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
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
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 Counsellâ—… 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 y â— it would haue come to passe that by some lawfull Counsell and publiquâ—… 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 ChristiaÌ„ 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 circuâ—…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 eâ—…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 â—…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 y â— most part very vnmâ—…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
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