forbid the debating of this matter 2. After experience of the contentions about Residence they could not but foresee that this dispute so much connected with the other might occasion greater disorders of which they would have been guilty had they given leave therefore they * ibid. would not consent by any means 3. The Divines Prelates freely took leave though it was not given them never spoke more boldly than they did upon this subject If you will not believe me believe your friend Soave Read what follows believe your own eyes Michael Orencuspe a Divine of the Bishop of Pampelona argued * p. 558. that howsoever it be true and certain that Bishops are superior jure Pontificio yet the Lutherans are not in this regard to be condemn'd for Hereticks because that cannot be an Article of Faith which is grounded only upon the Law of man * ibid. John Fonseca a Divine of the Archbishop of Granata follow'd saying it neither was nor could be forbidden to speak of it For the Article being propos'd to be discuss'd whether it be heretical or no it is necessary to understand whether it be against Faith against which it cannot be if it do not repugn to the Law of God He said that if the Pope be instituted by Christ because he hath said to Peter Feed my Lambs Bishops are likewise instituted by him because he hath said alike to all the Apostles as my Father hath sent me so I send you And if the Pope be Successor of S. Peter the Bishops are Successors of the Apostles which he prov'd by many Authorities out of the Fathers He added that to be confirm'd or created by the Pope did not conclude that they were not instituted by Christ or had not authority from him For the Pope himself is created by the Cardinals and yet hath his authority from Christ So the Bishops receive the Diocess from the Pope authority from Christ Their Superiority over Priests he prov'd to be jure divino by authority of many Fathers who say that Bishops succeed the Apostles Priests the seventy two Disciples Antony Grossetus insisted upon the same point * p. 559. He said it was necessary to declare that Bishops have not commission for their Office from men for so they would be Hirelings to whom the Lambs do not belong because the man who had committed the care unto them being satisfied they had no more to think on .... In the end he excused himself that he had spoken without premeditation ... not remembring that that point was forbidden to be spoke of Here it is that Soave would make us believe that Grossetus fear'd some bad encounter but I am sure if any bad encounter had ever hapned to him upon this account Soave would have taken care to let us know it Have but a little patience to observe how freely boldly the Bishops deliver'd their opinions in the following Congregations and then Pl give you leave to tell me if you can what bad encounter they fear'd The Archbishop of Granata said * p. 565. They must needs declare both these two points that is that Bishops are instituted jure divino and are jure divino superior to Priests And he confirm'd his opinion at large with many reasons arguments authorities ... He cited Pope Eleutherius who in an epistle to the Bishops of France wrote that Christ had committed the Church Universal to them He added that Ambrose upon the Epistle to the Corinthians saith that the Bishop holdeth the place of Christ is Vicar of the Lord ... that there are extant Epistles of Cyprian to Fabianus Cornelius Lucius and Stephanus Popes where he giveth them the title of Brothers and of Austin written in his own name of the Bishops of Africa in which the Popes Innocentius and Bonifacius are likewise call'd Brothers which is most plain not only in the Epistles of those two Saints but of many others the Pope is call'd Colleague ... that it is against the nature of a Colledge to consist of persons of divers kinds ... In this Colledg of Bishops the Pope is Head but for edification only ... that S. Gregory saith in his epistle to Johannes Syracusanus that when a Bishop is in a fault he is subject to the Apostolick See but otherwise all are equal by reason of humility which Christian Humility is never separated from the Truth He inveigh'd against those Theologues who said that S. Peter had ordain'd the other Apostles Bishops ... * p. 566. He jested at those Divines who had said that all the Apostles were instituted by Christ and made equal in authority but that it was personal in them ought not to pass to their Successors except that of S. Peter asking them as if they had been present with what ground authority or reason they were induced to make such a bold affirmation invented within these fifty years only expressly contrary to the Scripture in which Christ said to all the Apostles I will be with you untill the end of the world which words because they cannot be expounded of their particular persons only must be necessarily understood of the succession of all * p. 567. The Archbishop of Braga prov'd at large the Institution of Bishops de jure divino He said that the Pope cannot take from Bishops the Authority given them in their consecration which doth contain in it the power not only of Order but of Jurisdiction ... that to Titular Bishops a City is allotted which would not be necessary if the Episcopal Order could subsist without Jurisdiction He was follow'd by the Bishops of Segovia of Segna others who spoke as boldy as himself not fearing any bad encounter and Soave says * p. 569. almost the half were of that opinion Afterwards * p. 577. to quench the boyling heat of the controversy about the Institution of Bishops that it might not increase by means of so many who were prepar'd to contradict Laynez they would not hold any Congregation for many days And yet they were so far from fearing any bad encounter that almost every day * p 578. three or four of them joyn'd together went to some of the Legates to renew the instance And one day the Bishop of Guadice with four others told them among other things that * ibid. as a Prince dos institute in a City a Judge of the first instante a Judge of Appeal who though he be superior yet cannot take authority from the other nor usurp the causes belonging to him so Christ in the Church hath instituted all Bishops the Pope superior in whom the Supreme Ecclesiastical Jurisdiction was yet so that others had theirs depending on Christ alone After all this the Bishop of Segovia when the Prelates met again in Congregation argued * p. 582. that it was decided in the Congregations under Julius III. that Bishops are instituted
jure divino though it was not publisht in Session by reason of the suddain dissolution of the Council ... The Cardinal of Mantua caused the Acts of that time to be search'd that to be read by the Secretary which was then defined to be published ... Three Heads of Doctrine were then composed and in the third which was of Hierarchy it was said The Holy Synod doth teach that those are not to be hearkned unto who say that Bishops are not instituted jure divino it appearing manifestly by the words of the Ghospel that Christ our Lord hath himself call'd the Apostles promoted them to the degree of Apostleship into whose place the Bishops are subrogated neither ought we to think that this so eminent necessary a Degree hath been brought into the Church by human institution There were also eight Canons the last whereof said thus He that shall say that Bishops are not instituted Jure divino or are not Superior to Priests or have not power to ordain or that this doth belong to Priests Let him be Anathema This the Cardinal of Mantua interpreted only of the power of Order the Bishop of Segovia understood it of All which containeth Order Jurisdiction and though he answer'd reverently in appearance there past so many replies that they were forced to break up the Congregation When the Cardinal of Lorain came to Trent he told the Cardinal of Mantua he * p 583. would not be curious in unprofitable questions that for his own part he was more inclined to the opinion which doth affirm the Institution of Bishops the Obligation of Residence to be de jure divino but though it were certainly true he saw no necessity or opportunity to proceed to a declaration thereof Nevertheless when Lorain came to Council * p. 596. The Bishop of Liria to inform him of all the reasons of the Spaniards did recapitulate with great eloquence whatsoever they had said in this matter And added besides that nothing was more in favour of the Lutherans than to say that Bishops are instituted by the Law of man When Lorain gave his suffrage he proposed the reasons on both sides he * p. 596. concluded in the end that the Question was boundless and exhorted the Fathers to leave it omitting jure divino saying instituted by Christ But notwithstanding this * ibid. The French Prelates who spoke after Lorain did not use the same ambiguity but maintain'd openly that the Authority of Bishops was de jure divino Again in another Congregation * p. 598. The French made proof of their liberty They said that the Institution Jurisdiction of Bishops was de jure divino as well as that of the Pope that there was no difference but in degree of Superiority and that the Pope's Authority is confined within the limits of the Canons relating commending the stile of the Parliaments of France that when any Pope's Bull is presented which containeth any thing contrary to the Canons receiv'd in France they pronounce it to be abusive forbid the execution Have you never heard that such boldness as this even in a free Parliament has been enough to send a man to the Tower And yet Soave confesses They were heard with much patience Consider well these passages from the beginning to the end of this Dispute and tell me then what liberty was wanting in the Council XXVII If the Prelates were so bold took such liberty How was it possible for the Council to end so quietly A. In some matters they had full * p. 728. satisfaction as in the clause Proponentibus Legatis In some a considerable part opposed as in the Doctrine of Residence which therefore according to the * p. 538. general Maxim of the Council could not be determin'd In others as the Institution of Bishops the Pope's Authority although their arguments had been urged repeated amplified in several Congregations yet still the major part was of another opinion it was therefore impossible to come to any determination And you know how natural it is for reasonable men to be quiet and silent when they plainly see it is in vain to speak XXVIII Was not the Pope's Authority at length made use of to restrain their liberty under pretence of their abusing it A. Soave himself who never makes the best of things is pleas'd to tell us quite another story Lorain who at his first coming to Trent had oppos'd the * p. 583. declaration of these points had * p. 596. exhorted the Fathers to leave it * p. 684. proposed the omission of the two Articles of the Institution of Bishops and Authority of the Pope as things wherein the parties were too passionate And very fitly says your Author * ibid. an Order came from the Emperour to his Ambassadors to use all means that the Authority of the Pope should not be discuss'd in Council which his Majesty did because he saw the major part inclined to enlarge it ... The Ambassadors having treated with the Legates in conformity hereof as also with Lorain other principal Prelates did cause this Article to be omitted as also that other of the Institution of Bishops But first they made many consultations about it that all might rest contented XXIX Why were the Popes of those times so afraid of a General Council Why so averse from it Why did they to secure themselves shift sides so often betwixt the Emperour King of France A. You might as well have ask'd me Why dos a Pilot fear a storm Why is he so averse from it Why dos he trimm the boat so often S. Peter's Ship in those days was grievously toss'd almost coverd with the waves But our Lord who seem'd to sleep at length arose commanded the winds the Sea there follow'd a great Calm XXX Why did they avoid defer so long the General Reformation Why were Bulls given secretly to the Legates to suspend or transfer the Council as occasion serv'd Why did they openly declare that a Council is ever dangerous when the Pope's Authority is question'd A. You 'l never have done with these cramp-questions except a man give you as good as you bring Is not the Reformation of Abuses in the Church as dangerous as the Redressing of Grievances in the State If our Nation were in the same ferment as under the reign of Charles I. would you blame his Majesty for pretending to prorogue or dissolve as he pleases And have we not ever since great reason to believe that a Parliament though otherwise excellent in it self is always dangerous when the King's Authority is question'd In those tumults of Ecclesiastical Affairs Reformation was a dangerous business And had the Reformers been let slip at the Abuses they would perhaps have worry'd the whole Church If S. Paul was in perils among false Brethren the Successor of S. Peter was no less * p.
maintain'd the superiority of a General Council were zealous for this Title and the others constantly oppos'd it But both parties always agreed that the Council of Trent was as truly General as the first four Councils were or any have been since V. It was never receiv'd by the Protestants Nor by the French Catholicks A. 1. The Council of Nice was never receiv'd by the Arians 2. It was universally receiv'd by both Ecclesiastical Civil State of France in point of Doctrine 3. The Decrees of Reformation were approv'd by all the Catholick Clergy of that Kingdom In the Assembly at Blois in the year 1576. The Archbishop of Lions in the name of all the Ecclesiastical State of France begg'd the assistance of the King's Authority to put this Reformation in execution In the Assembly of Melun 1579. the Bishop of Bazas in their name made the same request to the King chiefly because they are tied bound to all Laws so made by the Catholick Church upon pain of being reputed Schismatical of incurring the curse of Eternal Damnation At Fontainebleau in the year 1582. The Archbishop of Bourges tells the King The stain reproach of Schism rests upon your Kingdom amongst other Countries And this is the cause why the Clergy doth now again most humbly desire c. In the General Assembly of the States at Paris in the year 1614. Cardinal Perron Cardinal Richelieu then Bishop of Luson prosecuted in vain the same request Thus you see the Catholick Clergy of France unanimously receiving approving the Council of Trent in matter of Discipline The Civil State as it has no share in the Votes of the Council so their non-approbation cannot diminish the Authority of it You may guess at the reasons of excepting against it by what the Queen Regent Catherine de Medicis was pleas'd to tell the Pope's Nuncio that the Council could not be admitted because by the Council's Decrees the King could not gratifie such Ministers of State as had done him singular service with the means of Religious Houses of Church-Benefices VI. Leo X. before the Convocation of the Council had declar'd that Luther his Adherents were Hereticks Being therefore already condemn'd why should they come to Council A. 1. Their Errors had been condemn'd in former General Councils and since it really was so Why might not the Pope say so 2. Because the Pope had condemn'd them therefore they * See Soave p. 11. appeal'd to a General Council and since they had appeal'd to it Why should they not go to it VII It was not a legal Council A. That is to say it was not such a one as they had a mind to Luther being question'd first made friends to be tried in Germany As soon as he was there condemn'd by Cajetan he appeal'd to the Pope Immediately after foreseeing his condemnation there he intercepted this appeal with * ibid. p. 8. another from the Pope to a General Council having ground to imagine He would never call one who was suppos'd to fear that it would severely reform him his Court. As soon as he saw that in good earnest a Bull was publisht in the year 1537. to call a Council at Vicenza he began presently to vilifie Councils put out a book De Conciliis to prove that they always did more harm than good not sparing so much as the first Councils of Nice or of the Apostles Then he appeal'd from Council to Scripture where He that makes himself supreme Judge of the Sense may easily maintain what absurdity he pleases Soave tells us he was * p. 17. used to say that he was so well assured of his Doctrine that it being Divine he would not submit it so much as to the judgment of Angels yea that with it he was to judge all both men Angels After this his Followers thought it more plausible not to shuffle so visibly but to admit a Council clog it with such conditions as would quite disarm it make it useless You may read them in Soave as follows * p. 600. 1. That it should be celebrated in Germany 2. That it should not be intimated by the Pope 3. That He should not preside but be part of the Council subject to the determinations of it 4. That the Bishops other Prelates should be freed from their Oath given to the Pope 5. That the Holy Scripture might be Judge in Council all Humane Authority excluded 6. That the Divines of the States of the Augustan Confession sent to the Council might not only have a consulting but a deciding voice 7. That the Decisions in Council should not be made as in Secular matters by plurality of voices but the more sound opinions preferr'd that is those which were regulated by the word of God You will not deny but that in England we have had some Kings whose title to the Crown has been unquestionable that some free legal Parliaments have been assembled during their reign Give me leave to put the case that two or three Counties had revolted protesting against all that would be done in such a Parliament refusing to send any Deputies to it but upon these conditions 1. that it be assembled in their Territory 2. that it be not call'd by the King 3. that his Majesty may be subject to it 4. that all the members of it be freed from their Oath of Allegeance 5. that all Humane Authority of former Parliaments may be excluded 6. that they may depute as many as they please with a decisive voice 7. that for fear of being over-voted the Decisions be not made as usually by plurality of voices but that the more sound opinions that is their own may be preferr'd What would you think of these Articles Would you conclude the Parliament was illegal if it did not submit to their demands I do not pretend here to make an exact parallel betwixt the Monarchy of the Church that of England yet however the parity is not so unequal but that it may help to open your eyes VIII The Parties concern'd were Judges in their own case A. No more than in the I. of Nice The world was then divided into Catholicks Arians as now into Catholicks Protestants And as the Catholicks had then a right to judge the one so now they had the very same right to judge the other If any part separate from the whole it does not therefore acquire a right of saying that the Whole from which they divide themselves is now a Party therefore must not judge them Pope Leo and Dioscorus Bishop of Alexandria counteraccus'd one another of Heresy and yet the Pope legally presided in the IV. General Council which condemn'd Dioscorus Neither was it ever thought a sufficient excuse for Dioscorus to say the Pope was a Party Judge in his own case Mr. Chilling worth confesses that in controversies of Religion it is in a manner impossible to
God has committed the care of his Church would certainly condemn their errors They were already self-condemn'd as to Authority And therefore they never intended to appear in any legal Council but hated the very thought of it Although the Name of a Council was very plausible and fit to be made use of for a time to amuse the world with 〈◊〉 an opinion of the Reformers that they were not proud obstinate but always willing to hear reason desirous to be better informed The Duke of Prussia was more sincere when Canobius came to invite him He * p. 413. answer'd plainly without any mincing or disguising of the matter that he was of the Augustan Confession therefore could not consent to a Popish Council Yet after all to do the Protestants justice I must needs confess that as soon as they were no longer in fear of the Emperour they began to unmask speak as plainly as the Duke did Read Soave's Annals 1562. he says that * p. 599. so soon as the Diet was assembled in Francfort the Prince of Condé sent to treat an union of the Huguenots with those of the Confession of Ausburg and in particular to make a joynt demand for a free new Council in which the resolutions of Trent might be examin'd the French men of the old Catholick Religion giving hope also that they would agree unto it ... But the Dutch Protestants were most averse from a Council so long as Germany might be in peace without it And therefore a book was printed in Francfort full of reasons why they neither would nor could come to Trent with protestation of the nullity of all that was or would be done in that place One thing which makes me less wonder they could never agree to any Council of ours is this that I find in Soave they could not agree in a Council of their own * p. 411. In Germany says he the Princes of the Augustan Confession assembled in Neumburg being ashamed that their Religion should be esteem'd a Confusion for the variety of Doctrines amongst them did propose that they might first agree in one then resolve whether they ought to refuse or accept the Synod ... They said the Augustan Confession was to be the ground of their Dottrine but there being divers copies of that Confession which differ'd in regard of divers additions made in divers of them some approving one some another Many thought they ought to take that only which was presented to Charles in the year 1530. Whereunto those of the Palatinate did not consent unless it were declared in a Proheme made unto it that the other Edition did agree with it The Duke of Saxony answer'd that they could not stop the eyes ears of the world that they should not see hear their differences that if they would make shew of union where they were at variance they should be convinc'd of vanity lying And after many contentions they remain'd without agreement in that point How should the Catholicks please them if they knew not how to please themselves X. The burning of John Huss was a sufficient excuse for the Protestants not to rely upon any Safe conduct A. I must beg your pardon if I believe no such matter It was no excuse at all His Safe conduct was of the ordinary form Theirs was extraordinary And there fore the Case was quite different 'T is certain that the Ordinary Safe-conducts secure a man only from unjust violence but not from the just execution of a legal sentence if he be found guilty When a person suspected of a crime is cited to appear to answer for himself the Ordinary Safe-conduct secures him from all abuses or affronts which might otherwise be offer'd to him either going staying or returning but however if after a fair Trial he be legally condemn'd it will never save him from suffering according to Law If this were all the Security that Huss relied upon we may justly admire his confidence in going so boldly to the Council but cannot reasonably wonder either at his imprisonment or execution That this was all the Security given him appears by the testimony of one of his own Disciples who wrote his Acts which are publish'd in the beginning of his Works says he was an eyewitness of what pass'd He relates the words of the Emperour Sigismond telling Huss to his face at Constance * Acta Iohannis Huss p. 15. Although says he Some say that by your friends patrons you receiv'd our Letters of Publick Faith fifteen days after your imprisonment yet we can prove by the testimony of many Princes men of chief note that before you lest Prague you receiv'd our Letters by Wenceslaus of Duha John of Chlum to whose trusty care we recommended you THAT NO INJURY MIGHT BE DONE TO YOU but that you might speak freely answer for your self before the whole Council concerning your faith doctrine And this you see the most Reverend Lords Cardinals Bishops have so perform'd that I have reason to give them many thanks ... Now therefore we advise you not to defend any thing obstinately but to submit your self with what obedience you ought to the Authority of the Holy Council If you do this we will endeavour that for our sakes you may be favourably dismiss'd by the Council If not ... We truly will never patronize your obstinacy your errors In this discourse of the Emperour I observe 1. That the Letters of Publick Faith were given to Huss only that no injury might be done to him And therefore conclude that if contrary to the common law of Safe-conducts he endeavour'd to make his escape his imprisonment was just and no injury done See Bremus a Protestant Lawyer Quaest ult de Securitate who cites a great number of others agreeing with him this opinion that Publick Faith is ended or forfeited if a man having receiv'd Publick Faith committs a new crime be cause for this he may be punish'd 2. That the friends of Huss made no great scruple of telling stories in favour of him of raising a false report that the Letters were given him the fifteenth day after his confinement thinking perhaps that by this rumour the Emperour would be oblig'd in honour to rescue him out of prison Which deceitful dealing makes me less wonder either that his Disciples make no mention of his endeavouring to escape or that the Nobles of Bohemia take no notice of it in their Letters of complaint to the Emperour makes me more apt to believe the Relation of it set down by Ulricus Reichental an inhabitant of Constance an eye witness of what hapned an accurate Historian of the Council whom if you understand not in the original Teutonick you may read this part translated into Latin by Cochlaeus lib. 11. Hist. Hussitarum pag. 73. Before Huss was guilty of this crime he had been kindly receiv'd and favourably treated
of Bishops should be continually present 2. The disorders caused by the Calvinists in France and by the Lutherans in Germany required their Bishops residence to secure Catholick Religion at home otherwise they would not have been absent from the Synod 3. The dissentions that hapned betwixt the Pope the Emperour King of France and the civil wars betwixt Catholicks Protestants hindred the Bishops sometimes of one Nation sometimes of another from attending the Council 4. All this was fully recompenc'd in the third last Convocation of the Council under Pius IV. XVII In the end of the Council we find 187. Italian Bishops and all the rest make only 83. A. 1. All these Italians were not of the Pope's Territory but a great many of them subject to the Emperour the King of Spain the Duke of Florence the State of Venice In several matters they had different instructions adhered to their divers interests even in opposition to the Pope when the Ambassadors of their Princes craved their assistance Soave tells us * p. â—22 it was publickly said by the Papalins so he is pleas'd to call them that France had ever pretended to limit the Pope's power subject it to the Canons Canons and that this opinion would be follow'd by many Italians who because they cannot or know not how to make use of the preferments of the Court do envy those that do besides those who are desirous of novity they know not why of whom there seem'd to be a considerable number 2. 'T is no great matter as to our present purpose whether the Pope had all the Italian suffrages at his beck or no because 't is certain he had no need at all of any such assistance in deciding the Protestant controversies in which the Bishops of all nations unanimously agreed See what Soave says concerning the following points Apostolical Traditions p. 145. It was approv'd by all that they should be receiv'd as of equal authority with the Scriptures Vulgar Edition of Scripture p. 150. It was approved almost by a general consent p. 152. the Congregation being ended the Cardinal Santa Croce assembled those that had opposed the Vulgar Edition shew'd they had no reason to complain because it was not prohibited but left free to correct it to have recourse to the Original but that only it was forbid to say there were in it Errors of Faith for which it ought to be corrected Original Sin p. 164. No man resisted the condemnation of the Articles Justification Merit p. 215. In condemning the Lutheran opinions all did agree with exquisite Unity Sacraments p. 219. All the Divines agreed in affirming the number seven condemning the contrary opinion as heretical Baptism Confirmation p. 232. All parties were satisfied Worship of Christ in the Eucharist p. 306. All agreed Communion under one kind p. 306. All made use of long discourses but all to the same purpose p. 485. They all agreed that there was no necessity or precept of the Cup. Transubstantiation p. 309. There was a contention between the two Schools Dominican and Franciscan which troubled the Fathers with the subtility small fruit thereof The Dominicans said the one substance is made of the other The Franciscans said the one doth succeed the other Both agreed that it is properly truly called Transubstantiation p. 310 it was determin'd in the General Congregation to use an expression so universal as might be accommodated to the meaning of both parties without approving or condemning either the one or the other Sacrifice of Mass p. 508. In the discussions of the Divines all were uniform in condemning the Protestant opinions although there was some contention whether or no Christ at supper offered himself p. 538. some saying that in regard of the three twenty contradictors it was not lawfully decided and others answering that an eighth part could not be called considerable Auricular Confession p. 328. 329. 330. No disagreement appears among the Prelates or Divines concerning the 6.7 8. can of the 14. Session Extreme Unction p. 330. The Divines spoke with some prolixity but without any difference among themselves Promotion of married persons to holy Orders p. 698. The Fathers did uniformly without difficulty agree upon the negative Matrimony p. 730. The doctrine anathematisms were read to which all consented Purgatory Invocation of Saints p. 749. The Decrees were read all approved with great brevity little contradiction Indulgences p 757. The Decrees were read approved by all XVIII Proxies were not allowed to have decisive votes A. 1. There were but seven in the Council 2. They had votes in consultations among the rest 3. They had no right to a decisive vote 4. Were it indifferently allowed it would encourage Bishops to pretend necessity of their absence XIX All the Bishops were sworn to the Pope before they sate in Council A. 1. They never swore to vote against their judgment They only swore Canonical obedience fidelity to him that is such obedience fidelity as the Canons of former Councils require * Bellarmin De Concil lib. 1 cap. 21. as long as he is Pope and so long as he commands those things which according to God according to the Canons he can command but they do not swear that they will not in Council say what they think or that they will not depose him if they convict him of being a Heretick 2. An Oath taken in general terms to defend his Canonical rights leaves the Council in perfect liberty to examine what is Canonical what not 3. Without the Oath they are strictly bound by the Canons to the same obedience fidelity so that it induces no new obligation but only confirms what was their duty before 4. Parliament-men swearing fidelity to their King according to the Laws do not loose the freedom of their Vote nor the power of changing many Laws making others with the King's consent 5. Every Bishop in the English Church at his consecration swears due obedience to his Archbishop his Successors Why may not Catholick Bishops swear as much obedience to the Pope And what harm is there if they take the very same Oath again before they sit in Council XX. In one of the Congregations the Bishop of Guadice was interrupted affronted and the Cardinal of Lorain complain'd the Council was not free A. This hapned only once satisfaction was presently given Soave relates it thus * p. 593. The Bishop of Guadice speaking of the last * Seff 23. Canon where it was determin'd that Bishops call'd by the Pope are true lawfull said that there were also Bishops not call'd by the Pope nor confirm'd by him which nevertheless were true lawfull For example he brought four Suffragans elected ordain'd by the Archbishop of Salzburg who take no confirmation from the Pope Cardinal Simoneta did not suffer him to proceed saying that
whatsoever the Archbishop of Salzburg or other Primates did was all by the Pope's authority The Bishop of Cava and two more call'd him Schismatick and said he ought to be put out of the Council Immediatly there follow'd a great noise among the Prelates as well of whispering as of feeâ— partly in offence of the Prelate that gave his voice partly in defence The Legates did hardly appease the stir by making others proceed who were to speak in that Congregation which being ended Lorain said the Bishop had not spoken ill .... indeed it was found that the Bishop had not spoken ill and the Canon was corrected for whereas it said the Bishops call'd by the Pope of Rome it was altered thus the Bishops assumed by the authority of the Pope of Rome ..... Mantua did also reprehend the noise made with feet words saying that if hereafter they did not speak with respect They the Legates would go out of the Congregation .... Lorain commended the admonition said that as the Legates ought not to go out of the Congregation for any occasion whatsoever so it was most just that the perturbers of it should be punish'd Here you have a full account of the whole matter It was only a suddain heat soon over The publick reprehension of those who made a noise was satisfaction abundantly sufficient for what was past And the altering of the Canon according to the Bishop's advice was a very extraordinary encouragement for him every body else to speak freely for the future The Cardinal complain'd before the satisfaction was given the Canon alter'd but not after Besides it is not impossible for great men to find fault when there is but little reason for it They are used to be humour'd when they are cross'd a small matter is enough for great complaints I 'l give you an instance out of Soave * p. 615. Lorain and Madruccio had composed a form concerning Residence The Legates approv'd it at first sight afterwards consulting with the Canonists they disliked one part Lorain and Madruccio were much offended with this mutation thought they were disparag'd Lorain said it was not a free Council Why was not the Council free If the form which they two had composed had been blindly receiv'd without examen if out of compliment to them it had been approv'd nemine contradicente All had been well The Council had been free enough But because some others took the liberty to consider it spoke their minds freely in contradicting it therefore the Council was not free Madruccio * ibid. did not forbear to say there was a secret Council within the Council which did arrogate more authority The Canonists who examin'd the form which they two had composed are here call'd a secret Council accused of arrogancy not because they assumed more authority but because they pretended to an equal liberty of speaking as freely against the form as others had spoken for it So proud so ambitious we are to have our own opinions idoliz'd and to enlarge the empire of our fancies by enforcing them upon our neighbours that when we meet with any opposition though ever so reasonable we are streightned for want of room complain for want of liberty So when Guzdellun came to the Council had * p. 617. seen the passages of one day he said he understood plainly the Council was not free What these passages were Soave does not tell us and I am sure if any thing had hapned contrary to the liberty of the Council the Relation of it would have been nuts to him Since therefore your Historian leaves us to conjecture what we please for ought I know Guzdellun might have so great an opinion of himself as to imagine that when he came to Council the weight of his reasons would have presently turn'd the scale of their deliberations that in one day he should carry all before him but afterwards when he plainly sound his mistake and saw he could not in one day have all things determin'd as he pleas'd then it was he understood plainly the Council was not free XXI In the History of the Council we find several grievous complaints of the Spanish Prelates that they had not their liberty in proposing determining the divine right of Residence A. Let us hear their several complaints in order if you believe your own Historian you will find they had no reason to complain 1. * p. 474. They complain'd of the Pope for holding the Council in servitude to which he ought to leave free power to handle determine all things and not to meddle himself A. This last clause is manifestly unreasonable Why should not he meddle as well as they Pray read Soave see in what manner he meddled with them * p. 470. He commended them for speaking according to their Conscience .... He complain'd of those who referr'd themselves unto him because the Council was assembled that every one may deliver his opinion ... * p. 471. He was pleas'd that every one should deliver his opinion freely ... but said it was a strange thing that he who was Head of the Church and other Prelates who have voice in Council may not be inform'd of what is handled and speak their opinion ... whereas on the other side it is plain that so many Prelates come to Trent with commission from their Princes according to which they proceed that the Ambassadors by Letters perswasions do compell them to follow the interests of their Masters yet for all this no man says that therefore the Council is not free This He amplified with much vehemency certainly with a great deal of reason 2. In their Letter to the King of Spain They * p. 515. complain'd of the Legates for not suffering the point of Residence to be concluded before they could have an answer from Rome A. They themselves aquainted the King with these matters Why might not the Legates inform the Pope They * ibid. beseech'd his Majesty to consult with godly men about this Article Why might not the Pope consult with godly men as well as He They * ibid. assur'd themselves that after mature deliberation He would favour their opinion Whether He would or not was more than they could tell till they had an answer Why might not an answer be expected from Rome as well as from Madrid 3. In the same Letter they complain'd * ibid. that there was no liberty in the Council because the Italians did overcome with plurality of voices A. In the same Letter they tell the King that two thirds of the Prelates did desire the Definition that all the Ambassadors did favour the Truth herein If two thirds were for them only one third against them can you tell me how t was possible for them to be overcome with plurality of voices 4. They complain'd that
284. Not only the Protestants did impugn his Authority but many Princes also would restrain it many Bishops did think to moderate it * p. 205. The Spaniards had a secret which they communicated only among themselves to make great the Episcopal Authority so that the Pope could not restrain it The French had * p. 522. ever pretended to limit the Pope's power subject it to the Canons Councils * p. 34â— The Emperour's Ambassadors had given the Protestants hope to moderate the Papal Authority said that they expected to see a Gate laid open by their negotiation that afterwards they might second it and Julius III. had intelligence that the Emperour had a design to advance himself by debasing of the Papacy This was enough to make the Popes of that Age take care to look before they leap'd But yet this was not all if Soave says true The * p. 17. Governours of Countries regarded not much what the Council might determine concerning Doctrines but desired it might be such a one as might reduce the Priests Friers to their beginning hoping that by that means the regalities temporal jurisdictions might return unto them And therefore they said it was in vain to call a Council where the Bishops other Prelates only should have a deliberative voice because they ought to be reform'd and it was necessary that others should have the charge thereof who could not be deceiv'd by their proper interests Here you see in plain English what the Reformation was like to come to 1. The design was laid to bring the Ecclesiasticks to their beginning They were to be brought to their Staff and Scrip again sent about their business whilst the Reformers plunder'd the Church divided the spoiles 2. To do it with more ease it was in vain to call a Council of Bishops but the Laity were to have the charge thereof who could not be deceiv'd by their proper interests This Reason I confess if it had taken place would have been worth it's weight in gold but pray give me leave to make the case your own Suppose a man should demand your purse and upon refusal tell you He is the better Judge whether or no you ought to deliver because your interest blinds you but He cannot be deceiv'd by his proper interest Would you believe this honest Gentleman How did you like this method of Reforming when our English Rebels threw the Sovereignty out of doors the Church of England out of the windows Did you fancy that those Church-and-State-Menders deserv'd to have the charge of those matters and that it was necessary they should have it because they could not be deceiv'd by their proper interests If such a Throughout-Reformation as this had been effectually procured All had been well Complaints would then have ceas'd because there would have been nothing left to complain of The Reformers would have reduced the Pope the Cardinals the Bishops Priests Friers to their beginning which in plain English is little better than reducing them to their end The Faction would then have triumph'd according to their hearts desire just as our Rebels did when they had brought our Monarchy to it's beginning by beheading of the Government But this not being effected All the rest was nothing to the purpose One would think that eleven or twelve Decrees containing above 140. chapters of Reformation might be some degree of satisfaction to any reasonable men But when people are disappointed in their principal design right or wrong 't is all the same they are out of humour and when they are so t is a hard matter to please them This was the reason why the Lutheran Criticks were so sharp in censuring ridiculing the Decrees as soon as each Session of the Council was publish'd in Germany p. 504. The Birth of the Mountains was a proverb much in vogue which Soave has recorded in more places than one though otherwise worded The travail of the mountains and the nativity of the mouse an expression proper enough to let us understand what vast projects they had laid of reducing all things to their beginning how much they were disappointed in them since what was decreed by the Council compar'd with what they would have done themselves was no more than a mouse to a mountain In the same page he goes on Concerning the Reformation it was said that more light points could not be handled nor more lightly and that they did imitate the Physician who in a hectical body laboured to kill the Itch. This was another pleasant jest which Soave took care of for fear it should be lost But let him jest as he pleases the Itch he talks of is not so easily cured This humour of Reforming is a very itching humour And the Itch is a strange restless disease Even the wiser sort of mankind when they have once got it cannot for their lives forbear Scratching though they know by experience that it dos more harm than good Read the Decrees of Reformation from the beginning to the end and if you read them with a serious attention I am very confident an impartial man as you are will not say they are either light or lightly handled If you have the Council in your Library I had rather you would read them there than in Soave who I must needs tell you is not so exact as I could wish him Under pretence of relating the substance he leaves out a great many circumstances which a curious man would be desirous to know And besides although I have compar'd a very small part of his translation with the original I find several mistakes in it p. 503. n. 1. he reads is for is not p. 692. n. 12. he reads six for five p. 733. n. 2. he reads two for three p 753. n. 1. of two express commands he has made only one exhortation Such negligences as these are enough to make me suspect him in other matters are a great argument that it was more his business to find fault with the Reformation than to give an exact account of it But whether you consult the Council or his History that you may find out all the Decrees in order without any trouble I have directed you to all the Sessions of the one pages of the other V. 173.174 VI. 211.212 VII 247.248 XIII 320.321 XIV 331.332.333.334 XXI 503. XXII 537.538 XXIII 691.692.693 XXIV 730.731.732.733.734.735 XXV 751.752.753.754.755.756 And for your better satisfaction I have set down some few instances of Soave's Translation comparing it with the Original enclosing what he has either alter'd or omitted in a parenthesis like this 1. Concerning Scripture The first point of Reformation in the first chapter of the first Decree is this * p. 173. n. 1. that in the Churches where there is a stipend allotted for reading Divinity the Bishop should provide that the Holy Scripture should be read by the Stipendary if he be