiect
vnto
the
woord
of
the
Lorde
,
than
are
men
which
bee
moste
simple
in
Christian
faith
.
And
by
this
meanes
there
should
be
no
new
thing
ordained
in
Counsels
,
or
which
is
repugnant
vnto
Christian
faith
,
but
forasmuch
as
it
is
a
very
easye
thing
to
fall
from
Christian
fayth
into
sundry
and
pernitious
errours
,
it
is
nedeful
that
these
errours
should
in
godly
Synodes
by
men
of
vnderstanding
bee
knowen
and
confuted
,
least
the
faith
of
the
simple
should
decay
,
which
ar
not
able
to
vnderstande
and
to
attayne
vnto
scholastical
and
synodical
disputations
,
if
men
would
there
vse
them
.
Wherefore
the
ruder
sort
of
the
Laity
depend
not
vpon
the
decrees
of
Counsels
,
to
beleue
this
thing
or
that
thing
,
but
vpon
the
symple
and
playne
doctrine
,
which
is
most
briefely
contained
in
the
principall
pointes
of
the
Cathechis●…e
.
Unto
which
also
the
Counsels
giue
help
,
least
they
should
be
troubled
with
the
subtill
reasoning
of
ambitious
men
,
which
being
neglected
,
they
content
them selues
with
the
moste
plaine
&
most
simple
doctrine
of
the
Cathechis●…e
,
according
to
which
they
may
for
their
simplicity
iudge
of
al
doctrines
as
muche
as
is
sufficient
for
them
.
But
this
woorthily
much
greueth
godly
men
,
that
when
there
is
mencion
wade
●…f
Papisticall
Synodes
,
the
true
iudge
cannot
execute
his
office
.
For
in
the
last
former
communication
celebrated
at
Wormes
in
the
yeare
.
1557
,
they
whiche
were
appointed
collocutors
on
the
Bishop
of
Romes
side
,
by
apert
and
manyfest
woordes
affirmed
that
the
holy
scripture
is
not
the
voice
of
the
Iudge
,
by
whom
onely
sentence
should
be
geuen
in
knowing
and
iudging
of
controuersies
of
religion
,
but
that
it
is
matter
of
strife
.
Which
their
sentence
if
they
should
still
stand
vnto
,
then
shoulde
godlye
Teachers
come
wyth
no
fruite
to
institute
a
conferring
with
them
,
for
they
haue
no
other
rule
to
know
the
truth
besydes
the
holy
scripture
.
For
this
is
a
perpetual
rule
.
Whatsoeuer
is
found
to
be
repugnaunt
vnto
the
scripture
of
the
prophetes
and
of
the
Apostels
,
of
what
authority
so
euer
it
be
,
it
must
be
reiected
.
But
they
which
can
not
abide
this
sole
and
onely
Iudge
,
it
is
manifest
that
these
haue
a
mystrust
in
their
cause
:
Unto
which
the
holye
fathers
haue
made
all
their
writinges
subiect
:
which
in
all
partes
agreeth
with
it selfe
,
when
as
the
fathers
often
tymes
,
are
not
onely
repugnaunt
one
to
an
other
,
but
also
vnto
themselues
,
whyche
thing
besydes
other
thinges
Augustines
bookes
of
retractations
doo
testifye
.
But
the
doctrine
of
the
Prophetes
&
of
the
Apostels
is
an
vndoubted
testimony
of
the
wyl
of
God
,
and
a
most
certaine
rule
of
the
truth
,
and
the
very
expresse
voyce
of
the
Iudge
.
If
we
(
sayth
the
Apostle
)
or
an
Angel
from
heauen
preache
anye
other
Gospell
vnto
you
,
than
that
which
wee
haue
preached
vnto
you
,
let
him
bee
accursed
.
And
again
:
Wherefore
forasmuch
as
euen
from
the
beginning
of
the
spreadyng
abroade
of
the
Gospel
through
out
the
whole
world
Synodes
of
learned
and
godly
men
haue
bene
iudged
of
al
the
godly
not
onely
healthful
,
but
also
necessary
:
Of
which
Synodes
this
ought
to
be
the
onelye
purposed
scope
and
ende
,
namely
that
the
doctrine
of
the
Church
may
be
purged
to
the
prayse
of
almighty
God
,
and
offences
taken
awaye
,
and
discipline
woorthy
for
the
Gospel
restored
and
preserued
in
al
orders
.
The
bishop
of
Rome
Pius
the
fourth
hath
agayne
called
a
counsel
of
Cardinals
,
bishops
,
&
Monkes
at
Trent
:
wherin
he
with
great
glory
&
magnificence
,
promiseth
both
the
purging
of
doctrine
from
al
errours
and
heresies
,
and
also
a
sooner
amendement
of
maners
,
and
woorthy
for
the
Gospel
as
well
in
the
Clergye
as
in
the
people
.
And
to
the
end
the
vnlearned
should
not
deubt
of
the
diligence
of
the
Fathers
of
the
Counsell
,
they
are
not
afeard
not
onelye
to
accuse
themselues
of
dissolute
lyfe
,
but
also
to
make
them selues
gyltye
before
the
whole
world
as
the
fountaine
and
authors
of
al
euyls
:
as
the
actes
of
this
Counsel
shal
declare
in
their
place
.
And
who
would
not
be
glad
to
helpe
such
a
one
which
promiseth
repurgation
of
the
doctrine
of
the
Church
and
maners
with
such
carefulnes
and
endeuour
,
chiefelye
in
suche
a
dissipation
of
Churches
?
Who
would
not
to
his
power
helpe
so
godlye
and
holye
an
enterprise
?
But
if
wee
examine
the
Canons
and
decrees
,
whiche
not
long
since
came
foorth
from
this
Counsell
,
euery
Christian
man
shal
easely
perceaue
,
that
these
good
holy
Fathers
entende
nothing
lesse
:
yea
rather
all
their
labour
and
endeuour
is
onelye
to
thys
purpose
,
to
oppresse
sound
doctrine
,
and
that
being
oppressed
,
stubbornly
to
defende
idolatry
,
superstition
&
abuses
which
are
brought
into
the
Church
of
God
.
When
I
vnderstoode
these
thinges
,
of
such
things
which
are
euerye
where
caryed
about
in
many
mens
handes
,
and
there
wythal
saw
very
many
to
hang
in
doubt
and
suspense
by
expectation
of
this
counsel
and
authority
thereof
,
and
earnestly
to
hope
for
a
symple
,
godly
and
plaine
determination
of
controuersies
of
religion
,
of
whyche
number
yet
in
the
meane
time
(
whilest
they
haue
bene
decreeing
of
al
the
controuersies
)
manye
haue
not
without
great
daunger
of
their
soules
departed
out
of
this
lyfe
:
I
thought
I
should
doo
a
woorthy
act
,
if
briefly
and
perspicuously
I
should
declare
by
the
woord
of
the
Lord
,
what
is
to
be
iudged
of
their
disputations
,
decrees
and
Canons
,
and
what
is
to
be
hoped
for
of
the
euent
of
this
Counsel
.
And
I
trust
I
shal
declare
,
and
that
moste
manifestiye
,
that
all
Christians
are
by
Pius
the
fourth
,
bishop
of
Rome
,
called
to
this
Counsel
,
not
as
lost
sheepe
to
be
sought
〈◊〉
healed
of
the
Pastor
,
but
vnder
a
most
pleasaunt
&
●…eke
forme
of
a
Cat
,
the
saluation
of
the
faithful
is
layde
in
wayte
for
,
and
the
sheepe
of
Christ
are
lyke
to
be
torne
in
peeces
,
euen
as
it
were
of
Wolues
clothedin
sheepes
clothing
,
as
many
as
〈◊〉
them selues
to
be
brought
to
this
amity
and
familiarity
.
And
I
desyre
the
godly
&
Christian
Reader
,
that
remouyng
away
peruerse
affections
,
which
otherwise
euen
in
things
humane
ar
most
wicked
counsellers
,
he
bring
to
〈◊〉
of
this
cause
an
vpright
minde
,
which
subdueth
it selfe
not
to
〈◊〉
persuasions
,
but
soly
and
onely
vnto
the
woorde
of
God
.
For
by
that
meanes
I
trust
it
shall
come
to
passe
,
that
he
shal
easely
be
able
to
vnderstand
,
what
is
to
be
iudged
of
papistical
Counsels
.
Now
therfore
by
Gods
helpe
and
furtheraunce
,
we
wyll
come
to
the
matter
it selfe
.
The
thynges
that
came
to
my
hand
being
sent
from
Trent
,
are
not
all
of
one
kynde
.
For
certayne
thynges
were
proposed
to
deliberate
vpon
for
the
reformation
of
the
Church
,
certayne
thinges
are
decrees
of
the
Counsel
and
Canons
appointed
to
be
obserued
〈◊〉
the
Church
.
But
how
fewe
so
euer
they
be
in
number
,
yet
they
so
open
vnto
vs
the
hart
of
the
Fathers
assembled
at
Trent
,
that
we
may
easely
perceaue
what
affection
they
beare
vnto
the
true
and
sincere
●…yth
and
religion
,
whych
we
professe
.
But
least
anye
man
hauing
lytle
say
the
to
our
sayinges
,
myghte
doubte
of
the
truth
of
the
thing
,
I
thought
it
good
to
annexe
to
this
writing
all
and
syngular
thynges
,
as
they
came
to
our
handes
from
Trent
being
printed
by
the
Printers
longyng
to
the
Papacye
.
that
the
godly
Reader
may
see
,
that
we
speake
nothing
but
with
such
fidelitye
as
is
conuenient
,
neyther
doo
we
of
purpose
or
wyll
cau●…ll
in
any
thyng
,
but
onely
ayde
and
desende
the
truth
of
the
heauenly
doctrine
,
and
desyre
to
farther
all
them
that
are
●…dious
of
the
doctrine
of
pi●…
.
The
first
Decree
published
in
the
first
session
of
the
sacred
Councell
of
Trent
,
holden
vnder
Pius
the
fourth
the
most
high
Byshop
the
18.
day
of
January
in
the
yeare
of
our
Lorde
God
.
1562.
MOst
noble
and
most
reuerend
Lordes
,
and
reuerend
Fathers
,
may
it
please
you
to
the
prayse
and
glory
of
the
most
ho
ly
and
indeuisible
Trinitie
,
the
Father
,
the
Sonne
,
and
the
holye
Ghost
,
to
the
increase
&
aduancement
of
faith
&
Christian
religion
,
that
this
sacred
,
economicall
and
generall
Councell
at
Trent
,
lawfully
assembled
together
in
the
holy
ghost
(
from
this
day
whiche
is
the
18.
of
the
moneth
of
January
of
the
yeare
from
the
birth
of
our
Lord
.
1562.
Dedicated
to
the
Romane
chayre
of
blessed
Peter
prince
of
the
Apostles
,
all
suspension
taken
away
,
according
to
the
forme
&
tenor
of
the
letters
of
our
most
holy
Lord
Pius
the
fourth
the
most
hygh
Bishop
)
should
be
celebrated
,
and
that
in
it
(
a
due
order
being
kept
)
should
be
intreated
such
things
,
which
being
proposed
by
the
legates
and
presidentes
,
shall
seme
apte
and
mete
to
the
holy
Sinode
,
to
asswage
the
calamities
of
these
tymes
,
to
quiet
the
controuersies
of
religion
,
to
restrayne
disceatfull
tongues
to
correcte
the
abuses
of
corrupte
maners
,
and
to
restore
the
true
ecclesiasticall
&
Christian
peace
.
And
they
all
aunswered
:
It
pleaseth
vs
,
&c.
So
that
others
also
may
propose
such
thinges
which
to
the
Synode
may
seme
to
be
lawful
&
honest
.
¶
Thou
seest
Christian
reder
that
the
fathers
of
the
Counsell
of
Trent
do
in
the
first
Session
with
great
magnificence
promise
that
thing
,
whiche
al
Christendome
hath
nowe
many
yeares
moste
earnestly
loked
for
:
namely
,
the
increase
and
aduancement
of
faith
and
Christian
religion
,
the
asswagement
of
the
calamities
of
our
time
,
the
quieting
of
controuersies
of
religion
,
the
abolishyng
of
peruerse
doctrine
,
the
correction
of
corrupt
maners
,
a
true
Ecclesiasticall
and
Christian
peace
and
concorde
&c
,
What
can
the
mynde
of
man
desire
more
,
if
in
so
great
a
multitude
,
varietie
,
and
confusion
of
opinions
of
the
Churche
of
God
,
it
might
se
a
godly
peace
restored
,
doctrine
purged
from
all
errors
,
the
true
worshipping
of
God
(
all
idolatry
&
superstition
beyng
taken
away
)
renewed
,
and
most
corrupt
maners
in
all
orders
amended
?
For
the
holy
Scriptures
do
teach
that
by
this
meanes
onely
publike
euils
and
calamities
are
asswaged
.
If
simple
and
vnlearned
men
shoulde
rede
and
heare
these
thynges
,
what
golden
mountaynes
,
what
golden
and
heauenly
worlde
would
not
they
pro
mise
vnto
them selues
?
But
if
we
shal
diligently
weigh
a
fewe
wordes
whiche
go
a
litle
before
the
thinges
whiche
we
haue
nowe
rehersed
(
namely
,
that
the
Councell
muste
bee
celebrated
,
al
suspension
taken
away
,
according
to
the
forme
and
tenor
of
the
letters
of
our
moste
holy
Lorde
Pius
the
fourth
the
most
high
Bishop
)
we
shall
easly
vnderstand
,
that
the
Bishop
of
Rome
with
his
Councell
of
Trent
mocketh
and
dallfeth
with
al
Christendome
.
For
whenas
in
his
letters
of
Indiction
and
Indulgences
,
he
openly
sheweth
that
he
is
minded
to
continew
and
prosecute
the
Counsel
be
gon
vnder
Paul
the
third
and
Iulius
the
third
and
not
finished
,
in
this
he
testifieth
,
that
he
ratifieth
all
the
vngodly
Decrees
of
the
former
Counsel
:
whiche
thing
also
the
maner
of
the
order
so
diligently
obserued
,
confirmeth
.
For
in
that
place
where
the
aboue
named
Fathers
left
,
haue
they
begon
both
to
deliberate
,
and
to
decree
,
and
also
to
ordeyne
Canons
.
But
lest
a
man
should
thinke
that
it
skilleth
not
much
whether
the
Councell
be
continewed
or
begon
,
it
shal
be
good
briefly
to
repeate
thinges
,
whiche
were
ordeyned
&
decreed
in
the
last
former
Sessions
.
Howebeit
I
will
not
curiously
searche
out
all
thinges
,
but
only
make
mention
of
the
principall
pointes
,
whiche
are
directly
contrary
vnto
the
doctrine
of
the
Prophets
and
of
the
Apostles
.
In
the
first
decree
of
the
4.
Session
the
Synode
decreed
,
that
vnwritten
Traditions
vsurped
by
conntinuall
succession
in
the
Catholike
Churche
,
shal
be
receaued
and
reuerenced
with
as
great
an
affection
of
piety
and
reuerence
,
as
if
they
had
come
from
Christes
owne
mouth
,
or
had
bene
spoken
by
the
holy
ghost
.
They
strike
also
with
their
curse
al
those
which
in
their
disputations
,
and
expositions
receaue
not
the
bookes
called
Apocripha
,
or
the
vulgare
translation
.
Concupiscence
(
saith
he
)
whiche
the
Apostle
calleth
sinne
,
the
holy
Sinode
declareth
that
the
Churche
neuer
vnderstood
Free
will
is
not
extinguished
in
menne
,
although
the
If
a
man
say
,
that
other
works
whiche
are
done
before
I●…tification
,
howsoeuer
they
be
done
,
are
sinnes
,
let
him
If
a
man
saye
:
That
Iustification
is
nothyng
els
.
But
If
a
man
saye
,
that
it
is
necessarye
for
euery
man
that
If
a
man
say
,
that
the
preceptes
of
God
are
impossible
to
be
obserued
euen
of
a
man
that
is
iustified
and
set
vnder
If
a
man
say
,
that
grace
beyng
lost
thorough
sinne
,
faith
is
If
a
man
saye
that
after
the
receauyng
of
the
grace
of
iustification
,
the
faulte
of
euery
repentaunt
synner
is
so
In
Purgatory
,
before
the
waye
can
be
made
open
vnto
the
kingdome
of
heauen
,
let
him
be
accursed
.
Let
these
curses
suffice
,
and
leaue
of
to
speake
of
other
,
for
by
these
the
godly
reader
maye
see
,
that
the
principall
pointes
of
faith
and
Christian
religion
are
not
so
much
corrupted
and
peruerted
,
as
vtterly
condemned
of
the
fathers
of
the
Councell
of
Trent
celebrated
in
the
yeare
of
our
Lord
.
1547.
Of
all
whiche
we
thought
good
briefly
to
admonishe
the
reader
,
before
that
we
examine
the
Decrees
and
Canons
made
by
the
Councell
of
Trent
vnder
Pius
the
fourth
Bishop
of
Rome
.
They
haue
layd
a
foundation
to
defende
all
superstitions
,
idolatries
and
abuses
vpon
the
authority
of
humans
traditions
,
vnder
the
name
whereof
they
vnderstande
all
those
traditions
,
which
haue
now
a
few
yeares
past
crept
into
the
Church
of
God
and
are
therin
vsurped
.
And
although
our
men
haue
neuer
earnestly
contended
agaynst
traditions
,
which
are
not
manifestly
agaynst
the
worde
of
God
,
but
thought
that
they
myght
be
retayned
without
offence
to
God
so
that
yet
they
were
not
vitiated
with
the
opinion
of
the
seruice
of
God
,
as
it
is
sayd
:
Thei
worship
me
in
vaine
with
the
commaundementes
&
doctrines
Farther
they
are
not
ashamed
to
make
equall
the
bookes
called
Apochripha
,
which
are
disallowed
euen
by
the
testimony
:
As
touching
the
Epistle
vnto
the
Hebrewes
,
the
second
Epistle
of
S.
Peter
,
the
two
latter
Epistles
of
John
,
the
Epistle
of
James
,
and
the
Apocalips
,
we
are
not
the
fyrst
that
haue
bene
in
doubt
of
them
,
for
euen
from
the
primatiue
church
there
haue
bene
sundry
opinions
of
them
.
But
there
is
none
that
is
in
very
dede
Godly
,
which
is
so
vnlearned
,
that
he
vnderstandeth
not
,
what
these
holy
fathers
chiefly
intended
in
thys
decree
.
For
they
see
th●…t
in
them
they
haue
defences
for
certayne
of
theyr
errours
,
by
whiche
yet
they
can
not
extinguishe
the
light
of
the
truth
shining
in
the
writings
of
the
other
Prophetes
&
Apostles
.
As
it
is
in
an
other
place
aboundantly
shewed
.
In
y●
also
they
strike
with
their
curse
al
those
,
which
in
all
things
receaue
not
the
common
translation
in
disputations
,
what
more
madnesse
is
there
than
this
,
&
more
repugnant
to
the
meaning
of
the
holy
ghost
?
I
say
moreouer
it
is
ful
of
many
errors
.
Will
they
also
put
vnder
the
thunder
of
their
cursse
the
holy
fathers
,
whiche
vsed
an
other
translation
than
it
?
Or
what
impietie
or
discommoditie
hath
it
,
if
men
haue
accesse
to
the
springes
of
the
Hebrewe
&
Greeke
tongue
,
wherin
the
mysteries
of
the
heauenly
doctrine
are
written
?
Unto
the
which
S.
Augustine
hath
diligently
admonished
vs
oftentimes
to
haue
recourse
and
accesse
.
But
they
manifestly
declare
their
minde
and
if
it
were
but
in
this
decree
onely
,
in
that
they
desire
to
prohibite
all
those
that
are
studious
of
the
heauenly
doctrine
,
from
the
entrance
to
the
knowledge
therof
,
lest
the
errors
,
and
impieties
with
which
the
church
of
Rome
hath
hitherto
vnder
the
moste
thicke
darkenesse
bene
sicke
,
shoulde
be
brought
to
light
.
For
as
muche
as
the
Synode
of
Trent
denieth
that
concupiscence
is
in
very
dede
sinne
,
notwithstanding
,
neither
Lykewyse
also
that
opinion
is
repugnaunt
to
the
doctryne
To
the
same
end
also
tendeth
the.
vii
.
Canon
of
the
same
Session
,
where
in
the
workes
done
without
fayth
,
iustifie
from
sinne
,
contrary
to
the
manifeste
sentence
of
Paule
In
the.
xii
.
Canon
they
vtterly
ouerthrowe
the
hed
and
foundation
of
the
doctrine
of
the
Gospell
,
and
they
robbe
afflicted
consciences
of
the
only
comfort
whiche
they
haue
in
the
bloud
of
Christ
.
For
they
manifestly
condemne
althose
y●
thynke
the
our
ryghteousnes
before
god
is
the
confidence
in
that
mercy
of
god
forgeuing
sins
for
Christs
sake
.
The
Apostle
vnto
the
Rom.
writeth
:
vnto
him
which
worketh
not
,
Psal.
xxxij
.
we
are
iustifyed
by
fayth
,
that
the
promes
should
be
firme
according
to
grace
.
And
Dauid
sayth
:
blessed
is
the
man
vnto
whom
the
Lord
hath
not
imputed
sinne
,
And
in
an
other
place
the
same
●…postle
sayeth
:
By
grace
you
are
saued
,
Wherfore
howsoeuer
they
should
graunt
vnto
vs
all
other
thinges
,
and
should
in
all
thinges
come
to
our
opinion
,
yet
can
there
be
no
agreement
made
betwene
vs
&
them
,
so
long
as
they
perseuere
in
this
their
wicked
opinion
,
which
(
as
I
haue
sayd
)
vtterly
ouerthroweth
the
chife
head
and
foundation
of
the
doctrine
of
the
Gospell
.
No
lesse
impiety
hath
the
13.
Canon
wherein
we
are
taught
by
reason
of
our
infirmitie
&
vnaptnes
,
continually
to
doubt
of
the
remission
of
sinnes
before
God
.
But
this
opinion
is
repugnant
to
the
manifeste
testimonies
of
the
Scripture
,
and
also
to
the
definition
and
nature
of
fayth
.
For
to
beleue
is
nothyng
ells
,
than
fyrmely
and
assuredly
to
appoynte
and
not
to
doubt
,
and
with
confidence
to
geue
assent
:
and
by
the
meanes
doubtyng
is
contrary
vnto
faith
.
Wherfore
when
we
are
bidden
to
beleue
,
we
are
prohibited
to
doubt
.
Repent
(
sayth
Christ
)
and
beleue
These
and
like
testimonies
of
the
holy
scripture
,
teach
,
that
by
no
meanes
we
ought
to
put
doubt
or
diffidence
in
the
mercy
of
God
towarde
vs
,
and
of
the
obteynement
of
remission
of
our
sinnes
,
but
we
must
firmely
settle
our
selues
without
any
doubting
or
distrust
,
that
thorough
faith
our
sinnes
are
forgeuen
vs
by
the
free
mercy
of
God
for
Christes
sake
.
But
in
that
they
adde
:
hauing
no
regarde
to
our
owne
infirmitie
or
vnapt●…
,
these
holy
fathers
will
not
in
dede
haue
vs
to
doubt
of
the
promises
of
God
,
whiche
is
most
certaine
and
most
firme
,
and
abideth
alwayes
in
one
sorte
,
but
if
we
looke
vpon
our
owne
infirmitie
in
graunting
&
perseuering
,
for
this
our
infirmitie
(
I
say
)
we
must
continually
doubte
so
long
as
we
liue
here
.
To
this
we
aunswere
,
that
we
must
in
dede
haue
a
great
regard
to
our
infirmities
and
vnaptnesse
,
and
we
must
acknowledge
&
diligently
consider
it
,
for
by
it
we
are
vnapt
and
vnworthy
to
receaue
&
to
be
partaliers
of
the
grace
of
〈◊〉
:
as
the
Centurion
speaketh
in
the
Gospel
.
Lord
I
am
not
worthy
that
thou
shouldest
enter
vnder
my
roofe
,
&c.
●…nd
Dauid
sayth
:
Haue
mercy
vpon
me
O
God
,
&c.
Also
:
As
thou
Lord
looke
vpon
our
iniquities
,
Lord
who
shal
be
able
to
abide
it
.
Also
:
I
am
a
worme
and
no
man
●…c
.
And
the
Apostle
sayeth
:
I
am
not
worthy
to
be
called
an
Apostle
,
bycause
I
haue
persecuted
the
Churche
of
God
.
Dauid
Wherfore
the
holy
scripture
teacheth
,
that
men
ought
so
to
be
assured
o●…
the
grace
&
mercy
of
God
towardes
them
,
that
in
the
meane
tyme
they
forget
not
their
owne
infirmitie
,
&
study
to
make
their
election
firme
by
good
workes
,
and
not
,
that
by
consideration
of
this
their
infirmitie
they
should
doubt
of
the
fauor
of
God
towardes
them
.
For
the
takyng
awaye
of
which
doubt
the
Sacramentes
were
instituted
by
Christ
,
by
which
the
promyses
of
God
are
applied
vnto
euery
man
,
and
theyr
heartes
are
sealed
by
the
spirit
of
Christ
.
Of
Baptisme
Peter
writeth
.
That
Baptisme
Abba
father
.
For
that
spirite
beareth
witnesse
to
our
spirite
that
we
are
the
children
of
God
.
Also
:
Ye
are
scaled
with
the
holy
spirite
of
promise
,
whiche
is
the
pledge
of
our
inheritaunce
.
Wherefore
it
is
both
extreme
impietie
,
and
also
ignoraunce
of
holye
Scriptures
,
to
bryng
men
into
a
continuall
doubte
bycause
of
their
infirmitie
,
wherewith
also
the
nature
of
the
sainctes
is
infected
.
Whiche
thyng
this
present
Canon
doth
,
wherein
all
the
doctrine
of
the
Prophetes
and
of
the
Apostles
is
condemned
.
And
euen
by
this
onely
article
,
though
all
the
other
were
conuenient
,
the
godly
reder
may
iudge
,
that
the
Papistes
and
we
striue
not
(
as
the
sayeng
is
)
aboute
moone
shine
in
the
water
,
but
about
a
thing
most
wayghty
.
For
the
foundation
of
our
saluation
,
the
most
proper
ende
&
scope
of
the
Gospell
is
,
to
teache
,
that
men
,
beyng
penitent
and
beleuing
from
the
hart
,
hauyng
no
regard
to
their
sinnes
or
to
their
owne
infirmitie
and
vnaptnesse
,
shoulde
assuredly
appoint
and
without
all
doubtyng
firmely
beleue
,
that
for
Christes
sake
they
haue
remission
of
al
their
sinnes
,
that
they
are
in
the
fauor
of
God
,
and
haue
eternall
lyfe
.
This
foundation
of
our
saluation
,
and
this
onely
consolation
of
afflicted
consciences
the
fathers
of
the
Counsell
ouerthrowe
by
this
their
decree
of
perpetuall
doubtyng
.
where
vnto
all
the
Idolatry
and
superstition
of
the
Papacy
leaneth
.
For
take
away
doubtyng
,
and
Purgatory
is
taken
awaye
,
Peregrinations
or
Pilgrimages
to
the
Images
of
Saintes
,
the
opinion
of
Merites
,
of
Fastynges
,
and
prayers
,
the
sacrifice
of
the
Masse
for
the
quicke
and
the
dead
,
inuocation
of
sainctes
&
such
like
,
al
these
things
(
I
say
)
if
you
take
away
doubting
,
are
taken
awaye
.
But
contraryly
to
affirme
&
defend
doubting
,
is
to
take
away
faith
,
&
to
abrogate
the
promises
of
the
Gospel
,
and
vtter
ly
to
blot
it
out
of
the
hartes
of
men
.
The
like
pernitious
error
is
stablished
in
the
18.
Canon
.
That
a
man
being
iustified
,
and
set
in
grace
,
may
perfectly
fulfil
the
law
of
God
.
For
although
the
regenerate
do
receaue
the
holy
ghost
,
yet
continually
,
as
long
as
we
liue
in
this
life
,
there
cleaueth
to
our
nature
a
natural
corruption
,
whose
guiltnesse
is
forgeuen
in
Baptisme
,
by
reason
of
which
corruption
the
godly
can
not
performe
that
whiche
they
would
.
For
this
cause
made
the
Apostle
this
exclamation
:
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
this
body
subiecte
vnto
death
?
For
he
had
a
This
doctrine
is
necessary
,
whereby
also
they
that
are
in
dede
godly
,
do
vnderstand
,
that
howsoeuer
they
are
regenerat
yet
they
can
not
perfectly
accomplish
the
lawe
of
God
,
lest
peraduenture
they
should
fall
into
a
pernitious
doubt
,
if
they
should
see
in
them selues
also
this
imbec●…llitie
of
humane
nature
not
vtterly
and
wholly
regenerate
,
against
whiche
infirmitie
we
must
continually
thorough
y●
grace
of
the
holy
ghost
fight
with
a
true
faith
.
The
28.
Canon
,
manifestly
teacheth
that
the
Counsell
of
Trent
is
not
gouerned
by
the
holy
ghost
,
but
is
infected
with
the
spirite
of
error
.
For
they
teache
that
a
dead
faith
is
a
true
faith
,
and
that
he
whiche
is
endewed
with
a
dead
faith
is
neuerthelesse
a
Christian
,
&
then
that
thinke
otherwise
they
curse
.
But
these
two
pointes
are
playnly
&
manifestly
contrary
&
opposite
vnto
the
doctrine
of
the
Apostles
.
For
a
true
faith
is
a
lyuely
faith
,
the
gift
of
the
holy
ghost
,
whereby
man
is
ioyned
vnto
Christe
,
but
that
faith
whiche
is
not
lyuely
,
can
not
be
a
true
faith
.
And
here
let
But
what
a
madnesse
is
it
,
to
call
him
a
Christian
,
whiche
is
endued
with
thys
dead
fayth
without
charitye
?
Hitherto
they
haue
imputed
to
our
teachers
that
they
teach
a
naked
fayth
contemning
charitye
,
wherein
they
do
vnto
them
greate
iniurye
:
But
nowe
these
good
holy
fathers
themselues
acknowledge
them
for
Christians
,
which
are
without
charitye
,
and
they
counte
a
dead
fayth
for
a
true
fayth
:
Omittyng
to
speake
more
sharply
,
what
blyndnesse
is
thys
?
Thou
seest
now
Christian
reader
,
in
howe
thicke
darknesse
the
fathers
and
brethren
of
this
Counsell
do
syt
,
who
are
vtterly
ignoraunt
of
the
whole
manner
of
Christian
Religion
and
of
the
power
of
fayth
,
wherein
the
whole
strengthe
of
our
saluation
consisteth
.
Wherein
also
the
iuste
iudgement
of
GOD
is
to
be
considered
:
for
for
as
muche
as
they
of
purpose
and
obstinatlye
oppose
them selues
agaynst
the
light
of
the
truth
,
and
do
holde
it
backe
in
vnryghteousnesse
,
they
are
worthy
of
suche
so
greate
blindnesse
,
whereby
God
punisheth
sinnes
with
In
the
30.
Canon
they
confirme
satisfaction
for
the
guiltnesse
of
temporall
payne
and
also
the
fire
of
Purgatory
,
wherin
maye
be
satisfied
the
Iustice
of
God
for
the
guiltnesse
of
temporall
payne
.
Eyther
of
these
errors
are
a
derogation
to
the
merite
of
the
pas
sion
&
death
of
Christ
,
&
they
declare
also
,
the
the
Counsell
is
vtterly
ignorant
what
it
is
to
obteine
or
to
haue
remission
of
sinnes
.
For
the
holy
scripture
doth
testifie
,
that
al
they
whose
synnes
are
forgeuen
them
,
are
in
the
grace
&
fauor
of
God
as
it
is
written
:
I
will
be
mercyful
to
their
iniquitie
,
To
deuide
in
halfe
the
merite
of
the
passion
of
Christ
,
is
vtterly
to
abolish
his
meryte
:
for
he
is
no
halfe
or
vnperfect
redemer
but
a
perfect
redemer
,
with
one
oblation
(
saieth
the
Epistle
to
the
Hebrewes
)
hath
he
for
euer
made
perfect
those
,
which
are
sanctified
.
Heb.
x.
But
bycause
they
see
that
the
expiation
or
satisfaction
for
synnes
is
by
moste
manifeste
testimonyes
of
the
scripture
attributed
onely
vnto
Christe
,
they
goe
aboute
to
auoyde
them
by
a
vayne
distinction
,
when
,
they
teache
,
that
the
synnes
themselues
are
not
expiated
,
but
that
for
the
eternall
payne
dew
vnto
synnes
the
satisfaction
of
temporall
payne
is
expiation
made
,
but
in
affyrmyng
of
these
thynges
,
they
shewe
in
very
deede
that
they
are
vtterly
ignoraunt
,
what
remission
of
synnes
is
.
For
what
other
thyng
ells
is
remission
of
synne
,
than
that
God
fyrst
receaueth
vs
into
fauoure
,
and
forgeueth
the
faulte
of
synnes
,
then
also
he
remitteth
the
punyshemente
whiche
we
haue
deserued
by
our
synnes
?
Wherfore
where
there
is
not
a
full
and
perfecte
remission
of
payne
,
but
that
some
satisfaction
is
requyred
,
there
also
is
not
a
full
and
perfecte
remission
of
synnes
.
I
knowe
the
Councell
of
Trent
can
not
vnloose
thys
knotte
,
and
if
thys
be
manifest
to
be
the
doctrine
of
the
holy
Ghost
,
then
will
fal
away
theyr
satisfactions
for
synnes
and
the
fyre
of
purgatorye
shal
easiy
be
quenched
.
And
although
the
Lord
somtimes
do
some
what
more
seuerely
chasten
those
whose
sinnes
he
remitteth
according
to
hys
will
,
as
he
vnderstandeth
to
bee
expediente
for
them
,
yet
is
that
by
no
meanes
to
be
counted
a
satisfaction
for
the
payne
of
sinne
,
but
a
healthfull
discipline
,
to
kepe
them
in
doing
theyr
dutie
,
and
to
cause
them
to
woorke
theyr
saluation
in
feare
and
trembling
.
When
we
are
Also
that
fayned
fyre
of
Purgatorye
is
manifestly
against
this
sentence
of
Christ
,
wherin
he
sayth
:
Uerely
I
say
vnto
For
if
all
the
coales
of
the
whole
worlde
being
gathered
together
vpon
one
heape
were
on
fyre
,
and
if
a
man
shoulde
stande
in
the
middest
of
them
,
he
shoulde
not
susstaine
so
greate
heate
,
as
the
soules
sustaine
in
purgatory
.
Of
thys
fayned
fyre
of
purgatory
the
holy
prophetes
and
Apostles
know
nothing
,
the
holy
scripture
is
ignorant
therof
,
neyther
knoweth
it
of
any
other
fyre
after
thys
life
than
of
the
infernal
euerlasting
fyre
of
the
damned
,
which
shall
neuer
be
quenched
but
al
the
misery
of
those
that
shal
be
saued
endeth
in
this
world
,
wherein
yet
also
is
the
beginning
of
eternall
life
.
And
although
the
Byshops
of
Rome
with
their
Cardinalles
,
Byshoppes
,
Sacrificers
and
monkes
were
man●…
yeares
ago
admonished
of
all
these
pernitious
errors
,
ye●…
se
great
is
their
stubborn●…es
and
security
in
defending
of
errors
that
in
s●…
manifest
a
lyght
of
the
doctrine
of
the
Gospell
,
they
are
bolde
to
obtrude
them
agayne
vnto
Christian
people
:
so
muche
are
they
bewitched
by
the
spirite
of
lying
,
that
they
shoulde
not
geue
place
vnto
the
truth
of
the
heauenly
doctrine
whiche
the
Lord
hath
raysed
vp
againe
in
the
latter
times
,
&
hath
kindled
the
true
lyght
in
the
hartes
of
many
.
I
thought
good
to
admonishe
the
godly
reader
of
all
these
thinges
before
I
tooke
in
hande
to
confute
the
rest
of
the
decrees
and
Canons
,
whiche
were
made
vnder
the
Bishop
of
Rome
Pius
the
fourth
concerning
the
Sacramentes
:
all
which
namely
decrees
and
Canons
seing
they
were
allowed
by
the
Counsell
gathered
together
the
laste
yeare
,
they
whiche
are
but
meanely
instructed
in
the
doctrine
of
pietie
may
most
manifestly
see
,
that
there
is
no
good
thing
to
be
hoped
for
at
their
handes
.
For
what
(
but
euen
briefly
to
repeate
all
things
)
pietie
or
sounde
doctrine
canst
thou
looke
for
of
them
,
which
acknowledge
not
the
disease
of
the
corrupt
nature
of
man
,
&
dare
denye
it
to
be
sinne
contrary
to
the
Apostle
?
Which
denye
that
man
is
dead
thorough
sinne
,
and
doo
attribute
vnto
him
strengthes
yet
remayning
,
wherby
he
may
apply
him selfe
vnto
grace
?
Whiche
also
excuse
workes
of
the
Ethnikes
and
infidels
from
sinne
?
Whiche
are
ignorant
of
the
nature
&
difference
of
the
law
and
of
the
Gospell
?
Which
condemne
the
righteousnesse
of
faith
,
which
thorough
the
obedience
of
Christ
resteth
onely
in
the
mercy
of
God
?
Whiche
teache
a
man
continually
to
doubt
of
the
grace
and
fauor
of
God
?
Whiche
dreame
that
the
faythfull
can
fulfill
the
lawe
of
God
?
Whiche
besides
the
passion
and
death
of
Christ
do
teache
vs
to
seeke
other
satisfaction
in
this
life
&
in
the
world
to
come
.
What
good
thing
(
I
saye
)
can
a
Christian
Publique
welth
hope
or
loke
for
from
suche
fathers
?
when
as
with
their
peruerse
and
vngodly
decrees
they
do
not
o●…ely
peruert
the
foundations
;
and
principall
poyntes
of
Christian
Religion
,
but
also
,
as
much
as
lieth
in
them
,
vtterly
●…uerthrow
them
.
Where
as
there
are
fiue
principall
feast
dayes
,
wherein
the
benefites
of
the
sonne
of
God
are
yearely
celebrated
in
the
Churche
:
the
feastes
of
the
Natiuitie
of
Christ
,
of
hys
Passion
,
Resurrection
,
and
Ascencion
into
heauen
,
also
the
feast
of
Whitsontyde
.
Of
all
these
feastes
the
Fathers
of
the
Counsell
of
Trent
haue
left
vs
nothyng
,
but
the
names
and
truth
of
the
historye
,
whiche
is
also
in
the
deuilles
,
vnto
whiche
fathers
thou
mayst
most
aptly
apply
this
sayeng
of
Paul
.
They
professe
that
they
know
God
,
but
in
dedes
they
deny
hym
,
when
as
they
are
abhominable
,
For
the
power
and
fruite
of
the
holye
Natiuitie
of
Christe
is
to
purge
and
make
cleane
our
vnpure
Natiuitie
,
The
vertue
and
fruite
of
the
Passion
and
death
of
Christ
,
is
a
perfect
satisfaction
for
the
sinnes
of
the
whole
worlde
,
and
a
full
remission
thorough
the
mercy
of
God
.
Contrarily
the
Counsell
extenuateth
the
vertue
of
thys
merite
,
&
teacheth
that
for
the
temporall
payne
of
sinnes
,
we
may
satisfie
both
in
this
life
by
good
workes
,
and
after
this
life
in
Purgatorye
.
The
vertue
and
fruite
of
the
resurrection
of
Christ
is
,
that
all
they
whiche
beleue
in
Christe
are
iustified
from
The
vertue
and
fruite
of
the
Ascension
of
Christe
into
heauen
,
and
of
his
sitting
at
the
right
hande
of
the
father
(
from
whence
also
he
sent
the
holy
ghost
vnto
hys
Apostles
)
is
,
that
he
onely
&
alone
hath
opened
the
gate
of
the
kyngdome
of
heauen
,
is
a
continuall
intercessor
for
vs
Take
awaye
this
firme
consolation
from
a
Christian
●…an
,
&
the
benefites
of
the
sonne
of
God
whiche
we
haue
rehearsed
,
whiche
the
Counsell
of
Trent
derogateth
,
namely
the
full
remission
of
sinnes
,
the
is
,
of
the
fault
&
payne
gotten
by
the
bloud
of
Christ
,
take
away
also
the
perfect
righteousnesse
whiche
we
haue
by
the
resurrection
of
Christe
,
and
the
assure●…
testimony
of
the
holy
ghost
,
Wherby
we
beleue
without
any
doubtyng
that
we
are
in
the
fauor
of
God
for
Christes
sake
:
and
what
can
be
lefte
or
geuen
hym
that
is
auaylable
to
saluation
?
But
rather
this
ought
continually
to
be
the
study
of
a
Christian
man
,
that
we
should
fight
against
this
distrust
and
doubting
,
whiche
is
naturally
in
vs
,
and
cleaueth
vnto
vs
euen
against
our
willes
,
and
expell
it
,
so
far
is
it
of
,
that
it
should
be
a
prayse
of
pietie
modestie
or
humilitie
,
bycause
of
our
infirmitie
to
doubte
of
the
grace
of
God
offred
vs
in
Christ
.
The
holy
fathers
of
the
Counsell
iudge
,
that
it
can
not
want
the
sinne
of
arrogancie
if
a
man
hauing
no
regarde
to
his
owne
infirmitie
do
assuredly
appoynt
of
the
grace
of
God
towardes
him selfe
.
In
the
meane
time
they
consider
not
,
how
great
a
wickednes
it
is
to
accuse
god
in
his
promises
of
vanitie
&
lying
,
Who
hauyng
no
regards
to
our
infirmitie
promiseth
&
offreth
his
fauor
in
Christs
to
vs
beyng
vnworthy
and
wicked
,
and
doth
most
seuerely
admonish
,
and
vnder
the
payne
of
hell
fire
commaunde
vs
,
y●
as
repentaunt
sinners
,
we
should
without
all
diffidence
or
doubt
,
that
is
,
with
a
true
and
firme
faith
embrace
it
.
He
that
beleueth
not
,
that
is
,
that
firmely
appoynteth
not
,
that
for
Christes
sake
he
hath
God
mercyfull
vnto
hym
,
shal
be
condemned
.
And
thus
much
of
the
doctrine
whiche
the
Counsell
of
Trent
,
in
the
yeare
.
1547
,
confirmed
agaynst
the
expresse
word
of
God
to
establish
their
olde
errors
.
In
the
seuenth
and
last
session
they
began
to
make
decrees
also
of
the
Sacramentes
whiche
are
added
as
seales
vnto
the
heauenly
doctrine
,
wherin
the
promises
of
God
concernyng
his
free
fauor
towarde
vs
,
are
sealed
,
and
our
fayth
confirmed
.
But
I
will
not
dispute
long
of
these
their
decrees
,
whose
true
and
manifeste
confutation
is
of
late
set
a
bro●…e
:
but
I
will
only
admonish
that
godly
reader
of
certayne
things
,
that
he
may
se
,
that
the
Counsel
in
this
part
also
is
not
vnlike
vnto
it self
,
the
hauing
no
regard
vnto
the
word
of
god
,
they
appoynt
and
decree
what
they
lust
them selues
.
In
the
first
Canon
they
curse
those
whiche
beleue
not
,
that
there
are
seuen
Sacramentes
,
being
so
most
properly
called
&
instituted
of
Christ
him self
.
But
who
will
not
here
streight
way
meruaile
at
the
rashnesse
&
boldnesse
(
omitting
to
speake
more
greuously
)
of
the
Counsel
?
When
as
Christ
hath
instituted
only
two
Sacramentes
,
and
not
m●…
or
fewer
,
to
faine
to
these
other
fiue
which
are
not
proper
ly
Sacramentes
.
For
as
for
Baptisme
and
the
Supper
of
the
Lord
the
Euangelistes
testifye
that
Christ
instituted
them
,
to
confirme
our
fayth
,
whiche
haue
that
worde
,
&
promise
,
&
outwarde
simboles
or
signes
.
As
for
that
other
whiche
partly
are
kyndes
of
lyfe
instituted
by
God
,
and
partly
are
ordinaunces
,
howe
dare
they
number
them
among
Sacramentes
:
When
as
either
they
want
outwarde
symboles
,
or
els
they
are
not
seales
of
promises
of
eternall
lyfe
?
And
bycause
they
dispute
of
the
number
of
Sacraments
of
the
new
Testament
instituted
by
Christ
,
with
what
rashnesse
dare
they
to
bryng
into
the
number
either
Repentaunce
or
Matrimony
,
when
as
the
selfe
same
are
founde
in
the
people
of
the
olde
Testament
?
In
the
fifth
Canon
they
decree
:
If
a
man
say
y●
the
Sacraments
were
instituted
only
to
the
norishement
of
fayth
,
Let
hym
be
accursed
.
What
other
thyng
I
pray
you
doo
they
in
this
Canon
,
than
vtterly
to
ouerthrowe
the
vse
of
the
Sacramentes
.
If
the
imbecillity
of
our
faith
were
not
so
great
,
that
it
would
firmely
rest
in
y●
promises
of
God
,
what
should
we
nede
Sacramentes
?
by
which
God
would
helpe
our
imbecillitie
,
as
the
Apostle
hath
written
of
Abraham
:
In
y●
eight
Canon
the
olde
impietie
of
the
monkes
is
confirmed
which
taught
the
Sacramentes
confer
grace
by
the
worke
wrought
,
without
the
good
motion
of
him
whiche
receaueth
.
This
Canon
is
against
the
doctrine
of
the
Prophetes
&
Apostles
,
which
testifieth
that
grace
is
not
conferred
but
to
those
which
beleue
in
very
dede
.
For
euen
as
y●
word
of
promise
nothing
profiteth
the
vnbeleuers
,
but
hurteth
them
,
as
the
Apostle
●…estifieth
,
it
is
the
sauor
of
death
to
death
to
these
that
perishe
:
so
vndoubtedly
haue
the
Sacramentes
the
●…y
this
error
Monkes
of
the
later
tyme
haue
endeuored
them selues
to
commend
the
celebrations
of
their
Masses
,
and
to
persuade
men
,
that
by
the
worke
wrought
they
are
profitable
for
those
,
for
whom
they
are
celebrated
,
when
as
they
neither
confer
any
grace
to
the
liue
sacrificer
,
neyther
yet
profit
the
dead
,
or
lookers
on
y●
stande
by
.
This
error
beyng
alredy
oftentimes
confuted
,
the
Counsel
goeth
about
to
establishe
.
In
the
xiii
.
Canon
they
confirme
all
magicall
&
histrionicall
rites
,
which
were
by
litle
&
litle
brought-into
the
Church
.
of
God
,
and
they
vrge
them
with
so
great
a
necessitie
as
▪
though
they
were
the
worshippyng
of
God
,
that
they
do
not
only
iudge
these
to
sinne
,
but
also
strike
them
with
theyr
curse
,
whiche
haue
either
omitted
or
changed
any
of
them
.
The
wordes
of
the
Canon
are
these
:
If
any
man
say
,
y●
the
receaued
&
allowed
rites
of
the
Catholike
Church
accustomably
vsed
in
the
solemne
administration
of
the
Sacramentes
,
may
either
be
contenned
or
at
the
ministers
pleasure
without
sinne
omitted
,
or
by
any
other
pastor
of
the
Churches
be
changed
into
any
other
new
rites
,
let
hym
be
accursed
.
In
this
Canon
first
is
condemned
the
doctrine
of
Christ
&
of
the
Apostles
concerning
Christian
liberty
,
wherof
the
Apostle
hath
written
.
In
the
libertie
,
wherin
Chri●…hath
delyuered
Platina
in
the
life
of
Sirtus
the
fyrst
,
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
primatiue
churches
,
which
were
vtterly
ignorant
of
these
rites
,
which
humane
wisedome
hath
inuented
,
&
superstition
increased
.
And
thus
much
of
the
Sacramentes
in
generall
:
wherby
we
may
coniecture
that
the
fathers
of
the
Councel
wil
correcte
no
erroure
,
abuse
or
Idolatrye
,
for
as
muche
as
they
will
not
for
peace
and
concorde
sake
so
muche
as
remit
the
least
rytes
and
ceremonies
,
wherin
there
is
none
or
small
helpe
,
but
haue
decreed
to
retayne
them
with
tooth
and
nayle
.
Neyther
do
we
so
earnestly
dispute
of
ceremonies
and
outward
rites
,
bycause
we
would
for
them
haue
the
peace
&
tranquillitye
of
the
church
troubled
,
whiche
may
be
retayned
without
sinne
,
but
the
the
church
should
be
instructed
,
that
the
opinion
of
necessity
and
worshipping
is
to
be
taken
away
,
which
opinion
also
conuerteth
into
horrible
Idolatrye
thynges
that
are
of
theyr
owne
nature
meane
and
indifferente
.
In
theyr
Canons
of
baptisme
although
they
leaue
vnto
vs
the
forme
prescribed
vs
of
Christ
,
yet
they
so
peruert
the
administration
and
vse
thereof
,
that
the
faythfull
can
hope
for
litle
consolation
thense
,
vnlesse
they
bee
more
rightly
instructed
.
For
to
omit
their
ware
taper
,
sauour
of
salt
,
spitle
,
chrisome
,
and
such
like
,
in
conferring
wherof
they
are
more
occupyed
,
than
in
pouryng
on
the
water
,
which
thyngs
also
do
rather
obscure
and
vitiate
the
benefyte
of
baptisme
,
than
commende
it
:
In
the.
vii
.
Canons
they
bynde
hym
the
is
baptised
to
obserue
the
whole
lawe
of
Christ
in
the
opinion
,
wherin
the
Scholemen
haue
deliuered
it
:
namely
the
forasmuch
as
(
after
the
Scholemens
opinion
)
in
the
newe
lawe
is
geuen
a
perfecter
lawe
than
in
the
olde
,
they
affyrme
that
he
whiche
is
baptysed
is
bounde
in
woorke
to
fulfyll
thys
lawe
.
But
what
other
thing
is
this
,
than
to
geue
a
signe
of
desperation
in
baptisme
?
For
the
Sacramentes
are
signes
of
the
promyse
,
and
of
the
grace
offred
in
the
promise
,
wherby
they
are
receaued
into
the
fauour
of
God
which
are
not
able
perfectly
to
performe
the
commaundements
of
God
.
In
the
meane
time
yet
are
they
bounde
to
the
obedience
of
the
lawe
of
God
,
whose
curse
is
taken
away
by
Christ
,
as
it
is
written
:
Now
you
are
not
vnder
the
law
,
but
vnder
grace
.
No
lesse
ridiculous
and
vngodly
are
the
fathers
of
the
Councell
of
Trent
concerning
confirmation
.
For
in
that
they
attribute
vnto
the
oyle
the
power
of
the
holy
ghoste
which
may
not
be
geuen
vnto
those
the
are
Baptised
but
by
a
byshop
,
what
other
thyng
is
thys
than
a
humane
tradiion
and
a
magicall
kynde
of
inchantement
?
We
rede
in
dede
in
the
Euangelist
Marke
,
the
the
Apostles
annoynte●…
In
the
meane
tyme
how
necessary
the
Catechisme
is
in
so
great
an
ignorance
and
rudenes
of
the
common
people
that
they
might
rightly
be
instructed
in
true
fayth
and
religion
,
al
the
true
Godly
do
see
,
and
do
deplore
and
deteste
the
negligence
of
the
Byshops
and
sacrificyng
priestes
:
concernyng
this
thing
the
Councell
is
more
dumme
than
a
stone
.
In
summe
the
Councell
of
Trent
neglectyng
the
Catechisme
,
thought
by
the
Sacrament
of
confyrmation
to
retayne
theyr
gasyng
spectacle
,
therby
to
blynde
the
eyes
of
the
rude
,
that
they
also
myghte
seme
to
doe
somewhat
in
the
church
,
when
as
to
teache
(
which
thing
also
experience
declareth
)
they
are
most
vnapt
.
But
it
is
sufficient
to
haue
rehearsed
at
the
least
the
principall
pointes
of
the
former
Counsell
of
Trent
,
wherin
I
trust
I
haue
she
wed
that
the
true
and
heauenvly
doctrine
of
originall
sinne
,
of
free
will
,
of
that
law
and
of
the
Gospel
,
of
grace
,
&
iustification
of
the
merite
of
the
passion
,
death
,
and
resurrection
of
Christ
,
of
the
certaynty
of
our
saluation
,
of
faith
and
good
workes
,
of
the
Sacramentes
in
generall
,
of
Baptisme
and
Confirmation
,
is
not
onely
corrupted
,
but
also
the
true
vse
of
them
for
the
moste
part
vtterly
abolished
and
cleane
taken
away
.
All
these
decrees
and
Canons
with
a
great
many
mo
,
whiche
contayne
no
lesse
impietie
,
which
I
will
now
with
silence
ouer
passe
,
the
fathers
of
this
Counsell
of
Trent
,
in
the
yeare
from
the
birth
of
Christ
.
1562
,
the
xviii
.
day
of
Ianuary
,
do
as
it
were
repeting
them
in
these
fewe
wordes
(
should
be
celebrated
,
all
suspension
taken
away
,
according
to
the
forme
&
tenor
of
the
letters
of
our
most
holy
Lorde
Pius
the
4.
most
high
Bishop
)
acknowledge
and
reuerence
them
in
this
their
first
decree
as
most
holy
,
and
do
approue
and
confirme
them
with
their
assent
and
authoritie
.
By
these
thinges
(
as
I
thinke
)
all
Christendome
maye
easly
vnderstand
that
the
Cardinals
,
Bishops
,
Monkes
,
&
Sacrificers
called
together
at
Trent
by
the
consent
of
the
Bishop
of
Rome
Pius
the
iiii
.
not
to
clense
the
doctrine
of
the
Churche
from
errors
,
whiche
haue
not
once
with
their
litle
finger
touched
any
one
error
of
the
Scholastical
or
Papisticall
doctrine
,
wherewith
their
bookes
and
decrees
ouer
flowe
:
but
they
are
assembled
together
with
this
only
purpose
and
entent
,
to
establishe
and
confirme
the
Popes
tyranny
in
the
Churche
,
and
also
deuilishe
Idolatrye
,
and
thorough
out
al
Christendome
to
oppresse
&
vtterly
to
ouer
throwe
sounde
doctrine
,
and
the
folowers
therof
.
Wherfore
there
is
no
cause
why
,
that
any
man
should
be
deceaued
with
these
their
most
flatteryng
wordes
,
namely
that
they
assembled
together
in
this
Counsell
so
the
increase
&
aduancement
of
faith
&
Christian
religion
,
to
asswage
the
calamities
of
these
times
,
to
quiet
y●
controuersies
of
Religion
,
to
restraine
disceatful
tongues
,
to
correct
the
abuses
of
corrupt
maners
,
&
to
restore
the
true
ecclesiasticall
&
Christian
peace
.
For
the
sense
of
those
wordes
is
,
that
the
calamities
of
these
times
can
by
no
other
meanes
be
asswaged
,
or
the
controuersies
concerning
religion
quieted
,
vnlesse
the
olde
&
auncient
superstition
&
idolatry
be
called
agayne
into
the
Churche
,
&
the
al
godly
teachers
(
whom
they
in
this
place
vnderstand
by
disceatful
tonges
)
shuld
euerywhere
be
put
to
silence
;
&
that
such
which
hithert●…
being
instructed
which
that
word
of
God
,
haue
gayne
sayd
their
impietie
&
playnly
conuinced
them
of
manifest
idolatry
,
of
infinitie
superstitions
,
abuses
,
&
all
kind
of
most
pernitious
errors
,
yea
and
also
of
most
great
impietie
,
should
cruelly
be
put
to
death
.
But
as
touching
the
correcting
of
corrupte
maners
they
are
so
far
of
to
be
carefull
,
that
they
seme
by
all
diligence
to
seke
a
greater
licence
for
the
maintenance
therof
,
when
as
it
is
not
possible
that
there
should
be
a
greater
dissolution
of
lyfe
&
maners
in
all
orders
,
but
especially
in
the
Clergy
.
And
although
as
I
suppose
I
haue
hitherto
sufficiently
&
plentifully
declared
that
the
Counsell
of
Trent
in
this
firste
decree
hath
most
briefly
condemned
the
sound
doctrine
of
the
Gospell
in
a
maner
in
al
his
partes
&
articles
,
so
that
I
nede
not
to
rehearse
any
mo
things
,
whereby
to
declare
that
all
godly
men
ought
to
abstaine
from
the
amitie
&
familiaritie
therof
,
as
from
a
most
deadlyopē
enemie
of
the
eternal
truth
&
celesti
all
doctrine
,
yet
neuerthelesse
bycause
we
would
in
other
things
also
satisfie
the
desire
of
the
godly
reder
,
we
will
briefly
also
examine
such
things
whiche
they
haue
decreed
of
the
bookes
of
herctikes
,
of
the
sacrifice
of
the
Masse
,
of
the
communion
vnder
both
kindes
,
and
of
prebendes
.
The
second
Decree
published
in
the
selfe
same
.
ii
.
Session
.
THe
selfe
same
sacred
Sinode
of
Trent
lawfully
gathered
together
in
the
holy
ghost
(
the
self
same
legates
of
the
Apostolical
seat
being
presidentes
therin
,
)
hath
appoynted
&
decreed
,
that
the
next
Session
to
come
shal
be
had
&
celebrated
the
〈◊〉
.
daye
after
the
most
holy
feast
of
the
Ascension
of
our
Lorde
,
whiche
shall
be
the.
14.
day
of
the
moneth
of
May
.
These
thinges
agree
with
the
Originals
,
Angelus
Massarellus
Bishop
of
Thelesia
Secretary
vnto
the
sacred
Counsell
.
IN
the
begynnyng
of
this
decree
the
Counsell
maketh
a
preface
that
it
regardeth
this
thing
onely
,
that
the
doctrine
of
the
Catholike
faith
beyng
defiled
and
obscured
with
the
opinions
of
sundry
men
might
be
restored
to
his
purenesse
&
brightnesse
.
But
how
wyll
they
aunswere
vnto
this
promise
,
&
to
the
expectation
of
the
Churche
,
I
thinke
it
manifestly
appeareth
by
those
thinges
which
we
haue
before
spoken
.
Undoutedly
this
were
a
care
mete
for
the
Counsell
,
whiche
yet
they
in
nothyng
performe
,
but
rather
go
aboute
with
humane
traditions
to
obscure
and
oppresse
the
doctrine
of
fayth
beyng
nowe
many
yeares
by
the
labour
of
godly
and
learned
men
purged
and
clensed
.
Farther
we
neither
can
nor
ought
to
deny
,
but
that
there
are
very
many
bookes
extant
not
so
much
suspected
,
as
blasphemous
and
pernitious
,
but
the
Romishe
bull
hath
eye
to
very
fewe
of
them
,
especially
to
such
as
are
of
his
court
and
faith
,
but
by
his
Censure
he
noteth
those
only
as
hereticall
,
which
contayne
a
healthful
simple
and
playne
explication
of
the
truth
,
as
we
maye
see
in
the
cataloge
of
the
heretiques
.
But
in
that
the
Counsell
committeth
that
matter
(
namely
the
examination
of
pernitious
bookes
)
vnto
a
certayne
few
friers
,
it
semeth
therin
to
haue
small
regard
or
eye
to
the
estimation
of
it selfe
,
when
as
it
putteth
the
iudgement
of
the
doctrine
of
the
Churche
to
the
arbitrement
of
a
fewe
Sophisters
.
But
with
what
conscience
dareth
the
Counsell
condemne
bokes
wherin
they
neuer
looked
,
which
they
neuer
reade
,
nor
neuer
examined
?
But
if
they
stand
to
the
iudgement
of
a
very
fewe
monkes
,
why
are
not
the
Censures
,
vnto
which
the
authoritie
of
the
Councel
is
added
as
it
were
a
viser
,
published
vnder
theyr
name
and
daunger
.
For
when
such
bokes
are
condemned
and
prohibited
by
the
authoritie
of
the
bishop
of
Rome
and
of
the
Councell
,
simple
Christian
men
thinke
,
that
all
these
writinges
haue
bene
diligently
examined
of
the
fathers
,
when
as
they
are
nothing
ells
but
the
peruerse
iudgements
of
a
fewe
monks
,
which
either
gape
for
a
Cardinals
hatte
,
or
otherwyse
flatter
the
Byshop
of
Rome
,
&
are
most
deadly
enemies
of
our
doctrine
.
If
they
say
time
was
so
shorte
that
they
themselues
coulde
not
examine
them
,
a
goodly
excuse
I
promise
you
,
which
now
being
these
two
yeares
gathered
together
haue
published
abrode
fyue
or
sixe
decrees
.
This
that
I
haue
nowe
spoken
they
obserue
not
onely
in
the
examining
of
bokes
,
but
also
in
the
examining
of
all
theyr
Canons
.
For
the
Monkes
dispute
and
decree
of
the
matter
that
is
put
forth
,
which
Canons
are
afterward
confyrmed
by
the
authoritye
of
the
byshops
,
so
that
fyrst
the
consent
of
the
bishop
of
Rome
be
ioyned
vnto
them
,
by
whose
spirit
al
thigs
ar
there
done
by
messágers
comming
betwene
.
When
as
therfore
the
writyngs
of
Godly
&
learned
men
are
condemned
of
the
Monkes
(
whose
vngodly
&
peruerse
iudgements
the
councell
ratifyeth
,
&
by
hys
authoritye
confyrmeth
)
we
ought
no
more
to
be
moued
than
〈◊〉
we
should
rede
&
here
,
that
the
doctrine
of
Christ
being
comprehended
in
the
writings
of
the
Apostles
were
condemned
of
the
Pharisees
,
But
in
that
al
men
(
vnto
whom
this
matter
semeth
principally
to
pertain
)
are
with
such
clemency
&
humanity
(
if
a
mā●…oke
vpon
that
bare
words
)
not
only
inuited
to
come
to
Trent
vnto
the
councel
,
but
also
promised
saueconduite
,
how
this
their
good
will
ought
to
be
taken
,
by
these
thinges
whiche
we
haue
spoken
,
it
is
not
obscure
.
Forasmuch
as
almen
are
as
yet
bound
by
an
othe
vnto
the
bishop
of
Rome
,
&
do
acknowledge
the
authority
of
the
Byshop
of
Rome
to
be
aboue
the
Councel
,
vpon
whose
backe
thei
also
depende
,
if
publique
fayth
and
securitye
geuen
shoulde
onely
be
the
cause
,
that
our
men
would
not
come
vnto
the
counsel
,
all
men
maye
see
that
there
is
no
sufficient
warrantise
prouided
for
them
.
For
the
byshop
of
Rome
hath
not
geuen
saueconduyt
but
the
councel
,
and
bicause
the
spirite
wherwith
they
are
gouerned
is
a
lying
spirite
,
and
a
murtherer
,
who
would
commit
hys
lyfe
and
healthe
vnto
them
,
whiche
hitherto
haue
horribly
persecuted
our
men
omitting
no
kinde
of
crueltye
,
and
haue
put
to
death
great
numbers
of
them
?
But
we
will
remit
thys
disputation
vnto
the
Lawyers
,
vnto
whom
the
natures
of
publique
fayth
or
saueconduit
are
better
knowen
.
And
it
is
the
destenye
of
Godly
pastors
,
that
for
the
most
part
they
are
not
broughte
to
iudgemente
to
plead
theyr
cause
,
but
that
vnder
the
coulour
of
right
they
mighte
be
put
to
death
:
whiche
though
the
examples
of
Christ
,
of
the
Prophets
,
of
the
Apostles
,
and
of
the
Martirs
Wherfore
there
is
now
no
disputation
of
the
faith
publique
but
of
godly
&
mete
conditions
of
the
Counsel
,
which
hitherto
could
by
no
meanes
be
obtayned
of
the
Bishops
of
Rome
,
no
not
by
the
Romane
Emperours
.
In
the
meane
time
whilest
the
fathers
of
the
Counsell
of
Trent
are
busied
not
in
seking
out
the
knowledge
of
the
doctrine
of
the
Gospell
,
but
in
condemnyng
it
and
in
confirmyng
their
errors
,
let
vs
both
in
prayeng
and
teachyng
faithfully
do
our
duety
and
be
most
assured
that
God
whiche
is
in
heauen
,
derideth
their
Counsels
&
laugheth
them
to
scorne
,
&
will
before
the
ende
of
the
worlde
euen
spite
of
theyr
teeth
spread
abrode
hys
doctrine
thorough
but
the
whole
world
.
Nowe
let
vs
also
come
briefly
to
confute
that
other
decrees
whiche
are
set
forth
concerning
the
sacrifice
of
the
Masse
,
and
the
Eucharist
.
¶
Articles
concerning
the
Sacrifice
of
the
Masse
to
be
examined
by
the
diuines
.
1
WHither
the
masse
be
only
a
commemoration
of
the
sacrifice
whiche
was
made
vpon
the
Crosse
,
and
not
a
true
sacrifice
.
2
Whither
the
sacrifice
of
the
Masse
do
derogate
the
sacrifice
that
was
made
vpon
the
Crosse.
3
Whither
in
these
wordes
(
do
this
in
remembrance
of
me
)
Christ
ordeyned
that
the
Apostles
should
offer
his
body
and
bloud
in
the
Masse
.
4
Whither
the
sacrifice
that
is
made
in
the
Masse
profiteth
the
receauer
only
,
and
can
not
be
offred
for
other
as
wel
quicke
as
dead
,
&
also
for
their
sinnes
,
satisfactions
&
other
necessities
.
5
Whither
priuate
Masses
,
namely
wherein
the
priest
onely
&
no
other
do
communicate
,
be
vnlawfull
,
and
to
be
abrogated
.
6
Whither
it
be
repugnant
with
the
institution
of
Christe
,
that
in
the
Masse
water
is
myngled
with
wyne
.
7
Whither
the
Canon
of
the
Masse
do
contayne
errors
,
and
be
to
be
abrogated
.
8
Whyther
the
rites
of
the
Churche
of
Rome
,
wherin
the
wordes
of
consecration
are
spoken
secretly
and
with
a
soft
voice
be
to
be
condemned
.
9
Whyther
the
Masse
ought
to
be
celebrated
,
but
in
the
vulgare
tongue
onely
whiche
al
men
may
vnderstand
.
10
Whyther
it
be
an
abuse
,
to
attribute
certayne
Masses
vnto
certayne
sainctes
.
11
Whyther
the
ceremonies
,
garmentes
and
outward
signes
,
whiche
the
Churche
vseth
in
the
celebration
of
Masses
,
are
to
be
taken
away
.
12
Whyther
it
be
one
and
the
selfe
thing
,
Christe
to
be
offred
vp
mystically
for
vs
and
to
be
geuen
vnto
vs
to
be
eaten
.
13
Whyther
the
Masse
be
only
a
sacrifice
of
prayse
and
thankesgeuing
&
not
also
a
sacrifice
propitiatory
both
for
the
quicke
and
for
the
dead
.
Let
them
declare
whyther
they
be
erronius
,
or
false
,
or
hereticall
and
to
be
condemned
by
the
holy
Synode
.
And
the
xiii
.
Articles
aboue
written
concernyng
the
sacrifice
of
the
Masse
whiche
are
nowe
put
forth
to
be
examined
of
the
diuines
,
let
them
be
so
deuided
amongest
them
,
that
the
halfe
parte
of
the
diuines
(
of
those
namely
whiche
shal
speake
firste
,
whiche
are
in
numbre
17
)
maye
aunswere
onely
vpon
the
7.
firste
Articles
:
and
the
rest
of
the
diuines
whiche
shall
speake
after
them
,
to
aunswere
vpon
the
rest
of
the
Articles
followyng
.
The
decree
for
the
examining
of
suspect
and
pernicious
bookes
,
was
as
it
were
extraordinary
.
But
nowe
for
as
much
as
the
●…ucharist
,
is
the
third
in
number
of
the
7.
Romyshe
Sacramentes
,
and
in
the
laste
Counsell
of
Trent
the
last
Canons
as
touchyng
confirmation
wer
publyshed
abrode
,
that
all
Christendome
maye
see
that
the
firste
Counsell
is
continewed
and
not
a
newe
begon
,
now
I
saye
they
diligently
obserue
their
purposed
order
.
And
firste
are
put
forth
the
Articles
whiche
contayne
the
matter
of
the
disputation
concernyng
the
sacrifice
of
the
Masse
.
And
these
Articles
do
declare
that
the
doctrine
of
our
Churches
concernyng
this
matter
is
not
vnknowen
vnto
the
Counsell
.
So
that
they
are
the
lesse
to
be
excused
from
impietie
,
whilest
wittingly
and
willynglye
they
condemne
the
manifest
truth
,
yea
and
euen
Christe
hym selfe
and
hys
Apostles
.
But
it
were
to
be
wished
for
that
of
these
Articles
proposed
there
should
be
a
disputation
had
in
an
assembly
of
al
the
orders
of
the
empier
,
and
of
al
the
nobilitye
of
whole
Christendome
,
whiche
matter
namely
of
the
sacrifice
of
the
Masse
,
amongest
all
the
holye
thyngs
of
the
Papacye
is
the
chiefest
.
But
nowe
for
as
much
as
only
vnlearned
monkes
&
friers
,
in
a
corner
of
the
Citie
of
Trent
,
confer
their
sentences
together
,
and
that
suche
as
are
not
repugnant
,
and
also
not
seriously
,
but
onelye
to
establishe
thys
Romishe
idole
,
all
godly
men
ought
to
thinke
it
to
be
a
trifling
and
vayne
action
.
And
such
is
also
the
arrogancy
of
the
Counsell
,
that
it
thinketh
a
thing
scarse
worthy
that
it
should
render
a
reason
of
his
decrees
and
Canons
to
the
Church
of
God
euerywher
in
the
worlddispersed
abrode
.
But
as
concernyng
the
preposed
articles
let
vs
heare
the
doctrine
of
the
Counsel
,
whiche
the
monkes
and
friers
ministred
vnto
the
Bishoppes
,
that
it
beyng
confirmed
by
their
authoritie
,
the
sayde
Articles
should
be
published
abrode
by
Canons
.
¶
The
doctrine
and
Canons
concerning
the
sacrifice
of
the
Masse
.
THe
sacred
Sinode
,
&c.
(
That
the
auncient
,
absolute
and
fully
perfect
faith
)
and
doctrine
concerning
the
great
mystery
of
the
Euchariste
may
be
retayned
in
the
holy
Catholike
Church
,
and
be
in
hys
purenesse
preserued
all
errors
and
heresies
beyng
put
awaye
)
beyng
instructed
by
the
inspiration
of
the
holy
ghost
,
teacheth
and
declareth
of
it
,
in
the
it
is
a
true
and
singular
sacrifice
,
these
thinges
whiche
followe
,
and
commaundeth
the
same
to
be
preached
vnto
the
faithful
people
,
and
to
be
inculcated
into
their
heartes
.
Bycause
vnder
the
first
testament
(
as
Paul
the
Apostle
testifieth
)
by
reason
of
the
imbecility
of
the
priesthode
of
Leui
,
there
was
no
perfection
,
it
behoued
(
God
the
father
of
mercy
so
ordeyning
it
)
that
an
other
should
ryse
accordyng
to
the
order
of
Melchisedech
,
namely
our
Lorde
Iesus
Christe
,
whiche
myghte
accomplyshe
and
bryng
to
perfection
euen
as
many
as
were
to
be
sanctified
.
The
same
therefore
one
God
and
Lorde
although
he
once
vpon
the
altare
of
the
crosse
would
by
his
death
offre
hym self
vnto
God
the
father
,
there
to
worke
our
eternall
redemption
,
yet
bicause
by
death
his
priesthode
shoulde
not
be
extinguished
to
the
ende
that
he
myghte
shewe
that
he
was
appoynted
a
Prieste
for
euer
accordyng
to
the
order
of
Melchisedech
,
and
to
the
ende
he
myght
(
as
the
nature
of
men
requireth
)
leaue
vnto
hys
sayde
spouse
the
Churche
a
sacrifice
,
wherein
shoulde
be
represented
that
bloudye
sacrifice
whiche
shoulde
once
be
done
vpon
the
crosse
,
and
that
the
memorye
thereof
shoulde
remayne
vnto
the
end
of
the
world
,
and
that
the
sauyng
power
thereof
shoulde
be
applyed
for
the
remission
of
those
sinnes
,
whiche
we
dayly
committe
,
in
hys
laste
Supper
,
the
same
nyght
that
he
was
betrayed
,
offred
hys
body
and
bloude
vnto
God
the
father
vnder
the
formes
of
breade
and
wyne
:
and
vnder
the
Symboles
of
those
selfe
same
things
,
he
delyuered
them
vnto
hys
Apostles
,
whome
he
then
ordayned
Priestes
of
the
newe
Testament
,
and
commaunded
them
,
and
their
successoures
in
the
Priesthood
to
offer
them
by
these
words
,
Do
ye
thys
in
remembraunce
of
me
,
as
the
Catholike
Churche
hath
alwayes
vnderstande
it
and
taught
.
For
the
olde
Easter
beyng
finished
,
whiche
the
multitude
of
the
chyldren
of
Israell
offred
for
a
memoriall
of
their
Departure
out
of
Egypte
,
he
instituted
a
newe
Easter
,
namely
that
he
hym selfe
shoulde
bee
offred
vp
of
the
Churche
by
the
Priestes
for
a
memoriall
of
hys
passage
out
of
thys
worlde
vnto
the
Father
:
when
as
he
hath
by
the
sheadyng
of
hys
bloude
redemed
vs
and
delyuered
vs
from
the
power
of
darkenesse
,
and
transferred
vs
into
hys
kyngdome
.
And
this
is
that
cleane
oblation
which
can
not
be
defyled
by
any
vnworthynes
or
malice
of
the
offerers
,
whiche
also
the
Lorde
by
Malachy
foretolde
shoulde
in
euery
place
beyng
cleane
be
offred
in
hys
name
,
whiche
shoulde
be
greate
among
the
heathen
,
of
whiche
also
Paule
meant
wrytyng
vnto
the
Corinthians
,
when
he
sayeth
that
they
whiche
are
defyled
by
participation
of
the
table
of
deuilles
can
not
be
made
partakers
of
the
table
of
the
Lorde
,
vnderstandyng
in
both
places
by
the
Table
the
altare
.
This
also
is
lastely
that
oblation
whiche
was
figured
by
the
similitude
of
so
many
sacrifices
in
the
tyme
of
nature
and
of
the
lawe
,
as
whiche
comprehendeth
all
thynges
by
them
signified
as
it
were
the
consummation
and
perfection
of
them
all
.
Bycause
in
thys
diuine
sacrifice
whyche
is
done
in
the
Masse
,
that
selfe
same
Christe
is
contayned
,
and
vnbloudily
inuiolated
,
whiche
once
bloudily
offred
hym selfe
vpon
the
altare
of
the
Crosse
,
the
holy
Synode
teacheth
that
this
sacrifice
is
in
very
deede
propitiatorye
and
by
it
is
brought
to
passe
that
if
with
true
hart
and
fulnes
of
fayth
,
with
feare
and
reuerence
,
we
come
contrite
&
repentant
vnto
god
,
we
may
obtaine
mercye
and
fynde
grace
in
helpe
of
opportunitye
.
For
the
Lorde
being
pacifyed
with
the
oblation
hereof
,
forgeueth
greate
crimes
and
synnes
,
and
geueth
grace
and
glorye
:
For
it
is
one
and
the
selfe
same
sacrifyce
,
the
selfe
same
in
number
is
offered
by
the
ministerye
of
the
priestes
whiche
then
offered
hymselfe
vpon
the
Crosse
differyng
only
by
the
manner
of
offryng
the
frute
of
which
oblation
,
(
of
the
bloudye
oblation
I
saye
)
is
by
thys
vnbloudy
oblation
most
abundauntly
receaued
,
so
farre
is
it
of
that
it
should
by
any
meanes
by
this
be
derogated
.
Wherfore
(
according
to
y●
tradition
of
the
Apostles
)
it
is
ryghtlye
offred
for
the
faythfull
,
not
onely
suche
as
be
quicke
but
also
for
the
dead
in
Christe
,
not
yet
purged
to
the
full
,
for
theyr
sinnes
,
for
their
satisfactions
and
other
necessityes
.
And
although
the
Churche
hath
sometymes
vsed
to
celebrate
certayne
Masses
in
the
honoure
and
memorye
of
Saints
,
yet
it
teacheth
not
that
sacrifyce
is
offered
vnto
them
,
but
vnto
God
only
,
whiche
hath
crowned
them
,
wherefore
the
prieste
vseth
not
to
saye
:
I
offer
sacrifyce
vnto
thee
O
Peter
or
Paule
,
but
geuyng
thankes
vnto
GOD
for
theyr
victoryes
,
and
imploring
theyr
aydes
,
he
exhorteth
al
men
to
imitate
them
.
Farther
forasmuch
as
it
is
conuenient
that
holy
thinges
should
be
administred
holily
;
and
this
sacrifice
is
of
al
thinges
most
holy
,
the
Catholyke
Church
,
to
the
ende
it
should
worthily
and
reuerentlye
be
offered
&
receaued
,
instituteth
a
sacred
Canon
,
so
pure
from
all
manner
of
error
,
that
there
is
nothing
contained
therin
,
which
doth
not
geue
a
great
swete
sauoure
of
a
certayne
holinesse
and
piety
,
and
erecteth
the
mynde
of
the
offerers
vnto
God
.
And
for
asmuch
as
the
nature
of
men
is
such
,
that
it
can
not
easely
without
outward
helpes
be
lifted
vp
vnto
the
meditation
of
thinges
deuine
,
for
that
cause
the
Godly
mother
that
Church
hath
instituted
certayn
rites
,
namely
that
certayne
things
in
the
masse
should
be
pronounced
with
a
soft
voice
and
other
certayn
with
a
louder
voyce
,
it
hath
also
adioyned
Ceremonyes
,
as
mysticall
benedictions
,
lightes
,
incenses
,
vestments
,
and
many
such
other
lyke
thinges
,
taken
out
of
the
Apostolicall
Discipline
and
tradition
,
whereby
both
the
maiestie
of
so
great
a
sacrifice
shoulde
be
commended
,
and
the
mindes
of
the
saythful
should
by
these
visible
signes
of
religion
and
pietye
,
be
stirred
vp
vnto
the
contemplation
of
thyngs
most
high
,
which
lye
hidden
in
this
sacrifice
.
The
sacred
Sinode
would
in
dede
wyshe
,
that
in
all
Masses
,
some
of
the
faythfull
shoulde
communicate
,
that
the
fruit
of
that
most
holy
sacrifice
might
come
vnto
many
:
and
yet
though
it
come
not
alwayes
so
to
passe
,
doth
it
not
therefore
condemne
those
Masses
,
wherein
the
Priest
alone
sacramentally
communicateth
,
as
priuate
&
vnlawful
,
but
rather
alloweth
and
commendeth
than
,
for
that
those
Masses
also
ought
in
very
dede
to
be
counted
common
,
partly
bycause
in
them
the
people
spiritually
communicateth
,
and
partely
bycause
they
are
celebrated
by
the
publicque
minister
of
the
Churche
not
for
him selfe
only
,
but
also
for
all
the
faithfull
,
whiche
pertayne
vnto
the
body
of
Christe
.
Farther
the
holy
Synode
admonisheth
that
commaundement
is
geuen
from
the
Church
vnto
the
Priests
,
to
mingle
water
with
the
wine
that
is
offred
in
the
chalice
,
both
bycause
it
is
thought
that
the
Lorde
Christe
did
so
,
and
also
bycause
out
of
hys
syde
came
forth
water
together
with
bloude
,
whiche
Sacrament
is
by
this
mixture
kepte
in
memorye
,
that
for
as
muche
as
peoples
are
in
the
Apocalipse
of
blessed
Iohn
called
waters
,
the
vnion
of
the
faithfull
people
with
the
head
Christ
should
be
represented
.
And
although
the
Masse
contayne
great
erudition
of
the
faithfull
people
,
yet
the
fathers
thought
it
not
expedient
,
that
it
should
euery where
be
celebrated
in
the
vulgare
tongue
.
Wherfore
the
old
rite
of
euerye
Churche
and
the
rite
approued
,
by
the
holy
Churche
of
Rome
beyng
euery
where
retayned
;
least
the
shepe
of
Christ
should
hunger
,
least
the
infantes
should
desire
breade
,
and
there
shoulde
be
none
to
breake
it
vnto
them
:
the
holy
Synode
commaundeth
Pastores
,
and
all
them
that
haue
cures
of
soules
,
that
oftentymes
betwene
the
celebration
of
Masses
they
either
by
them selues
,
or
by
others
expounde
some
what
of
those
thinges
whiche
are
read
in
the
Masse
,
and
among
other
thyngs
declare
some
mystery
of
the
most
holy
Sacrifice
,
and
especially
on
the
Sondayes
and
holy
dayes
,
But
bycause
agaynste
thys
auncient
fayth
and
doctrine
founded
in
the
sacred
Gospell
by
the
traditions
of
holy
fathers
,
there
are
at
this
time
many
bokes
wrytten
,
many
thynges
are
also
taught
and
disputed
,
the
holy
Synode
after
many
and
wayghty
entreys
delitherally
had
concerning
those
thinges
,
hath
with
one
whole
consent
of
all
the
Fathers
,
ordayned
by
these
Canons
followyng
to
condemne
and
thrust
forth
out
of
the
Churche
those
thynges
whiche
are
repugnant
vnto
thys
most
pure
faith
and
sacred
doctrine
.
Canons
.
1
If
any
man
shall
say
,
that
in
the
Masse
is
not
offred
vnto
GOD
a
true
and
proper
Sacrifice
,
or
that
to
be
offred
is
no
other
thyng
,
than
Christe
to
be
geuen
vs
to
be
easen
or
that
it
profiteth
the
receauer
only
,
let
hym
be
accursed
.
2
If
any
man
shall
say
,
that
the
sacrifice
of
the
masse
is
only
a
sacrifice
of
prayse
&
thankes
geuing
&
not
a
sacrifice
propitiatory
,
&
that
it
ought
not
to
be
offred
for
the
quicke
and
the
dead
,
for
sinnes
and
paines
,
and
other
necessities
,
let
him
be
accursed
.
3
If
any
man
shall
say
that
by
these
wordes
,
Do
thys
in
remembraunce
of
me
,
Christe
instituted
not
the
Apostles
Priestes
,
or
that
he
ordayned
not
,
that
they
and
other
Priestes
should
offer
his
body
and
bloud
,
let
him
be
accursed
.
4
If
any
man
shall
saye
,
that
the
most
holy
Sacrifice
of
Christ
done
vpon
the
Crosse
is
blasphemed
by
the
Sacrifice
of
the
Masse
,
or
that
it
is
by
it
derogated
,
let
him
be
accursed
.
5
If
any
man
shall
saye
,
that
it
is
fraude
and
deceate
,
to
celebrate
Masses
in
the
honoure
of
sainctes
,
&
for
the
obteynement
of
theyr
intercession
,
as
the
Churche
intendeth
,
let
him
be
accursed
.
6
If
any
man
shall
saye
,
that
the
Canon
of
the
Masse
conseyneth
errors
,
and
is
therefore
to
be
abrogated
,
let
hym
be
accursed
.
7
If
any
man
shall
saye
,
that
ceremonies
,
vestmentes
,
and
outward
signes
,
whiche
the
Catholike
Church
vseth
in
the
celebration
of
Masses
,
are
prouokementes
vnto
impiety
,
let
him
be
accursed
.
8
If
any
man
shall
saye
that
Masses
,
in
whiche
the
priest
alone
communicateth
are
vnlawfull
,
&
therfore
to
be
abrogated
,
let
him
be
accursed
.
9
If
any
man
shall
say
,
that
the
rite
of
the
Churche
of
Rome
,
wherin
the
wordes
of
consecration
are
spoken
with
a
softe
voyce
,
is
to
be
condemned
,
or
the
Masse
ought
to
be
celebrated
only
in
the
vulgare
tongue
,
or
that
water
is
not
to
be
myngled
with
wyne
in
the
Chalice
,
bycause
it
is
agaynste
the
institution
of
Christ
,
let
him
be
accursed
.
At
the
first
the
Counsell
endeuoreth
to
set
forth
it selfe
with
a
shepes
clothyng
:
for
it
promiseth
the
olde
,
absolute
and
fully
perfecte
fayth
and
doctrine
of
the
Euchariste
.
These
thynges
if
a
manne
that
is
in
dede
godly
shoulde
heare
,
what
hope
would
not
he
conceaue
that
it
shoulde
come
to
passe
,
that
the
true
vse
of
the
Supper
of
the
Lorde
shoulde
be
restored
accordyng
to
the
institution
of
Christe
,
and
doctrine
of
the
Apostles
,
and
practise
of
the
primatiue
Churche
?
For
the
doctrine
of
Christ
&
of
the
Apostles
is
most
auncient
,
&
it
is
onely
absolute
and
fully
perfecte
.
Neither
also
is
the
practise
of
the
primatiue
Church
vnknowen
,
whiche
religiously
obserued
both
the
doctrine
and
also
the
rites
delyuered
them
by
the
Apostles
.
Let
vs
heare
as
touchyng
this
thing
the
testimonie
of
●…Platina
beyng
one
of
the
Byshoppe
of
Romes
fauorers
●…n
the
life
of
Sixtus
the
firste
,
Byshoppe
of
Rome
,
howe
bare
and
simple
the
celebration
of
the
Supper
of
the
Lorde
was
,
when
as
rites
and
ceremonies
were
as
yet
viterly
vnknowen
,
whiche
the
latter
age
added
vnto
it
without
the
worde
of
the
Lorde
.
This
simplicitie
(
I
saye
)
and
purenesse
godly
men
would
thinke
the
Counsell
promised
by
these
theyr
wordes
,
if
they
had
not
strayght
way
added
thinges
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
vnto
all
the
faythfull
and
to
be
inculcated
into
their
heartes
.
Neither
do
we
contend
about
this
worde
sacrifice
,
the
Eucharist
also
maye
after
his
manner
be
called
a
sacrifice
,
bycause
it
comprehendeth
the
memorye
of
the
sacrifice
of
Christe
,
and
a
thankesgeuing
of
the
faithfull
.
And
that
this
was
not
the
meanyng
of
the
holy
fathers
,
they
manifestly
shewe
,
when
they
affirme
:
that
it
is
a
true
and
singular
sacrifice
propitiatory
,
and
not
onely
a
memoriall
of
an
other
sacrifice
,
whiche
thyng
they
will
a
litle
afterwarde
more
expressedly
decree
,
and
in
their
Canons
confirme
with
a
curse
.
But
let
vs
briefly
examine
the
reasons
&
argumentes
,
by
whiche
they
go
aboute
to
confirme
the
sacrifice
of
the
Masse
.
The
firste
argument
is
:
In
the
olde
Testament
by
reason
of
the
imbecillitie
of
the
sacrifice
of
Leui
,
there
was
no
perfection
.
Wherefore
in
the
newe
Testament
,
it
behoued
that
one
shoulde
rise
,
namely
our
Lorde
Iesus
Christe
whiche
myght
accomplishe
and
bryng
to
perfection
euen
as
many
as
were
to
be
sanctifyed
.
To
this
we
aunswere
,
that
we
graunte
the
whole
argument
,
and
with
the
Apostle
we
affirme
that
the
selfe
same
thyng
is
accomplished
in
the
Passion
and
death
of
Christe
,
The
precepte
(
sayeth
he
)
that
went
before
was
abrogated
,
bycause
of
imbecillitie
,
and
among
them
were
many
made
Priestes
,
bycause
they
were
not
suffered
to
endure
by
reason
of
death
.
But
this
man
,
bycause
he
endureth
for
euer
,
hath
an
euerlastyng
Priesthoode
,
wherefore
he
is
able
also
fully
to
saue
those
whiche
come
vnto
GOD
by
hym
,
euer
lyuyng
,
to
this
ende
to
maké
intercession
for
vs
.
And
least
any
man
shoulde
vnderstande
thys
of
any
other
Sacrifice
than
of
that
whiche
was
done
vpon
the
Crosse
,
strayght
waye
he
addeth
:
Thys
he
dyd
once
,
when
he
offred
vp
hym selfe
.
And
in
the
〈◊〉
cha●…
:
Not
that
he
shoulde
offer
hym selfe
often
,
as
the
hygh
Priest
entred
into
the
holy
place
euerye
yeare
with
straunge
bloude
,
for
then
must
he
haue
often
suffred
since
the
creation
of
the
worlde
.
But
nowe
in
the
ende
of
the
worlde
hath
he
appeared
Once
to
put
away
synne
,
by
the
Sacrifice
of
hym selfe
.
And
as
it
is
appoynted
vnto
men
that
they
shall
dye
once
and
after
that
commeth
the
iudgement
,
So
Christe
was
Once
offred
to
take
awaye
the
synnes
of
many
.
These
testimonies
of
the
Apostle
do
moste
manifestly
teache
that
the
imbecillity
of
the
Sacrifices
of
Leui
is
taken
away
by
the
sole
and
onely
sacrifice
of
the
Crosse.
And
so
far
●…t
of
,
that
the
Sacrifice
of
the
Masse
can
be
confirmed
by
this
argumente
,
that
it
can
scarcely
by
any
more
strong
argument
be
ouerthrowen
.
For
if
it
shoulde
dayly
be
offred
by
Priestes
,
whiche
are
as
muche
mortall
as
were
the
Priestes
of
Leui
,
and
also
haue
their
successors
,
how
should
it
differ
from
the
Leuiticall
Sacrifice
in
consideration
of
imbecillity
?
For
the
Leuiticall
Sacrifice
bycause
of
imbecillity
was
done
euery
yeare
:
but
the
sacrifice
of
Christ
bycause
of
hys
perfection
was
done
but
once
.
The
seconde
argument
is
:
The
priesthoode
of
Christe
was
not
to
be
extinguished
by
hys
death
.
Therefore
the
Eucharist
is
a
sacrifice
.
The
Aunswere
.
I
deny
the
consesequence
.
For
the
priesthode
of
Christ
is
not
extinguished
,
although
the
Eucharist
be
not
conuerted
into
a
sacrifice
.
For
how
Christ
doth
the
office
of
an
eternal
priest
in
heauen
,
the
scripture
euery
where
teacheth
.
For
for
as
muche
as
there
are
thre
offices
belongyng
to
a
Priest
,
namely
to
teach
,
to
offer
and
to
pray
:
al
these
things
he
hath
not
only
fulfilled
in
hys
flesh
,
but
also
the
power
therof
hath
indured
euen
from
the
creation
of
the
worlde
,
and
shall
indure
vnto
the
end
therof
.
For
concerning
the
will
of
hys
father
he
taught
from
the.
xxx
.
yere
of
his
age
euen
vnto
the
.xxxiiii
yeare
.
Farther
in
the
dayes
of
hys
fleshe
when
with
a
Whe
as
therfore
that
true
vse
of
the
supper
,
which
is
an
eating
&
not
an
oblation
of
the
body
&
bloud
of
Christ
in
the
supper
,
extinguisheth
not
this
his
perfect
,
absolute
,
perpetual
&
eternal
sacrifice
,
for
the
cause
al
the
godly
may
iudge
that
thys
reason
of
the
fathers
is
weak
to
establsh
the
sacrifice
of
the
masse
The
thyrde
argument
:
Christ
is
a
priest
accordyng
to
the
order
of
Melchisedech
.
Melchisedech
offred
bread
and
wine
,
Therfore
the
Eucharist
is
a
sacrifyce
for
the
quicke
and
the
dead
.
Thou
wilt
meruayle
Christian
Reader
at
the
forme
of
thys
Sillogesmus
,
whiche
in
no
poynt
hangeth
together
,
but
vndoubtedly
such
are
the
reasons
of
al
maintayners
of
the
papacye
,
otherwise
thys
argument
will
be
no
defence
vnto
them
.
For
if
it
were
brought
into
a
forme
,
thys
shoulde
be
the
argument
.
Melchisedech
the
priest
offred
bread
and
wyne
.
Christ
is
a
priest
accordyng
to
y●
order
of
Melchisedech
.
Therefore
in
the
Supper
he
offred
bread
and
wine
.
By
this
conclusion
not
only
theyr
transsubstantiation
shall
fall
,
but
also
the
sacrifice
of
the
bodye
and
bloud
of
Christ
shall
vtterly
be
nothyng
.
For
Melchisedech
offred
not
the
body
of
Christ
,
but
bread
,
but
the
papistes
say
Christ
offred
hys
own
body
and
not
bread
.
Farther
to
the
maior
or
fyrst
part
we
answere
.
That
Melchisedech
neuer
offred
vnto
God
the
Father
bread
and
wine
which
thyng
they
can
neuer
proue
by
the
text
,
but
offred
them
vnto
Abraham
and
hys
companions
,
whom
as
they
returned
weary
from
the
victory
he
refreshed
,
which
thing
this
Hebrew
word
Hotsia
declareth
,
which
signifyeth
not
to
offer
,
but
to
profer
.
And
if
Melchisedech
were
to
bee
compared
with
Christ
in
consideration
of
bread
and
wine
,
the
author
of
the
Epistle
vnto
the
Hebrewes
whatsoeuer
he
was
,
being
vndoubtedly
a
diligente
searcher
of
the
holy
scriptures
,
would
by
no
meanes
haue
left
it
vnspoken
of
,
wherof
yet
he
maketh
no
mention
at
all
.
But
in
the
the
holy
fathers
vsed
not
only
thys
fygure
,
but
also
the
name
of
a
sacrifice
,
it
is
not
to
be
doubted
,
that
they
vnderstode
not
on
ly
the
memorye
of
thys
sacrifice
,
but
also
thought
by
thys
meanes
to
helpe
theyr
imbecilitye
,
whiche
were
accustomed
to
the
sacrifyces
eyther
of
the
Iewes
or
of
the
Gentiles
.
There
withal
also
they
laboured
to
repel
the
importunitie
of
those
,
which
cryed
that
Christian
people
contrarye
to
the
manners
and
custome
of
all
nations
and
peoples
wandred
without
any
outward
and
publicque
sacrifyce
.
Wherfore
they
opposed
agaynst
all
men
as
well
Iewes
as
Gentiles
the
Eucharist
,
wherein
not
only
al
the
godly
and
faythfull
communicated
in
the
bodye
and
bloude
of
Christ
,
but
also
a
publique
and
solemne
memoriall
of
the
sacrifice
that
was
done
vpon
the
crosse
was
celebrated
with
In
this
place
also
is
diligently
to
be
noted
the
inconstancye
and
shorte
memory
of
the
Councel
of
Trent
,
for
that
here
it
affyrmeth
the
by
the
sacrifyce
of
the
Masse
is
represented
a
sacrifice
propitiatory
,
but
afterward
it
stryketh
with
a
curse
those
which
denye
the
the
sacrifice
of
the
masse
it self
is
the
very
sacrifyce
propitiatorye
for
the
synnes
of
the
quicke
and
the
dead
,
whereof
we
will
speake
in
his
place
.
But
wheras
they
say
that
in
the
sacrifice
of
the
masse
is
represented
the
bloudy
sacrifice
the
was
done
once
vpon
the
crosse
,
what
other
thing
do
they
make
of
the
masse
than
a
Paschal
or
Easter
play
?
From
which
in
this
thing
only
the
masse
differeth
,
bycause
in
a
Paschal
play
the
historye
of
the
passion
of
Christ
is
represented
by
many
persons
,
but
in
the
papisticall
masse
,
al
things
are
done
by
one
only
sacrificing
priest
.
If
a
man
shoulde
demaunde
of
them
,
by
whom
thys
sportfull
and
histrionicall
representation
was
instituted
,
which
consisteth
in
outward
gestures
,
they
can
bring
forth
neither
the
Apostles
,
nor
Christ
,
as
it
is
a
litle
before
shewed
out
of
Platina
.
For
these
histrionicall
gestures
of
these
sacrifycing
priests
were
vtterly
vnknowen
vnto
the
Apostles
and
vnto
the
primatiue
church
.
But
wheras
the
holy
fathers
of
the
counsell
saye
,
that
Christ
in
hys
last
supper
offred
vnto
God
the
father
hys
body
and
bloud
vnder
the
formes
of
bread
and
wyne
,
that
is
by
the
same
simplicitye
of
all
the
Godly
reiected
as
of
that
Counsel
it
is
affyrmed
,
for
thereof
they
can
neyther
bring
out
a
testimonye
of
the
holy
scripture
,
nor
yet
a
testimony
of
any
allowed
writer
as
our
men
haue
in
other
places
aboundauntly
declared
.
Of
the
self
same
authoritye
is
that
which
they
affyrme
of
the
Apostles
,
namely
the
Christ
by
these
words
:
Do
thys
in
remembraunce
of
me
,
ordained
the
Apostles
priests
of
the
new
Testament
.
For
they
fayne
that
a
peculiar
kynde
of
men
was
ordayned
and
instituted
to
celebrate
thys
sacrifyce
,
namely
priestes
,
whiche
shoulde
daily
for
the
sinnes
of
the
quicke
and
the
dead
offer
the
sacrifyce
of
the
masse
in
a
players
garment
accustomed
to
be
vsed
in
the
Romysh
church
.
But
there
is
none
so
rude
in
the
holy
scriptures
,
which
seeth
not
the
the
counsel
is
to
farre
out
of
the
waye
in
thys
thing
.
For
forasmuch
as
sacraments
ar
added
as
seales
vnto
doctryne
,
the
administration
of
them
is
geuen
in
charge
vnto
them
,
vnto
whome
the
ministerye
of
teaching
is
committed
.
Wherefore
euen
as
Christ
by
thys
worde
,
Baptyze
ye
,
ordayned
not
a
certayne
kynde
of
lyfe
of
Baptizers
,
so
also
by
these
woordes
(
doe
thys
)
he
ordayned
not
any
certayn
order
of
sacrifycers
,
which
thorough
out
the
whole
papacye
are
as
apt
to
teache
,
as
is
an
Asse
to
play
on
the
harpe
.
And
suche
is
the
impudency
of
an
infinite
number
of
sacrifycing
priestes
that
thei
are
not
ashamed
to
say
,
that
it
pertayneth
not
to
their
dutye
and
office
to
teach
in
the
Church
,
whiche
are
ordered
only
for
three
thinges
in
the
masse
(
as
a
certayne
one
of
this
kynde
of
great
learned
men
spake
)
and
that
by
these
formal
wordes
.
Receaue
power
to
offer
sacrifyce
vnto
God
&
to
celebrate
masses
both
for
the
quicke
Exod.
12.
and
dead
,
in
the
name
of
the
Lord
.
The
fourth
argument
:
In
the
old
Testament
the
Paschall
Lambe
was
not
only
eaten
,
but
also
offred
vp
.
Therefore
in
the
Supper
of
the
Lorde
also
,
which
was
signifyed
by
the
Paschal
Lambe
,
the
bodye
of
the
Lorde
is
not
only
to
be
eaten
,
but
also
to
be
offred
vp
.
I
deny
the
consequence
.
For
the
Apostle
Paul
comparing
that
Easter
of
the
old
Testament
with
the
Easter
of
the
new
Testament
,
writeth
:
For
our
The
v.
argument
in
Malachy
we
rede
written
:
From
the
sunne
rising
to
the
Sūn
set
,
great
is
my
name
among
the
The
sixt
argument
.
The
Apostle
writing
vnto
the
Corinthians
saith
:
ye
cannot
be
pertakers
of
the
table
of
the
lorde
,
&
of
the
table
of
deuils
.
On
that
tables
of
deuils
were
made
.
Wherfore
also
on
the
table
of
the
lord
is
an
oblation
of
the
body
&
bloud
of
Christ
.
There
is
no
reason
at
al
of
this
con
sequence
.
For
the
apostle
dothe
of
this
thing
onelye
admonish
the
Corinthians
,
that
they
which
communicate
in
the
supper
of
the
Lord
,
wherin
is
celebrated
the
memory
of
the
sacrifice
of
the
crosse
,
oughte
not
to
communicate
with
the
sacred
things
of
the
gentiles
in
whose
name
so
euer
they
come
:
For
they
were
offred
vnto
deuils
&
not
to
God
,
although
the
Gentiles
thought
they
offred
sacrifices
vnto
the
true
and
liuely
God
.
But
by
this
place
the
aduersaryes
shall
neuer
proue
,
the
the
Eucharist
is
a
sacrifyce
propitiatorye
,
which
the
Apostle
calleth
the
Supper
of
the
Lord
,
and
in
no
place
a
sacrifice
.
And
al
men
see
how
weake
this
consequence
of
the
Councel
is
:
Paule
in
eyther
place
vnderstandeth
an
alter
,
therfore
in
eyther
place
is
sacrifyce
made
.
But
what
if
in
eyther
place
he
vnderstode
not
an
alter
?
He
calleth
it
the
table
of
the
Lord
and
not
an
alter
.
These
arguments
in
an
euill
cause
are
farre
soughte
and
fetcht
and
they
labour
in
vayne
by
wordes
&
coniectures
to
establysh
that
,
which
may
be
confuted
by
the
institution
of
Christe
and
manifest
testimonyes
of
Paule
.
The
last
argument
is
taken
of
the
custome
of
the
Patriarches
and
Iewes
,
vnlesse
peraduenture
they
vnderstand
the
Gentiles
also
vnder
the
name
of
(
nature
)
as
in
y●
last
former
Councell
in
the
yeare
.
1551.
A
Monke
at
Trent
openly
preached
:
the
the
Gentles
are
by
the
lawe
of
nature
saued
without
Christ
.
The
argumente
is
.
To
a
fygure
or
shadowe
aunswereth
a
body
.
The
sacrifices
of
the
Gentiles
and
Iewes
signifyed
the
sacrifyce
of
the
Eucharist
.
Therfore
the
Eucharist
is
a
sacrifyce
.
Of
the
sacrifices
of
the
Gentiles
we
wil
now
say
nothyng
,
whose
gods
are
deuils
,
&
theyr
sacrifices
are
sacrifices
of
deuils
,
and
not
of
God
.
But
only
we
will
speake
of
the
sacrifyces
of
the
Iewes
,
which
no
Christian
man
denyeth
but
that
they
were
types
and
figures
of
Christ
.
And
they
wer
types
of
the
sacrifyce
the
was
made
vpon
the
crosse
,
as
we
haue
before
shewed
oute
of
Paule
:
bycause
the
sacrifyce
of
the
crosse
was
the
consummation
and
perfection
of
all
the
Leuiticall
sacrifices
.
Wherefore
y●
minor
or
second
proposition
is
simply
to
be
denyed
,
for
as
much
as
the
Iewysh
sacrifices
shadowed
not
the
Eucharist
,
but
the
sacrifyce
which
was
made
vpon
the
crosse
.
These
things
I
thought
briefly
at
the
lest
to
touch
,
and
not
thoroughly
to
entreate
of
,
the
euen
the
vnlearned
also
might
see
,
that
the
sacrifyce
of
the
papistical
masse
leaneth
to
no
fyrme
reasons
or
argumentes
,
which
sacrifyce
the
counsel
of
Trent
(
but
I
feare
me
to
late
)
confyrmeth
by
theyr
authoritye
:
now
let
vs
make
haste
to
examine
those
doctrines
which
followe
.
For
I
would
not
holde
the
reader
in
those
things
which
of
themselues
are
manifest
,
and
are
of
other
learnedly
and
aboundauntly
confuted
.
In
the
thyrd
doctrine
is
by
these
most
manifest
words
taught
,
that
the
sacrifyce
of
the
masse
is
in
very
dede
prop●…tiatory
and
the
through
it
is
obtayned
grace
,
by
oblation
whereof
the
Lorde
is
pacifyed
,
and
forgeueth
greate
crimes
&
sinnes
:
Of
it
one
only
reason
is
brought
forth
of
the
Councell
.
Christ
is
a
sacrifyce
propitiatory
,
In
the
Eucharist
is
Christ
.
Therefore
the
Eucharist
or
masse
is
a
sacrifyce
propitiatorye
.
CHildren
the
haue
bene
brought
vp
in
scholes
,
do
see
that
in
this
argument
are
foure
termes
,
for
Christ
signifyeth
one
thing
in
the
maior
or
fyrst
proposition
&
an
other
thing
in
the
minor
or
second
proposition
.
For
Christ
is
called
a
sacrifice
in
y●
action
,
or
rather
passion
,
wherein
he
was
offred
vpon
the
crosse
vnto
God
the
Father
for
the
synnes
of
the
world
.
But
in
the
Supper
he
is
called
the
meate
of
the
faythfull
.
Christ
therefore
is
but
one
in
consideration
of
the
person
,
but
diuerse
respectes
cleaue
vnto
hym
.
And
therefore
he
would
in
the
Supper
be
eaten
and
not
offered
as
the
Apostle
expressedly
expoundeth
:
As
often
as
ye
shall
eate
this
bread
and
drinke
of
thys
cup
,
ye
shall
shewe
the
Lords
death
,
till
he
come
.
He
sayth
not
,
so
often
as
ye
shal
offer
thys
bread
,
but
shal
eate
thys
bread
.
Howbeit
they
are
not
ashamed
in
the
meane
time
to
affirme
that
the
sacrifice
of
the
masse
doth
not
derogate
the
sacrifyce
of
the
cros
.
If
by
vertue
of
the
sacrifice
of
the
Crosse
al
sins
ar
forgeuen
(
as
the
doctrine
of
the
prophetes
&
of
the
Apostles
euery
wher
teach
,
it
followeth
,
that
by
the
sacrifice
of
the
mas
no
syn
is
forgeuen
:
but
if
certaine
sins
are
forgeuen
by
the
sacrifice
of
the
masse
,
as
this
decre
manifestly
sayth
:
Then
not
al
sins
are
forgeuen
by
the
sacrifice
of
the
crosse
.
Let
al
vp
right
men
here
iudge
what
a
great
derogation
it
shoulde
be
to
the
sacrifice
of
the
cros
if
they
affirm
the
in
themas
is
a
sacrifice
propitiatory
for
the
syns
of
men
?
And
vnles
the
whole
worlde
had
bene
bewitched
with
this
opinion
,
that
by
the
work
of
the
sa
crifice
of
the
masse
sins
are
erpiated
,
the
rightes
&
yearely
reuenewes
of
the
sacrificing
priests
and
Monkes
,
had
not
so
encreased
,
who
haue
almost
scraped
vnto
them selues
all
the
treasures
of
the
worlde
.
Let
al
the
godly
readers
also
marke
in
thys
place
that
the
masse
whyche
was
allowed
by
the
Interim
,
is
condemned
of
the
counsel
and
vtterly
taken
away
:
vnder
color
wher
of
many
were
deceaued
,
especiallye
for
the
in
the
imperiall
But
wheras
the
councel
sayth
,
that
the
frute
of
the
sacrifice
of
the
crosse
is
by
the
sacrifice
of
the
masse
applied
to
the
beholders
of
the
masse
&
is
receiued
of
them
,
therof
they
bring
no
reason
at
all
,
wheras
there
was
yet
moste
nede
of
all
.
For
the
holy
scripture
in
no
place
maketh
any
mencion
of
this
applicacion
:
Discipulus
in
dede
in
a
ser
Discipulus
in
his
part
of
Saints
.
mon
of
the.
12.
fruites
of
the
masse
,
maketh
mencion
of
this
also
but
without
testimony
of
the
scripture
.
The
scripture
teacheth
that
the
benefites
of
the
sacrifice
of
Christ
are
applied
vnto
the
beleuers
,
by
the
receyuing
of
the
sacraments
,
but
no where
do
they
teach
that
they
are
applied
to
the
beleuers
,
by
the
receuig
of
the
sacraments
,
but
no
wher
do
they
teach
the
they
are
applied
by
hering
or
seing
of
masse
.
Wherefore
it
is
a
horrible
prophanation
of
the
supper
of
the
Lord
which
the
counsel
in
this
place
confirmeth
,
&
y●
also
the
sacrifice
But
of
the
error
,
that
men
are
purged
in
the
fyre
of
purgatory
,
we
haue
before
spoken
inough
,
namely
that
it
is
nothing
els
,
but
a
vayne
fayned
lye
brought
into
the
church
through
ignorance
of
〈◊〉
power
of
the
passion
&
death
of
Christ
.
For
soules
are
not
purged
from
sins
by
any
fire
either
terrestial
or
infernal
,
but
by
the
deth
&
blud
of
Iesus
Christ
,
as
Iohn
Euen
as
therfore
there
is
no
purgatory
fyre
,
so
also
is
it
nothing
els
but
a
prophanation
of
the
supper
of
the
Lord
,
to
offer
sacrifice
for
the
dead
,
whome
also
it
should
nothyng
profet
,
although
it
did
much
profyte
them
the
be
on
lyue
.
For
y●
ministery
of
the
word
&
the
Sacraments
was
instituted
for
the
liuig
&
not
for
the
dead
.
But
it
profiteth
the
dead
so
farforth
as
it
was
applied
vnto
them
when
they
wer
on
liue
,
after
death
there
is
no
more
application
by
the
ministerye
of
them
that
be
on
lyue
In
the
which
doctrine
or
decree
ar
confyrmed
two
pernitious
errours
:
One
is
:
That
masses
are
to
be
celebrated
in
the
honour
of
saintes
.
The
other
is
:
that
the
aydes
and
helpes
of
saintes
are
to
be
implored
:
both
whiche
are
repugnaunt
vnto
the
expresse
word
of
God
.
For
Christ
instituted
not
the
Eucharist
to
the
memorye
of
saintes
,
but
for
the
commemoration
of
hys
death
:
do
this
(
sayth
he
)
in
remembrance
of
me
,
&
not
of
my
mother
or
of
my
saints
.
Paule
calleth
it
the
shewing
forth
of
the
death
of
Christs
For
although
it
be
not
of
it selfe
vngodlye
,
euen
in
the
vse
of
the
Eucharist
to
make
mention
of
the
saints
,
whiche
haue
valtantly
lost
theyr
liues
for
the
glory
of
Christ
,
and
constantlye
shed
theyr
bloude
,
in
confessing
of
hym
,
as
we
rede
was
done
in
the
primatiue
church
:
yet
is
it
synne
and
a
horrible
prophanation
of
the
Supper
,
to
teachy●
by
thys
worke
wrought
the
aydes
and
helpes
of
saintes
are
deserued
and
applyed
vnto
them
:
When
as
in
the
Euchariste
Christ
dealeth
with
the
faythfull
,
and
the
faythfull
with
Christ
,
and
not
with
dead
saintes
.
But
of
it selfe
it
is
wicked
and
idolatrous
to
call
vpon
saintes
.
For
inuocation
of
saintes
not
onely
wanteth
an
expresse
commaundement
and
promise
of
God
,
but
it
is
ex
pressedly
commaunded
in
the
scripture
:
the
we
should
cal
vpon
Wherefore
forasmuch
as
it
is
of
it selfe
wicked
to
emplore
the
aydes
and
helpes
of
saintes
,
whither
it
be
in
spirituall
things
,
or
in
thinges
outward
&
corporall
the
impietye
is
by
this
decree
doubled
,
wherunto
the
Eucharist
also
is
compelled
to
serue
,
which
was
not
to
this
end
instituted
of
Christ
,
but
rather
neglecting
the
defence
and
inuocation
of
saintes
,
we
are
taughte
to
seke
and
repose
al
our
defence
agaynst
all
manner
of
euils
in
Christ
only
.
In
the
sixth
decree
the
Counsell
affyrmeth
:
That
the
Canon
of
the
masse
is
so
pure
from
al
error
,
the
there
is
nothîg
conteyned
therin
which
geueth
not
a
great
swete
sauor
of
a
certaine
holynes
and
piety
,
&c.
And
afterward
in
the
vi
.
Canon
it
striketh
with
a
curse
all
those
whiche
say
y●
the
Canon
conteyneth
any
errors
.
What
is
impudency
,
if
this
be
none
?
In
so
great
a
light
of
the
truth
of
the
Gospel
to
deny
,
the
the
Canon
of
the
masse
contayneth
any
errors
?
But
I
wil
not
make
any
long
con
futation
of
them
,
but
briefly
make
mention
of
the
principall
errors
,
whiche
at
the
fyrst
sight
the
godly
reader
shall
perceaue
are
repugnaunt
vnto
the
holy
Scripture
.
The
fyrst
error
:
Strayght
way
in
the
beginning
of
the
Canon
,
the
Priest
speaketh
thus
:
For
whom
we
offer
vnto
thee
,
or
els
,
whiche
offer
vnto
thee
this
sacrifice
of
prayse
both
for
himselfe
and
for
all
hys
,
for
the
redemption
of
theyr
soules
.
Thou
seest
here
Christian
Reader
not
only
a
small
error
,
but
also
horrible
impietye
:
a
sacrifycing
prieste
to
offer
the
sacrifice
of
the
masse
for
the
redemption
of
soules
when
as
all
the
soules
of
the
Badly
are
by
the
sacrifyce
of
Christe
done
vpon
the
Crosse
redemed
from
the
anger
of
God
,
from
sinnes
,
and
from
hell
,
as
it
is
written
vnto
the
Hebrewes
:
Christ
the
high
priest
of
good
things
to
come
,
by
hys
owne
proper
bloud
hath
entred
once
into
the
holy
The
second
error
.
After
mention
made
of
the
Apostles
&
of
certayne
saintes
,
the
priest
addeth
:
By
whose
merites
&
prayers
we
beseche
the
graunt
,
that
in
all
things
we
may
be
defended
by
the
ayde
of
thy
protection
.
What
merites
I
pray
you
haue
the
saintes
,
by
whiche
we
get
the
protection
of
God
?
The
sainctes
could
not
deserue
In
like
maner
also
must
we
iudge
of
the
prayers
&
intercessions
of
saints
,
when
as
by
the
scripture
we
are
sent
vnto
Christ
our
only
intercessor
,
who
is
in
heauen
(
saith
Paul
)
We
offer
(
saith
he
)
vnto
thy
excellent
maiestie
of
thy
gifts
&
rewards
a
sacri
✚
fice
pure
,
a
sacri
✚
fice
holy
,
a
sacri
✚
fice
immaculate
,
the
holy
bre✚ad
of
eternall
life
,
&
the
cha✚lice
of
perpetuall
saluation
,
Upon
which
we
besech
thee
vouchsafe
to
loke
with
a
mercifull
&
chereful
countenaunce
,
&
accept
them
,
as
thou
vouchsafedst
to
accept
the
gifts
of
thy
iust
child
Abel
:
and
the
sacrifice
of
our
Patriarche
Abraham
,
&
the
holy
sacrifice
&
immaculate
oblation
which
thy
high
priest
Melchisedech
offred
vnto
thee
.
Can
Christ
be
more
blasphemed
than
he
is
here
?
can
there
be
any
thing
spoken
more
contemptuously
of
y●
sacrifice
of
the
body
&
bloud
of
Christ
?
The
sacrificing
priest
praieth
,
that
God
the
father
would
with
a
mercifull
&
chereful
countenance
loke
vpon
his
sonne
.
Is
the
father
angry
with
Christ
raignig
in
heauen
,
vnto
whom
he
must
be
reconciled
by
a
sacrificing
priest
?
Let
the
papistes
say
what
they
wil
,
&
turne
themselues
into
al
formes
,
yet
they
can
not
wynd
themselues
out
of
this
.
For
when
y●
consecration
is
done
,
he
speaketh
not
of
the
bread
&
wine
,
with
which
God
(
especially
if
they
remaine
in
theyr
substance
)
is
neuer
angrye
.
Neither
also
speaketh
he
of
the
persons
,
for
whom
he
offreth
,
but
of
the
sacrifice
it self
which
is
offred
,
euen
of
the
body
&
bloud
of
Christ
,
that
is
of
Christe
himself
.
What
greater
blasphemye
can
there
be
than
thys
.
Farther
how
much
they
esteme
Christ
,
let
the
godly
reder
diligently
marke
.
The
sacrificing
priest
prayeth
,
the
Christe
may
please
god
the
father
,
as
the
sacrifices
of
Abel
,
Abraham
,
&
Melchisedech
pleased
him
.
Abel
offred
of
the
fyrst
borne
of
his
flocke
.
Abraham
offred
a
Ram
vnles
peraduenture
thei
vnderstand
Isaac
,
whom
he
would
haue
offred
.
Melchisedech
offred
bread
&
wine
not
to
God
,
but
vnto
Abraham
.
Christ
therefore
is
no
better
nor
preciouser
in
the
sight
of
God
the
father
,
according
to
y●
Canon
,
than
a
Goate
,
a
Ram
&
a
pece
of
bread
.
Oh
plasphemous
impietye
.
Unlesse
the
father
loked
vpon
Christ
with
other
eyes
&
a
more
chereful
countenance
,
then
he
did
vpon
the
sacrifice
of
Abel
,
our
eternall
saluation
were
in
an
il
case
.
For
the
sacrifices
of
Abel
&
Abraham
expiated
not
sinnes
,
but
were
shadowes
of
the
sacrifice
of
Christ
which
should
be
done
vpon
the
crosse
.
Wherfore
in
respect
of
merite
,
there
is
no
comparison
or
proportion
of
the
sacrifices
of
Abraham
&
Abelto
the
sacrifyce
of
Christ
offred
vpon
the
crosse
.
For
the
sacrifice
of
Christ
hath
made
satisfactiōfor
al
the
sins
of
the
whole
world
:
but
the
sacrifices
of
Abel
&
Abraham
haue
made
satisfaction
for
no
sinnes
at
all
.
What
impiety
therfore
is
this
of
the
sacrificing
priest
,
which
is
not
afeard
to
make
Christ
not
only
like
but
maner
also
inferiour
vnto
the
sacrifyce
of
Abel
,
Abraham
and
Melchisedech
?
The
fourth
error
.
The
sacrificing
priest
prayeth
:
Commaunde
these
thynges
(
namely
the
bodye
and
bloude
of
Christ
)
to
be
caryed
by
the
hands
of
thy
holy
Angel
into
thy
hygh
alter
,
into
the
sight
of
thy
diuine
Maiestye
.
What
absurditye
is
thys
:
Is
not
Christ
with
hys
body
alwayes
in
heauen
and
also
in
the
syght
of
the
father
?
Doth
he
day
lye
ascend
and
discend
?
Or
is
he
by
the
handes
of
Angells
caryed
downe
from
heauen
into
the
earth
,
or
caryed
vp
from
the
earth
into
heauen
?
But
these
good
holy
fathers
say
:
That
the
body
whiche
is
made
of
the
substance
of
the
bread
,
was
not
before
in
heauen
,
bycause
it
is
newly
created
by
the
consecration
of
the
sacrificing
priest
.
If
thys
be
true
,
then
haue
not
the
sacrificing
priestes
the
true
body
of
Christ
which
was
hanged
vpon
the
crosse
:
For
y●
is
not
of
the
substance
of
the
bread
,
but
of
the
substance
of
the
blessed
Uirgine
Mary
.
Wherefore
there
shal
not
be
only
two
bodyes
but
infinite
bodies
of
Christ
in
heauen
,
if
as
often
as
the
priest
sayth
Masse
,
the
body
of
Christ
created
of
a
new
substance
of
bread
is
by
that
ministery
of
Angels
caried
vp
into
heauen
.
Who
vnder
standeth
not
thys
grosse
error
,
which
is
ryghtly
instructed
of
the
supper
of
the
lord
?
In
the
which
supper
the
same
bodye
of
Christ
which
is
in
heauen
,
is
also
after
a
spiritual
manner
agreable
to
Christs
diuine
maiesty
truly
present
to
the
faithof
the
godly
receauer
,
whersoeuer
his
holy
supper
is
celebrated
Neyther
also
can
the
sacrifycing
priests
wrap
themselues
out
of
thys
two
horned
argument
.
If
the
Aungel
cary
the
body
of
Christ
into
heauen
,
there
is
nothing
then
lefte
The
fyfth
error
:
In
the
Canon
,
purgatory
and
suffrages
and
sacrifyces
for
the
dead
are
confyrmed
.
Remember
also
Lord
(
sayth
he
)
thy
men
seruaunts
and
women
seruaunts
,
which
haue
gone
before
vs
with
the
signe
of
faith
,
and
slepe
in
the
slepe
of
peace
.
N.
we
beseche
thee
Lorde
geue
vnto
them
and
all
those
that
rest
in
Christ
a
place
of
refreshing
,
light
,
and
peace
.
This
error
euen
these
their
owne
words
confute
,
in
whiche
is
contayned
manifest
contradiction
.
For
if
the
faythfull
that
are
dead
doe
slepe
,
and
are
in
peace
,
light
,
and
at
rest
,
what
is
it
nedefull
to
desire
it
for
them
?
But
if
they
be
in
darkenesse
,
in
paine
and
most
great
terrors
&
sorowes
(
as
it
is
before
sayde
out
of
Discipulus
touching
the
paynes
of
the
soules
in
purgatorye
)
howe
are
they
then
sayde
to
sleepe
in
the
sleepe
of
peace
?
That
prayers
and
sacrifices
of
the
quicke
nothing
profyte
the
dead
,
we
haue
before
shewed
,
neyther
is
it
nedefull
in
this
place
to
repeate
it
agayne
.
The
last
error
is
comprehended
in
the
last
prayer
of
the
Canon
:
Let
this
performance
of
my
seruice
O
holy
Trinitye
(
sayth
the
priest
)
please
thee
,
and
graunt
that
the
sacrifyce
,
which
I
vnworthy
,
y●
I
am
,
haue
offred
vnto
the
eyes
of
thy
maiestye
,
may
be
pleasaunte
and
acceptable
vnto
thee
,
and
may
thorough
thy
mercy
be
propitiatorye
for
me
and
all
those
for
whom
I
haue
offred
it
into
euerlasting
life
.
Amen
.
The
same
error
also
is
before
put
in
the
beginning
of
the
Cannon
,
but
with
other
wordes
.
For
y●
whiche
he
there
sayd
he
offred
for
the
redemption
of
soules
,
the
same
now
he
sayth
,
that
he
offred
it
a
propitiatorye
sacrifyce
.
Doth
he
not
manifestly
in
this
place
attribute
that
to
the
execution
of
his
seruice
,
which
is
proper
to
the
death
and
passion
of
Christ
He
that
seeth
not
these
things
is
blinde
.
He
saith
Iohn
is
the
propitiation
for
our
sinnes
,
and
not
for
our
synnes
only
,
Let
the
counsel
go
now
&
decree
:
the
the
Canon
wanteth
al
maner
of
error
,
that
al
thing
contayned
in
y●
are
godly
&
holy
:
which
ouerthroweth
the
foundation
of
Christian
doctrine
,
&
conteyneth
so
horrible
errors
of
purgatory
,
of
merites
&
inuocation
of
saints
,
of
the
body
of
Christ
,
of
praiers
for
the
dead
,
of
the
merite
&
application
of
the
death
&
passion
of
Christ
.
But
I
wil
stand
no
longer
about
these
things
,
of
which
our
men
haue
learnedly
written
:
And
amongst
other
the
historye
of
the
masse
is
most
diligently
discribed
of
Valentinus
Vannius
bishop
of
Maulbrune
wherin
the
aboue
!
mentioned
errors
,
&
other
many
more
,
are
at
large
and
throughly
confuted
.
These
as
principall
I
thought
good
as
it
were
with
my
●…inger
to
shew
forth
that
the
godly
reder
may
vnderstand
,
how
great
impiety
,
&
how
horrible
errors
the
Papistical
Counsell
hath
confirmed
,
in
allowing
the
Canon
of
the
Masse
.
Let
kings
&
princes
althoughe
neuer
hitherto
,
yet
now
at
that
last
begin
to
cast
away
all
hope
to
haue
that
doctrine
of
the
Church
&
maners
reformed
by
the
Papistical
Counsel
:
which
in
their
wicked
Canon
will
not
acknowledge
so
much
as
the
least
error
,
so
farre
is
it
of
that
they
thinke
to
amende
and
correct
any
.
In
y●
vi
.
doctrine
or
decree
are
confirmed
al
the
papistical
ceremonies
,
&
histryonicall
gestures
,
hitherto
vsed
in
y●
celebration
of
Masses
.
And
althoughe
also
the
chiefest
strife
betwene
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
weakes
sake
:
yet
this
is
erroneous
&
not
to
be
suffred
,
the
the
Church
had
these
things
of
the
discipline
&
tradition
of
the
Apostles
:
For
asmuch
as
it
is
manifest
ly
knowen
,
the
all
of
them
for
the
most
part
were
vnknowen
vnto
the
Apostles
,
&
in
y●
primatiue
church
were
not
in
vse
,
which
(
as
that
scripture
speaketh
,
)
are
the
inuentions
&
doctrines
of
men
brought
in
without
the
authority
of
the
Apostles
.
Unto
which
if
the
opinion
of
worshipping
or
necessitye
be
added
,
they
serue
not
God
,
but
an
Idole
,
and
are
to
be
condemned
and
auoyded
of
all
them
that
be
in
dede
godly
.
In
y●
vii
.
decree
are
confirmed
priuate
Masses
brought
in
for
gaynes
sake
.
But
the
Counsell
denyeth
,
that
those
Masses
wherin
the
sacrificer
alone
communicateth
are
priuate
,
&
it
goeth
about
by
two
reasons
to
confirme
it
:
The
one
is
,
bycause
the
people
spiritually
communicateth
.
The
other
is
,
bycause
they
ar
celebrated
of
y●
publique
minister
of
the
church
not
for
himselfe
only
,
but
also
for
all
the
faithful
which
pertaine
vnto
y●
body
of
christ
.
But
this
is
to
confirme
a
grosse
error
by
other
ii
.
no
lesse
grosse
.
For
Christ
in
his
last
sup
per
instituted
not
a
priuate
supper
of
one
man
only
,
but
a
spiritual
&
celestial
banquet
,
wherin
he
did
not
eat
&
drynke
for
his
disciples
,
but
all
and
singular
did
eate
&
drynke
together
for
them selues
to
departe
from
this
institution
,
&
to
institute
a
spectacle
of
one
man
only
in
the
Churche
,
and
that
not
only
with
out
the
word
of
God
,
but
also
against
the
worde
of
God
,
is
sacriledge
.
Farther
the
custome
of
the
primatiue
Churche
is
not
vnknowen
vnto
the
Counsel
.
For
as
many
as
did
not
sacramentally
participate
in
the
body
&
bloud
of
Christ
,
were
expelled
out
of
the
Church
or
temple
,
so
farre
is
it
of
,
that
the
Apostolicall
Churche
allowed
this
spirituall
communication
in
the
Masse
,
of
whiche
the
Counsel
speaketh
.
Howbeit
in
the
meane
time
we
deny
not
,
but
that
they
which
are
truly
godly
do
spiritually
communicate
with
the
body
of
Christ
,
as
often
as
with
a
true
faith
they
thinke
vpon
the
passion
&
death
of
Discipulus
what
the
Papistes
vnderstand
by
spirituall
eating
.
Whensoeuer
(
saith
he
)
any
man
deuoutly
heareth
Masse
,
being
in
grace
,
and
without
deadly
sinne
,
&
hath
a
desyre
to
be
partaker
of
the
Sacrament
,
and
thinketh
thus
in
his
heart
,
O
good
Lord
Iesus
Christ
how
willingly
would
I
receaue
the
this
day
in
the
Sacrament
of
the
altar
,
but
alas
I
dare
not
come
nere
,
by
cause
I
am
feard
to
offend
y●
by
reason
of
myne
vnaptnes
.
Howbeit
I
humbly
desyre
thee
from
the
bottom
of
my
hart
,
that
thou
wilt
thys
day
mercyfully
bestow
vpon
me
also
this
grace
,
whiche
these
deuoute
men
shall
receaue
,
which
thys
day
in
the
Church
of
God
worthily
receaue
thee
in
the
sacrament
of
the
alter
,
and
so
such
a
one
spiritually
communicateth
.
But
what
Scholemaster
had
this
Disciple
which
is
so
famous
in
the
Churche
of
the
Papacye
,
that
he
is
counted
the
Scholemaster
of
al
the
sacrifycing
priestes
?
Truly
hath
he
the
name
of
a
Disciple
,
for
he
hath
nede
both
of
doctrine
&
a
scholemaster
,
for
he
hymselfe
can
not
teache
true
pietye
.
Or
what
is
hys
authoritye
that
we
shoulde
beleue
hym
withoute
the
word
of
God
,
whose
opinions
&
fables
are
euery
where
celebrated
in
Churches
the
popes
good
holynesse
notwithstandyng
them
?
vnlesse
peraduenture
the
authoritye
of
the
Councell
do
now
succor
hym
.
For
of
thys
communicating
the
holy
Scriptures
teache
nothing
at
all
,
but
call
all
such
as
repent
vnto
the
sacramental
eating
of
the
body
of
Christ
.
The
other
is
a
muche
more
grosse
and
more
in
tollerable
error
,
whiche
the
Councell
in
thys
place
confyrmeth
,
namely
,
that
the
sacrifycer
maye
communicate
for
other
,
eyther
for
the
standers
by
or
for
the
dead
.
For
euen
as
one
man
can
not
be
baptised
for
an
other
,
so
also
none
can
communicate
the
body
and
bloude
of
Christ
for
an
other
.
The
Apostle
sayeth
:
He
which
vnworthily
eateth
,
eateth
damnation
vnto
hymselfe
,
vnto
hymselfe
(
I
say
)
and
not
to
an
In
the
eight
decree
,
the
holy
Synode
admonisheth
as
a
commaundement
of
the
Churche
,
that
in
offryng
,
wyne
shall
be
mingled
with
water
.
Wherof
there
are
thre
reasons
brought
,
and
yet
none
of
them
confirme
this
tradition
.
First
it
sayeth
:
bycause
it
is
supposed
that
Christ
the
Lord
did
so
.
●…ut
for
as
muche
as
fayth
leaneth
vnto
the
worde
of
God
and
promise
of
God
,
where
I
beseche
you
is
the
worde
that
Christe
mingled
wyne
with
water
?
or
commaunded
it
to
be
mingled
?
How
then
can
the
Church
beleue
without
the
worde
?
It
shal
be
good
here
to
recite
that
whiche
was
reasoned
as
touchyng
this
thyng
in
the
laste
former
Counsell
the
Cardinalles
and
Byshoppes
beyng
present
.
For
some
of
the
disputers
affirmed
that
it
must
vtterly
be
graunted
,
that
it
can
not
be
proued
by
any
expresse
testimony
of
the
holy
Scripture
,
that
Christ
mingled
water
with
wyne
,
but
yet
out
of
the
Gospell
may
be
brought
an
vndoubted
coniecture
,
wherby
may
be
proued
that
Christe
did
so
.
Bycause
in
Marke
we
reade
,
that
Christe
sayd
vnto
his
Disciples
whiche
went
They
can
lesse
proue
it
by
the
other
reason
,
namely
that
out
of
the
syde
of
Christ
●…owed
bloud
and
water
.
I●…
they
leane
vnto
the
authoritie
of
the
fathers
,
they
may
by
the
same
authoritie
also
be
confounded
▪
who
by
water
The
third
reason
is
altogether
ridiculous
,
althoughe
it
be
not
without
his
authors
.
As
thoughe
the
vnion
of
the
faythfull
people
with
the
bed
Christ
can
by
no
other
meanes
be
taught
,
vnlesse
thys
mixture
of
water
and
wyne
be
brought
into
the
Eucharist
without
the
worde
of
God
?
Why
haue
they
brought
matrymony
among
the
Sacramentes
wherin
is
represented
the
vnion
of
Christ
with
the
hed
,
if
the
same
thyng
may
be
done
by
the
mixture
of
water
and
wyne
.
In
the
ninth
decree
,
to
the
ende
they
might
seme
to
graunt
somewhat
of
theyr
right
,
the
holy
Synode
commandeth
the
Pastors
that
in
the
celebration
of
the
Masse
,
some
what
of
those
things
whiche
are
read
in
the
Canon
,
should
be
expounded
in
the
vulgare
tongue
.
But
what
is
the
cause
,
why
all
thinges
are
not
done
in
the
vulgare
tongue
?
when
as
the
Eucharist
was
instituted
for
all
the
faythfull
,
that
the
Lorde
myght
with
one
mouth
be
celebrated
?
Forsoth
the
holy
fathers
are
affraid
,
lest
the
holy
mystery
should
be
prophaned
,
but
let
them
declare
vnto
vs
whether
the
Greke
Churche
vsed
the
Latine
Canon
,
to
auoyde
the
prophanacion
of
the
mystery
?
Who
seeth
not
that
the
Counsell
of
Trent
doth
not
this
,
that
the
people
should
vnderstand
the
way
to
theyr
eternall
saluation
,
whilest
with
toth
and
nayle
they
go
about
to
retayne
an
vnknowen
tongue
in
a
sacred
matter
whiche
pertayneth
to
the
vniuersall
Churche
of
Christ
,
whiche
onely
thyng
were
not
to
be
suffred
,
thoughe
all
other
things
in
the
Canon
,
as
touching
the
thing
it selfe
,
were
vpright
.
For
Christ
whome
Paul
also
followed
,
commaunded
that
in
the
vse
of
the
Eucharist
we
should
shewe
forth
the
Lordes
death
.
And
bycause
the
Byshops
&
sacrificers
for
the
most
part
are
ignoraunt
them selues
of
that
thyng
,
the
Counsell
commaundeth
that
by
other
,
somthing
should
be
expounded
out
of
the
wicked
Canon
,
not
that
the
true
Churche
should
therby
be
instructed
,
but
that
the
impiety
of
the
sacrifice
should
be
confirmed
.
But
I
pray
you
what
secret
thing
is
ther
in
the
Eucharist
,
which
may
not
without
danger
be
set
forth
in
a
tongue
knowen
But
we
neglecting
this
decree
of
the
Counsell
,
let
vs
folowe
the
example
of
the
primatiue
Churche
,
in
whiche
the
Churche
Sacramentes
of
God
,
were
celebrated
in
a
tongue
knowen
vnto
the
common
people
.
The
xiii
.
decree
is
a
lightening
,
going
before
the
thunder
and
lightening
of
that
curse
of
the
doctrine
of
our
Churches
and
teachers
,
which
haue
by
the
worde
of
God
truly
,
perspicuously
,
and
thoroughly
confuted
this
pontificall
impiety
of
the
Papistical
Masse
.
By
this
decree
therfore
are
abolished
all
bookes
written
and
set
abrode
by
al
the
godly
and
learned
men
against
the
Papistical
Masse
,
in
which
bookes
is
expressed
the
auncient
doctrine
of
the
Supper
of
the
Lorde
deliuered
by
Christ
and
the
Apostles
.
But
that
these
decrees
being
for
the
most
part
all
of
them
vngodly
,
should
haue
that
more
authoritie
,
&
should
for
euer
be
fyrme
&
ratified
,
there
are
by
the
publicque
authority
of
the
Counsel
published
abrode
brefe
Canons
,
but
yet
such
as
are
vtterly
ful
of
vngodlynesse
,
striking
with
a
curse
al
those
,
that
go
about
to
reprehend
the
lest
error
of
the
Masse
.
Howbeit
I
wil
not
make
any
confutation
of
these
Canons
,
of
which
all
and
singular
although
briefly
,
yet
sufficiently
is
spoken
in
the
confutation
of
the
decrees
:
Of
this
thing
only
I
thought
good
to
admonish
the
godly
reader
,
diligently
to
waighe
these
horrible
curses
of
the
Counsel
,
wherein
the
doctrine
,
and
practise
of
Christe
,
of
the
Apostles
,
and
of
the
primatiue
Church
concerning
the
Sacrament
of
the
Eucharist
is
horribly
cursed
.
For
vpon
those
which
thinke
contrarily
vnto
their
opinion
,
they
geue
not
iudgement
that
they
should
be
borne
withal
as
weake
ones
,
but
they
geue
sentence
,
that
they
are
to
be
ac
cursed
downe
vnto
hell
and
to
be
deliuered
vnto
Sathan
,
which
go
about
to
derogate
euen
the
least
poynt
of
the
Papisticall
doctrine
in
this
part
.
For
all
they
are
condemned
and
cursed
euen
as
many
as
deny
that
in
the
Masse
the
body
of
Christ
is
offred
not
to
God
that
father
,
but
is
offred
vnto
that
Church
to
be
eaten
:
which
▪
denie
that
the
sacrifyce
of
the
masse
is
a
sacrifice
propitiatory
,
neither
ought
to
be
offred
for
the
quicke
,
and
that
dead
,
for
sins
&
paynes
,
&
other
necessities
:
which
deny
that
masses
ar
to
be
celebrated
in
that
honor
of
saints
for
that
obtein
ment
of
their
intercession
:
which
say
that
the
canon
of
the
masse
containeth
errors
,
for
whiche
it
shoulde
be
abrogated
:
which
iudge
that
masses
wherin
the
priest
alone
communicateth
are
vnlawfull
,
and
vtterly
to
be
abrogated
.
And
that
al
the
faythfull
may
see
,
that
the
councell
wil
not
relent
,
no
not
so
much
as
in
the
lest
of
their
rites
,
it
curseth
those
also
which
affirme
,
that
the
words
of
consecration
ought
to
be
spoken
not
with
a
soft
voyce
but
which
a
loude
voice
,
or
that
the
masse
ought
to
be
celebrated
in
that
vulgare
●…onge
,
as
if
there
were
required
to
chaunge
no
impiety
at
al.
For
as
much
as
the
words
of
the
supper
are
a
part
of
the
shewing
forth
of
the
Lords
death
,
wil
they
also
prohibite
the
shewing
forth
of
that
death
of
that
lord
?
But
here
lieth
hidden
the
magicall
impiety
of
consecration
,
whiche
they
attribute
not
to
the
institution
of
Christ
,
but
to
that
magical
pronunciation
of
words
,
which
if
it
were
done
in
the
vulgare
tong
,
the
people
might
imitate
.
I
thinke
the
godly
reader
doth
now
sufficiently
vnderstand
,
how
much
that
decrees
of
this
councel
of
Trent
are
to
be
estemed
,
&
what
is
to
be
hoped
for
of
it
.
Of
al
which
forasmuch
as
we
haue
sufficiently
spoken
in
the
confutation
of
the
decrees
,
we
wil
here
cease
to
speake
farther
.
But
let
vs
heare
somewhat
also
what
the
councel
hath
decreed
of
the
communion
vnder
both
kindes
,
&
of
the
vse
of
the
cup.
The
doctrine
of
the
Communion
vnder
both
kinds
,
and
of
the
Communion
of
infantes
published
in
the
v.
Session
,
of
the
Sacred
Oeconomical
counsel
of
Trent
vnder
our
most
holy
Lord
Pius
the
fourth
most
high
Byshop
the
,
xxvi
.
day
of
Iuly
.
1562.
The
Proheme
.
THe
sacred
Economicall
,
and
general
Sinode
of
Trent
,
lawfully
assembled
in
the
holy
ghost
,
the
self
same
Legates
of
the
Apostolicall
seate
being
Presidents
in
it
.
Forasmuch
as
of
the
dreadfull
,
and
most
holy
Sacramente
of
the
Eucharist
there
are
in
diuerse
places
sundry
monsters
of
errors
caried
about
by
the
artes
of
the
most
wicked
deuil
,
by
reason
of
which
in
diuerse
prouinces
many
seme
to
haue
departed
from
the
fayth
&
obedience
of
the
catholike
church
,
hath
thought
good
that
those
thinges
in
thys
place
shoulde
be
set
forth
whiche
pertaine
vnto
the
communion
vnder
both
kinds
&
also
of
litle
children
.
Wherfore
it
forbiddeth
all
the
faythful
of
Christ
,
the
hence
forth
they
presume
not
eyther
to
beleue
,
or
to
teache
,
or
to
preache
otherwyse
of
these
things
than
is
expressed
and
determined
in
these
decrees
.
That
the
Laitye
and
Clergye
which
celebrate
not
are
not
bound
by
the
law
of
God
to
the
communion
vnder
both
kyndes
.
Chapter
.
i.
WHerfore
the
holy
Sinode
instructed
by
the
holy
ghost
(
which
is
the
spirit
of
wisedome
&
vnderstanding
,
the
spirit
of
counsel
&
of
piety
)
&
folowing
the
iudgement
&
custome
euen
of
the
church
,
declareth
&
teacheth
,
that
the
laity
&
Clergye
whiche
celebrate
not
,
ar
by
no
precept
of
god
bound
to
receaue
the
sacrament
of
the
Eucharist
vnder
both
kynds
,
neither
can
it
by
any
meanes
(
fayth
being
kepte
)
be
doubted
,
but
y●
communion
of
the
one
kind
is
sufficient
for
them
vnto
saluation
.
For
although
the
Lord
Christ
in
his
last
supper
instituted
,
and
deliuered
vnto
his
Apostles
thys
reuerent
Sacrament
in
the
formes
of
bread
and
wine
,
yet
that
institution
and
tradition
tend
not
to
that
end
,
that
al
the
faythful
of
Christ
should
by
the
ordinaunce
of
the
Lord
be
bound
to
receaue
both
kindes
.
Neyther
also
is
it
rightly
gathered
out
of
that
Sermon
in
the
sixt
chap.
of
Iohn
,
that
the
communion
of
both
kinds
was
commaunded
by
the
Lorde
:
but
either
of
them
is
to
be
vnderstand
according
to
the
sundry
interpretations
of
the
fathers
and
Doctors
.
For
he
which
said
:
vnlesse
ye
shall
eate
the
fleshe
of
the
sonne
of
man
&
drinke
his
bloud
,
ye
shall
not
haue
life
in
you
:
Said
also
:
If
a
man
shall
eate
of
this
bread
,
he
shall
liue
for
euer
.
And
he
which
said
:
He
whiche
eateth
my
flesh
&
drinketh
my
bloud
,
hath
eternall
life
.
Said
also
:
The
bread
which
I
will
geue
you
is
my
fleshe
,
for
the
lyfe
of
the
world
.
And
lastly
he
which
said
.
He
whiche
eateth
my
fleshe
&
drinketh
my
bloud
,
abydeth
in
me
and
I
in
him
.
Said
neuerthelesse
:
He
whiche
eateth
this
bread
shall
lyue
for
euer
.
The
power
of
the
Churche
concerning
the
dispensation
of
the
Sacrament
of
the
Eucharist
.
Chap.
ii
.
FArther
it
declareth
that
this
power
hath
alwaye
ben
in
the
Churche
,
that
in
the
dispensation
of
the
sacramentes
,
their
substaunce
being
saued
,
it
should
ordeyne
or
alter
those
thinges
that
it
iudgeth
more
expedient
for
the
vtilitie
of
the
receauers
,
or
for
the
reuerence
of
the
Sacramentes
according
to
the
variety
of
things
,
tymes
,
and
places
.
And
the
Apostle
also
seemeth
playnely
to
signifie
the
same
,
when
he
sayth
.
Let
a
man
so
iudge
of
vs
as
the
ministers
of
Christ
,
and
dispensers
of
the
mysteries
of
God
.
And
that
he
in
dede
vsed
this
power
,
it
is
manifest
ynough
,
as
well
in
many
other
places
as
also
in
this
selfe
same
Sacrament
,
who
hauyng
diuers
thinges
concernyng
the
vse
thereof
,
the
other
thynges
(
sayde
he
)
wyll
I
dispose
when
I
come
.
Wherefore
the
holy
mother
Churche
knowyng
this
her
authoritie
in
the
administration
of
the
Sacramentes
,
although
at
the
begynning
of
Christian
Religion
the
communion
vnder
both
kyndes
was
verye
muche
vsed
,
yet
in
processe
of
tyme
that
custome
beyng
nowe
euerye
where
chaunged
,
the
holy
mother
Churche
I
saye
beyng
led
by
wayghty
and
iust
causes
hath
allowed
thys
custome
of
communicatyng
vnder
one
kynde
,
and
hath
decreed
that
it
shall
be
counted
for
a
lawe
:
whiche
to
refuse
or
without
the
authoritie
of
the
Churche
at
pleasure
to
chaunge
shall
not
be
lawfull
.
That
the
whole
and
perfect
Christ
,
and
a
true
Sacrament
is
receaued
vnder
either
kynde
.
Chap.
iii.
Farther
it
declareth
,
that
although
our
redemer
,
as
it
is
before
sayde
,
in
that
last
Supper
instituted
this
Sacrament
in
two
kindes
,
and
deliuered
it
to
his
Apostles
,
yet
we
must
nedes
confesse
,
that
vnder
one
kynde
onely
,
whole
and
perfect
Christ
,
and
the
true
Sacrament
is
receaued
.
And
therfore
as
touchyng
the
fruite
,
they
are
defrauded
of
no
grace
necessarye
vnto
saluation
,
whiche
receaue
but
one
kynde
onely
.
¶
That
infantes
are
not
bounde
vnto
the
Sacramentall
Communion
.
Chap.
iiii
.
Lastly
the
selfe
same
holy
Synode
teacheth
,
that
infantes
wantyng
the
vse
of
reason
,
are
by
no
necessitie
bounde
to
the
sacramentall
communion
of
the
Eucharist
:
for
so
muche
as
beyng
by
the
lauacre
of
Baptisme
regenerate
,
and
grafted
into
the
body
of
Christe
,
at
that
age
they
can
not
lose
the
grace
of
the
children
of
God
alreadye
obtained
.
Neither
yet
is
antiquitie
therfore
to
be
condemned
,
if
in
certaine
places
at
any
time
it
obserued
that
maner
.
For
euen
as
these
most
holy
fathers
had
accordyng
to
the
consideration
of
that
tyme
a
probable
cause
of
theyr
facte
,
so
vndoubtedly
is
it
without
controuerly
to
be
thought
that
they
did
it
without
any
necessitie
of
saluation
.
Canons
of
the
Communion
vnder
both
kindes
and
of
the
communion
of
infantes
.
The
first
Canon
.
IF
any
man
shal
say
,
that
by
the
commaundement
of
God
or
of
necessity
all
and
singular
the
faithful
of
Christ
ought
to
receaue
both
kyndes
of
the
most
holy
Sacrament
of
the
Eucharist
,
let
hym
be
accursed
.
The
second
Canon
.
If
any
man
shall
saye
,
that
the
holy
Catholike
Churche
was
not
by
iuste
causes
&
reasons
led
,
that
the
Layty
and
Clergy
whiche
celebrate
not
should
communicate
only
vnder
the
forme
of
bread
,
or
that
it
therin
erred
,
let
him
be
accursed
.
The
third
Canon
.
If
any
man
shall
deny
that
whole
and
perfect
Christ
the
fountayne
and
author
of
all
graces
,
is
receaued
vnder
the
forme
of
bread
onely
bycause
(
as
some
falsly
affirme
)
it
is
not
accordyng
to
Christ
his
owne
institution
receaued
vnder
both
kyndes
,
let
him
be
accursed
.
The
fourth
Canon
.
If
any
man
shall
say
that
the
communion
of
the
Eucharist
is
necessary
for
infantes
before
they
come
to
yeares
of
discretion
,
let
him
be
accursed
.
But
as
for
the
two
other
Articles
proposed
and
not
yet
discussed
,
namely
,
whether
the
reasons
,
by
which
the
holy
Catholike
church
was
led
,
the
lay
men
&
also
such
Priests
which
celebrate
not
should
communicate
vnder
the
forme
of
bread
only
,
should
so
still
be
retayned
,
that
by
no
meanes
the
vse
of
the
cuppe
shoulde
bee
permitted
to
any
.
And
:
Whether
that
for
certaine
honest
reasons
and
agreyng
to
Christian
charity
the
vse
of
the
cup
is
to
be
graunted
to
any
nation
or
kingdome
vnder
any
conditions
,
and
what
conditions
they
are
.
The
selfe
same
holy
Synode
doth
reserue
to
an
other
tyme
to
be
examined
&
defined
as
soone
as
occasion
shal
be
offred
.
For
so
muche
as
the
fathers
of
this
Counsell
haue
in
the
proheme
decreed
that
we
must
not
otherwise
beleue
,
teach
or
preach
of
the
Sacrament
of
the
Eucharist
,
than
they
shall
thinke
good
:
therfore
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
receaue
the
Sacrament
of
the
Eucharist
vnder
both
kindes
.
This
decree
they
confirme
by
a
horrible
Canon
:
If
any
man
shall
say
(
say
they
)
that
by
the
commaundement
of
God
,
or
necessitie
of
saluation
,
all
and
singular
the
faithfull
of
Christ
ought
to
receaue
both
kindes
of
the
Sacrament
of
the
most
holy
Eucharist
,
let
him
be
accursed
.
This
Canon
must
diligently
be
examined
,
that
al
men
may
see
,
not
only
the
audacitie
&
rashnesse
of
this
Counsell
,
but
also
Thess.
〈◊〉
.
hys
worshippyng
:
He
that
seeth
not
these
thynges
is
more
than
blinde
.
Farther
that
which
is
here
sayd
of
the
necessitye
of
saluation
,
let
the
Counsell
knowe
,
that
here
is
not
disputed
of
singulare
cases
(
as
they
call
them
)
whiche
may
happen
thorough
the
imbecillitye
of
men
,
or
by
any
other
chaunce
vnlooked
for
.
For
it
is
most
certayne
,
that
euen
as
in
the
primatyue
church
many
were
sodenly
drawen
to
martyrdome
,
before
they
were
baptised
,
whose
saluation
was
nothyng
letted
,
although
they
were
not
baptised
with
water
:
So
also
we
can
not
denye
eternall
saluation
vnto
the
faythfull
which
of
nature
abhorre
from
wyne
,
or
by
some
other
chaunce
are
taken
away
without
the
vse
of
the
Supper
.
But
of
these
cases
we
doe
not
nowe
reason
,
but
of
the
common
and
lawfull
vse
of
the
Supper
of
the
Lord
in
a
peaceable
and
quiet
churche
:
whether
it
be
necessarye
by
the
commaundement
of
God
to
receaue
both
kindes
or
no.
Here
we
expressedly
affyrme
that
al
the
faithful
of
Christ
are
charged
and
bound
to
the
vse
of
either
part
of
the
Sacrament
,
&
the
contemners
of
that
Sacraments
,
at
also
depriued
(
as
Augustine
speaketh
)
of
the
grace
of
that
Sacraments
.
For
it
is
an
expresse
and
manyfest
commaundement
of
Christ
,
DRINKE
YE
,
&
he
addeth
AL
,
namely
they
whiche
eate
the
same
also
must
drinke
:
This
perspicuity
the
counsell
can
by
no
meanes
make
darke
,
howsoeuer
they
turne
themselues
into
all
manner
of
formes
like
Proteus
.
In
the
second
Chapiter
they
say
:
that
the
Church
hath
power
,
(
the
substaunce
of
the
Sacraments
being
saued
)
to
ordaine
&
alter
,
such
thinges
as
it
iudgeth
most
expediente
for
the
variety
of
things
,
times
and
places
:
and
therefore
also
hath
it
power
to
abrogate
the
cup.
Here
I
can
not
tell
,
whether
the
ignoraunce
of
the
councell
be
greater
,
or
the
impudencye
.
For
what
ignorance
is
this
,
that
the
substance
of
the
Eucharist
being
saued
,
the
vse
of
the
cup
may
be
abrogated
?
And
is
not
wyne
required
vnto
the
substance
of
the
Sacramente
of
the
Supper
,
whiche
wine
was
of
Christ
ordayned
to
thys
moste
holy
mysterie
?
The
cup
being
abrogated
,
the
institution
of
Christ
is
not
saued
,
but
torne
,
changed
,
&
maimed
.
For
wine
is
no
lesse
of
the
substance
of
thys
Sacrament
,
than
bread
.
Neyther
can
they
winde
themselues
hereout
by
thys
their
Sophistication
,
that
Christe
is
whole
contayned
vnder
one
kynde
.
For
although
Christ
be
not
deuided
,
yet
is
the
institution
to
be
kept
,
which
being
chaunged
&
torne
,
there
is
made
no
distribution
neither
of
the
body
nor
yet
of
the
bloud
of
Christ
.
But
the
Canon
is
farre
more
horrible
than
thys
doctrine
:
If
any
man
shal
saye
that
the
holy
Church
,
was
not
by
iust
causes
and
reasons
led
,
that
the
Laye
men
shoulde
communicate
vnder
the
forme
of
bread
onlye
,
or
that
it
hath
therin
erred
,
Let
him
be
accursed
.
But
it
shall
be
good
in
this
place
to
recyte
the
reasons
by
whiche
the
Counsell
of
Constance
thought
good
that
the
vse
of
the
cup
shoulde
be
abrogated
,
which
reasons
are
so
ridiculous
and
foolyshe
,
that
it
is
wonderfull
that
in
so
greate
an
assembly
of
Doctors
there
was
none
,
which
for
the
defence
of
the
authority
of
the
church
and
of
the
counsel
confuted
them
not
.
And
I
wil
not
recite
them
in
myne
own
wordes
,
but
in
the
wordes
of
Gerson
Chauncelour
of
Paris
who
was
a
man
of
no
smal
authority
in
the
Counsel
of
Constance
.
It
is
not
to
be
doubted
(
sayth
he
)
but
the
amongst
other
,
First
that
the
dignitie
of
the
Laymen
touchyng
the
receauing
of
the
body
of
Christ
,
shuld
be
as
great
as
the
dignitie
of
the
Priestes
.
Secondly
that
so
to
do
,
●…uer
hath
ben
and
is
continually
of
necessitie
.
And
so
all
they
that
thinke
,
do
,
or
teache
otherwyse
haue
perished
and
do
perishe
.
And
in
generall
all
as
well
the
Clergy
,
as
teachers
and
Prelates
,
whiche
haue
not
to
their
power
resisted
suche
a
custome
,
by
wordes
wrttinges
and
sentences
,
and
that
they
peruerted
the
holy
Scripture
.
Thirdly
that
the
vertue
of
this
Sacrament
is
not
more
principally
in
the
consecration
than
in
the
receauing
.
Fourthly
that
the
Churche
of
Rome
iudgeth
not
ryghtly
of
the
Sacramentes
,
neither
should
it
in
this
be
imitated
.
Fiftly
that
generall
Counsels
,
and
specially
the
Counsel
of
Constance
erred
in
faith
and
good
maners
.
Sixtly
it
should
be
many
wayes
an
occasion
of
Seditions
and
Schismes
,
in
our
Christianty
,
as
experience
now
manifestly
declareth
in
Bohemia
,
whiche
sedition
tendeth
to
the
dissipation
not
onely
of
the
spiritualty
but
also
of
the
temporalty
,
vnlesse
the
prouidence
of
God
,
&
the
prudence
of
the
king
of
the
Romanes
should
prouide
and
order
thynges
.
The
same
Gerson
a
litle
before
these
wordes
in
the
selfe
same
treatise
.
HOwbeit
so
long
as
it
was
so
receaued
of
the
Laymen
,
the
Churche
so
commaunding
or
permitting
or
counseling
,
it
was
well
done
,
as
also
when
the
Priests
did
consecrate
in
leuened
bread
.
But
now
for
so
much
as
vppon
certayne
consideratious
a
contrary
custome
hath
growen
in
vre
praysed
and
commaunded
by
the
Churche
,
which
commaundement
is
apparant
by
such
a
custome
,
which
is
the
best
interpreter
of
lawes
:
Such
a
receauing
therfore
is
rashe
,
&
presumptuous
,
offensiue
,
seditious
,
&
a
disturbing
of
Ecclesiastical
order
,
But
for
the
simples
sake
let
vs
examine
all
these
reasons
by
the
rule
of
Christian
fayth
and
heauenly
doctrine
:
that
they
may
se
that
they
are
not
only
partly
ridiculous
&
foolishe
,
but
also
partly
blasphemous
,
&
horrible
to
be
heard
.
First
they
feare
the
effusion
or
shedyng
of
the
bloud
of
Christ
,
if
it
should
be
ministred
in
the
cup
,
or
be
caryed
from
place
to
place
.
But
this
superstition
sprang
of
the
fayned
lye
of
transsubstantion
,
which
they
haue
taught
contrary
to
the
nature
and
definition
of
this
Sacrament
,
namely
that
the
substaunce
of
the
wyne
is
changed
and
turned
into
the
bloud
of
Christ
:
whiche
thing
the
Apostle
testifieth
to
be
false
:
For
he
calleth
bread
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Corporis
Christi
,
that
The
third
reason
is
vtterly
contumelious
agaynst
the
holy
Churche
of
Christ
,
namely
lest
the
vessels
being
touched
with
the
lips
of
the
Laymen
should
be
made
filthy
,
which
ought
to
be
holy
,
and
not
filthy
.
What
do
the
mouthes
of
the
Laymen
clensed
and
sanctified
by
the
bloud
of
Christ
,
seme
stil
vncleane
and
filthy
,
or
are
the
mouthes
of
the
sacrificers
,
purged
with
the
kisses
of
their
harlots
puret
than
the
mouthes
of
the
Laymen
?
And
if
it
were
but
by
this
thing
only
,
al
Christian
Princes
and
kynges
may
gather
,
in
what
estimation
the
sacrificers
haue
them
.
The
fourth
cause
why
the
cup
is
denyed
&
abrogated
is
bycause
of
the
long
beards
of
the
Laymen
,
vnto
which
the
bloud
of
Christ
may
happe
to
cleane
.
If
this
be
a
sufficient
reason
&
of
efficacy
,
why
are
women
debarred
,
which
want
beards
▪
And
also
as
touching
men
which
haue
beardes
,
were
it
not
better
they
shuld
shaue
their
beards
,
than
that
the
institution
of
Christ
shuld
be
changed
,
&
his
testament
&
last
will
violated
.
The
fifth
reason
is
vtterly
vngodly
which
is
le●…t
Oh
thing
most
wicked
.
Can
the
bloud
of
Christ
be
turned
into
vineger
?
But
(
say
they
)
the
wyne
&
not
the
bloud
of
Christ
is
turned
into
vineger
.
But
they
can
not
say
so
.
For
the
consecration
being
done
,
they
affirme
,
that
the
wyne
is
changed
&
turned
into
the
bloud
of
Christ
,
which
mutation
they
by
a
new
name
cal
transsubstātiation
.
Wher fore
if
the
opinion
of
transsubstantion
be
true
them
the
bloud
of
Christ
and
substaunce
therof
is
made
vineger
.
But
that
bloud
be
farre
from
vs
,
which
can
so
easely
(
specially
in
so
great
a
carelesnesse
of
that
sacrificers
)
be
turned
into
vineger
.
It
is
maruayle
that
the
good
holy
fathers
of
the
Papacy
are
not
ashamed
of
so
foolishe
and
vngodly
reasons
,
whiche
they
most
manifestly
oppose
agaynst
the
institution
of
Christ
,
to
defende
their
sacriledge
.
Gerson
addeth
a
greater
daunger
.
Sometymes
also
(
sayeth
he
)
it
would
putrifye
and
be
made
as
it
were
abhominable
to
drinke
,
and
this
reason
(
sayth
he
)
is
of
very
great
efficacy
.
Howe
contumelious
by
this
reason
are
the
sacrificers
agaynst
the
bloud
of
Christ
?
For
they
speake
of
the
cup
beyng
consecrated
,
and
so
dare
affirme
that
the
bloude
of
Christe
may
putrifye
.
If
our
men
should
inuent
the
lyke
thynges
,
what
thunders
of
ercommunications
would
they
not
laye
vpon
them
.
But
they
themselues
for
But
the
reason
which
is
brought
as
touching
wormes
and
flyes
,
whiche
they
affirme
may
in
the
sommer
time
be
engendred
in
the
vessel
,
how
close
so
euer
it
be
shut
,
in
my
iudgement
it
semeth
rather
to
confirme
vnto
the
Papistes
the
vse
of
the
cup
than
to
abrogate
it
.
For
for
so
muche
as
the
bloud
of
Christ
newly
created
of
the
substaunce
of
the
wyne
is
lyuely
,
they
may
by
the
flyes
and
wormes
whiche
are
engendred
of
it
proue
the
veritie
thereof
.
But
awaye
with
this
impiety
.
For
in
a
thing
of
so
great
and
enormeous
blasphemy
,
I
dare
not
cal
it
folly
,
whiche
dare
ascribe
so
absurde
thynges
vnto
the
bloud
of
Christe
:
I
knowe
howe
they
go
aboute
to
wynd
themselues
out
,
but
they
can
not
:
For
wormes
vndoubtedly
can
not
be
engendred
of
accidentes
,
that
is
,
of
figure
,
colour
and
sauor
,
but
they
must
nedes
come
of
some
substaunce
and
matter
.
But
bycause
after
the
consecration
they
affirme
that
there
remayneth
no
substaunce
of
the
wyne
but
that
it
is
altogether
conuerted
into
the
substaunce
of
the
bloud
of
Christ
,
they
blasphemously
here
among
the
daungers
of
the
reseruation
of
the
cup
alledge
that
of
the
substaunce
of
the
bloud
of
Christ
beyng
putrifyed
come
wormes
and
flyes
.
And
this
putrifaction
(
sayeth
Gerson
)
happeneth
so
much
the
sooner
,
if
many
other
haue
dronke
before
,
namely
,
bycause
of
the
touchyng
of
the
skyn
and
fleshe
of
man
.
But
graunt
that
these
daungers
myght
happen
,
if
the
bloude
hallowed
in
the
cup
shoulde
be
reserued
for
the
sicke
,
by
what
testimony
of
the
Scripture
will
they
proue
that
the
cup
halowed
for
the
sicke
ought
to
be
reserued
for
certayne
dayes
or
wekès
?
Christ
sayde
vnto
his
disciples
,
drinke
ye
all
of
this
,
and
strayght
waye
all
of
them
dranke
as
also
did
the
Corinthians
.
If
to
establishe
their
sacrifice
It
is
a
wytty
reason
I
promise
you
,
whiche
they
bryng
concerning
the
largenesse
&
greatenesse
of
the
cup
,
in
which
at
Easter
the
bloud
of
Christ
myght
be
consecrated
to
serue
xx
.
thousand
men
.
Where
can
such
a
cup
be
gotten
.
There
is
much
spoken
of
the
greatnesse
of
y●
bell
at
Erdford
,
they
may
take
that
for
this
purpose
.
Who
can
here
holde
him selfe
from
laughing
,
vnlesse
this
blyndnesse
were
more
to
be
lamented
with
teares
than
to
be
laughed
at
.
There
afsembled
together
(
sayth
Gerson
)
out
of
the
highe
vniuersitie
of
Paris
,
&
out
of
other
places
,
most
excellent
diuines
&
that
in
great
number
and
of
great
worthynesse
,
of
whome
these
reasons
are
allowed
.
The
miserable
sacrificers
are
still
bewitched
with
theyr
Magicall
inchantement
,
wherby
they
haue
persuaded
the
worlde
that
they
can
by
breathyng
the
wordes
of
Christe
vpon
the
breade
and
wyne
,
conuert
the
substaunce
of
the
bread
and
wyne
into
the
body
and
bloud
of
Christ
,
beyng
ignoraunt
of
the
true
manner
of
consecratyng
,
whose
power
consisteth
in
the
fyrste
institution
of
Christ
▪
The
Churche
is
admonished
&
reduced
to
the
memory
of
it
in
the
rehearsall
of
the
words
of
y●
In
the
sixth
daunger
they
haue
a
consideration
of
the
poore
.
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
thinke
it
better
,
vtterly
to
abrogate
&
denye
the
vse
of
the
cup
vnto
the
lay
men
,
than
to
put
them
to
so
great
charges
.
I
will
not
stande
aboute
the
confutyng
of
thys
folyshnesse
,
at
which
,
vnlesse
a
man
be
out
of
his
wits
he
can
not
but
laugh
.
An other
argument
.
Farther
(
sayth
Gerson
)
the
noble
Chauncelor
of
the
hygh
vniuersitye
of
Paris
least
the
wine
shoulde
congele
.
Here
appeareth
the
moste
high
prouidence
of
the
fathers
of
the
counsell
of
Constance
,
which
haue
with
diligence
considered
al
the
times
of
the
yeare
,
and
haue
throughly
weighed
what
daungers
might
come
vnto
the
bloud
of
Christ
:
In
the
sommer
they
haue
prouided
for
it
,
the
it
shoulde
not
tourne
to
vineger
,
putrifaction
,
wormes
&
flyes
:
in
the
winter
thei
prouide
to
kepe
it
from
cold
and
congeling
,
least
per
aduenture
it
should
be
turned
into
Yse
.
Whom
these
so
graue
&
wittye
reasons
cause
not
willingly
to
abstayne
from
the
vse
of
the
cup
,
vnto
him
can
not
the
Catholike
church
easely
minister
a
remedye
.
But
let
vs
heare
the
rest
of
the
reasons
which
are
farre
weaker
than
these
,
so
that
in
no
part
should
any
doubt
remaine
:
Againe
(
sayth
he
)
there
should
bee
daunger
in
bringing
in
a
false
belief
,
and
the
manifold
waies
.
Fyrst
that
the
dignitye
of
the
lay
men
concerning
the
receauing
of
y●
body
of
Christ
should
be
as
great
as
the
dignitie
of
the
priests
.
A
great
daunger
I
promise
you
.
But
by
this
reason
the
arrogancy
and
pryde
of
the
sacrificers
may
manifestly
he
sene
.
For
Christ
made
no
difference
betwene
the
Pastors
and
the
●…earers
,
betwene
them
the
distribute
this
his
supper
,
&
them
Cor.
xi
.
The.
18.
homely
vpon
the
latter
Epistle
to
the
Corin.
the
receaue
it
.
Euen
as
I
haue
receaued
of
the
Lorde
(
sayeth
the
Apostle
)
so
haue
I
deliuered
it
vnto
you
.
Now
not
so
,
(
sayth
Chrisostome
)
one
true
body
is
set
forth
vnto
al
men
,
and
one
cup.
And
Pope
Gelasius
:
And
we
fynd
the
certaine
receauing
only
a
portion
of
the
holy
supper
,
abstayne
from
the
cup
of
the
sacred
bloud
:
who
vndoubtedly
(
for
I
know
not
,
by
what
superstition
they
are
taught
to
be
bounde
)
eyther
let
them
receaue
the
whole
sacramentes
,
or
let
them
be
restrayned
from
the
whole
,
bycause
the
diuision
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
affyrme
the
these
words
are
spoken
of
y●
celebrating
sacrificers
,
Gelas●…s
manifestly
vnderstandeth
the
lay
men
.
For
he
speaketh
not
of
the
teachers
but
of
them
that
are
taught
as
his
words
declare
.
Here
he
the
ministreth
,
nothing
differeth
from
the
receauer
,
vnlesse
peraduenture
we
wil
haue
hym
to
be
inferior
.
For
the
churche
receauing
the
supper
is
the
maystres
,
and
the
priest
is
the
minister
of
the
maistres
,
in
somuch
that
ouer
it
he
dareth
not
,
to
arrogate
any
thing
vnto
himself
as
Peter
sayth
,
not
bearing
Lordship
ouer
the
Clergy
,
but
being
made
a
forme
of
the
flocke
.
Where
the
Apostle
calleth
not
the
sacrificers
the
Clergye
,
but
the
laye
men
,
the
is
,
the
Churche
collected
of
the
lay
men
,
whose
ministers
he
instituted
the
Elders
.
This
reason
therfore
is
not
onely
weake
but
also
absurde
:
and
there
are
other
notes
also
,
wherby
the
ministers
are
discerned
and
knowen
from
the
church
whose
ministers
they
are
.
Secondly
(
sayth
he
)
that
to
do
so
was
and
is
alwaies
of
necessity
.
A
great
sinne
to
beleue
,
y●
we
muste
alwayes
communicate
vnder
both
kindes
,
and
neuer
vnder
one
kynde
onely
.
But
I
praye
thee
my
Gerson
,
if
thys
bee
synne
,
then
must
thou
know
the
Christ
is
the
author
of
this
syime
,
Mat.
26.
&
.
28
things
I
haue
commaunded
you
.
But
he
hath
sayd
:
Drinke
ye
all
of
this
:
this
precepte
therefore
muste
of
necessitye
be
kept
,
neither
can
it
or
ought
it
by
any
custome
or
authoritye
to
be
abrogated
.
But
Gerson
addeth
:
and
all
in
generall
as
wel
they
of
the
Clergye
as
teachers
and
Prelates
,
whiche
haue
not
to
theyr
power
withstand
suche
a
custome
in
woordes
,
wr●…tings
and
sentences
,
haue
peryshed
,
and
all
they
haue
peruerted
the
holy
scripture
.
Hereof
come
these
teares
.
Here
the
spirit
of
the
holy
Sorbonical
fathers
openeth
it selfe
.
Least
they
should
altogether
seme
to
haue
erred
,
&
to
haue
peruerted
the
holy
scripture
,
they
iudge
notwithstanding
the
precept
and
institution
of
Christ
,
that
y●
communion
is
to
be
retayned
vnder
one
kynd
only
.
Thys
only
they
laboure
for
,
the
Papistes
will
not
seme
to
haue
erred
,
no
not
in
the
least
thing
,
as
I
haue
alredy
often
shewed
.
But
what
is
more
manifest
,
what
more
plaine
,
what
more
bryght
,
what
more
perspicuous
,
than
that
Christ
instituted
the
last
supper
vnder
both
kindes
?
Likewyse
also
what
is
more
manifest
,
what
more
playne
and
palpable
,
than
that
the
papistes
haue
torne
in
peces
thys
institution
of
Christ
:
they
haue
with
folyshe
vngodly
and
wicked
reasons
violated
the
last
will
of
Christ
,
they
haue
in
thys
part
peruerted
the
holy
Scripture
?
Who
is
so
rude
and
so
vnskilfull
in
the
holy
Scriptures
that
he
vnderstandeth
not
these
thynges
?
It
lotheth
me
to
rehearse
the
reast
of
the
reasons
,
but
bycause
I
haue
once
taken
it
in
hand
,
I
will
yet
take
a
litle
more
paines
therin
.
If
it
were
of
necessitie
to
do
thys
,
sayth
Gerson
,
then
al
they
that
teache
and
do
otherwyse
haue
peryshed
.
When
there
is
mention
made
of
our
Elders
whiche
haue
lyned
vnder
this
Babilonical
captiuitye
,
I
alwaies
remember
that
saying
of
Christ
,
when
he
prophecieth
of
the
false
pro
Unto
their
Iudge
therfore
let
vs
leaue
our
elders
,
and
with
a
thankefull
minde
let
vs
receaue
so
great
a
light
,
let
vs
returne
vnto
the
institution
of
Christe
and
praye
wyth
Daniel
:
To
vs
be
confusion
of
face
,
to
our
Kinges
,
to
our
LORD
OVR
GOD
,
to
walk
in
his
law
.
&c.
Thirdly
(
saith
Gerson
)
it
should
followe
,
that
the
vertue
of
this
Sacrament
should
not
be
more
principal
in
the
consecration
than
in
the
receauing
.
Gerson
taketh
that
as
a
thing
graunted
,
which
is
not
true
.
For
,
for
so
muche
as
the
Sacraments
when
they
are
vsed
are
of
force
,
and
vnles
they
be
vsed
,
they
haue
not
the
nature
of
a
Sacrament
,
and
therfore
vnles
there
be
a
receauing
,
consecration
is
of
no
efficacy
,
so
that
consecration
is
for
the
receauing
,
whervnto
it
is
appointed
.
Fourthly
,
that
the
Church
of
Rome
shoulde
not
thinke
rightly
of
the
sacraments
,
and
should
not
in
this
be
imitated
.
Here
my
Gerson
thou
hast
hit
the
nayle
of
the
head
.
A
great
daunger
vndoubtedly
might
hereby
be
at
hand
vnto
the
Church
of
Rome
,
if
it
be
proued
so
grosselye
to
haue
erred
in
this
sacrament
,
who
would
not
doubt
but
it
hath
also
erred
in
many
other
things
?
Which
thing
hath
beene
already
oftentimes
declared
vnto
you
of
the
Paparye
in
a
maner
in
al
&
the
principall
articles
of
christian
religion
.
Wherfore
forasmuche
as
these
good
holy
fathers
,
wyll
not
seme
so
much
as
to
haue
erred
,
so
far
is
it
of
,
that
they
haue
any
care
for
the
taking
awaye
of
errours
:
It
is
most
safe
for
godly
men
to
rest
in
the
simple
truth
&
most
certain
institution
of
Christ
:
the
church
of
Rome
is
by
no
meanes
to
be
imitated
,
which
doth
not
onely
corrupt
the
sacraments
,
but
also
the
whole
doctrine
of
the
Gospel
.
Fiftly
,
that
general
Counsels
,
&
specially
the
counsel
of
Constance
haue
erred
in
fayth
&
good
maners
.
This
is
no
bringing
in
of
a
false
belief
,
but
a
most
certain
&
infallible
truth
,
that
the
counsels
of
Constance
&
Trent
haue
not
on
ly
erred
in
faith
,
but
also
haue
with
a
sacrilegious
audacity
condemned
the
doctrine
declared
of
Christ
,
as
diuelysh
,
as
it
is
before
shewed
in
the
confutation
of
the
Canons
.
Wherefore
ther
is
no
cause
why
ye
should
any
more
extinuate
their
authority
,
which
in
the
myndes
of
manye
(
the
truth
of
the
Gospel
being
reuealed
)
is
fallen
away
.
Bring
ye
forth
a
text
of
the
scripture
:
for
the
faithful
wil
not
any
more
be
satisfied
with
your
Miters
.
Sixtly
:
it
should
be
an
occasion
of
seditions
and
sectes
in
our
christianity
.
It
is
an
old
fable
,
that
the
Woulf
troubling
the
water
,
laieth
the
fault
vpon
the
shepe
.
Who
is
the
author
of
this
schisme
,
but
ye
you
Papists
by
this
your
sacriledge
?
Why
haue
ye
changed
the
institution
of
Christ
?
For
if
this
had
continued
inuiolate
,
ther
shoulde
haue
bene
no
schisme
in
the
Churche
as
touching
this
thing
.
But
nowe
when
the
church
requireth
his
right
,
it
is
answered
of
these
good
holy
ones
that
she
is
seditious
and
schismatical
.
Al
the
godly
know
how
to
beware
of
sedition
,
&
to
geue
vnto
the
Magistrate
a
due
reuerence
.
But
ye
for
so
much
as
ye
ar
not
Magistrates
,
as
it
is
written
:
But
ye
ar
not
so
.
&c.
In
such
strife
(
saith
Gerson
)
may
a
man
easly
se
(
vnles
it
be
such
as
wil
willingly
be
malepeart
,
or
by
affection
frowardly
erre
)
that
the
receiuing
of
the
sacrament
vnder
both
kindes
,
of
the
laymen
,
is
not
now
neither
at
a
ny
time
hath
bene
by
the
necessity
of
the
commaundement
of
the
law
of
God
vnder
the
payne
of
eternall
damnation
.
Howbeit
so
long
as
the
laymen
did
it
,
the
Churche
so
commaunding
it
,
or
permitting
it
,
or
counseling
it
,
it
was
wel
done
,
as
when
the
priests
did
consecrate
in
leuened
bread
.
But
now
when
as
vpon
certaine
considerations
a
contrary
custome
hath
grown
in
vse
,
being
by
the
church
praysed
&
commaunded
,
which
commaundement
appeareth
by
such
a
custome
,
which
is
the
best
interpreter
of
laws
,
such
a
receiuing
is
rash
&
presumptuous
,
offensiue
,
sedicious
&
a
disturbing
of
Ecclesiastical
rite
&
consequently
inducing
to
eternal
dampnation
.
Now
hast
thou
after
the
reasons
rehersed
,
&
here
as
it
were
in
one
word
again
repeted
,
in
a
summe
,
what
the
counsell
of
Constance
thinketh
of
the
communion
vnder
both
kinds
,
namly
that
the
receauing
of
it
nether
is
nor
euer
was
by
the
law
of
god
.
And
that
thei
which
endeuor
themselues
to
put
it
in
vse
ar
rash
,
presumptuous
,
seditious
,
&
disturbers
of
the
church
of
God
,
which
incurre
the
blame
of
geuing
of
offence
,
&
it
iudgeth
them
worthy
of
eternal
destruction
and
hel
fire
.
But
thereason
wherebye
they
proue
the
deniall
of
the
cuppe
,
and
the
vse
of
one
kinde
,
doe
not
onelye
wante
the
woorde
of
Godde
,
but
are
moreouer
folyshe
,
ridiculous
,
blasphemous
against
Christe
,
and
contumelious
against●…
the
church
of
God
,
as
it
is
manifest
by
those
things
whych
we
haue
before
spoken
.
But
graunt
that
ther
wer
some
daunger
,
if
the
vse
of
the
Cup
should
be
retained
,
what
was
the
prouidence
of
these
fathers
greater
than
the
wisedome
of
Christ
&
of
his
Apostles
?
Could
not
they
also
see
these
daungers
?
and
admonish
the
church
thereof
,
that
so
great
a
Sacrament
of
God
shoul●…
not
be
prophaned
?
Of
these
reasons
soundeth
the
second
Canon
of
the
Counsel
of
Trent
,
wher
it
saith
:
If
any
man
shal
say
that
the
holy
catholike
Churche
was
not
by
iust
causes
and
reasons
led
,
that
the
laimen
&
also
the
Clergy
which
celebrate
not
,
should
communicate
vnder
the
forme
of
bread
onelye
,
or
that
it
therin
erred
:
let
him
be
accursed
.
Thou
seest
christian
reader
,
that
by
the
authority
of
the
Counsel
of
Trent
,
reasons
that
are
foolish
,
blasphemous
,
&
contumelious
agaynst
the
Churche
of
God
,
are
counted
and
allowed
for
iust
causes
,
which
if
any
man
shal
gainsay
,
let
him
be
accursed
.
Many
haue
hitherto
doubted
,
certaine
also
haue
vtterlye
denied
that
the
Counsell
of
Trent
is
ruled
&
gouerned
by
the
holy
ghost
.
But
I
do
not
onely
nothing
doubt
thereof
,
but
am
fulli
persuaded
the
the
counsel
assembled
vnder
Pius
the
.4
B.
of
Rome
,
is
not
at
al
gouerned
or
ruled
by
the
holy
gost
.
For
men
that
ar
sober
,
&
left
onely
vnto
humane
iudgement
or
sense
,
would
neuer
ordain
things
so
absurde
,
which
hitherto
haue
ben
mencioned
to
haue
come
from
this
counsel
.
But
bicause
the
fathers
of
this
counsel
haue
once
fully
determined
,
vtterly
to
plucke
vp
by
the
rootes
,
blot
out
&
extinguish
the
doctrine
which
we
professe
,
God
punisheth
in
them
the
syn
of
obstinate
malice
,
euen
with
the
synne
of
most
grosse
errors
,
as
the
apostle
hath
left
in
writing
.
God
(
saith
And
thys
grosse
ignorance
&
blasphemy
of
the
counsel
is
so
directed
of
the
lord
,
that
it
profiteth
the
Church
of
God
.
For
al
the
true
faithful
do
now
not
only
se
,
but
also
euen
fele
with
their
hands
,
the
the
fathers
of
the
counsel
ar
deliuered
In
the
third
Canon
is
confyrmed
the
self
same
sacrilege
&
manifest
idolatry
:
that
vnder
the
paine
of
a
curse
we
must
beleue
that
whole
Christ
is
receaued
vnder
one
kind
onely
.
But
how
can
the
faithful
beleue
this
,
when
as
it
wanteth
the
woord
of
promise
?
For
faith
leaneth
vnto
the
word
of
God
:
but
ther
was
neuer
any
word
of
God
that
Christe
would
in
the
bread
only
dispense
his
body
&
blood
,
there
is
no
wher
such
thing
extant
in
the
Euangelicall
historye
or
writing
of
the
Apostles
.
These
subtilties
as
touching
christ
that
he
is
not
deuided
,
ar
of
no
force
.
We
know
that
&
fyrmly
beleue
it
.
But
here
the
question
is
not
of
the
integritye
of
Christ
,
but
of
the
dispensation
of
his
body
&
blood
.
He
receiuing
the
cup
said
:
Drinke
ye
al
of
this
,
this
is
my
blood
.
&c.
This
cup
being
abrogated
,
how
canst
thou
which
a
true
faith
settle
thy self
,
that
in
the
vse
of
the
bread
thou
art
made
partaker
of
his
blood
?
For
when
he
toke
the
bread
,
he
said
not
,
this
is
my
blood
,
or
eate
ye
my
blood
.
How
subtile
soeuer
this
impiety
be
,
yet
can
they
neuer
defende
&
support
thys
sacriledge
.
In
the.
4.
canon
they
deale
very
hardly
with
the
holy
fathers
,
&
especially
with
Cyprian
&
Augustine
,
&
also
with
the
church
that
was
at
that
time
,
wherin
was
accustomed
that
vnto
infants
also
of
Christians
the
Eucharist
was
geuen
.
But
although
we
also
disalowe
this
custome
,
neither
thinke
it
mete
to
be
called
again
into
the
church
,
yet
iudge
we
that
the
holye
Fathers
ought
more
gentlye
to
be
delt
with
in
this
matter
.
But
farre
bee
it
from
me
that
I
shoulde
prescribe
any
thing
to
the
spirite
of
this
counsell
,
which
seing
it
hath
vpon
iust
causes
confirmed
this
sacrilege
in
this
sacrament
,
it
shall
also
vndoubtedly
if
God
will
haue
most
wayghtye
&
most
iust
reasons
of
this
curse
,
which
reasons
to
resyst
is
to
sin
against
the
holy
ghost
.
To
these
four
canons
they
adde
other
two
articles
:
whither
for
any
cause
or
consideration
the
vse
of
the
cup
is
to
be
permitted
vnto
any
man
.
Also
:
whether
that
for
certain
honest
reasons
&
such
which
agree
with
Christian
charity
,
the
vse
of
the
cup
is
to
be
graunted
to
any
nation
or
kingdom
,
vnder
certayn
conditions
,
&
what
conditions
they
are
.
The
examination
&
defining
of
these
they
reserue
to
an
other
time
Undoubtedly
a
worthy
deliberation
&
consultation
of
so
long
time
in
a
thing
so
obscure
&
doubtfull
,
wherof
children
that
are
but
seuen
yeres
of
age
are
able
to
geue
sudgement
,
if
they
be
but
well
enstructed
in
theyr
catechisme
.
But
the
words
of
the
counsell
are
diligently
to
be
marked
,
whither
for
any
cause
or
consideration
the
vse
of
the
cuppe
is
to
be
permitted
vnto
any
man
.
The
institution
of
Christ
is
with
the
counsel
of
Trent
no
cause
or
reason
at
al
why
ye
good
holy
fathers
can
bring
or
deuise
anye
other
reason
than
the
precept
&
commaundement
of
Christ
,
yea
&
his
very
expres
wil
?
What
,
wil
ye
be
wiser
than
Christ
?
than
the
apostles
?
than
the
primatiue
church
?
Or
what
sacrilegious
boldnes
is
this
,
that
ye
wil
not
but
vpon
certain
conditions
,
&
those
(
as
we
shal
a
litle
afterwarde
heare
)
most
vngodlye
,
graunt
the
vse
of
the
cup
not
to
the
vniuersal
church
,
but
to
som
certain
nations
&
kingdoms
?
●…e
vnderstand
as
I
suppose
,
Germany
,
England
,
Denmark
,
&
now
peraduenture
Fraunce
also
,
which
for
the
most
part
,
hauing
left
the
fylthinesse
of
the
babilonish
whore
,
haue
turned
agayn
vnto
their
fyrste
husbande
,
and
neglecting
humane
traditions
,
haue
returned
vnto
the
fyrst
institution
of
Christ
.
They
of
the
Papacy
not
long
synce
miserablye
handled
Luther
(
a
man
of
godlye
memorye
)
bicause
he
wrote
,
that
if
the
Counsell
woulde
graunt
bothe
kindes
,
hee
woulde
vse
but
one
kinde
onelye
.
But
it
was
the
farthest
thyng
from
his
thought
to
haue
the
institution
of
Christ
abrogated
,
or
the
Sacrament
deuided
in
halfes
.
But
his
meanyng
was
to
haue
the
Churche
admonished
of
the
sacrilegious
boldnes
of
the
Papistes
,
and
that
it
shoulde
not
vse
bothe
kindes
,
bicause
of
the
decree
of
the
Counsel
,
but
bicause
of
the
institution
of
Christ
.
For
it
lieth
not
in
the
arbitrement
of
the
Counsel
,
Church
,
or
anye
other
man
to
abrogate
or
graunt
the
cup
,
being
of
Christ
not
onelye
graunted
vnto
his
Church
,
but
also
bidden
and
commaunded
.
Wherfore
the
romish
bishop
may
dispense
with
whom
it
liketh
him
,
we
care
as
much
for
his
dispensation
,
as
we
do
for
his
curses
,
whych
wee
iudge
as
vayne
thynges
that
are
vsed
to
make
children
afeard
with
,
and
as
the
saying
is
,
a
thunder
clap
made
of
a
bladder
.
The
testament
,
institution
,
and
last
wil
of
Christ
sufficeth
vnto
vs
,
which
is
perspicuous
and
manifest
,
wherwith
if
any
man
wyll
not
be
content
,
let
hym
then
vse
the
foolish
and
wicked
reasons
of
the
Counsell
of
Constance
,
&
the
sacrilege
confirmed
by
the
authoriti
therof
.
The
decree
concerning
the
vse
the
Cup.
FArthermore
,
forasmuch
as
the
selfe
same
holye
Synode
in
the
laste
former
Session
reserued
two
articles
before
tyme
proposed
,
and
not
yet
dis
cussed
,
namely
beginning
:
Whether
the
reasons
.
&c
and
to
be
at
an
other
time
examined
as
soone
as
occasion
shal
be
offered
,
and
successiuely
at
the
instance
of
the
chiefest
it
was
required
that
the
same
articles
myghte
bee
examined
and
defined
by
the
selfe
same
holy
Synode
,
and
that
for
waightye
&
manifold
causes
agreing
to
christian
charity
,
now
laid
before
vs
,
the
vse
of
the
cup
may
be
graunted
vnto
certaine
nations
vpon
the
conditions
vnder
written
,
either
libertye
for
Ordinaries
of
places
to
graunt
it
them
,
and
moreouer
where
oportunity
serueth
to
be
dispensed
with
them
.
The
holy
Synode
as
a
godly
mother
desiring
healthfully
(
as
muche
as
is
graunted
in
the
lord
)
to
foresee
for
the
saluation
of
all
men
,
knowyng
yet
that
it selfe
can
not
presently
with
safetye
vtterlye
absolue
and
define
suche
a
matter
,
but
the
thing
being
first
diligently
vewed
and
examined
and
all
things
maturely
considered
,
it
hath
at
the
length
thus
decreed
:
That
our
most
holy
Lorde
,
such
knowledge
of
the
cause
had
,
which
shal
seme
good
to
his
Blessednes
,
maye
graunt
vnto
those
Nations
and
peoples
,
vnto
which
his
holynesse
shal
thinke
to
be
commodious
and
profitable
,
vpon
the
conditions
vnder
written
(
or
also
vpon
other
,
which
the
holi
ghost
shal
minister
vnto
him
,
and
if
it
shall
seeme
meete
vnto
hys
holynes
,
also
at
the
request
,
counsell
,
and
approbation
of
thys
holy
Synode
)
the
aboue
sayde
vse
of
the
cup
,
and
maye
graunt
also
the
power
required
,
and
maye
moreouer
also
mercyfullye
and
according
to
hys
Apostolical
benignity
dispense
with
them
.
The
conditions
,
vpon
which
it
is
thought
good
that
the
vse
of
the
Cup
may
be
graunted
.
FIrst
,
that
they
whych
wyll
communicate
vnder
both
kindes
,
doo
agree
in
hart
and
confession
of
mouth
in
al
other
things
,
as
wel
touching
this
Sacrament
as
the
other
Sacramentes
,
also
in
any
other
matter
what
soeuer
it
be
as
touching
faith
,
doctrine
&
rites
,
that
they
agree
I
say
with
all
those
thinges
whiche
are
receaued
of
the
holy
Church
of
Rome
,
&
that
they
also
religiously
admitte
&
obserue
all
the
decrees
of
this
holy
Sinode
as
well
those
that
are
alredy
published
abrode
,
as
those
that
are
to
be
published
abrode
.
Secondly
that
the
Pastors
&
preachers
of
the
sayd
nations
,
do
beleue
&
teache
,
that
the
custome
allowed
&
long
tyme
obserued
of
y●
Churche
,
namely
of
the
communicating
vnder
one
kynde
only
,
is
not
repugnant
vnto
the
law
of
God
,
yea
rather
that
it
is
laudably
to
be
obserued
,
and
to
be
kept
as
a
lawe
vnlesse
it
be
otherwise
decreed
by
the
Church
:
And
that
they
whiche
stubbornly
thinke
otherwise
are
to
be
counted
heretikes
,
neither
that
they
deliuer
the
communion
vnder
both
kyndes
vnto
none
but
vnto
suche
whiche
shall
beleue
and
confesse
thys
truth
.
Thyrdly
that
they
ought
with
a
faithfull
and
sincere
minde
,
as
reuerent
children
,
geue
al
reuerence
vnto
our
most
holy
Lorde
the
Pope
as
to
the
legitimate
Bishoppe
and
Pastor
of
the
vniuersall
Churche
.
Fourthly
that
they
lykewyse
,
geue
due
reuerence
vnto
their
Archebyshoppes
,
Byshops
,
and
other
their
Prelates
.
Fifthly
that
this
vse
of
the
cup
be
permitted
vnto
them
onely
whiche
are
contrite
and
confessed
accordyng
to
the
custome
of
the
Catholike
Churche
.
Also
that
the
ordinaryes
do
moste
diligently
with
al
cautions
prouide
,
that
in
the
administration
of
the
bloud
there
be
no
sacrilege
or
prophanation
committed
,
and
vpon
all
these
foresayde
thynges
let
theyr
consciences
be
burdened
.
That
whiche
hath
bene
many
yeares
desired
and
wyshed
for
,
the
same
now
at
the
length
also
certayne
kinges
and
Princes
(
whiche
yet
holde
on
the
Byshop
of
Romes
syde
)
were
bolde
to
require
of
the
Counsell
,
namely
the
communion
vnder
both
kyndes
,
&
the
mariage
of
Priests
,
if
in
case
they
will
that
their
subiectes
should
be
kepte
in
their
due
obedience
.
But
for
as
muche
as
both
these
or
either
of
them
can
not
come
to
passe
without
the
consent
of
the
Byshop
of
Rome
,
the
holy
fathers
of
the
Counsell
haue
deliberated
of
certayne
conditions
,
vpon
whiche
the
Byshop
of
Rome
maye
dispense
with
certayne
nations
for
the
vse
of
the
Cup.
All
the
wordes
of
this
decree
are
diligently
to
be
obserued
.
For
they
are
very
ware
,
lest
they
shoulde
seme
to
be
Authors
of
this
alteration
,
so
great
and
hainous
an
offence
is
it
,
to
communicate
vnder
both
kyndes
accordyng
vnto
the
institution
of
Christ
.
Wherfore
they
decree
that
the
Popes
good
holynesse
may
graunt
the
libertye
required
,
and
by
his
Apostolicall
benignitie
dispense
therwith
.
Let
all
the
faithful
therfore
know
,
that
the
vse
of
the
cup
is
in
no
case
allowed
by
the
Counsel
,
&
that
they
thinke
it
can
by
no
ryght
be
required
of
the
laymen
,
but
being
required
it
may
by
the
meere
Apostolical
benignitye
be
graunted
.
But
they
which
are
rightly
instructed
in
the
C●…istian
Ca
thechisme
,
playnly
vnderstande
,
that
therein
●…ey
haue
no
nede
at
all
of
the
Popes
dispensation
,
bycause
Christe
hath
not
onely
graunted
vnto
hys
Churche
,
but
also
seuerely
hydden
and
commaunded
,
Drinke
ye
all
(
sayth
he
)
of
thys
.
Math.
26.
For
euen
as
he
hath
not
commaunded
to
drynke
hys
body
,
so
also
hath
he
not
commaunded
to
eate
hys
bloud
.
Neither
is
it
any
lesse
absurde
to
eate
the
bloud
of
Christe
,
than
to
drynke
the
body
of
Christe
.
For
by
distinct
Symboles
Christe
would
erhibite
these
giftes
of
hys
body
and
hys
bloud
.
But
let
vs
see
the
conditions
,
whereupon
the
Counsell
of
Trent
decreeth
that
the
vse
of
the
Cup
maye
be
graunted
vnto
the
Laymen
,
whiche
conditions
are
not
onely
vniust
,
but
also
vtterly
vngodly
and
to
be
detested
.
Firste
:
That
they
whiche
wyll
communicate
vnder
both
kyndes
are
compelled
to
bynde
them selues
vnto
all
Papisticall
Idolatrye
,
as
well
in
thys
parte
as
in
all
other
partes
of
doctrine
,
and
religiously
to
admitte
and
obserue
the
decrees
both
those
that
are
alredy
published
and
also
those
that
shall
be
published
by
the
Counsell
of
Trent
.
But
who
can
number
vp
all
the
Idolatryes
,
Magicall
inchauntementes
,
superstitions
,
and
traditions
repugnant
vnto
the
worde
of
GOD
,
whiche
haue
nowe
many
yeares
bene
vsed
in
the
Papacy
,
with
all
whiche
the
myndes
of
the
Godly
shoulde
be
wrapped
?
Farther
howe
greate
a
daunger
is
ioyned
vnto
thys
,
for
a
man
to
subdue
hym selfe
not
onely
to
the
vngodly
decrees
of
this
Counsell
whiche
are
alredy
published
abrode
,
but
also
vnto
them
whiche
shal
be
hereafter
publyshed
abrode
▪
What
if
the
Counsell
shoulde
decree
that
GOD
is
not
God
?
Shoulde
it
therefore
be
beleued
and
obserued
?
But
some
Papiste
wyll
saye
,
we
nede
not
to
feare
any
suche
thyng
,
or
to
looke
for
any
of
these
thinges
from
so
sacred
a
Counsell
,
whiche
is
gouerned
by
the
holy
Ghost
.
But
I
thynke
I
haue
declared
more
bryghtlye
than
the
noone
daye
by
the
decrees
of
this
Counsell
,
that
the
fathers
assembled
together
at
Trent
with
their
Romishe
Bishop
,
go
aboute
nothyng
els
than
the
oppression
of
sound
doctrine
and
the
renewyng
of
Idolatrye
and
all
kynde
of
superstitions
?
What
true
godlyman
therefore
can
receaue
thys
condition
?
The
second
condition
is
playnely
repugnant
vnto
the
requeste
that
was
made
:
namely
that
they
whiche
wil
communicate
vnder
both
kyndes
shoulde
beleue
and
professe
,
that
the
communion
vnder
one
kynde
onely
is
godly
,
they
whiche
beleue
this
,
wyll
neuer
desire
the
communion
vnder
both
kyndes
:
but
rather
thys
is
the
onely
,
cause
,
why
they
shoulde
eschewe
the
communion
vnder
one
kynde
onely
,
bycause
it
is
repugnant
vnto
the
doctrine
and
institution
of
Christe
,
and
shoulde
iudge
the
custome
and
lawe
brought
in
contrary
to
the
institution
of
Christe
a
pernicious
and
detestable
error
.
In
prescrybyng
thys
condition
,
what
other
thyng
doth
the
Counsell
,
than
dally
and
mocke
with
the
whole
Christen
worlde
,
when
as
they
knowe
that
none
of
the
godly
will
euer
vppon
these
conditions
communicate
vnder
both
kyndes
.
The
thyrde
condition
is
,
that
they
whiche
will
communicate
vnder
both
kyndes
,
muste
acknowledge
the
Byshoppe
of
Rome
for
Christe
his
Uicare
,
and
muste
as
faythfull
chyldren
geue
vnto
hym
all
reuerence
.
And
what
thyng
elles
were
thys
,
than
to
denye
Christe
.
For
in
the
wrytynges
of
the
Apostle
it
is
manifestly
shewed
,
The
same
yoke
is
layde
vpon
the
faythfull
in
the
iiii
.
condition
.
For
,
for
so
muche
as
the
Archebyshoppes
,
Byshops
,
Prelates
,
and
Priestes
,
are
all
addicted
,
and
by
an
othe
bounde
vnto
the
Byshoppe
of
Rome
,
they
will
not
suffer
any
thyng
to
be
brought
in
,
that
is
repugnant
vnto
the
Pontificall
impiety
.
In
the
fifth
condition
they
whiche
wyll
communicate
vnder
both
kyndes
are
bounde
vnto
auricular
Confession
,
whiche
was
the
vngodly
and
miserable
slaughter
house
of
afflicted
consciences
,
whereby
the
adherents
of
the
Byshoppe
of
Rome
may
easely
searche
out
the
thoughts
of
all
men
,
and
defend
theyr
tyranny
.
But
for
so
much
as
thys
is
a
meere
humane
tradition
,
neyther
commaunded
of
Christe
,
nor
yet
deliuered
of
the
Apostles
,
as
it
is
in
an
other
place
aboundantly
shewed
,
this
condition
wyll
no
lesse
feare
awaye
the
faythfull
that
are
euery
where
dispersed
in
the
Papacy
from
the
Communion
vnder
both
kyndes
,
than
the
former
foure
.
The
laste
condition
pertayneth
vnto
the
Sacrificers
,
that
in
the
administration
of
the
bloude
there
shoulde
be
committed
no
sacrilege
or
prophanation
.
And
thys
in
a
manner
was
the
principall
reason
,
why
in
the
Counsell
of
Constance
the
vse
of
the
Cup
was
abrogated
:
but
the
reasons
are
so
ridiculous
,
that
I
am
ashamed
to
rehearse
them
.
The
holy
fathers
forsoth
were
afrayed
,
lest
peraduenture
the
bloude
of
Christe
shoulde
be
spilte
vppon
the
earth
,
or
lest
it
shoulde
cleaue
vnto
the
beardes
of
men
,
or
kerchtefes
of
women
,
or
els
shoulde
be
turned
into
Uineger
.
The
cause
of
thys
feare
is
the
ignoraunce
of
the
mystery
,
sprong
of
the
fayned
inuention
of
transsubstantiation
.
For
the
bloude
of
Christe
whiche
is
distributed
in
the
Supper
,
can
not
be
spylte
,
as
they
thynke
,
when
as
without
vse
it
is
not
a
Sacrament
.
And
Christe
accordynge
to
hys
wysedome
could
haue
fore seene
all
these
daungers
,
of
whiche
the
Churche
ought
to
haue
bene
admonished
.
But
Christe
hauyng
no
respect
at
all
vnto
these
thynges
wylled
,
that
not
onely
Byshops
and
These
are
the
conditions
,
vpon
whiche
the
Counsell
of
●…rent
iudgeth
that
certayne
nations
maye
be
dispensed
withall
in
the
vse
of
the
Cup.
Whiche
conditions
are
suche
,
that
none
that
is
good
and
godly
can
receaue
them
without
denyall
of
our
Lord
Iesus
Christ
.
And
although
all
the
good
and
godly
ought
worthily
to
be
grieued
at
so
greate
an
iniquitie
of
the
Counsell
,
yet
ought
Kynges
and
Princes
moste
of
al
,
diligently
to
looke
vnto
it
,
whiche
are
as
Gods
made
rulers
ouer
the
people
of
GOD
,
to
defende
the
true
worshyppynge
of
GOD
,
of
whiche
they
ought
no
lesse
to
be
kepers
than
of
the
seconde
Table
.
For
all
Christendome
seeth
nowe
that
the
Byshoppe
of
Rome
together
with
the
Counsell
of
Trent
do
but
mocke
and
dally
with
Kynges
and
Princes
,
whiche
graunte
a
thyng
so
manifest
,
and
so
humbly
desyred
by
the
Orators
of
Kynges
and
Princes
vpon
such
conditions
,
whiche
they
knowe
to
be
moste
wicked
and
vngodly
.
For
what
is
in
the
Gospell
more
bryght
and
more
manifest
,
than
that
Christe
instituted
hys
Supper
vnder
both
kyndes
?
and
that
the
Churche
of
the
Corinthians
communicated
vnder
both
kyndes
?
And
if
the
Counsell
woulde
haue
done
wysely
,
it
had
bene
more
meete
for
their
authoritie
and
person
,
simply
and
vtterly
to
denye
the
Communion
required
,
than
to
dispense
with
it
vpon
suche
conditions
,
whiche
they
them selues
ues
vnderstande
to
bee
repugnaunte
vnto
the
thynge
required
.
Let
al
the
true
Godly
also
and
faythfull
which
are
euery
where
dispersed
through
out
the
world
,
consider
,
howe
litle
regarde
,
yea
rather
none
at
all
is
had
to
theyr
saluation
,
if
the
vse
of
the
cup
be
graunted
vnto
them
vpon
these
conditions
,
whereby
they
are
compelled
to
approue
and
confyrme
all
papisticall
impietye
.
But
rather
it
is
muche
better
for
euer
to
abstayne
not
onely
from
the
Cuppe
but
also
from
the
bread
of
the
Supper
,
than
with
so
greate
offence
to
God
,
by
theyr
testimonye
to
allowe
horrible
Idolatrye
and
sacrilege
.
For
by
it
they
are
not
grafted
into
the
libertie
wherinto
they
are
deliuered
by
Christ
,
but
are
caste
into
a
greater
bondage
,
the
conscience
is
not
eased
,
but
oppressed
with
a
greater
burden
,
I
truste
I
haue
briefelye
and
perspicuouslye
shewed
that
the
Counsell
of
Trent
hath
not
onely
allowed
erroures
that
are
repugnaunte
vnto
the
holy
Scripture
,
but
hath
also
confyrmed
horrible
impietie
,
Iolatrye
,
superstitions
,
and
abuses
,
and
that
not
in
doctrine
alone
,
but
also
in
the
Sacramente
deliuered
of
Christ
vnto
the
Churche
.
Euen
as
therefore
for
theyr
sakes
we
haue
muche
cause
to
lamente
,
for
that
the
Fathers
of
thys
Counsell
in
so
manifeste
a
lyghte
of
the
Gospell
are
enfected
with
so
greate
a
blyndnesse
,
that
they
will
not
acknowledge
or
abolyshe
no
not
euen
the
leaste
erroure
:
so
also
agayne
on
the
other
syde
oughte
the
Churche
of
GOD
and
all
we
euen
from
the
hearte
to
reioyce
,
that
euen
nowe
at
the
laste
by
the
decrees
of
thys
Counsell●…
,
we
maye
stay
vppon
some
certainety
of
the
will
and
meanyng
of
the
pontificall
Counselles
.
For
hytherto
,
the
Christians
which
are
euery
where
dispersed
abroade
in
the
papacye
,
haue
hoped
that
it
would
haue
come
to
passe
,
that
by
some
lawfull
Counsell
and
publiqu●…
authority
,
errors
and
abuses
,
whiche
thorough
the
negligence
of
Byshops
and
auarice
of
sacrificing
priestes
haue
exept
in
into
the
church
should
be
abrogated
.
For
thys
office
they
thought
to
pertayne
unto
a
counsel
&
not
to
priuate
men
.
Neither
also
thought
they
it
the
office
of
a
Magistrate
to
chaunge
or
abolysh
any
thing
in
doctrine
or
ecclesiasticall
ceremonyes
.
Whiche
thyng
for
that
many
Kings
and
Princes
,
Earles
,
Barons
,
Noble
me
and
Imperiall
cities
haue
done
;
very
many
were
offended
,
bicause
they
taryed
not
for
some
lawfull
knowledge
of
the
cause
and
determination
of
a
Counsel
.
They
confesse
that
they
acknowledge
that
in
the
Catholyke
Churche
(
as
they
call
it
)
are
very
many
errors
,
but
they
affyrme
ther
withal
that
it
pertayneth
not
to
the
Magistrate
to
take
them
awaye
,
but
that
office
belongeth
vnto
a
Counsell
.
And
whereas
many
yeares
and
long
tyme
,
a
Christian
,
generall
and
〈◊〉
counsell
hath
bene
required
and
promysed
,
and
euen
vnto
this
yeare
suspended
,
nowe
at
the
length
the
Counsell
of
Trent
deliuereth
vs
from
al
doubt
and
farther
expectation
.
For
as
be
in
Terence
sayth
Nulla
circuitione
vsum
est
,
rem
aperte
prolocutum
est
,
that
is
,
It
hath
vsed
no
circu●…ution
,
but
hath
opened
the
matter
playnly
,
that
they
wil
not
abolyshe
the
least
abuse
,
the
leaste
ceremonye
or
ryte
,
but
rather
haue
decreed
to
curse
all
those
,
whiche
e●…en
in
the
least
thyng
accuse
them
of
any
errour
.
So
farre
is
it
of
that
they
thynke
to
abrogate
and
take
awaye
manifest
Idolatrye
,
Sacrifice
for
the
quicke
and
the
dead
,
Carying
aboute
and
worshipping
of
the
breade
,
Inuocation
of
Saints
,
pilgrimages
to
the
Images
of
the
dead
,
Doctrine
of
perpetuall
doubting
,
Doctrine
of
the
merite
of
good
workes
,
Of
purgatory
and
such
lyke
errors
.
Nowe
also
shoulde
we
speake
somewhat
of
the
reformation
of
manuers
,
whiche
shoulde
bee
taken
in
hande
and
defyned
by
the
Counsell
,
whiche
thyng
the
Embassadoures
and
Legates
of
the
Emperoure
,
of
the
Frenche
Kyng
,
and
of
other
Princes
requyred
moste
earenestly
.
For
not
onely
the
Courte
of
Rome
aboundeth
with
all
kinde
of
vices
and
wickednesse
,
as
Ryot
,
Simonye
,
Auarice
or
couetousnesse
,
and
moste
horrible
fylthinesse
,
but
thys
mischiefe
is
so
farre
and
wyde
spred
abroade
through
oute
Christendome
,
that
the
Embassadoures
and
Oratours
of
certayne
Princes
were
not
ashamed
to
declare
vnto
the
Counsell
,
that
the
fylthinesse
of
the
priestes
in
theyr
prouinces
was
so
greate
,
that
amongest
a
hundreth
priestes
coulde
scarcely
bee
founde
two
,
whose
helpe
and
industrye
they
myghte
with
honestye
vse
in
any
ciuile
rusticall
iudgementes
;
so
farre
are
they
paste
●…l
shame
of
moste
horrible
fylthynesse
,
whoredome
,
and
such
like
wickednesse
:
And
the
Fathers
of
the
Counsel
being
ouercome
with
the
truth
,
testifyed
,
that
for
theyr
sakes
thys
garboyle
and
trouble
is
rysen
in
the
Churche
,
and
that
theyr
wickednesse
is
the
cause
of
so
great
euills
.
But
if
we
diligentlye
weyghe
the
requestes
of
the
Kynges
and
Princes
,
we
oughte
euen
from
the
bottome
of
the
harte
to
lamente
that
in
the
Councell
sit
not
suche
Fathers
,
whiche
should
be
affected
which
the
considerations
of
these
thynges
.
For
although
the
aboue
mentioned
Kinges
and
Princes
are
still
addicted
vnto
the
Byshop
of
Romes
kyngdome
,
yet
they
see
,
that
vnlesse
there
be
had
a
more
seuere
reformation
of
manners
,
and
especially
in
the
Clergye
,
the
Popes
kyngdome
can
not
long
continue
safe
and
sounde
.
Wherefore
they
vrge
and
requyre
a
reformation
with
as
muche
fayth
&
diligence
as
they
can
.
But
what
doo
they
of
the
Papacye
and
the
good
holy
Counsell
of
Trent
?
They
dooe
euen
as
if
a
man
shoulde
go
aboute
to
washe
,
one
hauing
the
leprosye
,
or
if
a
man
should
endeuour
him selfe
to
ryd
an
olde
scalde
head
from
lyse
,
which
thing
may
manifestly
be
sene
by
the.
xii
.
Articles
set
forth
of
reformation
,
and
by
the
decrees
confirmed
by
authority
of
the
Counsell
.
Twelue
principal
poyntes
of
reformation
proposed
the.
xi
.
day
of
March
,
to
be
considered
of
the
Fathers
,
in
the
Counsel
of
Trent
.
1
LEt
the
Fathers
consider
what
meanes
may
be
had
,
that
Patriarches
,
Archbishops
,
bishops
,
&
al
those
that
haue
cure
ouer
soules
should
be
resident
vpon
their
Churches
,
and
should
not
be
absent
from
them
,
but
vpon
causes
iust
,
honest
,
necessary
and
profitable
vnto
the
Church
.
2
Also
whither
it
be
expedient
that
none
bee
admitted
vnto
holy
orders
,
vnles
it
bee
to
some
certayne
tytle
of
a
benefice
.
For
it
is
founde
by
experience
,
that
muche
disceate
is
practised
by
reason
,
that
for
the
moste
parte
they
are
admitted
by
the
tytle
of
Saltimonium
.
3
And
that
they
whych
geue
orders
receaue
nothyng
for
the
bestowyng
of
any
orders
,
whatsoeuer
they
be
,
neyther
also
the
Ministers
nor
Notaries
.
4
Whyther
it
may
be
graunted
vnto
them
,
that
of
the
Prebendes
of
suche
as
serue
not
,
they
may
distribute
dayly
distributions
in
those
Churches
,
in
whyche
are
no
distributions
,
or
els
so
slender
distributions
,
that
they
are
not
regarded
.
5
Whyther
all
Parishes
,
whych
for
their
greatnesse
requyre
many
Priestes
,
ought
also
to
haue
tytles
to
be
instituted
of
the
Ordinary
.
6
Benefices
also
that
haue
cure
whych
want
a
sufficient
prouision
of
lyuyng
for
the
Priest
,
whither
they
be
to
be
reformed
,
so
that
of
many
by
the
Ordinarye
may
be
made
onely
one
.
7
Forasmuche
as
Persons
of
Churches
are
for
the
most
part
very
vnm●…ete
,
so
that
eyther
through
ignorance
or
filthines
of
lyfe
they
destroy
rather
than
edifye
.
And
somtymes
they
haue
Uicars
far
woorse
than
them selues
,
it
is
to
bee
consydered
,
how
thys
euyll
maye
bee
prouided
for
,
and
whyther
it
should
be
expedient
,
that
vnto
them
should
be
geuen
a
meete
fellowe
helper
wyth
the
assygnation
of
the
fruites
at
the
arbitrement
of
the
Ordinary
.
8
Whyther
it
maye
bee
graunted
vnto
Ordynaries
,
that
they
may
geue
vp
into
the
mother
churches
,
benefices
,
and
Chappels
being
by
reason
of
auncientnesse
decayed
,
and
whych
throughe
pouertye
cannot
be
renued
.
9
Whyther
it
bee
decreed
,
that
benefices
commended
and
also
regular
,
ought
to
be
visited
and
corrected
of
the
Ordinaries
.
10
Also
whether
secrete
Matrimonies
oughte
in
tyme
to
come
to
bee
declared
voyde
and
of
no
force
.
11
What
conditions
ought
to
be
assigned
to
this
,
that
matrimonies
bee
not
called
secrete
,
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
vsurers
.
The
selfe
same
sacred
Synode
.
&c.
intending
to
prosecute
the
matter
of
reformation
,
hath
in
thys
present
Session
being
the.
v●…
.
thought
good
to
decree
as
follloweth
.
THere
is
nothing
which
otherwise
continually
more
instructeth
to
piety
and
the
worshypping
of
God
,
than
the
lyfe
and
example
of
them
which
haue
dedicated
them selues
vnto
the
ministery
of
God
For
,
for
so
much
as
they
being
from
the
thinges
of
the
worlde
,
exalted
vnto
a
hygher
place
,
are
beholden
,
all
other
men
cast
their
eyes
on
them
as
on
a
glasse
,
&
of
them
take
that
which
they
may
follow
.
Wherfore
it
altogether
so
becommeth
the
clergy
elected
vnto
the
office
of
the
lord
,
to
frame
their
whole
life
and
manners
,
that
in
apparel
,
gesture
,
going
,
speche
,
and
all
other
things
,
they
shew
no
example
of
any
thing
but
that
which
is
graue
,
moderate
,
and
ful
of
piety
:
and
that
they
eschew
also
euēlight
faultes
,
which
in
them
should
be
most
great
,
that
all
their
doinges
maye
bryng
a
recreation
and
reuerence
vnto
all
men
.
Wherefore
seing
that
how
much
the
greater
both
commoditye
and
ornament
these
thynges
are
in
the
church
of
God
,
so
muche
the
more
diligentlye
are
they
to
be
obserued
,
the
holy
Synode
hath
decreed
,
that
those
thinges
which
at
other
tymes
haue
bene
aboundantlye
and
healthfullye
ordeyned
by
sage
Bishops
,
&
by
sacred
Counsels
,
of
the
life
,
honesty
,
and
demeanor
of
the
Clergy
,
and
for
the
retaining
of
doctrine
,
also
of
banquetynges
,
dauncinges
,
disinges
,
gamings
,
and
such
like
faultes
,
and
also
of
the
auoiding
of
worldly
affaires
,
that
the
selfe
same
should
be
hereafter
obserued
vnder
the
selfe
same
punishmentes
,
all
whych
thynges
ar
reuiued
by
this
present
decree
.
And
the
bishops
if
they
shal
finde
that
any
of
these
thinges
ar
turned
into
a
disuse
,
let
them
with
speede
studye
to
haue
them
called
again
into
vse
,
&
diligently
cause
them
to
be
obserued
of
all
men
:
for
God
shall
take
vengeaunce
vpon
them
for
the
neglecting
of
the
amendement
of
such
as
are
vnder
them
.
Let
no
man
from
hence
forth
be
admitted
vnto
cathedrall
churches
,
which
besydes
that
whych
is
requyred
of
the
holy
Canons
,
shal
not
be
in
the
Uniuersitie
Doctor
or
Licentiate
,
or
otherwise
Graduate
in
diuinity
,
or
in
both
the
lawes
or
els
in
one
of
them
,
or
which
hath
not
receaued
holy
orders
,
vnles
he
be
so
adorned
with
that
integrity
of
lyfe
,
and
ther
withal
such
excellency
in
learning
and
nobilitye
of
birth
,
that
these
ornamentes
in
hym
,
doo
notably
counteruaile
the
publike
degree
of
a
Doctor
.
Let
not
cachedrall
Churches
also
,
the
true
va
lure
of
whose
fruites
exceede
not
the
summe
of
500.
duckets
of
gold
of
the
Chamber
,
be
burdened
wyth
pensions
,
yea
in
cause
of
resignation
:
but
those
which
excede
the
said
valure
,
may
neuer
be
burdened
aboue
halfe
the
fruits
,
nether
also
may
they
bee
so
muche
burdened
,
but
that
at
the
least
500.
ful
be
left
vnto
the
Prelate
.
Let
not
parish
churches
also
,
whose
fruites
exceede
not
the
sum
of
.
500.
duckets
of
golde
of
the
Chamber
,
by
no
meanes
be
burdened
with
yerely
pensions
,
yea
in
cause
of
resignation
:
But
those
which
excede
that
value
may
neuer
henceforth
be
burdened
with
pensions
or
reseruations
of
fruits
aboue
the
halfe
,
and
let
ther
alwayes
remain
vnto
the
Person
of
the
parishe
Churche
at
the
least
500.
duckets
of
golde
of
the
Chamber
.
Of
the
fruits
of
al
dignities
,
vnto
which
in
cathedral
churches
or
in
churches
collegiate
is
due
by
law
,
or
by
custome
any
iurisdiction
,
administration
or
office
,
the
bishops
may
at
their
arbitrement
deuide
the
third
part
into
distributions
to
be
assigned
euerye
festiual
day
,
so
that
hee
which
shal
not
at
the
least
euery
holye
day
personallye
fulfyll
the
seruice
belonging
vnto
him
,
according
to
the
order
to
be
prescribed
by
the
Ordinary
,
shall
lose
the
distribution
of
the
day
,
neither
shal
he
by
any
meanes
make
clayme
vnto
it
,
but
it
shal
be
applyed
to
the
reparations
of
the
church
.
Let
these
things
be
vnderstand
to
be
ordayned
for
those
churches
only
in
which
ther
is
no
custome
or
statute
,
that
they
which
serue
not
should
lose
anipart
which
ariseth
to
the
third
part
of
the
said
frutes
,
notwithstanding
all
customs
,
yea
though
they
be
bi
time
out
of
mind
,
&
constitutions
,
although
they
be
by
an
oth
confirmed
,
or
with
any
authority
whatsoeuer
it
be
.
Let
Canons
deuidents
,
&
whosoeuer
peaceably
obtain
such
prebends
,
vnto
which
ar
annexed
sundry
duties
,
namely
that
som
should
sing
Masses
,
som
the
Gospel
,
som
the
Epistle
,
be
bound
(
so
that
ther
be
no
iust
impediment
to
the
contrary
)
to
take
vpon
them
orders
requisite
,
any
custome
what
soeuer
it
be
to
the
contrary
notwithstanding
,
neither
from
henceforth
let
any
be
admitted
but
only
those
which
are
wel
knowen
to
haue
full
age
&
other
abilities
,
otherwise
let
the
admission
be
voyde
.
Whatsoeuer
dispensations
if
they
be
to
be
committed
out
of
the
court
of
Rome
,
let
them
be
committed
to
the
Ordinaries
of
those
which
haue
obtained
them
,
in
those
things
which
ar
graciously
graunted
of
the
same
,
as
delegates
Apostolicall
summarily
only
,
that
it
may
be
forth
knowen
iudicially
whether
the
requestes
expressed
be
true
or
no
,
which
if
they
shal
not
finde
to
bee
true
,
let
the
dispensations
lose
their
effect
.
In
alteryng
also
of
last
wyls
(
whych
ought
not
to
be
done
,
but
vpon
most
iust
causes
)
they
maye
as
delegates
of
the
sea
Apostolike
search
out
,
whether
the
thinges
declared
in
the
requestes
be
true
or
no
,
which
if
they
shal
fynd
to
be
false
,
let
not
the
foresaid
alterations
be
put
in
execution
.
Let
causes
touching
benefices
,
whose
fruites
in
dayly
distributions
excede
not
the
true
valure
of
.
24.
d●…cates
of
gold
of
the
Chamber
,
in
the
fyrst
instance
be
examined
in
part
before
the
ordinaries
of
the
places
,
which
may
procede
to
the
definitiue
sentence
,
anye
clause
or
inhibition
notwythstanding
,
and
that
no
appeale
in
y●
same
be
admitted
,
vnles
it
be
by
the
definitiue
sentence
,
or
by
it
which
hath
the
strength
of
a
definitiue
sentence
,
eyther
els
from
the
griefe
which
maye
happen
by
the
ap
peale
from
the
definitiue
sentence
.
Metropolitans
in
appellations
which
happen
vnto
them
in
al
cases
,
both
in
admitting
appeales
,
and
in
grauntyng
inhibitions
after
the
appeale
,
are
bounde
to
keepe
the
common
law
,
according
to
the
forme
and
tenor
of
the
sacred
constitutions
,
and
chiefly
the
constitutions
of
Innocentius
the.
4.
in
the
Counsell
of
Lyons
,
whych
begynneth
:
Romana
,
&c.
any
custome
,
yea
euen
tyme
oute
of
mynde
,
or
wyth
in
memory
,
or
priuiledge
to
the
contrary
notwithstanding
,
otherwyse
such
thynges
as
follow
these
inhibitions
and
processes
,
whatsoeuer
they
be
,
let
them
be
by
the
law
of
no
force
.
The
Bishops
maye
also
in
cases
allowed
by
the
law
be
executors
of
al
godly
dispositions
,
yea
also
among
them
that
be
on
lyue
,
and
haue
power
to
visyte
hospitals
,
confraternities
,
schooles
,
mountaynes
of
pity
or
of
charitye
,
and
all
other
godlye
places
by
what
name
so
euer
they
bee
called
,
and
also
to
take
accempt
of
al
administrations
,
of
those
whiche
ought
to
geue
them
,
also
to
consider
and
to
put
in
execution
al
other
thinges
of
this
kynde
,
which
are
appointed
to
the
worshipping
of
god
,
or
to
the
health
of
soules
or
to
the
sustenance
of
the
poore
as
they
are
bound
by
their
office
according
to
the
statutes
of
the
holy
Canons
,
any
custome
whatsoeuer
it
be
,
also
any
exemption
tyme
out
of
mind
,
priuilege
,
or
statute
,
to
the
contrary
notwithstandyng
.
Administrators
as
well
Ecclesiasticall
as
laicall
with
suche
as
pertayne
vnto
them
whiche
haue
charge
ouer
the
reparations
of
Churches
,
of
Hospitals
,
of
mountaynes
of
piety
,
and
of
all
other
places
of
deuotion
,
shal
be
bounde
to
geue
accompte
euery
yeare
of
theyr
administration
to
the
ordinary
,
and
to
hym
whiche
obtayneth
the
chiefest
dignitye
of
the
Churche
,
whiche
shal
be
present
in
the
place
for
that
tyme
.
But
if
by
memorable
custome
or
by
priuiledge
,
or
by
any
custome
of
the
place
the
accompte
should
be
geuen
to
certaine
deputies
for
that
purpose
,
then
let
also
the
ordinary
be
with
them
,
vnlesse
peraduenture
it
were
other
wyse
expressedly
prouided
for
in
the
foundation
or
dotation
of
suche
buyldyng
,
all
other
customes
,
althoughe
they
be
customes
tyme
out
of
mynde
,
exemptions
and
priuiledges
to
the
contrary
notwithstandyng
,
and
absolutions
or
grauntes
otherwyse
made
shall
in
no
case
helpe
the
sayd
administrations
.
For
as
muche
as
by
the
vnskilfulnesse
of
Notaryes
many
hurtes
and
occasions
of
much
strife
a
ryse
,
the
Byshop
may
(
if
they
be
created
by
the
Apostolicall
authoritie
)
as
a
delegate
of
the
sea
Apostolike
,
otherwyse
by
the
authoritie
thereof
,
after
ordinary
examination
had
)
searche
out
the
sufficiency
of
them
,
whiche
if
they
be
not
founde
apte
,
maye
prohibite
the
vse
of
exercisyng
the
office
perpetually
,
or
for
a
tyme
,
or
lette
their
appeallation
suspende
the
interdiction
of
the
Drordinarye
.
If
couetousnesse
the
roote
of
all
euilles
shall
so
much
possesse
any
of
the
Clergy
or
Layty
,
that
by
violence
or
with
feare
,
or
also
by
any
counterfayte
personnes
of
the
Clergy
,
or
by
what
other
craft
,
or
vnder
any
other
colour
sought
they
date
conuert
and
turne
to
their
proper
vses
the
goods
,
fruites
,
emolumentes
,
or
any
other
profites
of
any
Churche
,
either
of
any
secular
or
regular
benesice
,
whiche
ought
to
be
conuerted
into
the
necessities
of
the
Ministers
and
of
the
poore
,
lette
hym
be
vnder
the
execrable
curse
,
tyll
that
he
shall
fully
restore
to
the
Churche
and
to
the
administrator
therof
,
the
goodes
,
fruites
,
and
reuenewes
whiche
he
occupyeth
,
or
whiche
by
any
meanes
pertayne
vnto
hym
,
yea
by
the
gyfte
of
that
counterfayte
person
,
and
then
he
shall
obtayne
absolution
of
the
Byshoppe
of
Rome
:
And
if
he
be
patrone
of
the
same
Churche
,
besides
the
paynes
aboue
sayde
,
he
shal
be
also
depryued
of
the
ryght
of
the
patronage
,
and
the
Clerke
which
shal
be
a
consenter
to
such
fraude
and
wicked
vsurpation
shal
be
vnder
the
same
paynes
,
&
also
shal
be
depriued
of
all
hys
benefices
,
and
be
made
vnable
to
any
other
benefices
,
and
at
the
arbitry
of
hys
ordinarye
shal
be
suspended
from
the
execution
of
his
orders
.
These
principall
pointes
of
Reformation
I
thought
good
here
to
annere
,
not
that
I
woulde
at
large
confute
them
,
but
that
the
Christian
reader
might
see
,
that
the
fathers
of
the
Counsel
minde
not
any
carnest
reformation
.
For
in
Reformation
of
Churches
the
principallest
care
ought
to
be
for
the
restoryng
and
preseruyng
of
godly
,
sincere
,
and
vncorrupte
doctrine
,
thys
the
Counsell
in
the
former
decrees
hath
condemned
as
blasphemous
and
hereticall
.
The
other
care
is
touchyng
the
manners
of
that
Pastors
and
of
the
shepe
,
about
whiche
the
Fathers
of
the
Counsell
in
these
Articles
and
Decrees
are
occupsed
.
For
they
perseuere
styll
in
theyr
opinion
,
that
the
lyfe
and
manners
of
the
Clergy
are
not
to
be
reformed
accordyng
to
the
doctrine
of
the
Gospell
,
but
accordyng
to
the
doctrine
of
their
Canons
.
Bycause
therefore
they
shoulde
begyn
at
the
hed
,
as
the
firste
,
requeste
of
the
Emperors
Embassadors
soundeth
,
we
muste
fyrste
desyre
that
the
hyghe
Byshoppe
woulde
gently
suffer
hyu●…
selfe
and
the
Courte
of
Rome
to
be
reformed
:
The
Counsell
of
Trent
aunswerethe
:
That
the
Sacred
Canons
of
the
Elders
are
in
thys
parte
to
be
obserued
:
but
amongest
other
Canons
touching
the
reformation
of
the
Byshop
of
Rome
is
extant
If
the
Pope
,
hauing
no
regarde
to
his
owne
saluation
nor
to
the
saluation
of
his
brethren
,
be
founde
vnprofitable
and
rem●…sse
in
his
workes
,
and
besydes
that
voyde
of
goodnesse
,
whiche
is
more
hurtefull
vnto
hym selfe
,
and
vnto
all
men
,
althoughe
he
ledeth
with
him selfe
innumerable
heapes
of
people
vnto
the
chiefest
bonde
sclaue
of
hell
,
where
with
hym
they
shall
for
euer
be
beaten
with
many
stripes
,
yet
the
faultes
of
this
man
no
mortall
man
presumeth
to
reproue
here
,
bycause
he
shall
iudge
all
men
,
and
be
iudged
of
no
man
,
vnlesse
he
be
founde
to
haue
strayed
from
the
fayth
.
Let
the
Counsell
of
Trent
go
now
,
&
presume
to
reforme
the
wicked
.
Actes
of
the
court
of
Rome
,
whose
fayth
in
all
thynges
it
alloweth
.
And
let
the
Embassadors
of
Kyngs
and
Princes
wayte
for
amendement
of
the
Court
of
Rome
[
*
](A13955-e13000-b)
*
That
is
neuer
for
they
haue
no
Calendes
.
Ad
Calendas
Gr●…cas
.
If
it
be
required
that
the
vnclenlines
,
and
fylthy
lustes
of
the
Byshoppes
,
Sacrificyng
Priestes
and
Monkes
,
shoulde
be
corrected
and
amended
:
the
Counsell
of
Trent
aunswereth
,
that
the
holy
Canons
are
to
be
kepte
,
and
that
the
sacrificyng
Priestes
are
bounde
to
kepe
the
lawe
of
vnclene
sole
lyfe
,
forswearyng
Mariage
:
Whiche
doctrine
the
Apostle
calleth
the
doctrine
of
deuilles
.
1.
Tim.
4.
If
the
ignoraunce
and
vnskilfulnesse
of
Byshoppes
and
Pastors
be
accused
,
they
will
haue
the
matter
remedied
by
Uicares
that
are
farre
more
vnskilfull
and
by
fellow-helpers
:
Why
rather
shoulde
they
not
be
remoued
from
their
office
,
and
sufficient
ones
put
in
their
place
,
whiche
myght
both
in
doctrine
and
also
in
example
edifye
the
Churche
of
GOD
?
In
summe
,
the
authoritie
of
all
the
Canons
of
the
Bishops
of
Rome
is
sacred
holy
and
inuiolable
in
this
Counsell
of
Trent
.
In
the
meane
tyme
lest
they
shoulde
seme
idle
lookers
on
of
those
thynges
,
whiche
are
euery
where
practised
in
kyngdomes
,
they
dispute
of
the
residence
of
the
Bishops
,
and
of
the
bestowyng
of
prebendes
ryghtly
accordyng
to
the
custome
of
the
Court
of
Rome
,
about
whiche
thynges
they
are
more
carefull
than
aboute
the
amendement
of
doctrine
,
and
reformation
of
the
peruerse
manners
of
Priestes
.
But
what
profyte
;
I
praye
you
redoundeth
vnto
the
Churche
of
GOD
,
whether
the
Byshoppes
be
resident
here
or
in
any
other
place
,
when
as
they
neither
teache
nor
yet
can
teach
the
people
of
the
wil
of
God
,
which
thyng
●…et
is
the
dewty
and
office
of
Byshoppes
?
But
they
neglectyng
that
haue
turned
thys
office
into
Princely
gouernamentes
and
vnder
the
tytle
and
name
of
Byshops
they
inuade
the
kyngdomes
of
the
worlde
,
hauyng
no
regarde
vnto
soules
,
whose
saluation
tey
ought
by
teachyng
diligently
to
prouide
for
.
〈◊〉
●…he
when
they
are
preseut
they
are
more
hurte
than
when
they
are
absent
.
Whiche
thing
the
Byshops
them selues
vndersta●…
better
than
my
pen
is
able
to
expresse
.
If
they
of
the
Papacy
mynde
in
the
Counsell
earnesssly
to
prosecute
the
matter
of
Reformation
,
why
do
they
not
wayghe
the
griefes
proposed
by
the
Orders
of
the
Empyre
vnto
the
Legate
of
Adrian
the
Bishop
of
Rome
,
in
the
Imperiall
assemblies
at
Norimberge
in
the
yeare
of
our
Lord
.
1523.
Unto
whiche
vnlesse
they
(
as
it
is
mete
)
aunswere
,
who
will
beleue
that
they
haue
any
regarde
of
thys
thyng
.
But
whilest
I
exactely
consider
and
waygh
with
my selfe
all
&
singular
these
things
,
I
can
not
hold
my selfe
,
but
that
I
muste
talke
a
fewe
wordes
with
the
Fathers
of
the
Counsell
.
Ye
remember
(
as
I
suppose
)
the
moste
seuere
admonition
of
the
Lorde
made
by
Malachy
vnto
And
nowe
(
sayth
he
)
vnto
you
is
this
commaundement
,
Dye
Priestes
:
It
ye
will
not
heare
nor
consider
in
yput
heart
,
to
geue
glorye
vnto
my
name
,
sayeth
the
Lorde
of
holles
,
I
will
send
vpon
you
pouerty
,
and
will
curse
your
blessynges
,
and
I
will
curse
them
,
bycause
ye
haue
not
considered
it
in
your
heart
.
Beholde
I
will
corrupte
your
seede
,
and
will
cast
vpon
your
faces
the
dongue
of
your
solemne
feast
dayes
,
and
it
shall
cleaue
faste
vnto
you
.
And
ye
shall
knows
that
I
haue
sent
thys
commaundement
vnto
you
,
that
my
couenaunt
myght
stande
whiche
I
made
with
Leuy
;
sayeth
the
Lord
of
hostes
.
I
made
a
couenaunt
of
lyfe
and
peace
with
hym
:
and
I
gaue
hym
feare
,
and
he
feared
me
,
and
was
afrayed
before
my
name
.
The
lawe
of
trueth
was
in
hys
mouth
,
and
there
was
no
wickednesse
fou●…
in
hys
lyppes
:
he
walked
with
me
in
peace
and
equitye
,
and
dyd
turne
many
one
awaye
from
their
synnes
.
For
the
Priestes
lyppes
shoulde
preserue
knowledge
,
and
they
shoulde
se●…e
the
lawe
at
hys
mouth
:
for
he
is
the
Aungell
of
the
Lorde
of
hostes
.
But
ye
are
gone
out
of
the
waye
,
and
haue
caused
many
to
be
offended
at
the
lawe
:
ye
haue
broken
the
couenaunt
of
Leuy
sayeth
the
Lorde
of
hostes
.
Therefore
haue
I
also
made
you
to
he
dispysed
,
and
vyle
before
all
people
,
bycause
ye
kepte
not
my
wayes
,
but
haue
bene
parciall
in
the
lawe
,
but
the
Lorde
shall
destroye
both
the
master
and
the
scholer
out
of
the
tabernacle
of
Iacob
,
with
hym
that
offreth
an
offring
vnto
the
Lorde
of
hosses
.
Knowe
ye
that
thys
admonition
pertayneth
vnto
you
,
vpon
whome
ye
haue
turned
all
the
eyes
of
whole
Christendome
.
For
euen
as
the
Lorde
made
a
league
with
the
tribe
of
Leuy
,
whose
office
was
to
kepe
knowledge
,
that
beyng
demaunded
concernyng
the
will
of
GOD
,
they
shoulde
aunswere
and
instructe
the
people
of
GOD
:
So
also
woulde
he
haue
the
Byshoppes
to
be
diligent
kepers
of
the
Apostolicall
doctrine
,
and
to
be
successors
vnto
the
Apostles
,
not
so
much
in
seate
as
in
doctrine
.
But
alas
that
thyng
hath
happened
in
our
tymes
,
and
in
the
tymes
of
oure
Elders
,
which
the
Prophet
complayned
of
concerning
the
priestes
of
hys
tyme
.
For
in
steade
of
knowledge
and
the
lawe
of
God
,
are
kept
humane
traditions
whiche
are
repugnaunte
vnto
the
lawe
and
will
of
God
.
Ye
haue
departed
from
the
way
of
the
Lorde
,
and
haue
bene
an
offence
vnto
many
in
the
lawe
of
the
Lord
,
which
haue
embraced
these
doctrines
.
Christ
sayd
vnto
the
man
that
was
It
greueth
you
very
much
,
that
the
glorye
,
hon●…ure
and
estimation
of
priestesis
euery where
decayed
,
which
sometymes
were
moste
highlye
esteemed
of
Kynges
and
Princes
and
of
the
people
of
God
.
Inipute
this
contempt
vnto
your selues
:
your
owne
sinne
is
the
cause
thereof
,
for
that
ye
haue
forsaken
the
law
of
the
Lord
,
and
haue
departed
from
the
way
of
the
Lord
.
Your
manners
are
not
in
thys
place
reprehended
,
whiche
are
not
agreable
vnto
the
dignitye
of
a
priest
.
Here
is
chiefely
entreated
of
the
true
worshipping
of
God
,
whiche
ye
haue
corrupted
,
and
contaminated
,
and
therefore
also
accordyng
to
this
oure
Prophet
,
all
your
sacrifyces
are
contaminated
,
and
ye
are
in
very
dede
made
vile
vnto
all
men
.
Neyther
can
I
beleue
,
that
all
you
,
whiche
are
assembled
together
at
Trent
are
a
lyke
so
vtterly
ignoraunte
of
the
holy
Scriptures
,
that
ye
vnderstand
not
these
thinges
.
Wherfore
the
greater
daunger
and
greuouser
punish
ment
of
God
is
to
be
loked
for
,
if
agaynst
your
conscience
ye
condemne
the
manifest
truth
.
But
rather
if
ye
desyre
to
mayntayne
your
name
,
honour
and
dignity
,
returne
vnto
the
couenaunt
and
law
of
the
Lord
,
that
is
to
the
doctrine
of
the
Prophets
,
of
Christ
and
of
the
Apostels
,
see
that
ye
embrace
it
,
casting
awaye
the
inuentions
of
humane
traditions
.
Seeke
the
glorye
of
the
Lorde
,
eudeuour
your selues
to
extoll
hys
name
and
honour
,
and
hee
wyll
on
the
other
syde
glorifye
you
,
and
(
which
thyng
ye
only
desyre
)
wyl
subdue
the
whole
world
vnto
your
ministery
.
And
ye
shall
bee
no
more
a
reproche
vnto
all
your
neyghbours
.
Neyther
thynke
ye
it
to
bee
a
shame
,
to
acknowledge
an
errour
.
The
Priestes
of
the
olde
Testament
also
were
bewytched
wyth
thys
opinion
,
who
sayd
:
We
are
wyse
,
and
the
lawe
of
the
Lorde
is
wyth
vs
.
Unto
whom
the
Prophet
speaketh
:
Put
ye
no
confidence
in
the
woordes
of
lying
,
saying
:
The
temple
of
the
Lorde
,
the
temple
of
the
Lorde
.
For
I
suppose
that
by
this
short
admonition
ye
maye
vnderstand
that
the
lawe
is
perished
from
the
Priest
,
and
the
horryble
errours
are
brought
in
into
the
Church
of
God
by
your
Prophetes
,
that
is
,
by
your
interpreters
of
the
holy
scripture
.
Whych
errours
if
ye
haue
determined
wyth
to
othe
and
nayle
styll
to
retayne
,
and
if
ye
wyll
not
geue
heede
vnto
al
the
woordes
of
the
Prophetes
and
of
the
Apostels
,
then
knowe
ye
,
that
accordyng
to
the
example
of
these
Priestes
,
your
destruction
is
at
hande
,
vnto
whom
God
threatened
perdition
.
I
beseche
you
,
hate
not
your
owne
soules
so
,
that
ye
wyll
bee
blynde
leaders
vnto
the
blynde
,
but
remember
the
commaundement
of
Christe
.
Teache
ye
the
Churche
to
keepe
the
thynges
whyche
hee
The
Priestes
,
Leuites
,
and
Scribes
,
and
all
the
people
could
for
a
time
oppres
the
Prophetes
,
whose
d●…ctrine
So
also
maye
wee
pronounce
of
you
,
if
you
go
on
as
you
haue
be
gonne
,
ye
maye
in
deede
condemne
the
doctrine
of
our
Churches
,
whych
is
Apostolicall
,
and
ye
may
persecute
the
godlye
Teachers
,
but
take
heede
,
that
ye
also
haue
not
experience
of
the
selfe
same
fortune
,
whyche
the
people
of
God
felte
,
whom
he
abiected
for
theyr
obstynate
malice
,
whereby
they
endeuoured
themselues
to
defende
Idolatrye
,
and
myghtely
saued
the
Prophet
,
wonderfull
farre
aboue
the
expectation
of
that
people
,
and
contrary
to
the
wyll
of
all
hys
enemyes
.
Be
myndefull
I
beseche
you
of
your
saluation
,
and
of
the
saluation
of
all
Christians
,
preferre
not
so
lyttle
glorye
and
pleasure
that
soone
vanysheth
awaye
,
before
the
truthe
of
the
heauenlye
doctrine
.
I
beseche
you
remember
that
whych
was
spoken
vnto
Paule
the
persecutour
from
heauen
:
Saule
,
Saule
,
why
persecutest
thou
mee
?
The
eyes
of
all
men
in
a
maner
are
open
,
that
they
see
what
blyndnes
of
mynde
ye
are
infected
wyth
.
And
your
owne
menne
whyche
yet
you
haue
for
defendours
,
euen
they
accuse
you
,
and
godly
admonishe
you
to
take
in
hand
an
other
doctrine
and
amendement
of
ceremonies
&
maners
,
than
was
instituted
of
you
,
in
thys
,
&
also
the
former
Counsell
of
Trent
.
For
they
see
that
their
Churches
can
neither
consist
,
neither
their
Subiectes
can
be
kept
and
contayned
in
tranquilitye
and
doyng
their
dutye
,
vnlesse
suche
thinges
be
graunted
vnto
them
,
whych
thing
euen
the
Magistrates
also
which
are
on
the
Popes
syde
,
vnderstand
to
be
neither
vniust
nor
vngodly
.
Apply
your
mindes
I
beseche
you
vnto
the
godly
and
true
reformation
of
the
Church
of
Christe
,
and
to
whom
God
in
this
your
assembly
hath
reuealed
hys
wyll
,
lyfte
vp
in
the
Counsell
your
voyces
as
a
Trumpet
,
crye
out
and
cease
not
,
crye
out
(
I
say
)
Our
fathers
and
we
haue
synned
,
and
haue
departed
from
the
law
of
the
Lord
.
Let
vs
returne
vnto
our
fyrste
husbande
.
Let
the
woord
of
the
Lorde
bee
the
onelye
rule
and
Captayne
of
our
Counsels
and
Canons
.
Let
vs
bee
addicted
vnto
his
glory
,
and
vnto
the
health
of
the
church
:
and
let
vs
restore
vnto
it
a
godlye
peace
being
disturbed
with
dissensions
,
and
we
shall
receaue
a
rewarde
worthy
the
studye
of
peace
and
truthe
.
But
I
shall
desyre
you
to
pardon
me
,
if
I
haue
helde
you
longer
in
consideration
of
this
thyng
than
I
woulde
,
than
which
there
is
none
more
holy
,
and
more
woorthy
and
healthfull
both
vnto
you
and
vnto
the
Church
of
Christ
.
He
hath
reserued
(
as
I
thinke
)
vnto
himselfe
and
vnto
vs
many
,
which
both
vnderstand
these
thinges
,
and
as
it
is
wrytten
in
Czechiel
,
are
greeued
at
all
the
abhominations
which
ar
done
in
the
church
,
Thou
haste
here
Christian
Reader
the
decrees
of
the
Counsell
of
Trent
concerning
the
principall
pointes
of
doctrine
,
Sacramentes
,
and
reformation
of
the
Clergy
,
in
which
decrees
is
condemned
the
true
doctrine
of
Original
synne
,
of
the
strengthes
of
free
wyll
,
of
grace
and
iustification
,
of
faith
and
woorkes
,
of
the
sacramentes
,
and
specially
of
the
Eucharist
and
Communion
vnder
both
kyndes
:
ther
is
no
prouision
made
for
meete
Ministers
for
Churches
,
but
vngodlye
decrees
are
confirmed
,
wherein
againste
the
woord
of
God
is
prohibited
the
mariage
of
Priestes
,
vnpure
sole
lyfe
is
obtruded
,
and
the
church
and
the
court
of
Rome
are
made
free
from
al
errour
:
and
it
is
prouided
for
the
bishop
of
Rome
by
the
selfe
same
Canons
being
repeated
,
that
no
man
shoulde
presume
once
to
reprehende
hys
errours
,
much
lesse
to
correcte
and
amende
them
.
By
all
which
thinges
as
well
our
men
,
which
haue
of
late
departed
from
the
papisticall
court
,
as
also
euen
they
which
are
styll
addicted
vnto
the
papistical
religion
,
maye
vnderstand
,
that
there
can
nothing
bee
hoped
for
of
the
papistical
Counsels
,
that
may
serue
for
the
taking
awaye
of
superstitions
,
errours
and
abuses
out
of
the
Churche
,
and
for
the
reformation
of
the
maners
of
the
Clergy
.
But
forasmuche
as
by
all
mens
iudgement
,
the
reformation
of
doctrine
and
maners
is
most
necessarye
,
and
the
same
can
by
no
meanes
be
obtained
of
the
bishop
of
Romes
counsel
(
who
least
they
should
seme
to
haue
erred
,
wyl
not
geue
place
euen
in
the
least
thing
)
it
is
nedeful
that
kinges
and
Princes
do
deuise
some
other
waye
and
meanes
to
set
an
vnity
in
religion
,
if
in
case
they
wyll
prouide
for
theyr
own
saluation
,
and
the
saluation
of
their
subiectes
.
Unto
whom
I
commit
such
so
great
a
matter
,
and
so
necessary
,
more
deepely
to
be
considered
and
wayghed
.
And
let
them
remember
their
vocation
and
office
,
that
God
hath
not
preferred
them
ouer
his
Churche
as
Swyneherds
and
Cowherdes
,
only
to
kepe
publique
peace
and
tranquilitye
,
and
to
administer
iustice
,
but
also
to
be
nurcyng
fathers
vnto
the
churche
of
God
,
as
it
is
written
:
And
Kynges
shall
be
Wherefore
seing
they
see
the
Pope
so
neglecting
theyr
owne
saluation
and
also
the
saluation
of
their
subiectes
,
that
by
heapes
he
leadeth
greate
number
of
people
into
hell
,
let
them
take
vpon
themselues
thys
godly
care
,
and
confyrme
themselues
according
to
the
example
of
Godlye
Kinges
and
Emperonres
,
which
iudged
that
it
pertayned
to
their
office
to
apply
them selues
vnto
this
godlye
care
,
that
idolatrye
being
abolished
,
and
hyghe
places
broken
downe
,
the
true
woorshipping
of
God
myght
be
restored
,
as
in
the
old
Testament
we
reade
of
Asa
,
Ios●…as
,
and
Ezechias
,
and
in
the
newe
Testament
of
the
godly
Emperours
Constantine
,
Theodosius
,
and
such
lyke
,
by
whose
authoritye
most
waightye
controuersies
of
religion
were
most
grauely
,
according
to
the
woord
of
God
,
decided
and
quieted
,
when
as
the
tyrranny
of
the
Papacy
was
not
yet
knowen
vnto
the
Churche
of
God
.
And
the
waye
is
not
hard
,
so
that
godly
Princes
would
with
one
mutuall
consent
take
the
matter
in
hand
,
that
by
the
diligence
of
godly
and
learned
men
,
the
doctrines
of
the
Church
may
be
purged
from
al
errours
and
ceremonies
,
being
reduced
vnto
the
rule
of
faith
,
might
be
clensed
from
al
superstition
.
Whereas
I
sayd
that
it
shoulde
be
done
with
the
mutual
consent
of
Princes
,
the
same
shal
for
this
cause
chiefly
be
very
necessary
,
least
whilest
that
al
singular
persons
doo
at
their
pleasures
abrogate
ceremonies
and
rites
,
ther
be
brought
in
into
the
Church
Anarchia
,
no
lesse
per●…lous
Anarchia
is
Iack
or
want
of
a
Ruler
.
then
was
the
pontifical
impiety
and
tyrranny
,
by
whych
meanes
the
purenes
of
doctrine
shoulde
easelye
be
corrupted
,
and
Churches
should
be
seuered
and
drawen
into
sundry
sectes
and
opinions
,
whych
Churches
by
a
legitimate
authority
might
be
kept
in
their
due
obedience
.
But
hither
to
neyther
is
the
houre
come
,
neyther
hath
this
day
shined
foorth
,
whose
brightnes
yet
we
seme
a
far
of
to
beholde
.
For
I
verely
beleue
that
not
onelye
God
in
heauen
,
but
also
in
a
maner
the
whole
world
lotheth
at
the
impiety
and
tyranny
of
the
pontifical
court
,
which
already
is
decaied
,
and
threateneth
a
most
great
ruine
vnto
the
kingdome
of
the
Pope
.
The
Lorde
God
and
father
of
our
Lord
Iesus
Christ
,
of
his
clemency
delyuer
hys
ele●…t
(
whom
he
hath
dispersed
in
this
Babilon
)
from
al
errour
of
〈◊〉
,
and
bryng
them
to
hys
sonne
through
the
knowledge
of
the
Gospel
,
that
they
forsaking
the
intollerable
yoke
of
the
Bishop
of
Rome
,
may
submyt
and
subdue
them selues
vnto
the
moste
sweete
yoke
of
Christ
.
Amen
.