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
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
Inter-religion was forced to yeeld in this and therefore desired that they would be pleased to deferre it vntill the comming of the Protestants The Legate did not refuse but passed it ouer with generall and vnconcluding wordes that hee might first vnderstand the Popes minde vnto whom hee gaue an account of whatsoeuer was handled by the Diuines and of the Anathematismes framed and of that which was discoursed The Legate giueth the Pope an account of all in matter of reformation whereof wee will speake hereafter and then hee gaue aduise of the two requests of the Emperours Ambassadours desiring an answere The Pope put these things in consultation and for the lafe conduct found varietie of opinions Some would not haue it giuen alleadging that Who causeth a consultation to be held it was neuer done but by the Councell of Basill which was not to bee imitated in any thing and that it was a great preiudice to binde themselues to rebels though any thing might bee endured if there were hope to gaine them but there was none at all yea rather in stead of that there was reason to feare that some would bee peruerted as Vergerius was though not wholly yet in some part from which contagion the most principall Prelates and the most obliged to the holy Sea haue not beene exempted On the other side it was sayd that not out of hope to conuert but to leaue them without excuse it was fit to giue them all satisfaction but the rather because the Emperour for his owne interests had made greater instance whom it was necessary to please now because France being aliened they were wholly to depend on him and it was better to preuent and doe that willingly which of necessitie was to bee done And concerning the preiudices it might bee made in such a forme that it should not binde at all or very little First by not descending to name the Protestants but in generall the Ecclesiastikes and Seculars of the German Nation of euery condition For so vnder the generall wordes it may bee said they are comprehended or that it is vnderstood of the Catholikes onely and not of them alleadging that for them a speciall and expresse mention was necessary Then the Synod may grant a safe Conduct for it selfe and the Popes authoritie will bee reserued Then Iudges concerning faults committed may bee deputed and the election And answereth thus left to them to auoyd suspicion So that vigor of discipline and authoritie of punishing would bee retained and no shew made of yeelding or remitting any thing This opinion preuailed with the Pope who according to that forme made a draught of the safe Conduct and answered the Legate commending his wisedome in the answers hee had giuen resoluing that the safe Conduct should bee granted in the forme hee sent him and that the matter of the Cup should bee deferred and the Protestants expected but not aboue three moneths or little more not beeing idle in the meane while but making a Session betweene to treate of Penance which hee would not haue deferred aboue fourtie dayes or little more Hee aduertised them also that the Canons in matter of the Eucharist were too full and that it were better to diuide them While they consulted in Rome in Trent they went on to handle the points of doctrine wherein they proceeded as easily as before in discussing the Articles But when they came to expresse the manner of existence how CHRIST is in the Sacrament and the Transubstantiation how the Body of CHRIST is made of the Bread and the Blood of the Wine it could not be A contention aâ—s 〈…〉 betweene the Franciscans and Dominicans concer 〈…〉 the reall pâ—â—sence treated on without contention betweene the two Schooles Dominican and Franciscan which did much trouble the Fathers by the subtiltie and small fruit thereof themselues not knowing how to explicate their owne meaning In summe the Dominicans would not haue it said that Christ was in the Eucharist because he went thither from another place where he was before but because the substance of the Bread is turned into his Body the Body being in the place where the bread was without going thither and because all the substance of the bread is turned into all the substance of the Body that is the matter of the Bread into the matter of the Body and the forme into the forme it is properly called Transubstantiation And therefore there are two sorts of the existence of CHRIST our Lord both of them reall true and substantiall one as he is in heauen whither he ascended when he parted from the earth where hee first conuersed the other as hee is in the Sacrament in which he is because hee is where the substances of the bread and wine conuerted into him were first The first existence is called naturall because it agreeth to all bodies the second as it is singular so it cannot bee expressed with any name agreeing to others nor can bee called Sacramentall which were as much as to say that it was not there really but as in a signe the Sacrament being nothing but an holy signe except by Sacramentall one would vnderstand a reall manner proper to this Sacrament onely The Franciscans would haue it said that one body may by Gods omnipotencie bee truely and substantially in many places and when it doeth get a new place it is in it because it goeth thither not by a successiue mutation as when it leaueth the first place to get the second but in an instant in which it gaineth the second without losing the first and that God hath so ordained that where the body of CHRIST is there should remaine no other substance not by annihilation because the substance of CHRIST succeedeth in place of it and therefore it is truely called Transubstantiation not because the one substance is made of the other as the Dominicans say but for that the one doeth succeede the other The manner of CHRISTS being in heauen and in the Sacrament differeth not in substance but in quantitie onely because in heauen the magnitude of the body possesseth as much space as is proportionable to it and it is substantially in the Sacrament without possessing any place Therefore both sorts are true reall and substantiall and in regard of the substance naturall also in respect of the quantitie the existence in heauen is naturall and in the Sacrament miraculous differing in this onely that in heauen the quantity is truely a quantity and in the Sacrament hath the condition of a substance Either partie was so wedded to their owne opinion that they affirmed it to be plaine cleere and intelligible to all and opposed infinite absurdities against the other The Elector of Cullen who with Iohannes Groperus was assiduous at the disputations to vnderstand this matter in that which one party opposed against the other he gaue a reason to them both in that which either of them affirmed hee said he desired some probability
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
That this happened to the Emperors of the East who hauing abandoned the obedience due to the vniuersall Bishop of Rome lost their forces Kingdoms That the cunning of the Lutherans was manifest who haue proceeded maliciously with his Maiestie and that vnder the colour of establishing their Religion they doe euer procure something else That an example thereof was the Diet of Spira in the yeere 1526 of Noremberg 1532 and of Calano 1534. when the Duke of Wittenberg regained the Dutchie which shewed that those commotions of the Landgraue and the Lutherans were not for religion but to take that state from the King of the Romanes That hee should put him in minde that when hee made an accord with the Lutherans the Catholique Princes would not endure such a disorder that his Maiestie should haue more power ouer them then ouer the Protestants and would thinke vpon new remedies That there are many other lawfull and honest wayes to reduce Germanie the Pope being resolued to afford him all possible ayde according to the proportion of his forces And when his Maiestie shall haue well thought thereon he will finde that these capitulations cannot bee approoued without making all Germany Lutheran which were wholly to depriue himselfe of authority For that Sect excludeth all superiority extolling liberty or rather licence aboue all That he should put into the Emperours head to augment the Catholique League and to take from the Lutherans their adherents as much as hee could and to send as much money as was possible into Germanie to promise and really to giue it to those that follow the Catholique league That it were good also vnder colour of Turkish affaires to send a competent number of Spaniards or Italians into those parts lodging them within the territories of the King of the Romans That the Pope was resolued to send some person to the Catholique Princes with money to gratifie those that shall be fit for his purpose That he should exhort Caesar to make such an Edict as the King of England made in his Kingdome causing a rumour to bee spread cunningly that his Maiestie negotiated with the sayd King to reduce him to the obedience of Rome The Pope gaue commission also to the sayd Montepulciano to complaine to the Emperour that his sister Queene Mary Gouernesse of the low Countries secretly fauoured the Lutherane part that shee purposely sent The Nuncio complaineth against the Emperors sister Gouernesse of the low Countries men vnto them that when the Catholique league was to be established shee wrote to the Elector of Triers that hee should not enter into it and so that good worke was crossed that shee hindered the Lord of Lauaur the French Ambassadour from going into Germanie to consult with the King of the Romanes and the Legate of his Holinesse about religion which hee did beleeue proceeded notfrom her owne will but from the counsell of her bad ministers But because mention is made of the Edict of the King of England in matter The Edict of religion made by K. Henry the 8. of Religion it will not bee amisse to recount heere how Henry the eight in the time of the Diet of Francfort either because he thought to doe God seruice by not permitting innouation of religion within his Kingdome or to shew constancie in what hee had wrote against Luther or to giue the Pope the lie who laid an imputation vpon him in his Bull that hee had published hereticall doctrine in his Kingdome made a publique Edict whereby hee commanded that the reall presence of the true and naturall body and blood of our Lord Iesus Christ vnder the kindes of bread and wine there remaining no substance of those elements was to bee beleeued throughout all England as also that Christ was wholly contained vnder the one and the other kinde that the communion of the Cup was not necessary that it was not lawfull for Priests to marry that religious men after their profession and vowes of chastity were bound alwayes to keepe them and to liue in Monasteries that secret and Auricular confession was not onely profitable but also necessary that the celebration of Masse euen priuate was an holy thing which hee commanded should bee obserued in his Kingdome He prohibited all to doe or teach any thing contrary to these articles vpon paine to be punished as heretiques It is to bee marueiled at how the Pope who a little before thundered against that King was constrained to prayse his actions and to propose him to the Emperour for an ensample to be imitated So a mans proper interest makes him commend and blame the same person But the Pope after hee had dispatched Montepulciano seeing that by calling the Councell and after deferring it though hee entertayned the world yet hee lost reputation thought it necessary to leaue that ambiguous proceeding which howsoeuer it had giuen men satisfaction heeretofore yet in A consultation about the Councel progresse of time it might produce some sinister effect And hee made a secret resolution to declare himselfe and to forsake ambiguities and in the consistory hauing related what had happened and proposed that it was necessary to make a constant and firme resolution hee put the matter in consultation Some of the Cardinals to deliuer themselues from feare which euery other day amazed them did not approoue the suspension but desired an expresse declaration that there should bee no Councell at all because it appeared not how the difficulties could bee ouercome before there was a reconciliation betweene Princes a necessary meanes without which there was no hope it could bee celebrated But the wiser sort were balanced betweene this and another feare that there might bee Nationall Councels or other remedies vsed more offensiue to them then a generall Synode and therefore the maior part gaue consent for the suspension during pleasure thinking that when it should seeme not fit to bring it to effect it might bee continued by pretending the discord betweene Princes or some other thing and that if there happened any danger of a Nationall Councell or of Colloquies or ought else it might bee remooued by promoting the Generall Councell and assigning vnto it place and time and afterwards it might bee called or let alone as time should aduise The match was made and a Bull The Councel intimated is suspended during pleasure was framed the thirteenth of Iune by which the Councell intimated was suspended during pleasure of the Pope and the Apostolicall Sea But Montepulciano the Nuncio who went into Spaine executed his commissions with the Emperour who either for the cause alledged by the Nuncio or for some respects of his owne declared not himselfe whether hee dissented or assented to the Colloquie appointed to be held at Noremberg in August Afterwards by reason of his wiues death and the rebellion of Gant with part of the low Countries hee had occasion by pretending affaires of greater importance to leaue the matter in suspence and so
no T 〈…〉 tion but an hypostaticall vnion of the humanitie and of the substances of the Bread and Wine so that it may bee truely sayd this Bread is the Body of CHRIST and this wine is the Blood of CHRIST 4. That the Eucharist is onely for remission of sinnes 5. That CHRIST ought not to bee worshipped in the Eucharist nor honoured in feasts not carried in procession nor to the sicke and that the worshippers are truely Idolaters 6. That the Eucharist ought not to bee saued but spent and distributed immediatly and that he that doth not so doth abuse this Sacrament and that it is not lawfull for any to giue the Communion to himselfe 7. That in the particles which remaine after the Communion the Body of our LORD doth not remaine but onely while it is receiued and neither before nor after 8. That it is de iure diuino to giue both kinds to the people and children and that they sinne who force them to vse one onely 9. That so much is not contained vnder one as vnder both neither doth hee receiue so much who communicateth with one as hee that doeth communicate with both 10. That onely faith is a sufficient preparation to receiue the Eucharist neither is confession necessary but free especially to the learned neither are men bound to Communicate at Easter After these Articles a precept was added in this forme That the Diuines Who are prescribed an order how they shall proceed ought to confirme their opinions with the holy Scripture Traditions of the Apostles sacred and approoued Councels and by the constitutions and authorities of the holy Fathers that they ought to vse breuitie and auoyd superfluolis and vnprofitable questions and peruerse contentions That this shall bee the order of speaking amongst them first those that are sent by the Pope are to speake then those that are sent by the Emperour and in the third place the Secular Diuiries according to the order of their promotions and lastly the Regulars according to the precedencie of their orders And the Legate and Presidents by the Apostolique authority granted them gaue faculty and authority to the Diuines who are to speake to haue and reade all prohibited bookes that they may finde out the trueth and confute and impugne false opinions This order did not please the Italian Which doth displease the Italian Diuines Diuines who sayd it was a nouitie and a condemning of Schoole diuinitie which in all difficulties vseth reason and because it was not lawfull to treate as Saint Thomas Saint Bonauenture and other famous men did The other doctrine which is called positiue and consisteth in collecting the sayings of the Scriptures and Fathers was onely a faculty of the memory and a painet in writing and was old but knowen to be vnsufficient and vnprofitable by those Doctors who for these three hundred and fifty yeeres that deâ—â—d the Church and that this was to yeeld the victory to the Lutheranes For when the point shall stand vpon variety of reading and memorie they will euer ouercome in regard they know many congues and reade 〈◊〉 Authours where unto he that will bee a good Diuine can not apply 〈◊〉 who must exercise his wit and make himselfe able to weigh things and not to number them They complayned that this was to shame themselues before the Dutch Diuines who beeing accustomed to contend with the Lutheranes are exercised in this kinde of Learning which is not vsed in Italy who if they were to speake according to true Theologie it would appeare they knew nothing But the Presidents being willing to please them haue done this shame to the Italians Though many complained hereof yet it preuailed but little because generally the Fathers desired to heare men speake with intelligible tearmes not abstrustly in the matter of iustification and others already handled And it is certaine that this order did 〈…〉 the expedition In diuers Congregations all the voyces were comfortable For the first Article that it should becondemned for hereticall as formerly it had beene Opinions are deliuered concerning the articles In the second there were three opinions Some said it was to bee omitted for that no heretique doeth denie the Sacramentall Communion Others held it onely for suspected and some would haue deliuered it in clearer tearmes The common opinion was that the third was hereticall but that it was not fit to condemne or speake of it because it was an opinion inuented by Robertus Tutciensis more then foure hundred years since and neuer followed by any therefore to speake of it would contrary to the precept of the wise man mooue the euill which beeing quiet hurted not They added that the Councell was assembled against the moderne heresies and therefore that they were not to take paines in the old Concerning the fourth Article there were diuers opinions Some said that the word onely beeing taken away the opinion was Catholique to say that the Eucharist is for the remission of sinnes and that word was not put by any of the heretiques and therefore they thought this Article might to omitted Some sayd it was hereticall though the word onely were remooued because the Sacrament of the Eucharist as not instituted for the remission of sinnes In the fift all agreed and many amplifications were vsed to perswade the worship and many new wayes proposed to enlarge it as the deuotion of euery one had found out Likewise they allagreed in the sixt except in the last part that is that it is not lawfull to giue the Communion to himselfe Some said that it being vnderstood of the Laiques it was Catholique and therefore it must bee expressed that it is to bee condemned onely in regard of the Priest Others sayd that neither in regard of these it was to bee condemned for hereticall because in the sixt Councell the hundred and one chapter it was not condemned Others would that for the Laiques also the case of necessity should be excluded In the seuenth all powred themselues out into 〈…〉 ctiues against the moderne Protestants as inuentors of a wicked opinion neuer heard of before in the Church Vpon the eight all made long discourses though all to the same purpose Their principall reasons to condemne it were because our Sauiour in the foure and twentieth of Saint Luke did blesse the bread onely to the two Disciples and because in the Lords Prayer wee aske our dayly bread and because in the Actes of the Apostles in the second and twentieth Chapters Bread onely is spoken of and Saint Paul in the ship in the seuen and twentieth blessed nothing but the Bread Authorities of the ancient Doctors and some examples of the Fathers were brought but they grounded themselues principally vpon the Councell of Constance and the custome of the Church as also vpon diuers figures of the Olde Testament and drew many prophecies also to this sence And concerning the children all agreed that perhaps it might formerly bee done by some particular
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
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
not be abhorred it being but a Rite which may be changed for the good of the faithfull but yet hee reserued himselfe because other extrauagant things might afterwards be demanded that to auoid errour it would be good first to haue recourse vnto God by Prayers Processions Masses almes and fastings afterwards not to omit humane diligence in regard there are no Prelates of Germanie in the Councell to write to the Metropolitans to assemble them and examine the matter well and to informe the Synod according to their conscience He concluded that it being impossible to doe so many things in a short space he thought fit to desist now and deferre the determination vntill another time Iohn Baptista Castagna Arch-Bishop of Rosano disswading the grant absolutely spake against those that made and those that fauoured the request taxing them not to be good Catholiques because if they were they would not desire a thing vnfit with scandall of others And he said plainely that the request did ayme to bring in heresie and vsed such words that euery one vnderstood that hee meant Maximilian King of the Bobemians The Arch-Bishop of Braga or Braganza said hee was informed that in Germanie there were foure sorts of men True Catholikes Obstinate heretickes Conceaâ—d heretickes and men weake in faith That the first doe not demaund the grant yea oppose it the second care not for it the third desire it that they may couer their heresie because they may counterfeit in all other things but in this which therefore was not to bee granted them for that it would foster their errours but the weake in faith were not such but onely for the bad opinion they haue of the Ecclesiasticall power and of the Pope and doe not demaund the Cup for deuotion which is found onely in persons of a goodlife whereas they are drowned in vanities and pleasures of the world and doe vnwillingly confesse and communicate once a yeere which doth not demonstrate such heate of zeale that they should desire to communicate with both kindes He concluded that the diligence of the Fathers of Basil ought to be imitated that foure or six Prelates of the body of the Councel should be elected who as their Legats accompanied with Diuines fit to preach should visite the Prouinces named by his Imperiall Maiestie or where they found penitent men who desired the Cup for deuotion or because they were accustomed to that Rite and for all other matters would obey the Church should reconcile them and grant it vnto them The Titular of Philadelphia though a Dutch man said that to deny it being demaunded by the Emperour was dangerous and pernitious to grant it but that he was resolued rather to displease men then speake against his conscience that it was impossible to practise the vse of the Chalice without danger of effusion carrying it about to places remote and of bad passage many times by night intime of snow raine and ice that the Protestants would boast and inclucate to the people that the Papists doe begin to know the trueth and that without doubt those who make the request doe maintaine that the precept of CHRIST cannot be fulfilled but by taking the Eucharist vnder both kindes And he tooke in his hand a Chatechisme written in Dutch which hee read and expounded in Latine and declared what their opinion was He added that the Catholikes would haue the worse and to gaine a few would loose very many that they would doubt on which side the true faith was seeing the Catholikes yeeld to the customes of the Protestants that the grant made vnto Germanie would mooue other Prouinces and especially France that the Heretiques will make proofe by this to ouersway the constancie which they haue found in the doctrine of the Catholike Church He concluded that it ought to bee deferred at the least vntill the end of the Diet that the Dutch Prelates might send to the Councell approouing the opinion of Granata to defer and the other of Braga that those who desire the Cup haue all a roote of heresie and added that the Emperours Ambassadours had made such passionate instances and such effectuall perswasions that being interested so much it was not fit they should bee present in Congregation that euery one might speake freely Fryar Thomas Casellus Bishop of Caua hauing recounted that the Bishop of Fiue Churches had perswaded many saying that if it were not granted so many mischiefes would follow that it had beene better neuer to haue called a Councell shewed at large that it ought not to bee granted though the losse of many soules should ensue because a greater number would perish if it were granted The Bishop of Captemberg in Stiria desired also that the Emperours Ambassadours should retire and inueighed much against the words of fiue Churches related by Caua Many of the Spanish Prelates made the same instance to the Legats that the Imperialists might not bee present in the treaties of the Fathers during this consultation it being sufficient for them to know in the end the resolution of the Synod But others contradicted saying that rather they then others should bee present and that to exclude those who haue interest hath neuer beene the custome of Synods The Legats considering that they had beene present from the beginning and that they could not bee excluded without danger of tumult resolued to make no innouation The Bishop of Conimbria was of opinion that it should bee referred to the Pope to grant the Grace with fiue conditions That those that were to make vse of it should abiure all heresies and in particular should sweare that they beleeue that as much is contained vnder one kind as vnder both and as much grace receiued that they should banish the heretique Preachers that in their places they should not keepe the Chalice nor carry it to the sicke and that his Holinesse should not commit this to the Ordinaries but send Legats and that the resolution should not bee made in Councell For when it should be published it would make the heretikes proud and scandalize very many Catholiques and therefore in case this dispensation were to bee granted it ought not to be put in the eyes of all nations The Bishop of Modena maintained that it could not bee denied because after the Councell of Constance the Church hauing reserued to it selfe power to dispence hath alwayes shewed that sometimes it would be expedient to doe it that Paul the third had formerly sent Nuncij to release it because hee perceiued that the prohibition had done no good in so many yeeres that the Bohemians would neuer be reduced without it that the vse of the Cup was conformable to the institution of CHRIST and anciently obserued by the Church Friar Iasper of Cassall Bishop of Liria a man of an exemplary life and learned defended the same opinion He sayd in summe that he did not wonder at the diuersitie of opinions because those who denie haue the moderns to follow and
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