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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13955	A godly and necessarye admonition of the decrees and canons of the Counsel of Trent, celebrated vnder Pius the fourth, Byshop of Rome, in the yeares of our Lord. M.D.LXII. and. M.D.LXIII. Wrytten for those godlye disposed persons sakes, whych looke for amendement of doctrine and ceremonies to bee made by generall counsels. Lately translated out of Latine.; Pia et necessaria admonitio de decretis et canonibus. English	Flacius Illyricus, Matthias, 1520-1575.; Parker, Matthew, 1504-1575, attributed name.	1564 (1564)	STC 24265; ESTC S118528	89,422	138

do approue and cōfirme 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 clēse y e doctrine of the Churche frō errors whiche haue not once with their litle finger touched any one error of y ● Scholastical or Papisticall doctrine wherewith their bookes and decrees ouer flowe but they are assēbled 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 Christēdome 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 Christiā religiō to asswage the calamities of these times to quiet y ● cōtrouersies of Religiō 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 cā by no other meanes be asswaged or the cōtrouersies cōcerning reli giō quieted vnlesse the olde aūciēt superstitiō idolatry be called agayne into the Churche y ● al godly teachers whom they in this place vnderstand by disceatful tōges shuld euerywhere be put to silēce y t such which hithert●… being instructed w c y t word of God haue gayne sayd their impietie playnly cōuinced 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 licēce for y ● maintenance therof whē as it is not possible y ● there should be a greater dissolutiō of lyfe maners in all orders but especially in the Clergy And although as I suppose I haue hitherto sufficiētly plētifully declared y t the Coūsell of Trent in this firste decree hath most briefly cōdēned y e soūd doctrine of y e Gospell in a maner in al his partes articles so y ● I nede not to rehearse any mo things whereby to declare y t all godly mē ought to abstaine frō the amitie familiaritie therof as frō a most deadlyopē enemie of y e eternal truth celesti all doctrine yet neuerthelesse bycause we would in other things also satisfie y ● 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 cōmuniō 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 assēbled together in y e holy ghost the self same legares of the Apostolical seat being presidētes 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 ●…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 cōtayned and farre and wide spred abrode hath to muche increased whiche thyng in dede was the cause that many reformatiōs 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 cōsider 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 Christiā verity and more commodiously deliberate and decree cōcernyng 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 ▪ 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 Coū sell he should not doubt but that he shall w t much fauor be heard of the holy Synode But bycause y ● 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 cōmon mother vpon the earth whiche can not forget those whō 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 fectiō 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 mā but of the holy ghost let thē not hardē their harts but not walking in their own sēse nor pleasing thē selues let thē be stirred vp cōuerted 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

wisedome vnderstanding y ● spirit of counsel of piety folowing y e iudgement custome euen of y e church decla reth teacheth y t the laity Clergye whiche celebrate not ar by no precept of god boūd to receaue y e sacramēt of y e Eucharist vnder both kynds neither can it by any meanes fayth being kepte be doubted but y ● cōmunion of y e one kind is sufficiēt for them vnto saluation For although the Lord Christ in his last supper instituted and deliuered vnto his Apostles thys reuerent Sacrament in the formes of bread and wine yet that institution and tradition tend not to that end y t al the faythful of Christ should by the ordinaunce of the Lord be bound to receaue both kindes Neyther also is it rightly gathered out of that Sermon in the sixt chap. of Iohn that the communion of both kinds was commaunded by the Lorde but either of thē is to be vnderstand according to the sundry interpretations of the fathers and Doctors For he which said vnlesse ye shall eate the fleshe of the sonne of man drinke his bloud ye shall not haue life in you Said also If a man shall eate of this bread he shall liue for euer And he which said He whiche eateth my flesh drinketh my bloud hath eternall life Said also The bread which I will geue you is my fleshe for the lyfe of y e world And lastly he which said He whiche eateth my fleshe drinketh my bloud abydeth in me and I in him Said neuerthelesse He whiche eateth this bread shall lyue for euer The power of the Churche concerning the dispensation of the Sacrament of the Eucharist Chap. ii FArther it declareth y ● this power hath alwaye ben in the Churche that in the dispensation of the sacramentes their substaunce being saued it should ordeyne or alter those thinges that it iudgeth more expedient for y e vtilitie of y e receauers or for the reuerence of the Sacramentes according to the variety of things tymes and places And the Apostle also seemeth playnely to signifie the same whē he sayth Let a mā so iudge of vs as the ministers of Christ and dispensers of the mysteries of God And that he in dede vsed this power it is manifest ynough as well in many other places as also in this selfe same Sacrament who hauyng diuers thinges concernyng the vse thereof the other thynges sayde he wyll I dispose when I come Wherefore the holy mother Churche knowyng this her authoritie in the administration of the Sacramentes although at the begynning of Christian Religion the communion vnder both kyndes was verye muche vsed yet in processe of tyme that custome beyng nowe euerye where chaunged the holy mother Churche I saye beyng led by wayghty and iust causes hath allowed thys custome of communicatyng vnder one kynde and hath decreed that it shall be counted for a lawe whiche to refuse or without the authoritie of the Churche at pleasure to chaunge shall not be lawfull That the whole and perfect Christ and a true Sacrament is receaued vnder either kynde Chap. iii. Farther it declareth that although our redemer as it is before sayde in that last Supper instituted this Sacrament in two kindes and deliuered it to his Apostles yet we must nedes confesse that vnder one kynde onely whole and perfect Christ and y e true Sacrament is receaued And therfore as touchyng the fruite they are defrauded of no grace necessarye vnto saluation whiche receaue but one kynde onely ¶ That infantes are not bounde vnto the Sacramentall Communion Chap. iiii Lastly the selfe same holy Synode teacheth that infantes wantyng the vse of reason are by no necessitie bounde to the sacramentall communion of the Eucharist for so muche as beyng by the lauacre of Baptisme regenerate and grafted into the body of Christe at that age they can not lose the grace of the children of God alreadye obtained Neither yet is antiquitie therfore to be cōdemned if in certaine places at any time it obserued that maner For euen as these most holy fathers had accordyng to the consideration of that tyme a probable cause of theyr facte so vndoubtedly is it without cōtrouerly to be thought that they did it without any necessitie of saluation Canons of the Communion vnder both kindes and of the communion of infantes The first Canon IF any man shal say that by the cōmaundement of God or of necessity all and singular the faithful of Christ ought to receaue both kyndes of the most holy Sacrament of the Eucharist let hym be accursed The second Canon If any man shall saye that the holy Catholike Churche was not by iuste causes reasons led that the Layty and Clergy whiche celebrate not should cōmunicate only vnder y ● forme of bread or that it therin erred let him be accursed The third Canon If any man shall deny that whole and perfect Christ the fountayne and author of all graces is receaued vnder the forme of bread onely bycause as some falsly affirme it is not accordyng to Christ his owne institution receaued vnder both kyndes let him be accursed The fourth Canon If any mā shall say y ● the cōmunion of the Eucharist is necessary for infantes before they come to yeares of discretion let him be accursed But as for the two other Articles proposed and not yet discussed namely whether the reasons by which y e holy Catholike church was led y ● lay men also such Priests which celebrate not should cōmunicate vnder the forme of bread only should so still be retayned y ● by no meanes the vse of the cuppe shoulde bee permitted to any And Whether that for certaine honest reasons and agreyng to Christian charity the vse of the cup is to be graunted to any nation or kingdome vnder any conditions and what conditions they are The selfe same holy Synode doth reserue to an other tyme to be examined defined as soone as occasion shalbe offred For so muche as the fathers of this Counsell haue in the proheme decreed that we must not otherwise beleue teach or preach of the Sacramēt of the Eucharist thā they shall thinke good therfore their doctrines Canōs are diligētly to be examined But y ● Coūsel declareth teacheth that y ● lay men are by no precept of God bound to receaue the Sacrament of the Eucharist vnder both kindes This decree they confirme by a horrible Canon If any mā shall say say they that by the cōmaundement of God or necessitie of saluation all and singular the faithfull of Christ ought to receaue both kindes of the Sacramēt of the most holy Eucharist let him be accursed This Canō must diligently be examined y ● al mē may see not only the audacitie rashnesse of this Coūsell but also their extreme sacrilegous impiety For where as Christ cōmaūded not only his xii Disciples but also al his faithfull y ● out of y ● cup they

cōsiderations a cōtrary custome hath grown in vse being by y e church praysed com maūded which cōmaūdemēt appeareth by such a custome which is y e best interpreter of laws such a receiuing is rash presūptuous offēsiue sedicious a disturbing of Ecclesiastical rite cōsequētly inducing to eternal dampnation Now hast thou after y e reasōs rehersed here as it were in one word again repeted in a sūme what the counsell of Cōstāce thinketh of y e cōmunion vnder both kinds namly that the receauing of it nether is nor euer was by y e law of god And y t thei which endeuor themselues to put it in vse ar rash presumptuous seditious disturbers of y e church of God which incurre the blame of geuing of offence it iudgeth them worthy of eternal destruction and hel fire But thereason wherebye they proue the deniall of the cuppe and the vse of one kinde doe not onelye wante the woorde of Godde but are moreouer folyshe ridiculous blasphemous against Christe and contumelious against●… the church of God as it is manifest by those things whych we haue before spoken But graunt that ther wer some daūger if the vse of the Cup should be retained what was the prouidence of these fathers greater than the wisedome of Christ of his Apostles Could not they also see these daungers and admonish the church thereof that so great a Sacrament of God shoul●… not be prophaned Of these reasons soundeth the second Canon of y e Coūsel of Trent wher it saith If any man shal say that the holy catholike Churche was not by iust causes and reasons led that the laimen also the Clergy which celebrate not should cōmunicate vnder the forme of bread onelye or that it therin erred let him be accursed Thou seest christiā reader that by the authority of the Counsel of Trent reasōs that are foolish blasphemous contumelious agaynst the Churche of God are counted and allowed for iust causes which if any man shal gainsay let him be accursed Many haue hitherto doubted certaine also haue vtterlye denied that the Counsell of Trent is ruled gouerned by the holy ghost But I do not onely nothing doubt thereof but am fulli persuaded y e the coūsel assēbled vnder Pius y e. 4 B. of Rome is not at al gouerned or ruled by y e holy gost For men y ● ar sober left onely vnto humane iudgemēt or sense would neuer ordain things so absurde which hitherto haue ben mencioned to haue come from this coūsel But bicause the fathers of this counsel haue once fully determined vtterly to plucke vp by the rootes blot out extinguish the doctrine which we professe God punisheth in them the syn of obstinate malice euen w t the synne of most grosse errors as y e apostle hath left in writing God saith he sendeth on them the efficacy of illusion y ● they shoulde beleue lies to the end al they might be iudged which haue not beleued the truth but haue consented vnto iniquitye And thys grosse ignorance blasphemy of the counsel is so directed of the lord that it profiteth the Church of God For al y e true faithful do now not only se but also euē fele with their hands y e the fathers of the counsel ar deliuered vp into a reprobate minde that they defend most grosse palpable errors tread vnder foote the manifest truth In the third Canon is confyrmed y e self same sacrilege manifest idolatry that vnder the paine of a curse we must beleue that whole Christ is receaued vnder one kind onely But how can the faithful beleue this when as it wanteth the woord of promise For faith leaneth vnto y e word of God but ther was neuer any word of God that Christe would in the bread only dispense his body blood there is no wher such thing extant in the Euangelicall historye or writing of y e Apostles These subtilties as touching christ y t he is not deuided ar of no force We know that fyrmly beleue it But here the question is not of the integritye of Christ but of the dispēsation of his body blood He receiuing the cup said Drinke ye al of this this is my blood c. This cup being abrogated how canst thou w c a true faith settle thy self y ● in the vse of y e bread thou art made partaker of his blood For when he toke the bread he said not this is my blood or eate ye my blood How subtile soeuer this impiety be yet can they neuer defende support thys sacriledge In the. 4. canon they deale very hardly with the holy fathers especially w t Cyprian Augustine also with the church y t was at that time wherin was accustomed y t vnto infants also of Christiās the Eucharist was geuen But although we also disalowe this custome neither thinke it mete to be called again into the church yet iudge we y ● the holye Fathers ought more gentlye to be delt with in this matter But farre bee it from me that I shoulde prescribe any thing to y e spirite of this counsell which seing it hath vpon iust causes cōfirmed this sacrilege in this sacramēt it shall also vndoubtedly if God will haue most wayghtye most iust reasons of this curse which reasons to resyst is to sin against the holy ghost To these four canons they adde other two articles whither for any cause or consideration the vse of the cup is to be permitted vnto any man Also whether that for certain honest reasons such which agree with Christiā charity y e vse of the cup is to be graūted to any nation or kingdom vnder certayn conditions what cōditions they are The examinatiō definīg of these they reserue to an other time Undoubtedly a worthy deliberation consultation of so long time in a thing so obscure doubtfull wherof childrē that are but seuen yeres of age are able to geue sudgemēt if they be but well enstructed in theyr catechisme But the words of the counsell are diligently to be marked whither for any cause or consideration the vse of the cuppe is to be permitted vnto any man The institution of Christ is w t the coūsel of Trēt no cause or reasō at al why ye good holy fathers can bring or deuise anye other reason than the precept cōmaundemēt of Christ yea his very expres wil What wil ye be wiser thā Christ thā the apo stles than y e primatiue church Or what sacrilegious bold nes is this that ye wil not but vpon certain conditions those as we shal a litle afterwarde heare most vngodlye graūt the vse of the cup not to the vniuersal church but to som certain nations kingdoms ●…e vnderstand as I suppose Germany England Denmark now peraduēture Fraunce also which for the most part hauing left the fylthinesse of the babilonish whore

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 ●…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 〈◊〉 ●…he when they are preseut they are more hurte than when they are absent Whiche thing the Byshops them selues vndersta●… better than my pen is able to expresse If they of the Papacy mynde in the Counsell earnesssly to prosecute the matter of Reformation why do they not wayghe the griefes proposed by the Orders of the Empyre vnto the Legate of Adrian the Bishop of Rome in the Imperiall assemblies at Norimberge in the yeare of our Lord. 1523. Unto whiche vnlesse they as it is mete aunswere who will beleue that they haue any regarde of thys thyng But whilest I exactely consider and waygh with my selfe all singular these things I can not hold my selfe but that I muste talke a fewe wordes with the Fathers of the Counsell Ye remember as I suppose the moste seuere admonition of the Lorde made by Malachy vnto 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 fou●… in hys lyppes he walked with me in peace and equitye and dyd turne many one awaye from their synnes For the Priestes lyppes shoulde preserue knowledge and they shoulde se●…e the lawe at hys mouth for he is the Aungell of the Lorde of hostes But ye are gone out of the waye and haue caused many to be offended at the lawe ye haue broken the couenaunt of Leuy sayeth the Lorde of hostes Therefore haue I also made you to he dispysed and vyle before all people bycause ye kepte not my wayes but haue bene parciall in the lawe but the Lorde shall destroye both the master and the scholer out of the tabernacle of Iacob with hym that offreth an offring vnto the Lorde of hosses Knowe ye that thys admonition pertayneth vnto you vpon whome ye haue turned all the eyes of whole Christendome For euen as the Lorde made a league with the tribe of Leuy whose office was to kepe knowledge that beyng demaunded concernyng the will of GOD they shoulde aunswere and instructe the people of GOD So also woulde he haue the Byshoppes to be diligent kepers of the Apostolicall doctrine and to be successors vnto the Apostles not so much in seate as in doctrine But alas that thyng hath happened in our tymes and in the tymes of oure Elders which the Prophet complayned of concerning the priestes of hys tyme. For in steade of knowledge and the lawe of God are kept humane traditions whiche are repugnaunte vnto the lawe and will of God Ye haue departed from the way of the Lorde and haue bene an offence vnto many in the lawe of the Lord which haue embraced these doctrines Christ sayd vnto the man that was sicke of the palsey Haue confidence my sonne thy sunnes are forgeuen thee But contrarily ye Fathers of the Coūsell 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 cōmaund tocal vpō Saints also Christ concerning y e bread of y e supper saith Take ye eate ye Ye cōtrary ordayne y e it must be kept til to morow included and ear●…ed frō 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 ● 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 ● end ye would establish the glory of the priestes ye violate and teare in peces the Testament and laste will of the Lorde●… namely y ● 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 hon●…ure and estimation of priestesis euery where decayed which sometymes were moste highlye esteemed of Kynges and Princes and of the people of God Inipute this contempt vnto your selues your owne sinne is the cause thereof for that ye haue forsaken the law of the Lord and haue departed