conceaued borne and dead in synnes The Counsell of Trent extenuateth the power of thys whilest they extenuate the disease of originall synne and denye it to be properly called sinne 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 sinne and endewed with righteousnesse not with theyr owne righteousnesse but with y e righteousnesse of Christ as it is written whiche was deliuered for our sinnes and raysed vp for oure Iustification Contrarily the Counsell decreeth that parte of the Righteousnesse whiche is of force before God to put awaye sinnes consisteth also in our workes 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 vnto the father and sealeth our hearts with y ◠holy ghost as with a pledge earnest peny y ◠the faithfull shoulde be certaine and not doubte of the fauor mercye of God towards them Cōtrarily the Counsel teacheth y ◠we should laye the consideration of our infirmitie agaynst the promises of God and y t bycause of it we ought continually to doubt of the grace and fauor of God and they iudge it to be an arrogant confidence whereby a man assuredly and vndoubtedly promiseth vnto hym selfe the fauor of God for Christs sake Yea and y t more is one of the Fathers of this Counsel in the defence of his Catholike doctrine not long sins was not ashamed to write That there is no greater abhomination before God than if a man hauyng no respect vnto his owne infirmitie should certaynly appoynt and firmely beleue that thorough fayth hys sinnes are forgeuen for Christes sake 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 y e is of the fault payne gottē by y e bloud of Christ take away also y ◠perfect righte ousnesse 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 y ◠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 y ◠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 diffidēce or doubt y t is with a true and firme faith embrace it He that beleueth not that is that firmely appoynteth not y ◠for Christes sake he hath God mercyfull vnto hym shalbe 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 y t godly reader of certayne things y ◠he may se that the Counsel in this part also is not vnlike vnto it self y e 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 y ◠there are seuen Sacramētes 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 Sacramētes 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 y t Christ instituted thē to confirme our fayth whiche haue y t worde promise outwarde simboles or signes As for y ◠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 Testamēt instituted by Christ with what rashnesse dare they to bryng into y ◠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 y e 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 Sacramētes by which God would helpe our imbecillitie as the Apostle hath writtē of Abraham he receaued the signe of circumcision the seale of the righteousnesse of the faith which was in vncircūcision c. In y ◠eight Canō y ◠olde impietie of y e mōkes is confirmed which taught y ◠Sacramētes cōfer grace by y ◠worke wrought w tout y ◠good motion of him whiche receaueth This Canon is against y e doctrine of y ◠Prophetes Apostles which testifieth y ◠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 y ◠Apostle
but beleueth in him which iustifyeth the wicked his fayth is imputed vnto righteousnesse And agayne Therefore we are iustifyed by fayth that the promes should be firme according to grace And Dauid sayth blessed is the maÌ„ vnto whoÌ„ the Lord hath not imputed sinne And in an other place the same â—…postle sayeth By grace you are saued through fayth and that not of your selues for it is y â— gifte of God not by workes leaste any man should boaste But what nede we to bring forth many testimonies of y e scripture when as the Prophets do euery where teach that the whole consideration of our righteousnesse is to be sought for in the mercy of God applied by fayth for Christs sake In the knowledge of himselfe shall my righteous seruant iustifie many and he shall beare their iniquityes There is no other name vnder heauen geuen vnto men wherin we ought to be made safe This doctrine of Christ of the Prophetes and of the Apostles concerning the free remission of sinnes by faith for Christes sake in his only passioÌ„ and death and vtterly obteyned for vs by his obedience the Councell of Trent condemneth as erronious hereticall and deuilishe 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 definitioÌ„ and nature of fayth For to beleue is nothyng ells than fyrmely and assuredly to appoynte and not to doubt and with coÌ„fidence to geue assent and by y â— meanes doubtyng is contrary vnto faith Wherfore wheÌ„ we are bidden to beleue we are prohibited to doubt Repent sayth Christ and beleue the Gospell And of Abraham it is written And he was not weake in faith neyther coÌ„sidered he his own body whiche was nowe dead c. But he doubted not at the promise of God thorough vnbelief but was made stroÌ„g in faith geuing the glory to God being fully assured that he whiche had promised was also able to do it And therfore it was imputed vnto him vnto righteousnesse I am assured sayth Paul y â— neither death nor lyfe c nor any other creature can seperate vs from the loue of God which is in Christ Iesus our Lord. He writeth also vnto y e Ephe sians In whome we haue boldnesse and entrance with confidence thorough faith And Iames saith Let him aslte sayeth he with faith nothing doubting for he which doubteth is like vnto a waue of the sea whiche is moued and caried about of the wynde let not that man therfore thinke that he caÌ„ receaue any thing of the Lord. Also Let vs therefore go boldly vnto the throne of his grace y t we may obteine mercy find grace to helpe in tyme of nede 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 remissioÌ„ 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 vnaptâ—… 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 y â— 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 CeÌ„turion speaketh in the Gospel Lord I am not worthy that thou shouldest enter vnder my roofe c. â—…nd Dauid sayth Haue mercy vpon me O God c. Also As thou Lord looke vpon our iniquities Lord who shalbe able to abide it Also I am a worme and no man â—…c And the Apostle sayeth I am not worthy to be called an Apostle bycause I haue persecuted the Churche of God Dauid also Lord enter not iudgement with thy seruaunt bycause no liuing maÌ„ shalbe iustified before thee And is not this to acknowledge his own infirmitie and vnaptnesse But the ende of this acknowledgyng is not a diffideÌ„ce or doubting of y â— will of God towarde vs but it rather ought to stirre vs vp that we vtterly dispairying in our owne strengthes shoulde with a sure and firme fayth without any doubting seke righteousnesse life and eternall life in our only Lord sauiour if there remayne any doubtyng in the flesh let vs say with him in the Gospel Lord helpe my vnbeliefe Wherfore the holy scripture teacheth that men ought so to be assured oâ—… y â— grace mercy of God towardes them that in the meane tyme they forget not their owne infirmitie study to make their electioÌ„ firme by good workes and not that by consideratioÌ„ 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 also maketh vs faste not the puttyng awaye of the filth of the fleshe but the taking to witnesse of a good coÌ„science with God by the resurrection of our Lorde Iesuâ—… Christ from the dead For euen as by takyng witnesse câ—…uenantes are performed so God in Baptisme as it were takyng vs by the right hand confirmeth that he will be a mercifull God vnto vs in Christ that he wil forgeue our sinnes and receaue vs into grace For this cause also the Apostle sayth ye haue not receaued the spirite of bondage agayne in feare but ye haue receaued the spirite of the adoption of the sonnes of God by whom we crye 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 foūdation of our saluatiō 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 y ◠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 y ◠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. Canō 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 corrup tion 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 litle before sayde That whiche I woulde I do not but that whiche I hate that I doo but I knowe that there dwelleth no good in me that is in my fleshe For to will is present with me but I finde no meanes to doo good For I do not the good thing whiche I woulde but the euill whiche I would not that I do And agayne The fleshe lusteth agaynst the spirite and the spirite agaynst the flesh and these are cōtrary one to the other so that ye can not do the same thinges that ye would This doctrine is necessary whereby also they y ◠are in dede godly do vnderstād y ◠howsoeuer they are regenerat yet they tā 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 y ◠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 thē 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 them heare what Iames sayth whose authoritie in other places they somuch extoll Thou beleu est sayth he that there is but one God Thou doest wel the deuils also beleue and tremble wherefore it is the fayth of deuils and not a true fayth whiche is not a liuely confidence in the mercy of God promysed by his sonne and so is it nothyng ells than a humane and vayne persuasion wherwith the greatest part of the world being deceaued falleth into eternal destruction And euen as thou mayest call the payne ted image of a man a man so mayest thou also call suche a persuasiō or opiniō faith which yet is not a true faith But what a madnesse is it to call him a Christian whiche is endued with thys dead fayth without charitye Saint Paule sayth In Christ Iesus neyther circumcision is of any force nor vncircumcision but fayth workyng through loue And to the Cor. he writeth If I haue not charitie I am become lyke brasse y t soundeth and as a cimball y ◠ryngeth But the councel of Trent acknowledgeth y ◠man to be a Christian whiche is without charitye Hitherto they haue imputed to our teachers y ◠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 synnes 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 derogatiō to y e merite of y ◠pas siō death of Christ they declare also y e the Counsell is vtterly ignorant what it is to obteine or to haue remissiō of sinnes For the holy scripture doth testifie that al they whose synnes are forgeuen thē are in the grace fauor of God as it is written I will be mercyful to their iniquitie will no more remember their sinne that is God doth so forget sinnes y t in no part he desireth to take vengeāce of thē whom being repentant he frely forgeueth thorough faith for Christes sake As touching tēporal paine to satisfie perfectly the Iustice of God all y e is layd vpō Christes shoulders as Esay testifieth The Lorde hath put all our iniquities on him He hath in dede horne our infirmities caryed our sorowes He was wounded for our iniquities and broken for our wickednesse The chastisement of ou◅ peace was vpon him And Iohn in his Canonical Epistle writeth The bloud of Iesus Christe his sonne cleanseth vs frō all sinne Also He is the propitiation for the sinnes
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 y e 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 y e celebration of Masses are prouokemeÌ„tes 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 y t 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 y e testimonie of â—…Platina beyng one of the Byshoppe of Romes fauorers â—…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 〈◊〉 chaâ—… 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 â—…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 consideratioÌ„ 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 y e. xxxiiii yeare Farther in the dayes of hys fleshe when with a stronge crye and teares he offred both prayers and also supplications vnto hym whiche coulde deliuer hym from death he was heard for reuerence sake Lastly he offred himself vpon the aulter of the crosse an oblation vnto god the father for the sinnes of the whole worlde for a swete smelling sauour vnto the Lord. Seing therfore Christ Iesus is thys day yesterday and for euer as the Apostle sayeth which was vnto mankinde euen from the beginnyng the word of the father the messanger of hys will by whose hand also the law was geuen by
māner cōclude no otherwise Who therfore would not deride theyr decrees It is neces sary y e they com armed w t other argumēts if they wil w t ex treme vnctiō succor their masse being now sick in a mā ner in al prouinces and kingdomes geuing vp the ghost Howbeit they are not ashamed in y e meane time to affirme y ◠the sacrifice of y e masse doth not derogate the sacri fyce of y e cros If by vertue of y e sacrifice of y ◠Crosse al sins ar forgeuē as y e doctrine of y e prophetes of y ◠Apostles euery wher teach it followeth y ◠by y e sacrifice of y e mas no sy n is forgeuē but if certaine sins are forgeuē by y e sacrifice of y e masse as this decre manifestly sayth Thē not al sins are forgeuē by the sacrifice of y e crosse Let al vp right men here iudge what a great derogatiō it shoulde be to y e sacrifice of the cros if they affirm y e in themas is a sacrifice propitiatory for y e syns of mē And vnles y e whole worlde had bene bewitched with this opiniō y ◠by y ◠work of y e 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 y ◠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 y e in the imperiall assemblies it had the byshop of Sydon as a trompet and open publysher thereof who perswaded men that in the restauration of the masse is not cōmended vnto y ◠church a sacrifice propitiatory but a sacrifice of commemoratiō or of thanks geuing for there was but one only sacrifice propitiatory which was done vpō the crosse but in the is a sacrifice of thankes geuinge or of commemoration wherein the passion of Christ should be represented 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 mon of the. 12. fruites of the masse maketh menciō of this also but w tout testimony of the scripture The scripture teacheth y ◠the benefites of the sacrifice of Christ are appli ed vnto the beleuers by the receyuing of the sacramēts but no where do they teach that they are applied to the beleuers by the receuig of the sacramēts but no wher do they teach y e they are applied by hering or seing of masse Wherefore it is a horrible prophanatiō of y ◠supper of the Lord which y e coūsel in this place cōfirmeth y ◠also y e sacrifice of y e masse is to be offred euē for y e dead as the coū sel termeth for such as ar not yet fully purged For y e lord instituted y e Eucharist for y ◠liuīg not for y ◠ded Nether would we haue only lokers on herers but gests eaters drinkers acordig to his institutiō which shuldshew forth his death But of y e error y ◠mē are purged in y e fyre of purgatory we haue before spokē inough namely y ◠it is nothing els but a vayne fayned lye brought into the church through ignorance of 〈◊〉 power of y e passion death of Christ. For soules are not purged frō sins by any fire either terrestial or infernal but by y e deth blud of Iesus Christ as Iohn saith The blud of Iesus christ his son clēseth vs frō al sin Euen as therfore there is no purgatory fyre so also is it nothing els but a prophanatiō of y ◠supper of y e Lord to offer sacrifice for the dead whome also it should nothyng profet although it did much profyte thē y e be on lyue For y ◠ministery of y e word y e Sacramēts was instituted for y e liuig not for y e dead But it profiteth y ◠dead so farforth as it was applied vnto thē 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 and not of saintes For although it be not of it selfe vngodlye euen in the vse of the Eucharist to make mentiō 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 commaūded in the scripture y e we should cal vpon God only in all aduersityes Call vpon me in the daye of tribulation and I will deliuer thee and thou shalt glorifye me Christ also Come vnto me all ye y ◠laboure and are laden and I will refreshe you But of y t dead saintes the Scripture testifyeth y ◠they are ignoraunte of thynges humane as it is written Abraham knoweth vs not and Israell hath not knowen vs. Thou Lord art oure father our redemer c. For y ◠meanyng of the Prophcte is we in vayne conuert our selues eyther to Abraham or to Israel which are dead and are ignoraunt what is done on earth vnto whom our cogitatiōs and temptations are not opē But thou God only arte the searcher of our heartes and imbracest vs with a fatherly affection whiche also onely and soly canst deliuer vs from all euill 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 y e impietye is by this decree
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 haÌ„ged vpon the crosse For y â— 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 y t ministery of Angels caried vp into heaueÌ„ Who vnder standeth not thys grosse error which is ryghtly instructed of y e supper of y e lord In the which supper y â— same bodye of Christ which is in heaueÌ„ is also after a spiritual maÌ„ner agreable to Christs diuine maiesty truly preseÌ„t to y e faithof y â— 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 for the sacrifycer But if the sacrifycer swallowe it vp theÌ„ descendeth the Angell in vayne and is sent away emptye These things of the Canon are not only erronious but also rediculous and childyshe inuentions 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 w t the signe of faith and slepe in the slepe of peace N. we beseche thee Lorde geue vnto them and all those y â— 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 y â— 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 y t the sacrifyce which I vnworthy y â— 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 â— whiche he there sayd he offred for the redemption of soules the same now he sayth y t he offred it a propitiatorye sacrifyce Doth he not manifestly in this place attribute y t to the execution of his seruice which is proper to y e death and passioÌ„ of Christ He y â— seeth not these things is blinde He saith Iohn is the propitiation for our sinnes and not for our synnes only but also for the sinnes of the whole world c. The worke of the crosse was expiable for our sinnes and not y e worke of the masse or the ministery of the sacrificing priest Let y e counsel go now decree y e the Canon wanteth al maner of error y â— al thing contayned in y â— are godly holy which ouerthroweth y e fouÌ„dation of ChristiaÌ„ doctrine coÌ„teyneth so horrible errors of purgatory of merites inuocatioÌ„ of saints of y e body of Christ of praiers for y e dead of y e merite application of the death passion of Christ. But I wil staÌ„d no loÌ„ger about these things of which our meÌ„ haue learnedly written And amongst other y â— 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 confu ted These as principall I thought good as it were w t my â—…inger to shew forth y t the godly reder may vnderstaÌ„d how great impiety how horrible errors y e Papistical CouÌ„sell hath confirmed in allowing the Canon of the Masse Let kings princes althoughe neuer hitherto yet now at y t last begin to cast away all hope to haue y t doctrine of y â— Church maners reformed by y e Papistical CouÌ„sel 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 â— vi doctrine or decree are coÌ„firmed al y â— papistical ceremonies histryonicall gestures hitherto vsed in y â— celebration of Masses And althoughe also y â— chiefest strife betwene our men theÌ„ of y â— papacy is not as touching these thiÌ„gs which are yet also in many reformed churches for y t most part retained for y e weakes sake yet this is erroneoê° not to be suffred y e y â— Church had these things of y e discipline traditioÌ„ of y â— Apostles For asmuch as it is manifest ly knoweÌ„ y e all of theÌ„ for y e most part were vnknoweÌ„ vnto y e Apostles in y â— primatiue church were not in vse which as y t scripture speaketh are y e inueÌ„tioÌ„s doctrines of men brought in w tout y â— authority of y â— 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 â— vii decree are confirmed priuate Masses brought in for gaynes sake But the CouÌ„sell denyeth y t those Masses wherin the sacrificer alone coÌ„municateth are priuate it goeth about by two reasons to coÌ„firme it The one is bycause y e people spiritually coÌ„municateth The other is bycause they ar celebrated of y â— publique minister of y â— church not for himselfe only but also for all y â— faithful which pertaine vnto y â— body of christ But this is to coÌ„firme 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 baÌ„quet wherin he did not eat drynke for his disciples but all and singular did eate drynke together for them selues to departe froÌ„ 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 y e custome of the primatiue Churche is not vnknowen vnto y e CouÌ„sel For as many as did not sacrameÌ„tally participate in the body bloud of Christ were expelled out of y â— Church or teÌ„ple so farre is it of y â— the