the Communion of the Cup but much more because those Iesuites howsoeuer they were the first would bee excepted both from the generall orders with so much petulancie They called to minde the stirres raysed by them in the Session and Torre was particularly noted by Simoneta for hauing written against Catharinus in fauour of residence that it is de iure diuino with insolent termes as the Cardinall sayd Therefore the Congregation beeing ended hee told his Colleagues that it was fit to represse this boldnesse and giue example to others and they agreed so to doe vpon the first occasion In the discussions of the Diuines all were vniforme in condemning the The discussion of the Articles Protestant opinions of heresie in the Articles proposed and did quickly dispatch the others The discourse of euery one was long in prouing the Masse to be a sacrifice in which Christ is offered vnder the sacramentall elements Their principall reasons were That CHRIST is a Priest according to the order of Melchisedec but Melchisedec offered bread wine therefore the Priesthood of CHRIST doeth require the sacrifice of bread and wine Moreouer the Paschall Lambe was a true sacrifice and that is a figure of the Eucharist therefore the Eucharist also must bee a sacrifice Afterwards the prophecie of Malachie was alleadged by whose mouth God reiected the sacrifice of the Iewes saying his Name was holy great amongst the Gentiles and that in euery place a pure oblation is offered to him which cannot bee vnderstood of any thing else which is offered in euery place and by all Nations Diuers other congruities and figures of the old Testament were produced some grounding themselues vpon one and some vpon another In the new Testament the place of Saint Iohn was brought where CHRIST sayth to the woman of Samaria that the houre is come in which the Father shall bee worshipped in Spirit and in trueth and to worship in the holy Scripture doeth signifie to sacrifice as appeareth by many places And the woman of Samaria asked him of the sacrifice which could not be offered by the Iewes but in Ierusalem and by the Samaritans was offered in Garizim where CHRIST then was Therefore they sayd the place was necessarily to bee vnderstood of an externall publike and solemne adoration which could be no other but the Eucharist It was proued also by the words of CHRIST This is my body which is giuen for you which is broken for you This is my blood which is shed for you Therefore there is a breaking of the body and an effusion of blood in the Eucharist which are actions of a sacrifice Aboue all they grounded themselues vpon the words of Saint Paul who putteth the Eucharist in the same kind with the sacrifices of the Iewes and of the Gentiles saying that by it the body and blood of CHRIST are participated as in the Hebraisme he that eateth of the hoast is partaker of the altar and one cannot drinke the Cup of the LORD and eate of his Table and drinke of the cup of Deuils and bee partaker of their table But that the Apostles were ordayned Priests by CHRIST they prooued plainely by the words spoken to them by CHRIST our LORD Doe this in remembrance of me For better proofe many authorities of the Fathers were adduced who doe all name the Eucharist a sacrifice or in more generall termes doe testifie that a sacrifice is offered in the Church Some added afterwards that the Masse was a sacrifice because CHRIST offered himselfe in the supper And they brought this reason for the most principall and prooued the ground thereof because the Scripture saying plainely that Melchisedec offered bread and wine CHRIST could not haue beene a Priest after that order if hee had not done the like and because CHRIST sayd that his blood was a confirmation of the new Testament but the blood which doeth confirme the old was offered in this institution therefore it followeth by a necessary consequence that CHRIST himselfe also did offer it They argued also that CHRIST hauing sayd Doe this in remembrance of me if hee had not offered we could not doe it And they sayd the Lutherans haue no other argument to prooue the Masse to be no sacrifice but because Christ hath not offered and therefore that opinion was dangerous as fauouring the hereticall doctrine It was also more effectually prooued because the Church singeth in the office of the body of our LORD CHRIST a Priest for euer after the order of Melchisedec hath offered bread and wine And in the Canon of the Ambrosian Missal it is sayd that instituting a forme of perpetuall sacrifice hee hath first offered himselfe as an hoast and hath first taught how to offer it Afterwards many authorities of the Fathers were produced to prooue the same On the other part it was said with no lesse asseueration that CHRIST In which the Diuines are much diuided in the supper hath commanded the oblation to bee made for euer in the Church after his death but that hee hath not offered himselfe because the nature of that sacrifice did not comport it And for proofe heereof they sayd that the oblation of the Crosse would haue beene superfluous because mankinde would haue beene redeemed by that of the supper which went before That the sacrifice of the Altar was instituted by CHRIST for a memoriall of that which hee offered on the Crosse but there cannot bee any memoriall but of a thing past therefore the Eucharist could not be a sacrifice before the oblation of CHRIST on the Crosse They alleadged also that neither the Scripture nor the Canon of the Masse nor any Councell euer sayd that CHRIST offered himselfe in the supper and added that the places of the Fathers before alledged ought to be vnderstood of his oblation on the Crosse They concluded that hauing to define the Masse to bee a sacrifice as indeed it was it might most effectually bee done by proofes out of the Scriptures and Fathers without adding such weake reasons This difference was not betweene many and few but diuided aswell the Diuines as the Fathers into almost equall parts and occasioned some contention The former went so farre as to say that the other opinion was an errour and required that it should bee silenced by an Anathematisme condemning of heresie those that say that CHRIST hath not offered himselfe in the supper vnder the sacramentall elements The others said it was not a time to ground ones selfe vpon things vncertaine and vpon new opinions neither heard not thought of by antiquity but that one ought to insist vpon that which is plaine and certaine both by the Scripture and by the Fathers that is that CHRIST hath commanded the oblation All the moneth of Iuly was spent by the seuenteene who spake vpon the first Articles the latter they dispatched in a few dayes rather with iniurious tearmes against the Protestantes then with reasons It is not fitte to relate the particulars but onely
some fewe that are most notable In the Congregation of the â—4 of Iuly in the afternoone Georgius di Ataide a Diuine of the K. of Portugall sought to ouerthrow all the grounds The discourse of Georgius di Ataide of the other Diuines layd to prooue the sacrifice of the Masse by the holy Scripture and said first that it could not be doubted that the Masse was a sacrifice because all the Fathers haue said it in plaine words and replyed it vpon euery occasion and hee began with the Latins and Greekes of the ancient Church and with the Martyrs and came from time to time vntill the present age affirming that there is no Christian writer who hath not called it a sacrifice Therefore it must certainely bee concluded that it hath beene so taught by an Apostolicall tradition the force whereof is more then sufficient to make Articles of faith as this Councell hath maintained from the beginning But this true and solide foundation is weakened by those who would build in the ayre seeking to finde in the Scriptures that which is not there giuing occasion to the aduersaries to calumniate the trueth while they see it grounded vpon such an vnstablesand And hauing thus spoken hee proceeded to examine one after another the places of the old and new Testament alledged by the Diuines shewing that no expresse signification of the sacrifice could be drawen from them To the fact of Melchisedec he answered that CHRIST was a Priest of that order as hee was the onely begotten eternall without predecessor father mother or genealogie And this is prooued too plainely by the Epistle to the Hebrewes where Saint Paul discoursing at large of this place doeth handle the eternitie and singularity of the Priesthood and maketh no mention of the bread and wine He repeated the doctrine of Saint Austine that when there is a fit place for any thing to bee spoken and it is not spoken an argument may bee drawen from the authoritie negatiuely Of the Paschall Lambe he said that it could not be presupposed for a thing so euident that it was a sacrifice and perhaps to him that would take vpon him to prooue the contrary the victory would necessarily bee yeelded and also that it was too hard a metaphor to make it a Type of the Eucharist and not rather of the Crosse Hee commended those Theologues who hauing brought the place of Malachie added that of Saint Iohn To worship in Spirit and trueth because indeed the one and the other did formally speake of the samething and were to bee expounded alike that no difficultie might be made concerning the word Adorare which certainely doth signifie also a sacrifice and the woman of Samaria tooke it in the generall signification But when CHRIST added That God is a Spirit and will bee worshipped in Spirit no man that is not willing to expound all things in an vnproper sence will say that a Sacrament which consisteth of a thing visible and inuisible is purely spirituall but composed of this and the Elementary signe Therefore he that will expound both those places of internall adoration cannot be conuinced and shall haue probability on his side the application being plaine that this is offered in all places and by all Nations and is purely spirituall as God is a pure Spirit And he proceeded and said that the words This is my body which is giuen for you and the blood which is shed for you haue a more plaine meaning if they be referred to the body and blood in their naturall eslence then in their Sacramentall as when it is said CHRIST is the true Vine which bringeth foorth the wine it is not meant that the significatiue vine doth bring foorth Wine but the reall So this is my blood which is shedde doth not signifie that the Sacramentall and significatiue blood was shed but the blood naturall and signified And that which Saint Paul saith of taking part of the Sacrifice of the Iewes and of the table of Deuils is vnderstood of the Rites which GOD did institute by Moyses and of those which the Gentiles did vse in sacrificing so that it cannot hence bee prooued that the Eucharist is a sacrifice that it is plaine in Moyses that in the votiue sacrifices the oblation was all presented to GOD and a part burnt which was called the Sacrifice and that which remained belonged partly to the Priest and partly to him that offered which they did eate with whom they pleased neither was this called to sacrifice but to participate of the thing sacrificed The Gentiles did imitate the same yea that part which was not consumed vpon the Altar was sent by some to bee sold and this is the table which is not the Altar The plaine meaning of Saint Paul is that as the Iewes eating the part belonging to him that offereth which is a remainder of the sacrifice doe partake of the Altar and the Gentiles likewise so we eating the Eucharist are partakers of the sacrifice of the Crosse And this is it which CHRIST said Doe this in remembrance of mee and which Saint Paul said As often as ye shall eate of this bread and drinke of this Cup you shall professe that the Lord dyed for you But whereas it is said that the Apostles were by the words of the Lord ordained Priests to offer sacrifice when hee saith Doe this without doubt it is vnderstood of that which they had seene him to doe Therefore it must be manifest first that he hath offered which cannot be because the opinions of the Diuines are various and euery one confesseth that both the one and the other is Catholique and those who denie that CHRIST hath offered cannot conclude by those words that hee hath commanded the oblation Then hee brought the arguments of the Protestants by which they prooue that the Eucharist is not instituted for a sacrifice but for a Sacrament and concluded that it could not bee said that the Masse was a sacrifice but by the ground of Tradition exhorting them to rest vpon this and not to make the trueth vncertaine by desiring to prooue too much Then hee came to resolue the Protestant arguments and gaue his Auditors ill satisfaction therein for hee recited them with force and good appearance and answered weakely so that hee did rather confirme them This was ascribed by some to the shortnesse of time which remained vntill night and others thought he was not able to expresse himselfe better and Giueth bad satisfaction to the Prelates the most intelligent were of opinion that those answeres did not satisfie himselfe The Fathers murmuring hereat Iacobus Paiua another Portugall Diuine repeated in the next Congregation all his arguments and resolued them with satisfaction of his hearers saying in excuse of his Colleague that he was of the same minde and the testimonies of the Ambassadours and Prelates of Portugall of his honestie and soundnesse of doctrine caused the Legates not to be offended with him Notwithstanding hee
against the Magistrate that they propose no new opinions which haue no foundation in the holy Scripture but preach the Gospell according to the interpretation approoued by the Church without touching other things that be disputable expecting the determination of the Councel where all shall be lawfully decided 107 The Elector of Saxonie and fiue Princes more opposed themselues to this Decree saying that they ought not to forsake the Decree made in the Is opposed former Diet by which euery one might exercise his owne religion vntill the Councell which Decree being made by the common consent of all could not without the same consent bee changed That the originall cause of the dissentions was very clearely perceiued in the Diet of Noremberg and the same Pope vnto whom the demands were sent and the hundred grieuances expounded confessed it yet for all this no amendment was seene That in all the consultations it was euer concluded that there was no way more conuenient to remooue the controuersies then by a Councell In the meane space while this is expected to receiue their Decree were to denie the pure and vndefiled word of God and to allow the Masse were to renew the disorders They said they commended that part that is to preach the Gospell according to the interpretations approoued by the Church but that there remained a doubt which was the true Church That to establish a Decree so obscure was to lay open a way to many tumults and controuersies therefore would not by any meanes giue consent vnto it That they would giue account to all men and euen vnto Cesar himselfe of this their opinion And that vntill the beginning of the Councell either generall of all Christendome or nationall of Germanie they will doe nothing that may iustly be reprooued 108 To this declaration foureteene principall cities of Germanie adhered How the name of Protestants began and from hence came the name of Protestants by which they are called who follow the doctrine renewed by Luther For these Princes and Cities gaue out their protestation and appeale from that Decree vnto Cesar and to a future Generall Councell or Nationall of Germanie and to all iudges not suspected 109 And because mention is made of the difference in opinion between Luther and Zuinglius in matter of the Sacrament it is fit to shew heere how the The difference in opinion betweene Luther and Zuinglius renouation of doctrine being begun in two places by two persons independent the one of the other that is by Luther in Saxonie and Zuinglius in Zuric they consented in all the heads of doctrine vntill the yeere 1525. and then in the explication of the mysterie of the most holy Sacrament of the Eucharist though they both agreed in saying that the bodie and blood of our Lord Iesus Christ are in the Sacrament onely in vse receiued with the heart and faith yet Luther taught that the words of our Lord This is my body ought to be receiued in a naked and plaine sence and on the contrary Zuinglius taught that the words were figuratiuely spiritually and Sacramentally and not carnally to be vnderstood And the contention alwayes increased and became euery day more bitter especially on Martins side who treated after a sharpe manner against the aduerse partie And this gaue matter to the Catholikes in this yeeres Diet of Spira to be able as hath beene said to put distrust and distast betweene the parties But the Landgraue of Hassia who hauing discouered the cunning of the aduersaries kept his side in peace with hope to reconcile the contrary opinions as Well to maintaine his promise as to withstand future dangers procured a conference sollicited the Suisses to send The conference of Marpurg 1529 their men and assigned Marpurg for the place of the disputation and all the moneth of October of the same yeere 1529. There came out of Saxonie Luther and his two schollers and out of Suisserland Zuinglius and Ecolampadius Only Luther and Zuinglius disputed and the disputation continued many dayes yet Luther and Zuinglius could not agree for all this it was impossible for them to agree whether it were because the controuersie being passed on so farre it seemed that the honour of the Authors was in question or because as it happeneth in verball contentions the smalnesse of the difference nourisheth the obstinacie of the parties or because as a little after Martin wrote to a friend seeing much tumult raysed he would not by Zuinglius his forme of words which the Romanists so much abhorred make his Princes more odious and expose them to greater danger But bee the cause what it will one more vniuersall is very true that it pleased the Maiesty of God to vse this difference of opinions for diuers effects which followed after It was necessarie to end the colloquie without conclusion but that by the meanes of the Landgraue they agreed in this that being of accord in all other points they ought heereafter to abstaine from bitternesse in this particular praying God to shew some light of agreement Which conclusion though resolued on with wisedome and as they said with charitie being not followed by their successours hindered very much the progresse of the reformed Doctrine For in cause of religion euery sub-diuision is a strong weapon in the hand of the contrary part But the league betweene the Pope and Emperour being concluded as hath beene said and the order set downe for the Coronation the Citie of The Pope and Emperour met at Bologna about the coronation but treated of diuers other matters Bolonia was appointed for the place For it seemed not conuenient to the Pope that this solemnitie should bee performed in Rome in the presence of those who had sacked it but two yeeres before This was acceptable also to Charles because it made the ceremonies more short which he desired that he might passe into Germanie so soone as might bee Therefore the Pope as the greater person arriued first in Bolonia and afterwards the Emperour the fifth of Nouember where hee taried foure moneths and remained in the same pallace with the Pope Many things were treated of by these two Princes partly for the vniuersall quiet of Christendome and partly for the priuate interest of the one and the other The principall were the generall peace of Italie and the extirpation of the Protestants in Germanie To speake of the first belongeth not to the subiect that is handled but concerning the Protestants it was proposed by one of the Emperours Counsellors that considering the nature of Germans who are tenacious of libertie it were better by faire meanes and sweet representations by dissembling the knowledge of many things to cause the Princes to returne to the obedience of the Pope For this protection being taken from the new Doctors the residue would easily bee remedied And to doe this a Councell was the true and proper remedie as well because it was desired by
on by the Presidents onely was giuen in the same name Neither can the difficulty bee remooued by saying that the matter was of no great importance first because it will be hard to maintaine that it is not a most important matter where the danger of diuision in the Church is in question then be it as it will no man can arrogate to himselfe power to declare what is of importance and what not and this is a demonstration that things are carried iust as the Pope sayth in the Bull and the Presidents in the Sermon read that they were to direct the Councell for they did so indeed The adulse that the King had dismissed the Popes Nuncio and published a Manifest did reiterate the same discourses The French King dismisseth the Popes Nuncio and publisâ—â—th a Manifest which Manifest was then printed and diuulged throughout Where he sheweth at large the causes why he tooke vpon him the protection of Parma blameth the Pope for the warre begun saying that hee vsed this Artifice that the Councell might not be held Concluding in the end that it is not meete that he should haue money out of his kingdome to make warre against him whence a great summe is ordinarily taken for vacancies Bulls Graces Dispensations and Expeditions and therefore by the counsell of his Princes he did for bid to dispatch Curriers to Rome and to answere money or gold or siluer not coyned by way of banke for Benefices or other Graces and Dispensations vpon paine of Confiscation as well for Ecclesiastiques as seculars and these to bee punished corporally besides giuing the Promooters a third of the confiscation This Manifest was inrolled in Parliament with a proposition of the Attourney generall of the King in which he said that it was no new thing but vsed by Charles the sixt Lewis the eleuenth and Lewis the twelfth and was conformable to the common Law that money should not bee carried to the enemie and that it would bee a hard case if with the money of France warre should bee made against the King and that it was better for the subiects of the kingdome to keepe their money and not care for dispensations which were not able to secure the conscience and are nothing but a shadow cast before the eyes of men which cannot hide the trueth from GOD. It could not be endured neither at Rome nor in Trent that the King should What the Aposâ—olike Sea is solemnely protest and make warre against the Pope and still say that hee bare the same reuerence toward the Apostolique Sea which is nothing but the Pope Whereunto the French-men answered that antiquity had not this opinion yea Victor the third who was one of the Popes that assumed much sayd that the Apostolique Sea was his mistresse The same was sayd before him by Stephen the fourth and by Vitalianus and Constantinus who were more ancient it plainely appeareth that by the Apostolike Sea is vnderstood the Church of Rome for if the Pope were the same thing his errours and defects would be of the Apostolike Sea The French King fearing that by his dissention with the Pope those that desired change of religion would make some innouation which might The French King waxeth more seuere against the Protestants prooueseditious or that himselfe might come into the bad opinion of his people as if his minde were auerse from the Catholike faith and perhaps to open a way for reconciliation with Rome hee made a most seuere Edict against the Lutherans confirming all the others which hee had published before adding greater punishments more wayes to discouer the guilty and greater rewards to the Promooters The Emperour considering that the French King in regard of the number of the French Cardinals and other dependants of that Crowne had no lesse power in the Colledge then himselfe and being combined with the Farnesi did farre exceede him though he had the Pope of his side sent to Rome Don Iohn Manriques to perswade his Holinesse to create new Cardinalls to exceed or equalize the number of the French The Pope was enclined hereunto yet hee saw what difficulty there was his Papacie being new and exhausted and in time of stirres when it is hard to haue the consent of all the Cardinalls and to create them without consent was dangerous Hee was doubtfull whether to make many at once or by little and little He thought hee should sooner obtaine consent for this second course and that his trusty friends would remaine in hope and that the Cardinalls would more oppose a numerous promotion and those that were excluded would despaire He doubted whether it were fitte to create any of the Prelats of the Conucell because there were many that deserued well and the three Electors were not to bee passed ouer especially the Elector of Mentz who thought of it On the other side to send red Cappes to the Councell hee thought would mooue enuie Hee resolued not to expect Christmas when all come foorth with their pretensions and the places of common meetings are full of wagers but to execute this businesse some day before vpon the sudden though afterwards he found no fit time to create them but Christmas But to returne to Trent the second of September the day following the Session a generall Congregation was made and in it Fathers deputed to frame the Articles of the Eucharist to bee giuen to the Diuines and to collect the abuses in that matter Afterwards they discoursed of the Reformation which because it was to take away the cause why Bishops doe not reside many were repeated some proposed before in Trent and Bolonia and some then first spoken of Finally they insisted vpon iurisdiction saying that the Bishops were wholly depriued of it partly by auocation of causes and partly by appeales but especially by exemptions yea that more often iurisdiction was exercised ouer and against them by their Subiects either by speciall commission from Rome or by vertue of Conseruatories then by them ouer their subiects And Fathers were elected to frame the Articles concerning this matter The Presidents considering the Popes instruction to auoid dangerous contentions among the Diuines their vnintelligible disputes in which they grow bitter and also their confusion in speaking they gaue out the Articles framed which they were to begin to handle on Tuesday after dinner and there added the manner and order to bee held in the Congregations much limited which did compell them to speake soberly The Articles were tonne drawen from the doctrine of the Zuingliani and 〈…〉 That in the Eucharist the Body Blood Ten Articles concerning the Eucharist are proposed to be discussed by the Diuines and Diuinitie of CHRIST is not truely but as in a signe 2. That CHRIST is not giuen to bee eaten Sadramentally but spiritually and by faith 〈◊〉 That in the Eucharist there is the Blood and Body of CHRIST but together with the substance of the Bread and Wine so that there is
man but was by all others knowen to bee an errour In the ninth Article the first part that as much is not contained vnder one Species as vnder both was thought to bee hereticall by the Dutch Diuines but the Italians sayd it must bee distinguished before it could bee condemned For if it were vnderstood in respect of the vertue of the consecration it is cleare that vnder the bread there is the body onely and vnder the wine the blood onely but by consequence which the Diuines call Concomitancie vnder the bread there is the blood soule and diuinitie and vnder the wine there is the body and the other things and therefore it is not to be condemned in so generall termes But for the second that as much is receiued by one as by both there was a difference for many did thinke that although no more of the Sacrament yet more grace was receiued so that they did desire a declaration herein In the tenth some would haue the first part expounded of dead faith because there is no doubt but that a liuely faith is sufficient For the necessitie of Confession the Dominicans considered that many learned and holy Catholiques held that opinion so that to condemne that would bee to condemne them Others proposed for a temper that it should not bee condemned as hereticall but as pernicious Some would haue this condition added if there were commodity for a Confessor The last part for communicating at Easter it not beeing commanded by the Law of GOD but by the Church onely the common opinion was that it ought not to bee condemned for hereticall it being a thing not heard of that one should bee condemned of heresie for not approouing a particular humane precept Many Diuines did propose another Article also taken out of the writings of Luther which was necessary to condemne And it was this that although there was a necessitie to recite the words of CHRIST yet they are not the cause of the presence of CHRIST in the Sacrament but the cause is the faith of him who receiueth it After all the diuines had spoken the deputed Fathers did collect seuen Out of which 7. Anathematismes are composed Anathematismes out of their opinions which being proposed in the generall Congregation it was first of all considered that it was not fit to passe ouer the matter with Anathematismes onely that this was not to teach but onely to confirme that the ancient Councels had not done so which alwayes had expounded the Catholike opinion and then condemned the contrary that the same succeeded well to this Councell in the matter of Iustification and although it was forced in the Session of the Sacraments to change this course for vrgent respects yet that was rather to bee imitated which was then done by reason then that which was after changed by necessitie This opinion was cherished by the Italian Diuines who saw there was but one way to regaine their reputation lost For as the Dutch and Flemish Diuines were of abilitie to prooue the conclusions by authorities so to expound them and finde their causes there was neede of Schoole Diuinitie in which themselues were well seene This opinion did preuaile and order was giuen that the Heads of doctrine should bee framed and Fathers deputed to see it done The Heads were reduced to the number of eight Of the Reall presence Of the Institution Of the excellencie Eight heads of doctrine are proposed to bee discussed Of Transubstantiation Of worship Of preparation to receiue the Sacrament Of the vse of the Cup in the Communion of the Laitie Of the Communion of Children It was proposed also to make a collection of the abuses which did occurre and to adde the remedies Then in that Congregation and some of those that followed the Fathers began to speake their opinion concerning the seuen Anathematismes wherein nothing remarkeable was sayde but that in condemning those who confessed not the reall presence of the Lords body many desired that the Canon should bee more fat and pregnant for so their wordes were that in the Eucharist there is the body of IESVS CHRIST the same which was borne of the Virgin did suffer on the Crosse was buried raysed and ascended into heauen sitteth on the right hand of GOD and shall come to iudgement And some of them called to minde that there wanted one very important point that is to declare that the Minister of this Sacrament is the Priest lawfully ordained Which they did because Luther and his followers doe often say that euery Christian may doe it euen a woman But the Earle of Montfort perceiuing that they treated of a matter much controuersed especially of the Communion of the Cup which was the most palpable popular and best vnderstood by all hee thought that if The Ambassadors of the Emperor and Ferdinand disswâ—de the discussion of the Communion vnder one kinde that were determined the Protestants would neuer bee induced to come to the Councell and all the labour would bee in vaine And hauing imparted this to his Colleagues and the Ambassadors of Ferdinand they went all together to the Presidents to whom when they had shewed what paines Caesar had taken both in warre and in the negotiation to make the Protestants submit to the Councell which they would neuer doe if they went not thither they shewed that they ought to apply themselues principally to this and to that end the Emperour had giuen them a Safe conduct But they were not contented with it alleadging that it was decreed in the Councel of Constance and really executed that the Councell is not bound by the Safe conduct of any whatsoeuer hee bee and therefore they required one from the Synode which was promised to them by Caesar who gaue charge to them his Ambassadours to obtaine it of the Councell Whereunto the Legate making a very complementall answere and referring himselfe to the Session which should bee held to gaine time that hee might giue an account thereof to Rome the earle added that for the same cause he thought it not fit that before their comming the controuersed points of the Eucharist should bee handled that there wanted not matters of reformation to be treated on or others in which there was no difference The Legate answered that it was resolued long agoe to handle the Eucharist neither could it be altered because it was concluded before that the Decrees of faith and reformation should goe hand in hand and that the matter of the Eucharist did follow that of reformation which was handled last before they went to Bolonia But hee sayd that this was more controuersed with the Zinglian Suisses then with the Protestants who are not Sacramentaries as those The Count spake of the Communion of the Cup and said that if that point were decided against them which is vnderstood by all the people and a thing whereon they stand most it was impossible to reduce them That Caesar also in the Decree of the
many other places Sacramentally in a maner of existence which is beleeued by faith and can hardly be expressed by words For all the ancients haue professed that CHRIST did institute this Sacrament in the last Supper when after the benediction of the Bread and Wine hee sayd in cleare and manifest words that he gaue his Body and Blood which hauing a most plaine signification it is great wickednesse to wrest them to imaginary figures denying the trueth of the Flesh and Blood of CHRIST Afterwards it teacheth that CHRIST hath instituted this Sacrament in memory of himselfe ordayning it should be receiued as a Spirituall foode of the soule as a medicine for our dayly faults a preseruatiue from mortall sinne a pledge of eternall glory and a signe of the Body whereof himselfe is the Head And though it bee common to this Sacrament with others to bee a signe of a sacred thing yet it hath this proper to it selfe that other hauing vertue to sanctifie in the vse this doth conteine the author of Sanctity before the vse For the Apostles had not receiued the Eucharist from the hand of our Lord when he sayd that it was his Body and the Church hath alwayes beleeued that the Body of CHRIST is vnder the bread and the Blood vnder the wine by vertue of the Consecration but by concomitancie as much is vnder either of the kindes and euery part of them as vnder both declaring that by the Consecration of the Bread and Wine there is made a conuersion of their whole substance into the substance of the Body and Blood of CHRIST which conuersion the Catholique Church hath called Transubstantiation by a fit and proper terme Therefore the faithfull doe giue the honour of Latria or diuine worship due vnto God to this Sacrament and it hath been religiously instituted to make a particular feast for it euery yeere and to carry it in procession in pubique places Likewise the custome to keepe it in an holy place is auncient and hath been obserued from the time of the Nicen Councell and to carry it to the sicke is an old custome beeing reasonable besides and commanded in many Councels And if it be not fit that any holy thing should be handled without sanctity much more none ought to come to this Sacrament without great reuerence and proofe made of himselfe which proofe must bee that none hauing mortally sinned though hee bee contrite may receiue it without sacramentall Confession which the Priest also who is to celebrate ought to obserue so that hee can finde a Confessour and if hee cannot hee must confesse immediately afterward It doeth teach also that there bee three kindes of receiuing the Eucharist One Sacramentally onely as sinners doe another spiritually as those doe who receiue it with a liuely faith and desire the third conteineth both kindes as those doe receiue it who hauing prooued themselues as aforesaid doe goe to the Table And there is an Apostolicall Tradition and so it ought to bee obserued that the Liaitie should receiue the Communion from the Priests and the Priestes should Communicate Themselues In the ende the Synode prayeth all Christians to agree in this doctrine When the Decree was ended the eleuen Anathematismes were read 1. Against him that shall denie that in the Eucharist is contained truely The Anathematismes really and substantially the Body and Blood with the Soule and Diuinitie of CHRIST that is whole CHRIST and shall say that he is contained onely as in a signe or figure or virtually 2. That in the Eucharist there doeth remaine the substance of the bread and wine with the Body and Blood of CHRIST or shall denie that admirable conuersion of all the substance of the bread into the body and of the wine into the blood there remaining onely the forme which conuersion the Church most appositely calleth Transubstantiation 3. That in the Sacrament of the Eucharist vnder euery kinde and vnder euery part beeing separated all CHRIST is not contayned 4. That the Conseoration beeing made he is not there but in the vse and neither before nor after and that hee is not in the particles which remaine after the Communion 5. That the principall fruit of the Eucharist is the remission of sinnes or that it hath no other effect 6. That CHRIST in the Eucharist ought not to bee worshipped with the honour of Latria nor honoured with a particular feast nor carried in procession nor put in a publique place to bee worshipped or that the worshippers are Idolaters 7. That it is not lawfull to keepe it in an holy place but that it should bee distributed to the standers by or that it is not lawfull to carrie it honourably to the sicke 8. That CHRIST in the Eucharist is eaten onely spiritually and not Saoramentally and really 9. That the faithfull being of age are not bound to communicate euery yeere at Easter 10. That it is not lawfull to the Priest who celebrateth to communicate himselfe 11. That faith onely is a sufficient preparation to receiue it Declaring in the ende that the preparation ought to bee by the meanes of Sacramentall Confession holding him to bee excommunicate who shall teach preach affirme pertinaciously or defend in publique disputation the contrary The Decree of the Reformation containeth first a long admonition to The Decree of Reformation the Bishops to vse their iurisdiction moderately and charitably then determineth that in causes of visitation correction and inability and in the criminall none may appeale from the Bishop or his Vicar generall before the definitiue or from an irreparable grieuance and when there shall bee place of Appeale and a Commission shall bee granted in partibus by Apostolike authority it shall not bee granted to any but the Metropolitan or his Vicar or in case hee bee suspected or farre distant or the Appeale bee from him it shall not bee granted but to a Bishop dwelling neere or a Bishops Vicar That the defendant appealing shall bee bound to produce in the second instance the actes of the first which shall beegiuen him within thirtie dayes without paying for them That the Bishop or his Vicar generall may proceede against any to condemnation and verball deposition and may also degrade solemnely with the assistance of so many Abbats of Miter and postorals if hee can haue them or of so many other Ecclesiasticall dignities as there are Bishops required by the Canons That the Bishop as delegate may summarily take knowledge of the absolution of euery one of whom inquisition is made and of the remission of the punishment of euery one that is condemned by him and if it shall appeare vnto him that sentence hath been obtained by telling that which is false or concealing the trueth hee may cause it not to be executed That a Bishop may not bee cited to appeare personally but for such a cause for which he may be deposed or depriued by what forme of iudgement soeuer the proceeding bee That testimonies in
being curiously The Decrees are censured in Germany read in Germany and else-where raised much speech in many things concerning the Eucharist First because treating of the manner of the existence it said that it could hardly be expressed in wordes and yet affirmeth after that it is properly called Transubstantiation and in another place that it is a most fit terme which beeing so one cannot doubt but that it may bee properly expressed It was further noted that hauing declared that CHRIST after the benediction of Bread and Wine said that that which hee gaue was his Body and Blood it came to determine against the opinion of all the Diuines and of the whole Church of Rome that the wordes of consecration were not those that is this is my body because it doth affirme that they were spoken after the consecration But to prooue that the body of our LORD is in the Eucharist before the vse because CHRIST in giuing of it said before it was receiued by his Disciples it was his Body did shew that they did presuppose that the giuing of it did not belong to the vse the contrary whereof was apparantly true The manner of speach vsed in the fifth point of doctrine saying that diuine worship was due to the Sacrament was noted also for improper seeing it is certaine that the thing signified or conteined is not meant by the Sacrament but the thing signifying and containing and therefore it was well corrected in the sixt Canon which said that the Sonne of GOD ought to bee worshipped in the Sacrament That also in the third Anathematisme was noted that all CHRIST was in euery part after the separation because it seemeth one may necessarily inferre from hence that it was not in euery part before the diuision The Priest complained of the reformation and sayd that the Bishops authority The Priests complaine of the reformation was made too great and the Clergie brought into seruitude But the Protestants seeing the point where it was said that they desired to bee heard in foure Articles onely did much wonder who should make that request in their name seeing they had said and repeated so often in publique Diets and by publique writings that they desired a discussion of all the controuersies nor would receiue any of those things which were already determined in The Protestants dislike the reseruation of y e points of doctrine And the form of the Safe Conduct Trent but would haue all to be reexamined They thought also that the forme of the Safe Conduct was very captious because as well in the Decree to grant it as in the tenour therof there was this clause of reseruation as farre as belogneth to the Synode for no man demaundeth of another but that which belongeth to him to graunt But this affected diligence to expresse and repeat it was a signe that they had inuented a meanes to goe against it and to excuse themselues vpon others And they doubted not but that the ayme of the Synode was to leaue a gate open for the Pope that he might doe with his owne and the Councels honour what hee thought seruiceable for them both Besides the treating to depute Iudges for things hereticall committed or to be committed seemed to them a kinde of net to catch those that were vnwary and euen the very Pedants did laugh at it that the principall verbe was more then an hundred and fifty wordes distant from the beginning The Protestants did vniformely agree not to bee content with it or trust vpon it but to desire another iust like that which was giuen by the Councell of Basill to the Bohemians which if it were granted they did obtaine one great point that is that the controuersies should be decided by the holy Scripture and if it were not granted they might excuse themselues with the Emperour The day following the Session there was a generall Congregation to set downe how to treate of Penance and extreame Vnction and to continue the reformation It was considered that the manner of discussion prescribed was exceeded by the Diuines whence contentions did arise for which they could not be vnited against the Lutherans and therefore it was thought necessary to renew the decree not â—uffer any to vse the reasons of the schools but to cause them to speake positiuely and also to obserue the order which they thought fit to establish againe as well because the not obseruing of it had bred confusion as because the Flemings did complaine that none account was made of them as did also the Diuines which came with the Prelates of Germanie To handle Penance and extreame Vnction was decided already and something was said in matter of reformation and Prelats were deputed who with the Nuncio of Verona were to make the Articles in matter of faith and with the Nuncio of Siponto in matter of reformation In matter of faith twelue Articles were framed vpon the Sacrament of Penance drawen Verbatim out of the booke of Martin and of his Schoolers to be disputed by the Diuines whether they were to bee held for hereticall and condemned for such which in framing the Anathematismes after the Diuines had giuen their voyces were so changed that no iot of them remaining it is superfluous to recite them To these Articles were added 4. more of extreame Vnction answereable in all points to the soure Anathematismes established In Three Decrees are made concerning the manner of proceeding in Councell the same page where the Articles were set downe three Decrees were added That the Diuines ought to giue their opinions out of the holy Scripture Traditions of the Apostles holy Councels Constitutions and authorities of Popes and holy Fathers and out of the consent of the Catholique Church That the order of speaking should be thus that first they should speake who were sent by the Pope secondly those who were sent by the Emperour thirdly those of Louaine sent by the Queene fourthly those Diuines who came with the Electors fiftly the Secular Clergie men according to their promotions sixtly the Regulars according to their orders That there should be two congregations euery day one in the morning from the foureteenth houre vntill the seuenteenth another in the afternoone from the twentieth houre vntill the three and twentieth The Articles of Reformation were in number fifteene all which answered the points which were after established except the last in which a propose was made to constitute that Benefices should not be giuen in Commenda but to persons of the same age which the law required in those who might haue them in title which Article when it was spoken of was easily buried in silence because it hindered many Prelates to renounce their Benefices to their Nephewes The Pope who as hath been said wrote letters to the Catholique Suisses inuiting them to the Councell did still make the same instance vnto them by his Nuncio Ieronymus Francus wherein also hee was assisted by the Emperour The French
it was as contrary to the Catholique doctrine to giue the Cup to the Laiques by diuine precept as it was to denie it to them by diuine precept Therefore all those reasons which did so conclude were to be layd aside and those of the disciples in Emmaus and of Saint Paul in the ship because by them it would bee concluded that it was not sacriledge to consecrate one kinde without the other which is contrary to all the Doctors and meaning of the Church and ouerthroweth the distinction of the Eucharist as it is a Sacrifice and as it is a Sacrament That it was plaine also that the distinction of the Laicall and Clericall Communion in the Romane Ordinary was a diuersitie of places in the Church not of the Sacrament receiued because otherwise this reason would conclude that not onely those who say Masse but all the Clergie should haue the Cup. Of the authority of the Church in changing the accidentall things of the Sacraments no man can doubt but hee sayd it was not a time to dispute whether the Cup were accidentall or substantiall Hee concluded that this Article might bee omitted as already decided in the Councel of Constance and that the fourth and fifth Articles might bee exactly handled because granting the Cup to all Nations that desire it all other disputations are superfluous yea hurtfull Iohn Paul a Diuine of the Bishop of fiue Churches spake also to the same purpose and both of them did displease because it was thought they spake against their conscience at the instance of their masters Concerning the second Article the Diuines were also vniforme in the affirmatiue and all their reasons were reduced to three Heads The congruities of the old Testament when the people did participate of the meate offerings in the sacrifices but neuer of the drinke offerings To take away from the vulgar occasion to beleeue that one thing is contained vnder the bread another vnder the wine The third the danger of irreuerence And heere the reasons recited by Gerson were brought that the blood might be shed either in the Church or in bringing of it especially ouer the Mountaines in winter that it would hang in the beards of the Laikes that it would bee sower if it were kept that there would want vessels to hold enough for ten thousand or twenty thousand persons that in some places it would bee too great a charge in respect of the price of wine that the vessels would not bee kept cleane that a Laie man would bee of equall dignitie with a Priest Which reasons it was necessary to say that they were iust and good otherwise the Prelates and Doctors for so many ages would haue taught an vntrueth and the Church of Rome and Councell of Constance erred All these reasons except the last were thought ridiculous because those dangers might bee more easily withstood in these times then they could in those 12. first ages when the Church was in greater pouerty And the last seemed to bee of no force to shew that the change was reasonably made but was good to maintaine it after it was made The two Diuines afore named did aduise that this Article also might bee omitted In the third Article that all CHRIST is receiued vnder one kinde the doctrine of concomitancie deliuered by the Diuines was taken for an argument For the body of CHRIST being vnder the bread by vertue of the consecration CHRIST hauing sayd by words omnipotent and effectiue This is my body and the body being aliue it must needes haue blood soule and diuinitie so that all CHRIST was vndoubtedly receiued vnder the bread But some inferred hereby that therefore all graces are receiued in it seeing that he who hath all CHRIST wanteth nothing because hee is abundantly sufficient Others sayd to the contrary that the illation was neither necessary nor probable For those who are baptized are filled with CHRIST as St. Paul saith and yet other Sacraments are giuen vnto them And because some auoyded the force of the reason by saying that the other Sacraments are necessary in respect of sinnes committed after baptisme it was replyed that the ancient Church did immediately communicate the baptized so that as from being filled with all CHRIST in baptisme it cannot bee inferred that the Eucharist doth not conferre other graces so from hauing receiued all CHRIST vnder the bread it cannot be inferred that no other grace is to be conferred by the blood neither can it be sayd without great absurdity that the Priest in the Masse hauing receiued the body of our LORD and by consequence all CHRIST doeth not receiue any grace in drinking of the Cup for otherwise to drinke of it would be a worke indifferent and vaine Moreouer it is decided by the common doctrine of the Schooles and of the Church that by euery sacramentall action by vertue of the worke it selfe which they call Ex opere operato a degree of grace is conferred But it cannot be denied that to drinke the blood of CHRIST is a sacramentall action therefore it can not bee denied that it hath a speciall grace annexed In this controuersie the greater part of the Diuines held that not speaking of the quantity of grace answerable to the disposition of the receiuer but of that which the Schoole-men call sacramentall it was equall in him that receiued one kinde onely and in him that receiued both The other opinion was defended though with the smaller number yet more earnestly Friar Amante Seruita a Brescian a Diuine of the Bishop of Sebenico a fauourer of this second opinion passed very farre I know not with what aime or end who alledging the doctrine of Thomas Caietane that blood is not part of humane nature but the first aliment and adding that it could not bee sayd that the body doth necessarily draw in concomitance its aliment did inferre that the thing contained vnder both kindes is not absolutely the same and hee added that the blood of the Eucharist according to the words of CHRIST was blood spilt and by consequence Friar Amante concurreth in opinion with the Lutherans out of the vaines in which if it remained it could not bee drinke so that it could not bee drawen in concomitancie with the vaine and that the Eucharist was instituted in memory of the death of CHRIST which was by separation and effusion of blood Whereat there was a noyse raysed amongst the Diuines and a cracking of the benches Therefore recalling himselfe But presently recanteth and asketh pardon hee retracted and said that the heat of dispuaion had caryed him to alledge the reasons of the aduersaries as if they had beene his owne which notwithstanding hee purposed to resolue in the end and hee spent the residue of his discourse in resoluing them and in conclusion asked pardon of the scandall giuen because hee had not spoken with such caution as to shew plainely that those reasons were captious and contrary to his owne opinion And he made