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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

but beleueth in him which iustifyeth the wicked his fayth is imputed vnto righteousnesse And agayne Therefore we are iustifyed by fayth that the promes should be firme according to grace And Dauid sayth blessed is the mā vnto whō the Lord hath not imputed sinne And in an other place the same ●…postle sayeth By grace you are saued through fayth and that not of your selues for it is y ● gifte of God not by workes leaste any man should boaste But what nede we to bring forth many testimonies of y e scripture when as the Prophets do euery where teach that the whole consideration of our righteousnesse is to be sought for in the mercy of God applied by fayth for Christs sake In the knowledge of himselfe shall my righteous seruant iustifie many and he shall beare their iniquityes There is no other name vnder heauen geuen vnto men wherin we ought to be made safe This doctrine of Christ of the Prophetes and of the Apostles concerning the free remission of sinnes by faith for Christes sake in his only passiō and death and vtterly obteyned for vs by his obedience the Councell of Trent condemneth as erronious hereticall and deuilishe Wherfore howsoeuer they should graunt vnto vs all other thinges and should in all thinges come to our opinion yet can there be no agreement made betwene vs them so long as they perseuere in this their wicked opinion which as I haue sayd vtterly ouerthroweth the chife head and foundation of the doctrine of the Gospell No lesse impiety hath the 13. Canon wherein we are taught by reason of our infirmitie vnaptnes continually to doubt of the remission of sinnes before God But this opinion is repugnant to the manifeste testimonies of the Scripture and also to the definitiō and nature of fayth For to beleue is nothyng ells than fyrmely and assuredly to appoynte and not to doubt and with cōfidence to geue assent and by y ● meanes doubtyng is contrary vnto faith Wherfore whē we are bidden to beleue we are prohibited to doubt Repent sayth Christ and beleue the Gospell And of Abraham it is written And he was not weake in faith neyther cōsidered he his own body whiche was nowe dead c. But he doubted not at the promise of God thorough vnbelief but was made strōg in faith geuing the glory to God being fully assured that he whiche had promised was also able to do it And therfore it was imputed vnto him vnto righteousnesse I am assured sayth Paul y ● neither death nor lyfe c nor any other creature can seperate vs from the loue of God which is in Christ Iesus our Lord. He writeth also vnto y e Ephe sians In whome we haue boldnesse and entrance with confidence thorough faith And Iames saith Let him aslte sayeth he with faith nothing doubting for he which doubteth is like vnto a waue of the sea whiche is moued and caried about of the wynde let not that man therfore thinke that he cā receaue any thing of the Lord. Also Let vs therefore go boldly vnto the throne of his grace y t we may obteine mercy find grace to helpe in tyme of nede These and like testimonies of the holy scripture teach that by no meanes we ought to put doubt or diffidence in the mercy of God towarde vs and of the obteynement of remissiō of our sinnes but we must firmely settle our selues without any doubting or distrust that thorough faith our sinnes are forgeuen vs by the free mercy of God for Christes sake But in that they adde hauing no regarde to our owne infirmitie or vnapt●… these holy fathers will not in dede haue vs to doubt of the promises of God whiche is most certaine and most firme and abideth alwayes in one sorte but if we looke vpon our owne infirmitie in graunting perseuering for this our infirmitie I say we must continually doubte so long as we liue here To this we aunswere y ● we must in dede haue a great regard to our infirmities and vnaptnesse and we must acknowledge diligently consider it for by it we are vnapt and vnworthy to receaue to be partaliers of the grace of 〈◊〉 as the Cēturion speaketh in the Gospel Lord I am not worthy that thou shouldest enter vnder my roofe c. ●…nd Dauid sayth Haue mercy vpon me O God c. Also As thou Lord looke vpon our iniquities Lord who shalbe able to abide it Also I am a worme and no man ●…c And the Apostle sayeth I am not worthy to be called an Apostle bycause I haue persecuted the Churche of God Dauid also Lord enter not iudgement with thy seruaunt bycause no liuing mā shalbe iustified before thee And is not this to acknowledge his own infirmitie and vnaptnesse But the ende of this acknowledgyng is not a diffidēce or doubting of y ● will of God towarde vs but it rather ought to stirre vs vp that we vtterly dispairying in our owne strengthes shoulde with a sure and firme fayth without any doubting seke righteousnesse life and eternall life in our only Lord sauiour if there remayne any doubtyng in the flesh let vs say with him in the Gospel Lord helpe my vnbeliefe Wherfore the holy scripture teacheth that men ought so to be assured o●… y ● grace mercy of God towardes them that in the meane tyme they forget not their owne infirmitie study to make their electiō firme by good workes and not that by consideratiō of this their infirmitie they should doubt of the fauor of God towardes them For the takyng awaye of which doubt the Sacramentes were instituted by Christ by which the promyses of God are applied vnto euery man and theyr heartes are sealed by the spirit of Christ. Of Baptisme Peter writeth That Baptisme also maketh vs faste not the puttyng awaye of the filth of the fleshe but the taking to witnesse of a good cōscience with God by the resurrection of our Lorde Iesu●… Christ from the dead For euen as by takyng witnesse c●…uenantes are performed so God in Baptisme as it were takyng vs by the right hand confirmeth that he will be a mercifull God vnto vs in Christ that he wil forgeue our sinnes and receaue vs into grace For this cause also the Apostle sayth ye haue not receaued the spirite of bondage agayne in feare but ye haue receaued the spirite of the adoption of the sonnes of God by whom we crye Abba father For that spirite beareth witnesse to our spirite that we are the children of God Also Ye are scaled with the holy spirite of promise whiche is the pledge of our inheritaunce Wherefore it is both extreme impietie and also ignoraunce of holye Scriptures to bryng men into a continuall doubte bycause of their infirmitie wherewith also the nature of the sainctes is infected Whiche thyng this present Canon doth wherein all the doctrine of

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

cause why all thinges are not done in the vulgare tongue when as the Eucharist was instituted for all the faythfull that the Lorde myght with one mouth be celebrated Forsoth the holy fathers are affraid lest the holy mystery should be prophaned but let them declare vnto vs whether the Greke Churche vsed the Latine Canon to auoyde the prophanacion of the mystery Who seeth not that the Counsell of Trent doth not this that the people should vnderstand the way to theyr eternall saluation whilest with toth and nayle they go about to retayne an vnknowen tongue in a sacred matter whiche pertayneth to the vniuersall Churche of Christ whiche onely thyng were not to be suffred thoughe all other things in the Canon as touching the thing it selfe were vpright For Christ whome Paul also followed commaunded that in the vse of the Eucharist we should shewe forth the Lordes death And bycause the Byshops sacrificers for the most part are ignoraunt them selues of that thyng the Counsell commaundeth that by other somthing should be expounded out of the wicked Canon not that the true Churche should therby be instructed but that the impiety of y e sacrifice should be confirmed But I pray you what secret thing is ther in the Eucharist which may not without danger be set forth in a tongue knowen to the vulgare people This daunger will I open by the wordes of Christ Euery one that doth euill thinges hateth the light neither cōmeth to the light lest his workes should be reproued And these deceauers seme herein not to haue done vnwisely For so long as the Canon of the Masse was vnknowen vnto the common people it was had in price and honour but when Christian people whō Peter calleth the Clergy perceaued this decease they draue awaye the sacrificyng Priestes together with theyr sacrifice and Canon But we neglecting this decree of the Counsell let vs folowe the example of the primatiue Churche in whiche the Churche Sacramentes of God were celebrated in a tongue knowen vnto the common people The xiii decree is a lightening going before the thunder and lightening of y t curse of the doctrine of our Churches and teachers which haue by the worde of God truly perspicuously and thoroughly cōfuted this pontificall impiety of the Papistical Masse By this decree therfore are abolished all bookes written and set abrode by al the godly and learned men against the Papistical Masse in which bookes is expressed the aūcient doctrine of the Supper of the Lorde deliuered by Christ and the Apostles But y t these decrees being for the most part all of them vngodly should haue y t more authoritie should for euer be fyrme ratified there are by the publicque authority of the Coūsel published abrode brefe Canōs but yet such as are vtterly ful of vngodlynesse striking w t a curse al those that go about to reprehend the lest error of the Masse Howbeit I wil not make any confutation of these Canons of which all and singular although briefly yet sufficiently is spoken in the confutatiō of the decrees Of this thing only I thought good to admonish the godly reader diligently to waighe these horrible curses of the Counsel wherein the doctrine and practise of Christe of the Apostles and of the primatiue Church concerning the Sacrament of the Eucharist is horribly cursed For vpō those which thinke cōtrarily vnto their opinion they geue not iudgemēt y t they should be borne withal as weake ones but they geue sentence that they are to be ac cursed downe vnto hell and to be deliuered vnto Sathan which go about to derogate euē the least poynt of the Papisticall doctrine in this part For all they are condemned and cursed euen as many as deny that in y e Masse the body of Christ is offred not to God y t father but is offred vnto y t Church to be eatē which ▪ denie y t the sacrifyce of the masse is a sacrifice propitiatory neither ought to be offred for y e quicke and y t dead for sins paynes other necessities which deny y t masses ar to be celebrated in y t honor of saints for y t obtein mēt of their intercession which say y t the canon of y e masse containeth errors for whiche it shoulde be abrogated which iudge that masses wherin the priest alone cōmunicateth are vnlawfull and vtterly to be abrogated And that al the faythfull may see y t the councell wil not relent no not so much as in the lest of their rites it curseth those also which affirme y t the words of cōsecratiō ought to be spokē not with a soft voyce but w c a loude voice or y t the masse ought to be celebrated in y t vulgare ●…onge as if there were required to chaunge no impiety at al. For as much as the words of the supper are a part of the shewing forth of the Lords death wil they also prohibite the shewing forth of y t death of y t lord But here lieth hiddē the magicall impiety of consecratiō whiche they attribute not to the institution of Christ but to y t magical pronunciatiō of words which if it were done in the vulgare tong the people might imitate I thinke the godly reader doth now sufficiently vnderstand how much y t decrees of this coūcel of Trent are to be estemed what is to be hoped for of it Of al which forasmuch as we haue sufficiently spokē in the confutation of the decrees we wil here cease to speake farther But let vs heare somewhat also what the councel hath decreed of the communion vnder both kindes of the vse of the cup. The doctrine of the Communion vnder both kinds and of the Communion of infantes published in the v. Session of the Sacred Oeconomical counsel of Trent vnder our most holy Lord Pius the fourth most high Byshop the xxvi day of Iuly 1562. The Proheme THe sacred Economicall and general Sinode of Trent lawfully assembled in y e holy ghost the self same Legates of the Apostolicall seate being Presidents in it Forasmuch as of y ● dreadfull and most holy Sacramente of the Eucharist there are in diuerse places sundry monsters of errors caried about by the artes of the most wicked deuil by reasō of which in diuerse prouinces many seme to haue departed frō the fayth obediēce of the catholike church hath thought good y t those thinges in thys place shoulde be set forth whiche pertaine vnto y e cōmunion vnder both kinds also of litle children Wherfore it forbiddeth all the faythful of Christ y ● hence forth they presume not eyther to beleue or to teache or to preache otherwyse of these things than is expressed and determined in these decrees That the Laitye and Clergye which celebrate not are not bound by the law of God to the communion vnder both kyndes Chapter i. WHerfore the holy Sinode instructed by the holy ghost which is the spirit of