â—…estifieth it is the sauor of death to death to these that perishe so vndoubtedly haue the Sacramentes the selfe same consideration whiche are added vnto the promises of God to coÌ„firme and increase grace offred by the promises of God and receaued by faith â—…y this error Monkes of the later tyme haue endeuored them selues to commeÌ„d the celebrations of their Masses and to persuade meÌ„ that by the worke wrought they are profitable for those for whoÌ„ they are celebrated wheÌ„ as they neither confer any grace to the liue sacrificer neyther yet profit the dead or lookers on y â— stande by This error beyng alredy oftentimes confuted the CouÌ„sel goeth about to establishe In the xiii CanoÌ„ they coÌ„firme all magicall histrionicall rites which were by litle litle brought-into y â— Church of God and they vrge theÌ„ with so great a necessitie as â–ª though they were y e worshippyng of God y â— they do not only iudge these to sinne but also strike theÌ„ with theyr curse whiche haue either omitted or chaÌ„ged any of theÌ„ The wordes of y e CanoÌ„ are these If any maÌ„ say y â— the receaued allowed rites of the Catholike Church accustomably vsed in the soleÌ„ne administration of the Sacramentes may either be conteÌ„ned 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 coÌ„demned the doctrine of Christ of y e Apostles coÌ„cerning ChristiaÌ„ liberty wherof y â— Apostle hath writteÌ„ In the libertie wherin Chriâ—…hath delyuered you staÌ„dye be not ye wrapped agâ—… 〈◊〉 y â— yoke of seruitude Christ also saith They worship me in vaine trâ—… thing y e doctrines precepts of meÌ„ The practise of y â— Apostles is coÌ„deÌ„ned which not only by y â— testimonie of y â— â—…gelistes but also of the high Priestes vsed not these rites they baptised w t al maÌ„ner of water Platina in y â— life of Sirtus y â— fyrst testifieth y e Peter celebrated y t supper of y t Lord w t the Lords prayer w t out any other rites Not only all y â— pastors of our church are coÌ„demned but also y â— primatiue churches which were vtterly ignoraÌ„t of these rites which humane wisedome hath inueÌ„ted 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 theÌ„ 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 y e the church should be instructed y â— the opinion of necessity and worshipping is to be taken away which opinioÌ„ also conuerteth into horrible Ido latrye thynges that are of theyr owne nature meane and indifferente In theyr Canons of baptisme although they leaue vnto vs y e 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 y e is baptised to obserue the whole lawe of Christ in y e opinion wherin the Scholemen haue deliuered it namely y e 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 writteÌ„ 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 y e are Baptised but by a byshop what other thyng is thys thaÌ„ a humane tradiion and a magicall kynde of inchantement We rede in dede in the Euangelist Marke y e the Apostles annoynteâ—… many sicke folkes with oyle and healed theÌ„ but this was a medicine of y e body and not an instrumente of geuing or communicating the grace of the holy ghost which it sygnifyeth we will not speake of the blessyng of the oyle which is altogether magicall before it can serue for thys spectacle 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 y â— 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 y t 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 y e least the prin cipall pointes of the former Counsell of Trent wherin I trust I haue she wed that the true and heaueÌ„ly doctrine of originall sinne of free will of y t law and of the Gospel of grace iustification of the merite of the passioÌ„ death and resurrection of Christ of the certaynty of our saluation of faith and good workes of the SacrameÌ„tes 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 theÌ„ 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
and as it is wrytten in Czechiel are greeued at all the abhominations which ar done in the church whom the Lord in due tyme wyll bryng foorthe together with Nichodemus and Ioseph that they maye set foorthe hys glory and with a constant mynde succour the Church nowe beyng sycke 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 CoÌ„munion 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 caÌ„ 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 vocatioÌ„ 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 thy nurcyng Fathers and â—…uenes thy nurces And in the Psalme lift vp your gates ye Princes and beâ—…e lifte vp ye eternall gates and the King of glorye shall enter in 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 Iosâ—…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 iu into the Church Anarchia no lesse perâ—…lous then was the pontifical impiety and tyrranny by whych meanes the purenes of doctrine shoulde easelye be corrupted and Churches should be seuered and draweÌ„ 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 eleâ—…t whoÌ„ 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 ¶ Imprinted at Lon don by Iohn Day dwellyng ouer Alderigate beneath Saint Martins Cum gratia priuilegio Regiae Maiestatis Math. 16. Luke 10. Math. 18. Actes 2. Math. 2. Ephesi 4. Iohn 4. 1. Thes. 4 Actes 15â—… In the couÌ„sel of Basill Sâ—…ss 1. Gala. 1. 2. Iohn 1. Math. 7. Luke 3. Sess. v. Decr. i. Sess. vi Can. vii Can. xii Can. xii Can. xiii Can. xviii Can. xxviii Can. xxx Math. xv Esay xxix Ierom vpoÌ„ the. 〈◊〉 Chap. of Daniell in his preface vpon Daniell Sess. v. Decr. i. Exod. xx Deut. vi Rom. vii Sess. vi Ephes. ii Iohn xv ii Cor. iii. Rom. xiiii Rom. iiii In the same place Psal. xxxij Ephes. ii Esa. liii Act. iiii Marke i Rom. iiii Rom. viii Ephe. iii Iames. i Heb. iiii 〈◊〉 Cor. xv Psal. 143 Marke ix 〈◊〉 Peter iii Rom. viii Ephe. i Rom. vii Galat. v ii Thes. iii. ii Cor. xiii Eph. iii. Iames. ii Gala. v. i. Cor. xiii Rom. i. Ierem. xxâ—…i Esay liii ii Iohn i ii Iohn ii 〈◊〉 Cor. â—…i 〈◊〉 〈◊〉 Titus i. Psalme li i. Cor. i ii Cor. i Rom. iiii Ephe. iiii Ephe. i Rom. viii ii Cor. i Stanislaus Hosius Bisshop of Uarmienum Cardinall agaynste Brentius Mark xvi Rom. iiii ii Cor iiii Gala. v. Math. xv Gala. v. Marke vi Iohn xiiii Luke xxii Heb. v. Esay liii ii Cor. v Gal. iii. Heb. i. Rom. viii Heb. 13. In the pon tifical boke folio 20 Exod. 12. 1 Cor. 5 Mal. 3. Ierome bâ—… on the. 3 chap of Malachye 1. Cori. 11. Micheâ—… Heldgug bishop of Sydon at the counsell of Auguste celebrated in the yere 1548. Discipulus in his part of Saints Sacrifice for the dead 1. Iohn 1. 1. Cor. 11. psal 50 Math. 1â—… Esay 63. Heb. ix Luke xvii Gal. v. Phillip iii. Rom. viii Iohn xvi i. Ioh. ii Dilemma i. Iohn ii In his 48. sermon of the 12. frutes of the Masse 〈◊〉 Cor. xi Math. xxvi Gabriel Biel vpon the Cannon of the Masse Lect. lxxxi All standers by at the Masse eate the body of Christ by the Priestes mouth Marke 14 â–ª Christ and his Apostles in danger of droÌ„kennes if vva ter had not ben mingled with wyne Ergo by the fa thers there are but two Sacra meÌ„ts flowyng out of Christes syde Ioan. 3. Clerus whiche they turne cler gy signifieth a Lot which Peter applieth to al ChristiaÌ„ meÌ„ but Popish sacrificers apply it vnto theÌ„selues onely Math â–ª 26. Marke 14. Luc 22. The pope very Antichrist Thess. 〈◊〉 Gerson in his treatyse against â—…he heresy of communica ting of the lay men vnder both kyndes Note y e hor rible blasphemy 1. Cor. 10. 11. Christ hys bloud turned into Uineger Christe his bloud putrifyed Math. 26. 1. Cor. 11. Exod. 12 i. Cor. x. i Cor. xi The. 18. homely vpon the latter Epistle to the Corin. Chriâ—… the author of synne Mat. 26. 28 Math. 24. 1. Reg. 19. 1. Cor. 3. Ephe. 2. Dan. ix Luke 22. Deut. 7. 〈◊〉 Thes. 2. Roma 1. Thessa. 1. 2. Thes. 2 Math. 10. Math. 15. Math. xxvi Mark xiiii Luke xxii 1. Cor. 〈◊〉 That is 〈◊〉 â—…lse tytle In the decree of Gratiane Dist. 40. Chap. Sâ—… Papa c. * That is neuer for they haue no Calendes Malach. 〈◊〉 Math. ix Rom. viii Math. xxvi i. Iohn ii i. Iohn ii Math. vi Math. xxvi Math. 15 i. Tim. iii. Tim. i. 〈◊〉 Sam. ii Ierem. 8. Ierem. 7. Ierem. 18. Psal. 94. Math. 28 Dani. 12. Iere. 44. Actes 9. â—…zechi 9. Eâ—…y 49. Psal. 24. Anarchia is Iack or waÌ„t of a Ruler
before the ende of the worlde euen spite of theyr teeth spread abrode hys doctrine thorough but the whole world Nowe let vs also come briefly to confute y t other decrees whiche are set forth concerning the sacrifice of the Masse and the Eucharist ¶ Articles concerning the Sacrifice of the Masse to be examined by the diuines 1 WHither the masse be only a commemoration of the sacrifice whiche was made vpoÌ„ the Crosse and not a true sacrifice 2 Whither the sacrifice of the Masse do derogate the sacrifice that was made vpon the Crosse. 3 Whither in these wordes do this in remeÌ„braÌ„ce of me Christ ordeyned that y e Apostles should offer his body and bloud in the Masse 4 Whither the sacrifice that is made in y e Masse profiteth the receauer only and can not be offred for other as wel quicke as dead also for their sinnes satisfactions other necessities 5 Whither priuate Masses namely wherein the priest onely no other do communicate be vnlawfull and to be abrogated 6 Whither it be repugnant with the institution of Christe that in the Masse water is myngled with wyne 7 Whither the Canon of the Masse do contayne errors and be to be abrogated 8 Whyther the rites of the Churche of Rome wherin the wordes of consecration are spoken secretly and with a soft voice be to be coÌ„deÌ„ned 9 Whyther the Masse ought to be celebrated but in the vulgare tongue onely whiche al meÌ„ may vnderstand 10 Whyther it be an abuse to attribute certayne Masses vnto certayne sainctes 11 Whyther the ceremonies garmentes and outward signes whiche the Churche vseth in the celebration of Masses are to be taken away 12 Whyther it be one and the selfe thing Christe to be offred vp mystically for vs and to be geueÌ„ vnto vs to be eaten 13 Whyther y â— Masse be only a sacrifice of prayse and thankesgeuing not also a sacrifice propitiatory both for the quicke and for the dead Let them declare whyther they be erronius or false or hereticall and to be condemned by the holy Synode And the xiii Articles aboue written concernyng the sacrifice of the Masse whiche are nowe put forth to be examined of the diuines let them be so deuided amongest them that the halfe parte of the diuines of those namely whiche shal speake firste whiche are in numbre 17 maye aunswere onely vpon the 7. firste Articles and the rest of the diuines whiche shall speake after theÌ„ to aunswere vpon the rest of the Articles followyng The decree for the examining of suspect and pernicious bookes was as it were extraordinary But nowe for as much as the â—…ucharist is the third in number of the 7. Romyshe Sacramentes and in the laste Counsell of Trent y e last Canons as touchyng confirmatioÌ„ wer publyshed abrode that all Christendome maye see that the firste Counsell is continewed and not a newe begon now I saye they diligently obserue their purposed order And firste are put forth the Articles whiche contayne the matter of the disputation concernyng the sacrifice of the Masse And these Articles do declare that the doctrine of our Churches concernyng this matter is not vnknowen vnto the Counsell So that they are the lesse to be excused from impietie whilest wittingly and willynglye they condemne the manifest truth yea and euen Christe hym selfe and hys Apostles But it were to be wished for that of these Articles proposed there should be a disputatioÌ„ had in an assembly of al the orders of the empier and of al the nobilitye of whole Christendome whiche matter namely of the sacrifice of the Masse amongest all the holye thyngs of the Papacye is the chiefest But nowe for as much as only vnlearned monkes friers in a corner of y e Citie of Trent confer their sentences together and that suche as are not repugnant and also not seriously but onelye to establishe thys Romishe idole all godly men ought to thinke it to be a trifling and vayne action And such is also the arrogancy of the CouÌ„sell that it thinketh a thing scarse worthy that it should render a reason of his decrees and Canons to the Church of God euerywher in the worlddispersed abrode But as concernyng the preposed articles let vs heare y e doctrine of the CouÌ„sel whiche the monkes and friers ministred vnto the Bishoppes that it beyng confirmed by their authoritie the sayde Articles should be published abrode by Canons ¶ The doctrine and Canons concerning the sacrifice of the Masse THe sacred Sinode c. That the auncient absolute and fully perfect faith and doctrine coÌ„cerning the great mystery of y e Euchariste may be retayned in the holy Catholike Church and be in hys purenesse preserued all errors and heresies beyng put awaye beyng instructed by the inspiration of the holy ghost teacheth and declareth of it in y e it is a true and singular sacrifice these thinges whiche followe and commaundeth the same to be preached vnto the faithful people and to be inculcated into their heartes Bycause vnder the first testameÌ„t as Paul the Apostle testifieth by reason of the imbecility of the priesthode of Leui there was no perfection it behoued God the father of mercy so ordeyning it that an other should ryse accordyng to the order of Melchisedech namely our Lorde Iesus Christe whiche myghte accomplyshe and bryng to perfection euen as many as were to be sanctified The same therefore one God and Lorde although he once vpon the altare of y e crosse would by his death offre hym self vnto God the father there to worke our eternall redeÌ„ptioÌ„ yet bicause by death his priesthode shoulde not be extinguished to the ende that he myghte shewe that he was appoynted a Prieste for euer accordyng to the order of Melchisedech and to the ende he myght as the nature of meÌ„ requireth leaue vnto hys sayde spouse the Churche a sacrifice wherein shoulde be represented that bloudye sacrifice whiche shoulde once be done vpon the crosse and that the memorye thereof shoulde remayne vnto the end of the world and that the sauyng power thereof shoulde be applyed for the remission of those sinnes whiche we dayly committe in hys laste Supper the same nyght that he was betrayed offred hys body and bloude vnto God the father vnder the formes of breade and wyne and vnder the Symboles of those selfe same things he delyuered them vnto hys Apostles whome he then ordayned Priestes of the newe Testament and commaunded them and their successoures in the Priesthood to offer them by these words Doye thys in remembraunce of me as the Catholike Churche hath alwayes vnderstande it and taught For the olde Easter beyng finished whiche the multitude of the chyldren of Israell offred for a memoriall of their Departure out of Egypte he instituted a newe Easter namely that he hym selfe shoulde bee offred vp of the Churche by the Priestes for a memoriall of hys passage out of thys worlde vnto the Father when as he hath by the sheadyng of hys
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 consūmation 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 accordīg to y ◠tra dition 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 frō 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 y t it can not easely without outward helpes be lifted vp vnto the meditation of thinges deuine for that cause the Godly mother y t 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 y e 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 commēdeth thē for that those Masses also ought in very dede to be counted common partly bycause in thē the peo ple spiritually cōmunicateth 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 geuē 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 y e vnion of the faithfull people with the head Christ should be represented And although the Masse contayne great eruditiō of the faithfull people yet y e 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 cōcerning 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 mā 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 mā shall say y t the sacrifice of y e masse is only a sacrifice of prayse thākes 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
of the whole world These testimonies of the holy Scripture of the olde and newe Testament doo manifestlye teache that besides the obedience of Christe made in the fleshe there is no other satisfaction for synnes and that they are fowlely deceaued which do put some part of satisfaction eyther in theyr owne passions or elles in their fained purgatorye To deuide in halfe the merite of the passion of Christ is vtterly to abolish his meryte for he is no halfe or vnperfect redemer but a perfect redemer with one oblatiō saieth the Epistle to the Hebrewes hath he for euer made perfect those which are sanctified Heb. x. But bycause they see that the expiation or satisfaction for synnes is by moste manifeste testimonyes of the scripture attributed onely vnto Christe they goe aboute to auoyde them by a vayne distinction when they teache that the synnes themselues are not expiated but that for the eternall payne dew vnto synnes the satisfaction of temporall payne is expiation made but in affyrmyng of these thynges they shewe in very deede that they are vtterly ignoraunt what remission of synnes is For what other thyng ells is remission of synne than that God fyrst receaueth vs into fauoure and forgeueth the faulte of synnes then also he remitteth the punyshemente whiche we haue deserued by our synnes Wherfore where there is not a full and perfecte remission of payne but that some satisfaction is requyred there also is not a full and perfecte remission of synnes I knowe the Councell of Trent can not vnloose thys knotte and if thys be manifest to be the doctrine of the holy Ghost then will fal away theyr satisfactions for synnes and the fyre of purgatorye shal easiy be quenched And although the Lord somtimes do some what more seuerely chastē those whose sinnes he remitteth according to hys will as he vnderstandeth to bee expediente for them yet is that by no meanes to be counted a satisfaction for y e payne of sinne but a healthfull discipline to kepe them in doing theyr dutie and to cause them to woorke theyr saluation in feare and trembling When we are iudged sayth the Apostle we are corrected of the Lorde least we should be condemned with the world He sayeth not that we are corrected to the ende we shoulde satisfye part of the iustice of God but to the entent we should not synne hereafter or flatter our selues in sinnes Also y t fayned fyre of Purgatorye is manifestly against this sentence of Christ wherin he sayth Uerely I say vnto you he whiche heareth my worde and beleueth in him which sent me hath eternal lyfe shal not come to iudgement but hath passed from death to life It is also contra ry vnto the most sweete consolation of the Apostle which is written vnto the Thessalonians where the death of the Godly is called a sleepe I will not sayth the Apostle that you shoulde be ignoraunte brethren of those whiche haue fallen on slepe c. But it might be called a wonderfull sleepe if it were ioyned with so greate a tormente of purgatory fyer Which the Sophisters affyrme differeth nothing from the infernall fyre but only in respecte of duraunce of time Whereof you shall heare what the Disciple sayth in his Sermon of soules whose words are these For if all the coales of the whole worlde being gathered together vpō one heape were on fyre and if a man shoulde stande in the middest of them he shoulde not susstaine so greate heate as the soules sustaine in purgatory Of thys fayned fyre of purgatory the holy prophetes and Apostles know nothing y e holy scripture is ignorant therof neyther knoweth it of any other fyre after thys life than of the infernal euerlasting fyre of the damned which shall neuer be quenched but al the misery of those y ◠shal be saued endeth in this world wherein yet also is the beginning of eternall life And although y ◠Byshops of Rome with their Cardinalles Byshoppes Sacrificers and monkes were man◅ yeares ago admonished of all these pernitious errors ye◅ se great is their stubborn◅es and security in defending of errors that in s◅ manifest a lyght of the doctrine of y e Gospell they are bolde to obtrude them agayne vnto Christian people so muche are they bewitched by the spirite of lying that they shoulde not geue place vnto the truth of the heauenly doctrine whiche the Lord hath raysed vp againe in the latter times hath kindled the true lyght in the hartes of many I thought good to admonishe the godly reader of all these thinges before I tooke in hande to confute the rest of the decrees and Canons whiche were made vnder the Bishop of Rome Pius the fourth concerning the Sacramentes all which namely decrees and Canons seing they were allowed by the Counsell gathered together the laste yeare they whiche are but meanely instructed in the doctrine of pietie may most manifestly see y ◠there is no good thing to be hoped for at their handes For what but euen briefly to repeate all things pietie or sounde doctrine canst thou looke for of them which acknowledge not the disease of the corrupt nature of man dare denye it to be sinne contrary to the Apostle Which denye that man is dead thorough sinne and doo attribute vnto him strengthes yet remayning wherby he may apply him selfe vnto grace Whiche also excuse workes of the Ethnikes and infidels from sinne Whiche are ignorant of the nature difference of the law and of the Gospell Which condemne the righteousnesse of faith which thorough the obedience of Christ resteth onely in the mercy of God Whiche teache a man continually to doubt of the grace and fauor of God Whiche dreame y ◠the faythfull can fulfill the lawe of God Whiche besides the passion and death of Christ do teache vs to seeke other satisfactiō in this life in y e world to come What good thing I saye can a Christian Publique welth hope or loke for from suche fathers when as with their peruerse and vngodly decrees they do not o◅ely peruert the foundations and principall poyntes of Christian Religion but also as much as lieth in them vtterly ◅uerthrow them Where as there are fiue principall feast dayes wherein the benefites of the sonne of God are yearely celebrated in the Churche the feastes of the Natiuitie of Christ of hys Passion Resurrection and Ascencion into heauen also the feast of Whitsontyde Of all these feastes the Fathers of the Counsell of Trent haue left vs nothyng but the names and truth of the historye whiche is also in the deuilles vnto whiche fathers thou mayst most aptly apply this sayeng of Paul They professe that they know God but in dedes they deny hym when as they are abhominable and not harknyng to his worde and reprobate to all good workes For the power and fruite of the holye Natiuitie of Christe is to purge and make cleane our vnpure Natiuitie whiche were
do approue and coÌ„firme them with their assent and authoritie By these thinges as I thinke all Christendome maye easly vnderstand that the Cardinals Bishops Monkes Sacrificers called together at Trent by the consent of the Bishop of Rome Pius y e iiii not to cleÌ„se y e doctrine of the Churche froÌ„ errors whiche haue not once with their litle finger touched any one error of y â— Scholastical or Papisticall doctrine wherewith their bookes and decrees ouer flowe but they are asseÌ„bled together with this only purpose and entent to establishe and confirme the Popes tyranny in the Churche and also deuilishe Idolatrye and thorough out al ChristeÌ„dome to oppresse vtterly to ouer throwe sounde doctrine and the folowers therof Wherfore there is no cause why that any man should be deceaued w te these their most flatteryng wordes namely that they assembled together in this Counsell so the increase aduancement of faith ChristiaÌ„ religioÌ„ to asswage the calamities of these times to quiet y â— coÌ„trouersies of ReligioÌ„ to restraine disceatful tongues to correct the abuses of corrupt maners to restore y e true ecclesiasticall Christian peace For the sense of those wordes is y t the calamities of these times caÌ„ by no other meanes be asswaged or the coÌ„trouersies coÌ„cerning reli gioÌ„ quieted vnlesse the olde auÌ„cieÌ„t superstitioÌ„ idolatry be called agayne into the Churche y â— al godly teachers whom they in this place vnderstand by disceatful toÌ„ges shuld euerywhere be put to sileÌ„ce y t such which hithertâ—… being instructed w c y t word of God haue gayne sayd their impietie playnly coÌ„uinced them of manifest idolatry of infinitie superstitions abuses all kind of most pernitious errors yea and also of most great impietie should cruelly be put to death But as touching the correcting of corrupte maners they are so far of to be carefull y t they seme by all diligence to seke a greater liceÌ„ce for y â— maintenance therof wheÌ„ as it is not possible y â— there should be a greater dissolutioÌ„ of lyfe maners in all orders but especially in the Clergy And although as I suppose I haue hitherto sufficieÌ„tly pleÌ„tifully declared y t the CouÌ„sell of Trent in this firste decree hath most briefly coÌ„deÌ„ned y e souÌ„d doctrine of y e Gospell in a maner in al his partes articles so y â— I nede not to rehearse any mo things whereby to declare y t all godly meÌ„ ought to abstaine froÌ„ the amitie familiaritie therof as froÌ„ a most deadlyopeÌ„ enemie of y e eternal truth celesti all doctrine yet neuerthelesse bycause we would in other things also satisfie y â— desire of y e godly reder we will briefly also examine such things whiche they haue decreed of y e bookes of herctikes of y e sacrifice of y e Masse of y e coÌ„munioÌ„ vnder both kindes and of prebendes ¶ The first decree of the second Session of the sacred Counsel of Trent vnder Pope Pius the fourth the xxvi of February 1562. THe sacred oeconominall generall Sinode of Trent lawfully asseÌ„bled together in y e holy ghost the self same legares of the Apostolical seat being presideÌ„tes in it not trusting to humane strengthes but cleauing to the helpe aide of our Lord Iesus Christe who hath promised to geue mouth wisdome vnto his Church hath principally a regard vnto this to restore at the length to his purenesse â—…brightnesse the doctrine of the Catholike fayth beyng in many places corrupted and obscured by reason of the opinions of many whiche disagree among them selues and to reuoke the manners which haue declined from the olde institution vnto a better manner of lyfe and also to conuert the heart of the Fathers vnto the children and the heart of the children vnto the Fathers For as muche therefore as it firste of all considereth that at thys tyme the number of suspected and pernitious bookes wherein vnpure doctrine is coÌ„tayned and farre and wide spred abrode hath to muche increased whiche thyng in dede was the cause that many reformatioÌ„s were with a godly zeale made in sundry prouinces and especially in the hyghe Citie of Rome and yet coulde no healthfull medicine profite thys so greate and pernicious dysease It hath thought good y e the fathers which are ap pointed for this inquisition should diligently coÌ„sider what were nedefull to be done concernyng Censures bookes that they should also in due time make relation vnto the selfe same holy Synode that it may with more ease desseuer sundry straunge doctrines as it were tares from the wheat of ChristiaÌ„ verity and more commodiously deliberate and decree coÌ„cernyng those things whiche shall seme most opportune to the plucking out of doubtes out of the myndes of very many men and to the taking away of the causes of ma ny complayntes And all these thinges â–ª it desireth to be brought to the knowledge of all men what soeuer they be as also by thys present decree it geueth knowledge abrode that if any man shall thinke that by any meanes these things pertaine vnto hym touchyng the matter of these bookes and Censures or any other thynges whiche it hath declared to be handled in this generall CouÌ„ sell he should not doubt but that he shall w t much fauor be heard of the holy Synode But bycause y â— self same holy Synode wisheth euen from the heart earnestly desireth of God those thinges that are profitable to the peace of y e Church y t all we acknowledging our coÌ„mon mother vpon the earth whiche can not forget those whoÌ„ it hath brought forth may with one mynde with one mouth glorifie God the father of our Lorde Iesus Christ thorough the bowels of the mercy of the selfe same God and our Lord and al those whiche haue not communion with vs it allureth exhorteth vnto concorde and reconciliation that they would come vnto this holy Synode embrase charitie which is the bond of per fectioÌ„ preferre the peace of Christ which reioyseth in their harts into whiche they are called in one body Wherefore harkenyng vnto the voyce not of a maÌ„ but of the holy ghost let theÌ„ not hardeÌ„ their harts but not walking in their own seÌ„se nor pleasing theÌ„ selues let theÌ„ be stirred vp coÌ„uerted to so godly healthfull an admonition of their mother For the holy Sinode as it allureth them so also will it embrase them with all duties of Charitie Furthermore the self same holy Synode hath decreed that publique faith or saue conduite may be graunted in a generall congregation and shal haue the same force and be of the same strength and wayght as if it had bene geuen and decreed in a publicque Session The second Decree published in the selfe same ii Session THe selfe same sacred Sinode of Trent lawfully gathered together in the holy ghost the self same legates of the
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 y e wil of God which thyng â—…et is the dewty and office of Byshoppes But they neglectyng that haue turned thys office into Princely gouernamentes and vnder the rytle 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 〈◊〉 â—…he when they are preseut they are more hurte than when they are absent Whiche thing the Byshops them selues vnderstaâ—… 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 the Priestes of the olde Testament 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 fouâ—… 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 seâ—…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 sicke of the palsey Haue confidence my sonne thy sunnes are forgeuen thee But contrarily ye Fathers of the CouÌ„sell of Trent saye Doubt my sonne and appoynt not assuredly of the remission of thy synnes The Apostle sayth The holy ghost beareth witnesse vnto our spirite that we are the children of God Contrarily ye in your Counsel decree that we must perpetually doubt and y t we must haue more regarde vnto our own vnaptnesse and weakenesse then to thys testimony of the holy ghost Christ sayth concerning the cup of the supper Drinke ye al of this Ye contrarily say Let not all but the priestes onely drinke of the Cup. Iohn sayeth Christ is made a propitiation for the sinnes of the whole worlde And againe The bloud of Iesus Christ clenseth vs from al sinne Contrarily ye fathers of the Counsell say That not only the sacrifice of y e crosse but also the sacrifice of the masse is a propitiation for oure sinnes Also that not only the bloud of Christ but also the fire of Purgatorye clenseth vs from some sinnes Christ teacheth vs to call vpon God only Ye being gathered together in this Counsel teach coÌ„maund tocal vpoÌ„ Saints also Christ concerning y e bread of y e supper saith Take ye eate ye Ye coÌ„trary ordayne y e it must be kept til to morow included and earâ—…ed froÌ„ place to place Christ sayth That whiche entreth in through the mouth defileth not man The counsel sayth If any man at certaine times abstaine not from the eating of flesh let him be accursed S. Paul sayth Led a Bishop be y â— husband of one wife which hath obedient children The counsel sayth Let a Bishop haue neither wife nor children and let such as be ioyned in matrimony be put out and suspended from this so holy an office But who can recken vp all the thinges in whiche ye papistical priests haue departed from the law of the Lord This also was the cause why the Prophet sayde in thys place I haue made you to be despised vile to all people bicause ye haue not intended in your hart to geue glory to God Therfore also is your glory troden vnder foote as in an other place the Lorde of hostes speaketh vnto Eli the priest Whosoeuer shall glorifye me I will glorifye hym but they which contemne me shal be made vile To y â— end ye would establish the glory of the priestes ye violate and teare in peces the Testament and laste will of the Lordeâ—… namely y â— priestes should be had in honor and estimation let the lay men be spoyled with the vse of the cup as the Counsell of Constance hath decreed It greueth you very much that the glorye honâ—…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