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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

māner cōclude no otherwise Who therfore would not deride theyr decrees It is neces sary y e they com armed w t other argumēts if they wil w t ex treme vnctiō succor their masse being now sick in a mā ner in al prouinces and kingdomes geuing vp the ghost Howbeit they are not ashamed in y e meane time to affirme y ● the sacrifice of y e masse doth not derogate the sacri fyce of y e cros If by vertue of y e sacrifice of y ● Crosse al sins ar forgeuē as y e doctrine of y e prophetes of y ● Apostles euery wher teach it followeth y ● by y e sacrifice of y e mas no sy n is forgeuē but if certaine sins are forgeuē by y e sacrifice of y e masse as this decre manifestly sayth Thē not al sins are forgeuē by the sacrifice of y e crosse Let al vp right men here iudge what a great derogatiō it shoulde be to y e sacrifice of the cros if they affirm y e in themas is a sacrifice propitiatory for y e syns of mē And vnles y e whole worlde had bene bewitched with this opiniō y ● by y ● work of y e sa crifice of the masse sins are erpiated the rightes yearely reuenewes of the sacrificing priests and Monkes had not so encreased who haue almost scraped vnto them selues all the treasures of the worlde Let al the godly readers also marke in thys place y ● the masse whyche was allowed by the Interim is condemned of the counsel and vtterly taken away vnder color wher of many were deceaued especiallye for y e in the imperiall assemblies it had the byshop of Sydon as a trompet and open publysher thereof who perswaded men that in the restauration of the masse is not cōmended vnto y ● church a sacrifice propitiatory but a sacrifice of commemoratiō or of thanks geuing for there was but one only sacrifice propitiatory which was done vpō the crosse but in the is a sacrifice of thankes geuinge or of commemoration wherein the passion of Christ should be represented But wheras the councel sayth that the frute of the sacrifice of the crosse is by the sacrifice of the masse applied to the beholders of the masse is receiued of them therof they bring no reason at all wheras there was yet moste nede of all For the holy scripture in no place maketh any mencion of this applicacion Discipulus in dede in a ser mon of the. 12. fruites of the masse maketh menciō of this also but w tout testimony of the scripture The scripture teacheth y ● the benefites of the sacrifice of Christ are appli ed vnto the beleuers by the receyuing of the sacramēts but no where do they teach that they are applied to the beleuers by the receuig of the sacramēts but no wher do they teach y e they are applied by hering or seing of masse Wherefore it is a horrible prophanatiō of y ● supper of the Lord which y e coūsel in this place cōfirmeth y ● also y e sacrifice of y e masse is to be offred euē for y e dead as the coū sel termeth for such as ar not yet fully purged For y e lord instituted y e Eucharist for y ● liuīg not for y ● ded Nether would we haue only lokers on herers but gests eaters drinkers acordig to his institutiō which shuldshew forth his death But of y e error y ● mē are purged in y e fyre of purgatory we haue before spokē inough namely y ● it is nothing els but a vayne fayned lye brought into the church through ignorance of 〈◊〉 power of y e passion death of Christ. For soules are not purged frō sins by any fire either terrestial or infernal but by y e deth blud of Iesus Christ as Iohn saith The blud of Iesus christ his son clēseth vs frō al sin Euen as therfore there is no purgatory fyre so also is it nothing els but a prophanatiō of y ● supper of y e Lord to offer sacrifice for the dead whome also it should nothyng profet although it did much profyte thē y e be on lyue For y ● ministery of y e word y e Sacramēts was instituted for y e liuig not for y e dead But it profiteth y ● dead so farforth as it was applied vnto thē when they wer on liue after death there is no more application by the ministerye of them that be on lyue In the which doctrine or decree ar confyrmed two pernitious errours One is That masses are to be celebrated in the honour of saintes The other is that the aydes and helpes of saintes are to be implored both whiche are repugnaunt vnto the expresse word of God For Christ instituted not the Eucharist to the memorye of saintes but for the commemoration of hys death do this sayth he in remembrance of me not of my mother or of my saints Paule calleth it the shewing forth of the death of Christs and not of saintes For although it be not of it selfe vngodlye euen in the vse of the Eucharist to make mentiō of the saints whiche haue valtantly lost theyr liues for the glory of Christ and constantlye shed theyr bloude in confessing of hym as we rede was done in the primatiue church yet is it synne and a horrible prophanation of the Supper to teachy ● by thys worke wrought the aydes and helpes of saintes are deserued and applyed vnto them When as in the Euchariste Christ dealeth with the faythfull and the faythfull with Christ and not with dead saintes But of it selfe it is wicked and idolatrous to call vpon saintes For inuocation of saintes not onely wanteth an expresse commaundement and promise of God but it is ex pressedly commaūded in the scripture y e we should cal vpon God only in all aduersityes Call vpon me in the daye of tribulation and I will deliuer thee and thou shalt glorifye me Christ also Come vnto me all ye y ● laboure and are laden and I will refreshe you But of y t dead saintes the Scripture testifyeth y ● they are ignoraunte of thynges humane as it is written Abraham knoweth vs not and Israell hath not knowen vs. Thou Lord art oure father our redemer c. For y ● meanyng of the Prophcte is we in vayne conuert our selues eyther to Abraham or to Israel which are dead and are ignoraunt what is done on earth vnto whom our cogitatiōs and temptations are not opē But thou God only arte the searcher of our heartes and imbracest vs with a fatherly affection whiche also onely and soly canst deliuer vs from all euill Wherefore forasmuch as it is of it selfe wicked to emplore the aydes and helpes of saintes whither it be in spirituall things or in thinges outward corporall y e impietye is by this decree

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

❀ A godly and necessarye admonition of the Decrees and Canons of the Counsel of Trent celebrated vnder Pius the fourth Byshop of Rome in the yeares of our Lord. M. D. LXII and. M. D. LXIII Wrytten for those godlye disposed persons sakes whych looke for amendement of Doctrine and Ceremonies to bee made by generall Counsels Lately translated out of Latine Psalm xxvi Odi ecclesiam malignantium I haue hated the Congregations of the wycked Math. xv What soeuer my heauenlye father hath not planted shalbe plucked vp by the rootes ¶ Imprinted at London by Iohn Day dwellyng ouer Aldersgate beneath Saint Martins ¶ Cum gratia et priuilegio Regiae Maiestatis per septennium The. xix of February 1564. These bookes are to be sold at hys shop vnder the Gate ❧ The Preface to the Reader OUr Lorde and Sauioure Iesus Christ when he hadde confirmed the mindes of his Disciples agaynste the daungers of persecution whych they shoulde be in daunger of for the confession of the truth of his doctrine with a spirite thurstyng our saluation brake foorth into these woordes What profiteth it a man sayd he though he win al the world if he lose hys own soule Or what recompence shal a man geue for his soule And his meaning was to admonish not onely his Disciples but also al vs together with them how much the saluation of soules is to be made of which being deliuered from the bodye and once abiected from God can by no price or recompence he redemed agayne But then are they most of al endaungered when they straye from the true knowledge of God and his syncere woorshipping For God is lyfe and truth and therefore the death of the soule is to decline frō the rule of the wyl of God reuealed in Christ. But bicause the Lorde speaketh not vnto vs from heauen but hath vpō earth instituted the ministery of teaching whereby men are instructed of the wil of God we see that for that cause I say men are diuerslye affected For they which teach in the churche of God doo not euerye where professe one and the selfe same doctrine And when Christ sayde of true teachers He that heareth you heareth me And agayne If he shal not heare the church let hym bee vnto thee as an Ethnicke and a Publicane they excedinglye doubt vnto what congregation in so great a diuersitye of opinions they ought to soyne them selues For on the one syde they are holden by ordinary succession as they ca●… it and custome and consent of very long tyme in whose congregation yet neuerthelesse they see very many errours and no small abuses which they them selues vnderstand and iudge that they ought of necessity to be amended On the other side against humane traditions they heare the expresse woorde of God brought foorth and vrged but for asmuch as they fynde among those mē also occasion to be offended and chiefely bicause they thinke that the chaunging of doctrine and ceremonies pertaineth not vnto euery man but vnto the ordinarye power they can scarse tel which way to turne them selues They flye therefore vnto the authority of a Counsel as to an onely sanctuary whereby they iudge that dissension sprong in the Church may most commodiously be taken awaye Of which thyng when deliberation was had long tyme and often by the orders of the Empyre neither yet by any conditions whereby on eyther syde it was requyred it could be obtained the saluation of many men hath by the stay of so long tyme bene miserably endaungered And although such are iustly to be reproued whych neglecting the very sounding from heauen of the sonne of God Heare him haue a regarde vnto the authority of men for the consideration of our saluation is not so obscurelye taught but that euen the moste simplest in fayth may comprehende it yet I thinke not that this kinde of men is to bee abiected But rather in that part wherin we see that they ar sicke we must after the exāple of the Apostels to our power study to heale thē For that happeneth in this our time which we reade happened at Ierusalem on the day of Pentecost after the ascention of Christe into heauen For when the people saw and heard the Apostels with sundry tounges celebrate the wonderful things of God whom yet the Priestes Scrib●…s and Phariseis had a litle before condemned and persecuted they were vtterly at their wyts ende and in doubte whose doctrine they should embrace For Christ seemed no lesse to commend the doctrine of the Phariseis than the doctrine of the Apostels when he said Upon the chaire of Moses syt the Scribes and Phariseis that which they say doo ye What maruaile is it if the rude and vnlearned people were doubtfull For the Phariseis vnto whom they were so long tyme addicted in learning the woorshippyng of God taught one thing and the Apostels an other thing The selfe same thing vndoubtedlye wee see happeneth in this our age For with our Elders great hath bene the authority of the Church of Rome wherewith the eyes of many men are yet styl blinded But no lesse yea rather farre greater is the authority of the woord of God whereby are reproued errours and abuses which haue throughe the negligence and auarice of men crept into the Church A man that wyl ryd him selfe our of these difficulties ought not vtterly to be vnskilful in holy matters and so to be addicted vnto the Church that in the meane tyme he same not against the manifest wil of God expressed in the woord of the Gospel But there are two rockes betwene which godlye men must wyth great care and diligence sayle For some by reason of lightnes of mind without iudgement and true faith embrace euery maner of religion But other some to stubbornlye resist and wyll not once so muche as vauchsafe to know the doctrine set foorth bicause their minde is bent vnto an opinion which they defend for the truth Or bring ouercome with the pleasures of this worlde they haue no care of the truth nor saluation of their soules But there is none amongest them that are trulye godlye so rude to thinke that so great inconstancye of minde in the doctrine of religion or stubbornes in errors should be numbred among vertues but by the holy scriptures they are taught that either of them is to be auoyded For against inconstancy the Apostle speaketh Let vs not be as ●…ytile ones wauering neither let vs be caried about with euerye wynde of doctrine But against stubbornes in errour Iohn hath left in writing Proue the spirites whether they be of God Wherwith the selfe same Apostle agreeth Quench not saith he the spirite despise not prophecies But proue ye al thing that which is good hold But bicause it is a singular gift of God to proue spirites and as the Apostle saith prophecye that is the naturall interpretation of the holy scripture belongeth not to euery man Manye suppose that thys

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