to the conscience of euery one to auoyde them or reade them to a good end After the yeere 800. the Popes of Rome as they assumed a great part of the politique gouernment so they caused the bookes whose authors they did condemne to bee burned and forbad the reading of them Notwithstanding one shall finde but few bookes forbid in that sort vntill this age A generall prohibition of reading bookes containing doctrine of heretiques or suspected of heresies vpon paine of excommunication without any further sentence was not vsed Martinus 5. doth in a Bull excommunicate all the Sects of heretiques especially Wiglesists and Hussites not mentioning those who read their bookes though many of them went about Leo the tenth condemning Luther did withall forbid all his bookes vpon paine of excommunication The Popes following in the Bull called In oena hauing condemned and excommunicated all heretiques did excommunicate those also who reade their bookes and in other Buls against heretiques in generall did thunder the same censures against the readers of their bookes This did rather breed a confusion For the heretiques not beeing condemned by name one was to iudge of the bookes more by the quality of the doctrine then by the name of the authors wherein diuers men beeing of diuers opinions many scruples of conscience did arise The Inquisitors being more diligent made Catalogues of those whom they knew which not being conferred were not sufficient to remooue the difficultie Philip King of Spaine was the first that gaue a more conuenient forme in the yeere 1558 making a Law that the Catalogue of bookes prohibited by Inquisition should be printed According to this example Paul 4. also ordained that an Index should be composed by that office and printed and so it was in the yeere 1559. in which they did proceede many steps further then formerly they had done and layd foundations to maintaine and make great the authority of the Court of Rome by depriuing men of that knowledge which is necessary to defend them from vsurpations Vntill that time they contained themselues within the tearmes of the bookes of the heretiques neither was there any booke forbidden if the author were not condemned This Index was diuided into three parts The first conteineth the names of those all whose workes of what argument soeuer though prophane are forbidden and in this number are placed not onely those who haue professed doctrine contrary to that of Rome but many also which liued and dyed in the profession therof The second conteineth the names of the bookes which are particularly condemned others of the same authours not beeing condemned In the third some bookes are condemned without a name but onely by a generall rule that all those are forbidden which beare not the names of the authors written after the yeere 1519 and many Authours and bookes are condemned which for 300. 200. and 100. yeeres haue beene commonly read by the learned in the Church of Rome with the knowledge and without the contradiction of the Popes of those times and amongst the modernes some of those which were printed in Italy euen in Rome with approbation of the Inquisition and allowed also by the Briefes of the Pope himselfe are forbidden as the Annotations of Erasmus vpon the New Testament◠which Leo the tenth hauing read approued by his Briefe dated in Rome September The annotations of Erasmus vpon the New Testament read approued by Leo 10. are forbidden to be read 10. 1518. But it is a thing considerable aboue all that vnder colour of faith and religion bookes are prohibited and condemned with the same seuerity in which the authority of Princes and Temporall Magistrates is defended from they surpations of the Clergie and of Councels and Bishops from the vsurpations of the Court of Rome in which hypocrisies or tyrannies are manifested by which the people vnder pretence of Religion are deceiued In summe a better mystery was neuer found then to vse religion to make men insensible That Inquisition went so sarre that it made a Catalogue of 62. Printers and prohibited all bookes printed by them of what authour art or idiome soeuer with an addition of more weight that is and bookes printed by such Printers who haue printed bookes of heretiques so that there scarce remained a booke to bee read And for the height of rigour the prohibition of what booke soeuer contained in that Catalogue was vpon paine of excommunication 〈◊〉 sententiae reserued to the Pope depriuation and incapacitie of offices and benefices perpetuall infamie and other arbitrary punishments Concerning this seueritie remonstrance was made to this Pope Pius who referred the Index and all the matter to the Councell as hath been said Touching the Articles proposed there were diuers opinions Ludouicus Becatelli Archbishop of Ragusi and Friar Augustin Seluago Archbishop of The opinion of the Arch-bishop of Ragusi and of Genua concerning the Index Genua thought that no good effect could proceed from handling the matter of bookes in Counsell yea that it would rather hinder the conclusion of that for which the Councel is principally assembled For Paul 4. by the counsell of all the Inquisitors and of many famous men who sent him aduice from all parts made a most compleat catalogue to which nothing can bee added except some booke come foorth within these two yeeres which deserueth not the labour of a Synod But hee that would allow any that are prohibited in that collection would shew that they haue vnaduisedly proceeded in Rome and so would take away all reputation from the Index already published and from the Decree it selfe which they would make it beeing a common maxime that new lawes doe remooue estimation more from themselues then from the old Besides said Becatelli there is no need of bookes the world hath too many already especially since printing was inuented and it is better to forbid a thousand bookes without cause then permit one that deserueth prohibition Neither were it fit the Synod should be troubled with rendring the causes of the prohibitions making censures or approouing those which are already made in diuers places by the Catholiques For it would bee to call for contradiction It belongeth to a Doctor to giue a reason of his saying a law-maker if he doe it doth diminish his authority because the subject doth wrestle with the reason alleadged and when hee thinketh he hath resolued it hee thinketh also that hee hath taken all vertue from the precept Neither is it good to correct or purge any booke for the same causes for feare of making men say that something is omitted that deserued and something changed that did not deserue correction Moreouer the Synod would incurre the displeasure of all that are affectionate to the bookes prohibited and would induce them not to receiue the other necessary Decrees which shall bee made Hee concluded that the Index of Paul being sufficient he thought it not fit to take paines in vaine in doing of that anew which is
that Friar Martine Luther endeauoured to staine Germanie with that contagion so that if he were not hindered all that nation would fall into an horrible ruine that Pope Leo had fatherly admonished him and after that the assembly of Cardinals and other excellent men had condemned his writings and declared him an Heretique if within a certaine terme he reuoked not his errours and had sent by Ierom Aleander his Nuncio a copie of that Bull of condemnation to him the Emperour as protectour of the Church desiring him it might bee put in execution in the Empire his Kingdomes Dominions and Prouinces that notwithstanding this Martin amended not himselfe yea multiplied his Bookes daily full not onely of new heresies but euen of those which haue been long since condemned by holy Councels and not only in the Latine tongue but in the German also naming in particular many of his errours he concluded that there was no writing of his where there was not to bee found some contagion or deadly sting so that it might be said that euery word was a poyson that these things being considered by him the Emperour and his Counsellours of all nations subiect vnto him treading in the steps of the Romane Emperours his predecessours hauing conferred in that Diet of Wormes with the Electors and men of other States of the Empire by their counsell and assent though it was not fit to heare a man condemned by the Pope obstinate in his peruersenes and a notorious Heretique notwithstanding to take away all occasion of cauill many saying it was necessary to heare the man before the Popes decree was executed he resolued to send to fetch him by one of his Heraulds not to know and iudge the things that concerne faith which belongeth to the Pope alone but to bring him to the right way with good perswasions Then hee shewed how Martin was brought into the publique assembly and whereof he was interrogated and what he answered as it hath beene declared before and how he had leaue giuen him and departed 44 Afterwards he goeth on concluding that therefore for the honour of God and reuerence of the Pope and for the duty of the Imperiall dignity by the counsell and assent of the Princes Electors and States executing the sentence and condemnation of the Pope he declared that hee holdeth Martin Luther for a notorious Heretique and determineth that hee ought to be so held of men prohibiting euery one to receiue or defend him in any sort commanding both Princes and States vnder all the penalties to apprehend and take him after the terme of twenty dayes and also to prosecute all his complices adherents and fauourers spoyling them of all their goods mooueable and immooueable Hee commandeth also that no man should reade or keepe his books notwithstanding that some thing be good in them giuing order as well to Princes as others that administer Iustice that they burne and destroy them And because books extracted out of his workes are composed and printed in some places and pictures and images spread abroad to the disgrace of many yea euen of the Pope himselfe he commandeth that none should print paint or keep any of them but that they be taken and burned by the Magistrates and the Printers buyers and sellers punished adding a generall law that no writing may be printed where any point of faith is handled though the least of all without consent of the Ordinary 45 In this selfe same time also the Vniuersity of Paris drawing diuers conclusions from the bookes of Luther condemned them partly as renewed out The Vniuersity of Paris condemned the writings of Luther of the doctrine of Wigleffe and Husse and partly as newly deliuered by him against the Catholique Doctrine But all these oppositions effected nothing else but that Luther answering bookes were multiplyed both of the one side and the other and the contentions waxed more sharpe and the curiosity of many was stirred vp who willing to informe themselues of the state of the controuersie came to note the errours reprehended and so withdrew their deuotion from the Pope 46 Amongst the most famous contradictors which the doctrine of Luther found was Henry 8. King of England who not being borne the Kings eldest Henry the 8. King of England writeth against Luther sonne had beene destinated by his father to be Archbishop of Canterbury and therefore in his youth was made to study But the eldest being dead and after him the father also hee succeeded in the Kingdome and esteeming it a great honour to imploy himselfe in so famous a controuersie of learning he wrot a booke of the seuen Sacraments defending also the Popedome and oppugning the Doctrine of Luther a thing so gratefull to the Pope that hauing receiued the Kings booke he honoured him with the vsuall title of Defender of the Faith But Martin suffered not himselfe to bescared with that Gaineth the Title of Defender of the faith most illustrious glittering name of a King but answered his Maiesty with asmuch acrimony vehemencie and as small respect as he had answered the petty Doctors This Kingly tittle being entred into the controuersies made men more curious and as it happeneth in combats that the lookers on are alwayes ready to fauour the weaker and to extoll his actions though they bee but meanes so so heere it stirred vp a generall inclination towards Luther 47 So soone as the Emperours decree of banishment was published thoroughout the same month Hugo Bishop of Constance in whose Diocesse is the The B. of Constance wrot to Zurie against Zuinglius Citty of Zuric wrot to the Colledge of the Canons of that place of which number Zuinglius was one and another letter to the Senate of the same City In those letters he put them in mind of the dammage which the Churches and Common-wealths also endured by innouation of doctrine with much detriment to spirituall well-fare and confusion of publique quiet and tranquility Hee exhorteth them to beware of new Doctours shewing that they are mooued onely by their owne ambition and instigation of the deuil He sent there withall the Decree of Leo and the banishment published by the Emperour exhorting them to receiue and obey both the one and the other and particularly noted the person and doctrine of Zuinglius and his adherents which constrained him to giue an account of whatsoeuer he had taught his Collegues and to satisfie the Senate Hee wrot also to the Bishop insisting principally vpon this that concubinarie Priests were not any more to bee tolerated from whom sprang infamy to the Clergy and bad example to the people and generally corruption of manners in all a thing which could not be taken away but by bringing in of marriage according to the Apostles doctrine Hee wrot also to all the Cantons of the Suisses in his owne defence making particular mention of an Edict made by the Magistrates their predecessors that euery Priest should bee bound to haue
wrote the Decalogue in stone with his owne finger commaunding it should be laid vp in the Cabinet called the Arke of the Couenant That he often commaunded Moyses to write the precepts in a booke and that one copie should bee kept in the Arke and the King haue another to reade it continually This fell not out in the Gospell which the Sonne of God wrote in the hearts for which neither tables nor chest nor booke is necessary yea the Church was most perfect before any of the Apostles wrote and though they had writ nothing the Church would haue wanted nothing of its perfection But as Christ founded the doctrine of the New Testament in the hearts so hee forbad it not to bee written as in some false Religions where the mysteries were kept secret nor was lawfull to write them but onely to teach them by word of mouth And therefore that it is an vndoubted truth that whatsoeuer the Apostles haue written and whatsoeuer they haue taught by word of mouth is of equall authority because they wrote and spake by the instinct of the holy Ghost which notwithstanding as by assisting them it hath directed them to write and preach the trueth so it cannot bee said it hath forbidden them to write any thing to the end to hold it in mysterie wherefore the Articles of faith cannot bee distinguished into two kinds some published by writing others commaunded to bee communicated onely by voyce Hee said that whosoeuer thought otherwise must fight against two great difficulties the one to tell wherein the difference is the other how the Apostles successors haue beene able to write that which was forbidden by God adding that it was as hard to maintaine the third that is how it hath accidentally happened that some particulars haue not beene written because it would derogate from the prouidence of God in directing the holy Apostles to compose the Scriptures of the New Testament Therefore The Fathers neuer made traditions of equall authority with the Scripture hee concluded that to enter into this treatie was to saile betweene Scriptuâ—e and Caribdis and that it was better to imitate the fathers who serued themselues of this place onely in case of necessitie neuer thinking to make of it an Article of competition against the holy Scripture Hee added that it was not necessary to proceede now to any new determination because the Lutherans though they said they would be conuinced by the Scripture onely haue not made a controuersie in this article and that it is good to keep themselues onely to the controuersies which they haue promoted without setting new on foote exposing themselues to the danger of making a great diuision in Christendome The Fryars opinion pleased but few yea Cardinall Poole reprehended it The opinion of Marinarus was very distastefull and said it better beseemed a Colloquie in Germanie then a Councell of the vniuersall Church that in this they should ayme at the sincere veritie it selfe not as there where nothing is handled but the according of the parties though to the preiudice of the truth that to preserue the Church it was necessarie that the Lutherans should receiue all the Romane doctrine or that as many of their errors as was possible might be discouered the more to make manifest to the world that there was no agreement to be made with them Therefore if they haue framed no controuersie concerning traditions it was necessary to frame it now and to condemne their opinions and to shew that that doctrine not onely differeth from the true in that wherein it doeth purposely contradict it but in all other parts that they should endeauour to condemne as many absurdities as can be drawen out of their writings and that the feare was vaine to dash against Scilla or Caribdis for that captious reason whereunto whosoeuer gaue earâ— would conclude there was no tradition at all In the second Article they all agreed in this that a Catalogue should bee Concerning the canon cal bookes of the Scripture made as it was in former times of the Canonicall bookes in which all should be registred which are read in the Romane Church euen those of the Old Testament which were neuer receiued by the Hebrewes And for proofe of this they all alledged the Councell of Laodicea Pope Innocence the first the third Councell of Carthage and Pope Gelasius But there were foure opinions Some would haue two rankes made in the first onely those should be put which without contradiction haue beene receiued by all in the other those which sometime haue beene reiected or haue had doubt made of them and it was said though formerly this was neuer done by any Councell or Pope yet alwayes it was so vnderstood For Austin maketh such a distinction and his authority hath beene canonized in the Chapter In Canonicis And Saint Gregorie who was after Gelasius writing vpon Iob sayeth of the Maccabees that they are written for edification though they bee not Canonicall Aloisius of Catanea a Domican Fryar said that this distinction was made by Saint Hierome who was receiued by the Church as a rule and direction to appoint the Canon of the Scriptures and he alleadged Cardinal Caietan who had distinguished them following Saint Hierom as an infallible rule giuen vs by the Church and so hee wrote to Pope Clement the seuenth when hee sent him his exposition vpon the Historicall bookes of the Old Testament Some thought fit to establish three rankes The first of those which alwayes haue beene held for Diuine the second of those whereof sometimes doubt hath beene made but by vse haue obtained Canonicall authority in which number are the sixe Epistles and the Apocalyps of the New Testament and some small parts of the Euangelists The third of those whereof there hath neuer beene any assurance as are the seauen of the Old Testament and some Chapters of Daniel and Hester Some thought it better to make no distinction at all but to imitate the Councell of Carthage and others making the Catalogue and saying no more Another opinion was that all of them should bee declared to bee in all partes as they are in the Latine Bible of diuine and equall authoritie The Booke of Baruc troubled them most which is not put in the number neither by the Laodiceans nor by those of Carthage nor by the Pope and therefore should be left out as well for this reason as because the beginning of it cannot be found But because it was read in the Church the Congregation esteeming this a potent reason resolued that it was by the Ancients accounted a part of Ieremie and comprised with him In the Congregation on Friday the fifth of March aduise being come The Bishop of Bitonto assisting in Councell is in danger of excommunication in Rome for not paying his Pensionaries that the Pensionaries of the Bishop of Bitonto had demanded in Rome to be paide and for this cause had cited him before the Auditor
requiring hee should bee compelled by excommunications and other censures according to the stile of the Court to make payment hee lamented his case and said that his Pensioners were in the right and yet himselfe was not in the wrong For so long as hee was in the Councell hee could not spend lesse then sixe hundred crownes by the yeere and that his pensions being detracted hee had left but foure hundred wherefore it was necessarie that hee should bee disburthened or assisted with the other two hundred The poore Prelates laboured herein as in a common cause and some of them passed to high wordes and said it was an infamie to the Councell that an officer of the Court of Rome should bee suffered to vse censures against a Bishop assisting in the Councell that it was a thing monstrous and would make the world say that the Councell was not free that the honour of that assembly required that the Auditor should be cited to Trent or some reuenge taken against him that the dignity of the Synod might be preserued Some also proceeded so farre as to condemne the imposition of pensions saying that it was iust and anciently obserued that the rich Churches should assist the poore not by constraint but by charity without taking things necessary from themselues and that S. Paul taught so But that poore Prelates should be constrained to giue to the rich some of that which is necessary for their owne sustenance was a thing intolerable and that this was one of the points of reformation to be handled in the Councel reducing it to the ancient and truely Christian vse But the Legats cōsidering how iust the cōplaints were and whither they might tend appeased all promised they would write to Rome and cause the iudiciall processe to surcease and to endeuor that the Bishop should in some sort be prouided for that he might maintain himselfe in the Councel All the Diuines hauing made an end of speaking the eighth day a Congregation A Decree made on the day of Carnoual that Traditions are of equall authority with the Scriptures was intimated for the next though it was no ordinary day not so much to establish quickly a Decree vpon the disputed Articles as for a grace of the Councell that in that day dedicated to a profane feast of the Carnoual the Fathers should busie themselues in the affaires of the Councell And then it was approued by all that the Traditions should bee receiued as of equall authority with the Scriptures But they agreed not in the manner of making the Catalogue of the Diuine bookes and there were three opinions One not to descend to particular bookes another to distinguish the Catalogue into three parts a third to make onely one and to make all the bookes of equall authoritie And not beeing all well resolued three draughts were made and order giuen that they should exactly consider which of them should be receiued in the next Congregation which was not held the twelfth day by reason of the arriuall of Don Francis of Toledo sent Don Francis of Toledo arriueth in Trent Ambassadour to the Emperour Ambassadour by the Emperour to assist in the Councell as Colleague to Don Diego who was met on the way by the maior part of the Bishops and families of the Cardinals At this time Vergerius who often hath beene named before came to Vergerius flieth to the Councell for refuge but findeth none Trent not so much with desire to assist in the Councell as to flie the rage of his people raised against him as cause of the barrennesse of the land by the Inquisitor Friar Hannibal a Grison For he knew not where to remaine with more dignity nor to haue greater commoditie to iustifie himselfe against the imputations of the Frair who published him for a Lutheran not onely in Istria but before the Nuncio of Venice and the Pope Whereof the Legates of the Councell beeing aduertised suffered him not to bee present at the publique Actes as a Prelate if first hee were not iustified before the Pope to whom they effectually exhorted him to goe and if they had not feared to raise talke against the libertie of the Councell they would haue gone beyond exhortation This Bishop seeing hee was more disgraced in Trent departed a little after with purpose to returne to his Bishopricke hoping the popular sedition was appeased But when he came to Venice he was forbidden by the Nuncio to goe thither who had order from Rome to make his processe for disdaine whereof or for feare or for some other cause hee quitted Italie within a few moneths after Vergerius forsaketh Italie The fifteenth day the three draughts beeing proposed though euery one was maintayned by some yet the third was approoued by the maior part In the Congregations after the Diuines discoursed vpon the other Articles and in the third there was much difference about the Latine translation of the Scripture betweene some few who had good knowledge of the Latine and some taste of the Greeke and others who were ignorant in the Tongues Friar Aloisius of Catanea said that for resolution of this article nothing could Discourses about the Latin translation be brought more to the purpose or more fit for the present times and occasions then the indgement of Cardinall Caietane a man very well read in Diuinitie hauing studied it euen from a childe who for the happinesse of his wit and for his laborious diligence became the prime Diuine of that and many more ages vnto whom there was no Prelate or person in the Councel who would not yeelde in learning or thought himselfe too good to learne of him This Cardinall going Legate into Germanie in the yeere 1523. studying exactly how those that erred might be reduced to the Church and the Arch-heretiques conuinced found out the true remedy which was the litterall meaning of the text of the Scripture in the originall tongue in which it is written and all the residue of his life which was 11. yeeres hee gaue himselfe onely to the study of the Scripture expounding not the Latine translation but the Hebrew rootes of the old and the Greeke of the new Testament In which tongues hauing no knowledge himselfe he imployed men of vnderstanding who made construction of the text vnto him word by word as his workes vpon the holy bookes doe shew That good Cardinall was wont to say that to vnderstand the Latine text was not to vnderstand the infallible word of God but the word of the translatour subiect and obnoxious vnto errors That Hierome spake well that to prophesie and write holy bookes proceeded from the holy Ghost but to translate them into another tongue was a worke of humane skill And hee complayned and said Would to God the Doctors of the former age had done so and then the Lutherane heresie would neuer haue found place Hee added that no translation could bee approued without reiecting the Canon Vt veterum d. 9.
German the Chancellor declared in the Kings name that they were called to consult how to remedie the stirres raised in the Kingdome Hee made a recapitulation of all the things that hapned adding that the differences of Religion should be referred to the Prelates but when the peace of the Kingdome and keeping of the Subiects in obedience to the King is in question that this could not belong to the Ecclesiastiques but to those whom the King would appoint to consult of it That he had euer commended Tulli who was wont to blame Cato that liuing in a most corrupt age was so seuere and rigid in his determinations as if hee had been a Senator in Plato his Common-wealth That lawes were to bee fitted to the time and persons as the shooe to the foote That this particular was then to bee consulted of whether it were good seruice for the King to permit or prohibite the Congregations of the Protestants wherein they were not to dispute which Religion was the better because they tooke not in hand to frame a Religion but to put in order a Republique and that it was not absurd to say that many might bee good Citizens and not good Christians and that those who were of diuers religions might liue in peace In consulting hereof the opinions were diuers but they preuailed who thought that the Edict of Iuly was to bee remitted in part and the Protestants to haue leaue to preach At the making of the Edict which contained many points the Cardinals of Borbon Tornon Chastillon were present as also the Bishops of Orleans and Valence That the Protestants should restore the Churches possessions and other Ecclesiasticall goods vsurped That they should forbeare to beate downe Crosses Images and Churches vpon paine of death That they should not assemble themselues to preach pray or administer the Sacraments in publique or in priuate by day or by night within the Citie That the prohibitions and punishments of the Edict of Iuly and all others made before should bee suspended That they shall not be molested in their Sermons made out of the Citie or hindred by the Magistrates who ought to protect them from iniurie chastising the Seditions on both sides That none shall scandalize another for Religion or vse contumelious words of faction That the Magistrates and officers may bee present at the Sermons and Congregations That they shall not make Synods Colloquies or Consistories but with leaue and in presence of the Magistrate That they shall obserue the lawes for feasts and degrees prohibited for marriage That the Ministers shall bee bound to sweare to the publique Officers not to offend against this Edict nor to preach any doctrine contrary to the Nicen Councell and the bookes of the New and Old Testament The Parliament could hardly be brought to accept of this Edict Therefore the King did commaund againe that it should bee published adding that it was to be vnderstood to bee made by way of prouision vntill the determinations of the Generall Councell were diuulged or the King ordaine otherwise not meaning to allow two Religions in his Kingdome but that onely of the holy mother the Church in which himselfe and his predecessours haue liued The Parliament beeing not agreed for all this the King commaunded that laying aside all delayes and difficulties the ordination should bee published And so it was the sixth of March with this clause that the Parliament did verifie For appeasing of which an Edict is made March 6. the Kings letters to obey him considering the state of the times not to approoue the new Religion but onely by way of prouision vntill it be otherwise ordained by the King But to returne to Trent in the Congregation held the seuen and twentieth Three propositions in the Congregation of the 27. of Ianuary of Ianuary the Legates made three propositions The first to examine the bookes written by diuers authors since the heresies began together with the censures of the Catholiques against them to determine what the Synode should decree concerning them The second that all that are interested in that matter should bee cited by Decree of the Synode lest they complaine that they haue not beene heard The third that a Safe Conduct should be giuen to those who are fallen into heresie with a large promise of great and singular clemencie so that they will repent and acknowledge the power of the Catholique Church And order was giuen that the Fathers hauing considered on the propositions should deliuer their opinions in the next Congregation as well how to examine with case the bookes and censures as concerning all the rest And Prelates were deputed to examine the Mandates and excuses of those who pretended they could not come to the Councell This place doth require a relation of the beginning of prohibiting bookes and with what progresse it was come to that state in which it then was and what new order was then taken In the Church of Martyrs there was no Ecclesiasticall prohibition though some godly men made conscience of A discourse of the Author concerning the prohibition of bookes reading bad bookes for feare of offending against one of the three poynts of the Law of God to auoyd the contagion of euill not to expose ones selfe to temptation without necessitie or profite and not to spend time vainely These Lawes beeing naturall doe remaine alwayes and should oblige vs to beware of reading bad bookes though there were no Ecclesiasticall law for it But these respects ceasing the example of Dionysius Bishop of Alexandria a famous Doctor did happen who about the yeere of our Lord 240. being reprehended by his Priests for these causes and troubled with these respects had a vision that hee should reade all bookes because hee was able to iudge of them Yet they thought there was greater danger in the bookes of the Gentiles then of the heretiques the reading whereof was more abhorred and reprehended because it was more vsed by Christian Doctors for a vanitie of learning eloquence For this cause S. Hierom either in a vision or in a sleepe was beaten by the Deuill so that about the yeere 400. a Councel in Carthage did forbid to reade the bookes of the Gentiles but allowed them to reade the bookes of the heretiques the Decree whereof is amongst the Canons collected by Gratian. And this was the first prohibition by way of Canon but there are others by counsell of the Fathers to bee regulated according to the Law of God before recited The bookes of heretiques containing doctrine condemned by Councels were often forbid by the Emperours for good gouernment So Constantine forbad the bookes of Arrius Arcadius those of the Eunomians and Maniches Theodosius those of Nestorius Martianus those of the Euticheans and in Spaine the King Ricaredus those of the Arrians It sufficed the Councels and Bishops to shew what bookes did containe damned or apocryphall doctrine So did Gelasius in the yeere 494. and went no further leauing it
night with small satisfaction of the parties and scandall of honest men In the end all was resolued but by the greater part only which did not much exceed in number those who contradicted The seuenteenth of September the day appointed for the Session beeing The Session come the Legats Ambassadors and 180. Prelats went to the Church with the vsuall ceremonies and after prayers made in time of the Masse the Bishop of Ventimiglia preached who with an Episcopall and Senatorious grauitie vsing the comparison betweene ciuill bodies and naturall shewed how monstrous a Synod would be if it had no head he shewed the office of it in making an influence of vertues into all the members and the thankefulnesse and duety of these in hauing more care of it then of themselues exposing themselues also to the defence of it hee said that the chiefe fault of an heretique according to Saint Paul was that hee doth not acknowledge an head on which the connexion of the whole body doeth depend hee added in few words that CHRIST was the inuisible Head of the Church but in many that the Pope was the visible Hee commended the exact diligence of his Holinesse in making prouision for the Synod and put euery one in minde of his duty in presenting the dignity of his Head hee praised the pietie and modestie of the Fathers prayed GOD that that Councell might proceed and end as gloriously as it had begun The Masse being ended the letters of Cardinall Amulius were read who The letters of Cardinall Amulius concerning the Orientall Christians as Protector of the Orientall Christian Nations informed the Synod that Abdisu Patriarch of Muzale in Assyria beyond Euphrates was come to Rome who had visited the Churches rendred obedience to the Pope and receiued the confirmation and Cope from his Holinesse Hee related that the people subiect vnto him had receiued the faith from the Apostles Thomas and Thaddeus and one of their Disciples called Marcus wholy conformable to the Roman with the same Sacraments and Rites whereof they had Bookes written euer since the time of the Apostles In the end hee told the largenesse of the Countrey subiect to that Prelat which extendeth it selfe vnto the further India with innumerable people subiect partly to the Turke partly to the Sophi of Persia and to the King of Portugall The letter beeing read the Ambassadour of Portugall protested that the Easterne Bishops subiect to his King did not acknowledge any Patriarch for their Superior and said that by acknowledging of this Patriarch they might not doe themselues and the King a preiudice Afterwards the Confession of his faith made in Rome the Are confuted by the Portugall Ambassadour◠17 of March was read in which hee swore to maintaine the faith of the holy Church of Rome promising to approoue and condemne that which it did approue and condemne and to teach the same to the Metropolitans and Bishops subiect vnto him Afterwards his letters directed to the Synode were read in which hee excused his not comming to the Councel by reason of the length of the iourney and prayed them that when it was ended the Decrees thereof might be sent vnto him which he promised he would cause to be fully obserued The same things had been read in the first Congregation but not regarded The Portugals protestation made men consider diuers absurdities in that narration and there was a whispering and the Portugall Prelates began to speake But the Speaker by order of the Legates told them that this should be spoken of in the Congregation And proceeding in the actes of the Councell the Masse Bishop read the The doctrine of the Massè doctrine of the Sacrifice of the Masse diuided into nine heads which contained in summe 1. That for the imperfection of the Leuitical Priesthood another Priest according to the order of Melchisedec was necessary which was CHRIST our LORD who although he offered himselfe but once vpon the Crosse to leaue in the Church a visible Sacrifice representing that of the Crosse and applying the vertue thereof declaring himselfe to be a Priest after the order of Melchizedec offered to GOD the Father his body and blood vnder the Bread and Wine and gaue them to his Apostles commanding them and their successors to offer them And this is that pure offering foretolde by Malachie which Saint Paul calleth the Table of the LORD and was figured by diuers Sacrifices in the time of Nature and of the Law 2. Because the same CHRIST is sacrificed in the Masse without blood who was sacrificed on the Crosse with blood this sacrifice is propitiatory and GOD appeased with this offering bestoweth the gift of repentance and remitteth all sinnes the offering and by the Priests the offerer beeing the same who formerly offered himselfe vpon the Crosse onely in a diuers manner so that this of the Masse doth not derogate from that of the Crosse yea by this the fruits of that are receiued which is offered for the sinnes punishments and necessities of the faithfull and also for the dead not fully purged 3. And though some Masses bee celebrated in memory of the Saints the sacrifice is not offered to them but to GOD onely 4. And to offer him with reuerence the Church hath for many ages instituted the Canon free from all errour composed out of the words of the LORD tradition of the Apostles and constitutions of Popes 5. And for the edification of the faithfull the Church hath instituted certaine Rites to pronounce in the Masse some things with a lowe and some with a loud voice adding benedictions lights odours and vestments by Apostolicall tradition 6. And the Synode doeth not condemne as priuate and vnlawfull but doeth approoue those Masses in which the Priest doeth communicate alone which vse is common in regard the people doeth communicate spiritually and that they are celebrated by a publique Minister and for all the faithfull 7. And the Church hath commanded to put water into the wine because CHRIST hath done so and from his side did issue water and blood together by which the vnion of the people signified by the water with CHRIST their head is represented 8. And howsoeuer the people doe not receiue much instruction by the Masse yet the Fathers haue not thought it fit that it should bee celebrated in the vulgar Therefore retaining the vse of the Romane Church that the people may not bee deceiued the Priests ought to expound something which is read in it especially vpon Holy dayes 9. And to condemne the errours which are spread against this doctrine it doeth adde nine Canons 1. Anathematizing him that shall say that a true and proper sacrifice is not offered to GOD in the Masse 2. Or that shall say that CHRIST by these wordes Doe this in remembrance of mee hath not instituted Priests and The Canons of the Masse commanded them to offer 3. Or shall say that the Masse is a sacrifice onely of prayse or
Session that they might haue time so to dispose it as that it might please all least the publication of the things agreed on should be crossed in regard of this There was the same difficultie about the last of the Articles proposed in which a forme of confession of faith was prescribed to bee 〈◊〉 by those who were designed to Bishoprickes Abbies and other Benefices with cure before the examination which did so other with that of the election as that they could not be separated It was resolued to 〈◊〉 this Article also But because it was deferred and then resolued not to 〈◊〉 and afterwards in a tumultuous manner referred to the Pope as shall bee said in due place it is not alieue from our present purpose to recite heere the substance of it Which was that not onely it should bee required of them who were designed to Bishoprikes and other cures of soules but also an admonition and precept in vertue of obedience made to all Princes of what Maiestie or excellencie soeuer not to admit to any dignitie magistracie or office any person before they haue made inquisition of his Faith and religion and before hee hath voluntarily confessed and sworne the Articles contained in that forme which to that end it did command to bee translated into the vulgar tongue and publikely read euery Sunday in all the Churches that it might bee vnderstood by all The Articles were To receiue the Scriptures of both Testaments which the Church doth hold to bee canonicall as inspired by God To acknowledg the holy Catholike Apostolike Church vnder one Bishop of Rome Vicar of CHRIST holding constantly the faith and doctrine thereof in regard being directed by the holy Ghost it cannot erre To haue in veneration the authority of Councels as certaine and vndoubted and not to doubt of the things once determned by them To beleeue with a constant faith the Ecclesiasticall traditions receiued from one to another To follow the opinion and consent of the Orthodoxe Fathers To render absolute obedience to the constitutions and precepts of the holy mother the Church To beleeue and confesse the seuen Sacraments and their vse vertue and fruit as the Church hath taught vntill this time but aboue all that in the Sacrament of the Altar there is the true body and blood of CHRIST really and substantially vnder the Bread and Wine by the vertue and power of the word of God vttered by the Priest the onely minister ordained to this purpose by the institution of CHRIST confessing also that hee is offered in the Masse to God for the liuing and the dead for the remission of sinnes And finally to receiue and retaine most firmely all things which haue beene vntill this time piously and religiously obserued by their ancestours nor to bee remooued from them by any meanes but to auoide all nouity of doctrine as a most pernicious poyson flying all â—â—â—isme detesting all heresie and promising to assist the Church readily and faithfully against all heretikes It being as hath beene sayd resolued to omit this matter they laboured to rectifie the matter of Residence by taking away whatsoeuer might displease those who held it to bee de iure Diuino or those who thought it to bee de iure Positino Loraine vsed all effect all diligehee to make the parties agree resoluing that by all meanes the Session should be held at the time appointed For hauing receiued lately very louing letters from the Pope co 〈…〉 him to come to Rome and to speake with him and determining to giue his Holinesse all satisfaction his resolution was to giue him this as an earnest that is to end the discorde and comâ—ose the differences betweene the Prelates a thing much desired by him For his going to Rome he spake ambiguously meaning to expectan answere from France 〈…〉 Another matter though of no great importance did prolong the progresse that is the handling of the 〈◊〉 one of Orders of which a great long 〈◊〉 was proposed wherein all were expounded from the office of a Decon to the office of a doore-keeper This was composed in the beginning by the Deputies when the Decrees were made as necessarie to oppose against the Protestants who say those Orders were not instituted by CHRIST but by Ecclesiasticall introduction because there is vse of them as being offices of good and orderly gouernement but not Sacraments This Article of the Deeree was taken out of the Pontificall which would be too long and superfluous to repeat in regard it may be read in the booke it selfe And the Decree did The functions of the inferiour Orders declare besides that those functions cannot be excercised but by him who being promoted by the Bishop hath receiued grace from God and a Character imprinted to make him able to doe it But when it came to bee established they were troubled to resolue an olde common obiection what neede there could bee of a Character and spirituall grace to exercise corporall Actes as to reade light candles ring bels which may bee as well or better done by those who are not ordained especially since it hath beene disused that men ordained should exercise those functions It was considered that the Church was condemned hereby for omitting this vse so many yeeres And there was a difficultie how to restore the practise of them For they must ordaine not children but men of age to shut the Church doores to ring the bells to dispossesse the possessed with deuils which if they did they did crosse another Decree that the inferiour orders should be a necessarie degree to the greater Neither did they see how they could restore the three offices to the Deaconship to minister at the Altar to Baptize and to preach nor how the office of the Exorcists could bee exercised in regard of the vse brought in that the Priests onely did dispossesse the possessed Antonius Augustinus Bishop of Lerida would haue had that whole matter omitted saying that howsoeuer it was certaine that these were Orders and Sacraments yet it would bee hard to perswade that they were brought in in the Primitiue Church when there were but few Christians that it was not for the Synods dignitie to descend to so many particulars that it was sufficient to say there are foure inferiour Orders without descending to any further specialiâ—ie of doctrine or making any innouation in the practise Opposition was made that so the doctrine of the Protestants who call them idle Ceremonies would not be condemned But Loraine was Authour of a middle course that the Article should be omitted and in few words the execution referred to the Bishop who should cause them to bee obserued as much as was possible These things being setled they resolued to reade all in the consultation of those principall Prelates that all things might passe in the generall Congregation with absolute quiet Both parties were agreed but onely in the s 〈…〉 h Anathematisme that is that the Hiâ—â—archie is instituted by Diuine
quite altered in diuers Kingdomes and Countreys of Christendome the Grandies sometimes diuided and armed one against another sometimes ioyned in confederations and leagues the Ecclesiastikes oppressed the Protestants persecuted the Bishops of Rome as it were acting their parts and most liuely deciphered in their naturall colours If learning will content thee marke the disputations of the Theologues and the deepe discourses of the Author himselfe If policie will please thee thou shalt finde it in the consultations and treaties of Princes managed with admirable dexterity by their Ambassadors and Ministers and generally no delight will bee wanting to thee which thy curiositie can desire or any other Historie affoord But consider aboue all in what a strange manner the Conciliarie Acts of this assembly in Trent were caried By reading of those few words of thy Countrey-man Edmond Campian below in this page thou maist perceiue in what repute the Papalins doe hold it and after when thou hast read the Booke thou wilt know how much it is ouer-valued Compare thy iudicious censure with his that is partiall and thou shalt finde them to agree as white with blackenesse darkenesse with light Farewell Verba Edmundi Campiani ratione quarta reddita Academicis TRidentina Synodus quo magis inueterascet eò magis indies ebque perennius efflorescet Bone Deus quae gentium varietas qui delectus Episcoporum totius orbis qui regum rerumpublicarum splendor quae medulla Theologorum quae sanctitas quae lachrymae quae ieiunia qui flores Academici quae linguae quanta subtilitas quantus labor quam infinita lectio quanta virtutum studiorum diuitiae augustum illud Sacrarium impleuerunt The words of Edmond Campian in his fourth reason giuen to the Vniuersities THe Synod of Trent the older it waxeth the more it will flourish Good God what varietie of Nations what choice of Bishops of the whole world what splendor of Kings and Common-wealths what marrow of Theologues what sanctitie what weepings what fasts what Academicall flowres what languages what subtilties what labour what infinite reading what riches of vertues and studies did fill vp that Maiesticall sacred place TO THE MOST REVEREND FATHER IN GOD MY SINGVLAR GOOD LORD THE LORD Archbishop of Canterburie his GRACE Primate of all ENGLAND and Metropolitane and one of His MAIESTIES most Honourable Priuie Councell MOst Reuerend in Christ It may seeme strange and I am sure it is without example that of one Councell onely so large an Historie should be written and so full of all varietie of matter For in those of former ages in which the Holy Ghost did really and effectually assist the Fathers howsoeuer more Prelates and Diuines were assembled from places more remote and the actions guided by the greatest Princes of all those times yet nothing was attempted to encrease or maintaine the Heresies and abuses that raigned then nor was any thing remarkeable but the very Doctrines and Decrees themselues But after that the Bishops of Rome scorning to be Ministers and Seruants made themselues Masters and Monarkes of the Church of God the practises and inuentions of worldly men chased away the heauenly inspirations of the blessed Spirit and greater confusions and troubles did arise in handling Diuine Mysteries then did happen at any other time in negotiating the affaires of Kingdomes and of Common-wealths This hath ministred a whole Ocean of occurrences and affoorded a most copious Subiect to this present Treatise And so irresistable is the force of Truth and the Diuine Prouidence so great that howsoeuer the Romanists haue vsed all possible diligence to hinder the finding out of their vnlawfull proceedings in this Councell by suppressing all publique writings and monuments by which their treacheries and abuses might bee discouered more plainely to the eyes of the world the writer of this Historie a man of admirable learning exquisite iudgement indefatigable industrie and integritie scarcely to be matched hath been raised vp by God who out of the Diaries Memorials Registers and other writings made and preserued by the Prelates and Diuines themselues and by the Ambassadours of Princes and Republiques who were assistants herein which are the most infallible grounds that any writer can haue hath reuealed an infinite of intolerable abuses and as the prouerbe saith Cornicum oculos confixit This Booke I haue translated out of Italian into our vulgar language presuming to commend it to the royall protection of his sacred Maiestie for whose sake as some reasons induce me to beleeue it was principally composed And because I vndertooke this worke at your Graces command who haue beene the chiefest cause why the originall crossed the Seas before the iust natiuitie of it and saw the first light within his Maiesties dominions as also in regard of the high place you most deseruedly beare in the Church of God I thought it my dutie to craue your fauour likewise that as the birth of it hath beene happie by your Graces meanes so the growth may accordingly proceed and the fruit of both which is to remooue an erronious opinion of the infallibilitie of this pretended Councell may constantly endure vntill the worlds end In publishing heereof if my Pen hath not merited such praise as others might yet my desire to benefit Gods Church hath not beene wanting and my zeale to serue your Grace in whatsoeuer I am able shall neuer yeeld to any Vnto whom I wish for the publike benefit of Church and Common-wealth and for your owne particular contentment a perfect accomplishment of all your pious and honorable designes Your Grace's most obliged to doe you seruice NATHANAEL BRENT THE FIRST BOOKE OF THE HISTORY OF THE COVNCELL OF TRENT MY purpose 1500 Pope ALEXANDER 6 Emperour MAXIMLLIAN I. HENRY 7. King of England LEVVIS 12. French king is to write the History of the Councell The purpose of the Author of Trent For though many famous Historians of our age haue made mention in their writings of some particular accidents that happened therein and Iohn Sleidam a most diligent author hath related with exquisite industry the causes that went before notwithstanding all these things put together would not suffice for an entire narration For my selfe so soone as I had vnderstanding The meanes he vsed for collection of his matter of the affaires of the world I became exceeding curious to know the whole proceedings therof and after I had diligently read whatsoeuer I found written and the publique instructions whether printed or diuulged by pen I betooke my selfe without sparing either paines or care to search in the remainder of the writings of the Prelates and others who were present in the Councel the Records which they left behinde them and the Suffrages or opinions deliuered in publique preserued by the Authors themselues or by others and the letters of aduice written from that Citie whereby I haue had the fauour to see euen a whole register of Notes and Letters of those persons who had a great part
prisoner to the Pope or by some other meanes to procure his death he saw that he was obliged to shew vnto that Prince and to the people of Saxonie and euery one else that he had reason on his side that neither hee nor any other potentate might yeelde to the earnest intreaties of the Romanists made against his life The yeere 1520 being thus passed the diet of Wormes of the yeere 1521. 1521. Luther called to the Diet. was celebrated in Germanie to which Luther was called to render an account of his doctrine and had giuen vnto him a safe conduct by the Emperour Charles elected two yeeres before He was counselled not to goe thither seeing that the sentence of his condemnation made by Leo was published before and hanged vp whereby he might assure himselfe to bring backe nothing but a confirmation of his doome if peraduenture no worse thing happened vnto him Notwithstanding himselfe thought the contrary against the opinion of al his friends and said that though he were sure to haue to doe against as many deuils as there were tiles in the roofes of the houses of that citie he would goe thither And in that place the seuenteenth of Aprill hee was demaunded by the Luther interrogated in the Diet. Emperour and the whole assembly of the Princes if hee were Authour of the Bookes which went abroad vnder his name the Titles whereof were recited and the copies placed in the midst of the roome where they sate were shewed vnto him and whether he would defend whatsoeuer was contained in them or retract something His answer was that concerning the books he acknowledged thē to be his but to resolue whether to maintaine the things cōtained in them or not was a matter of great moment therfore required some time of deliberation There was granted him time that day to giue his answere the next Which being come Martin brought into the assembly made a long oration Answereth First he excused his simplicitie if bred after a priuate simple maner he had not vsed tearmes according to the dignitie of that place and giuen to euery one conuenient titles then he confirmed that he acknowledged the books for his owne And concerning the defence of them hee said they were not all of one sort but some contained doctrine of Faith and Pietie others reprehended the Doctrine of the Romanists and a third kinde was of those which were written contentiously against the defenders of the contrarie doctrine For the first he said he were no Christian or honest man if he should retract them the rather because though all were condemned yet all were not iudged naught by the same Bull of Leo. For the second that it was too manifest that all the Countryes of Christendome were oppressed and groaned vnder the bondage And therefore to retract the things alreadie spoken would bee nothing else but to confirme that tyrannie In the bookes of the third kinde he confessed hee was more bitter and vehement then hee ought excusing himselfe that hee made not profession of Sanctitie nor would maintaine his owne manners but his doctrine onely whereof hee was readie to giue an account to any man whatsoeuer promising not to be obstinate but to cast his books into the fire himselfe in case any errour were shewed him with the Scripture in hand Hee turned himselfe to the Emperour and the Princes saying it was a blessing of God when the true doctrine came to be made manifest as to reiect it was to draw vpon vs a cause of extreame calamities His Oration being ended he was by order required by the Emperour to giue a plaine and simple answere whether or no he would maintaine his writings Luther refuseth to retract any thing Whereunto he answered that hee could not reuoke any thing that hee had written or taught if he were not conuinced by the words of the Scripture or by euident reasons The Emperour hearing these things resolued following the steps of his predecessours to maintaine the Church of Rome and to vse all meanes to quench that fire Howbeit hee would not violate the faith giuen but proclaime a banishment against Martin after hee was safely returned to his house Some of the assembly approouing that which was done at Constance said A noble resolution of the Prince Elector Palatine that the faith ought not to be kept But Lewis Count Elector Palatine opposed himselfe as vnto a thing which would brand the German name with a marke of perpetuall ignominie expressing with disdaine that it was intole-Rable that for the seruice of Priests Germanie should draw vpon it selfe the infamie of not keeping the publique faith Some there were also that said that there was no neede to proceede so fast to condemnation because it was a matter of great moment and which might produce great consequences The dayes following there was a treatie in presence of some of the Princes and in particular of the Archbishop of Triers and of Ioachimus Elector of Brandenburg many things were spokē by Martin in defence of that doctrine and by others against it being desirous to induce him to referre euery thing to the iudgement of the Emperor and of the assembly of the Diet without any condition whatsoeuer But he answering that the Prophet forbade to put our confidence in men yea euen in Princes to whose iudgment nothing ought lesse to bee committed then the word of God it was at last proposed that hee would submit all to the iudgment of the future Councell whereunto Luther referreth himselfe to a generall Councell he agreed with condition that first the articles which he intended to referre might be drawen out of his bookes and that sentence might not be giuen of them but according to the Scriptures Last of all being demanded what remedies he thought might be vsed in this cause he answered those onely which were proposed to the Iewes by Gamaliel that is that if the enterprize were of man it would vanish but if it came frō God it was impossible to hinder it and that it might giue satisfaction to the Pope because all men ought to rest secure as himselfe did that if his deseigne came not from God it would perish in a short time From which things it being impossible to remoue him and standing firme in his resolution not to accept any iudgement but vnder the rule of the scripture he had leaue giuen him to depart and a terme of 21 daies assigned him to returne to his home with condition that hee should neither preach nor write any thing in his iourney For which after hee had giuen thankes he departed the 26. of April 43 Afterwards Charles the Emperour published an Edict in the same Diet The Emperours Edict against Luther at Wormes the 8. of April In which hauing first declared that it belonged to the duty of the Emperour to aduance Religion and to extinguish heresies which began to spring vp he proceeded on to shew
abuses whereof if they were not amended and the grieuances remoued and some Articles reformed it was impossible to make peace betweene the Ecclesiastiques and Seculars and to extirpate the present tumults And because Germany had consented to the paiment of Annates vpon condition they should be spent in the warre against the Turkes they being payd so many yeares and neuer conuerted to that vse they desired the Pope that from hencefoorth the Court of Rome might not be troubled to exact them but that they might be left to the Exchequer of the Empire for the expences of that warre And whereas his Holinesse demanded counsell of the meanes by the which he might oppose himselfe to so great inconuenience they answered that if the treaty were not of Luther onely but of rooting out altogether many errours and vices which by long custome and for diuers respects The Councel is demanded in the Diet to be held in some place of Germany haue taken deepe roote by some ignorantly by others maliciously defended they deemed no remedy more commodious effectuall and opportune then if his Holines by the Emperours consent would call a godly free and Christian Councell so soone as it were possible in some conuenient place in Germanie that is in Argentine in Mentz Collen or Metz not deferring the conuocation thereof aboue a yeere granting power to euery one as well Ecclesiastical as Secular to speake and giue counsell for the glory of God and saluation of soules any oath or obligation to the contrary notwithstanding Which they thinking that his Holinesse ought speedily to execute and being desirous to make for the interim the best prouision they were able they were resolued to treat with the Elector of Saxonie that the Lutherans should neither write not print any more that the preachers throughout all Germanie should be silent in those things that might cause popular tumult should preach the holy Gospel sincerely and purely according to the doctrine approued by the Church not mouing disputations but reseruing all controuersies to the determination of the Councell That the Bishops should depute godly and learned men to be superintendents ouer the preachers to informe correct them yet so as that no suspition might be giuen that it was done to hinder the truth of the Gospel that hereafter no new thing should be printed before it were seen allowed by honest learned men Hoping by this means to prouide against the tumults if his Holines will take order against the grieuances and ordaine a free and Christian Councell not doubting but that the tumults will so be quieted and the greater part reduced to tranquillity For vndoubtedly all honest men would expect the determination of the Councell when they saw that it was to bee celebrated quickly Concerning married Priests and religious men who returned to the world they thought it sufficient if the Ordinaries did impose vpon them Canonicall punishments because the Ciuill Lawes had made no prouision against them But in case they commit any wickednesse that the Prince or Magistrate in whose Territory they shall offend ought to giue them their due chastisement 62 The Nuncio was not satisfied with this answere and resolued to reply The replie of the Nuncio to the answer of the Di 〈…〉 And first for the cause why the Popes sentence and the Emperours Edict against Luther were not executed he sayd that the reason alleadged did not satisfie which was that they refrained to doe it to auoyd scandals For it was not conuenient to tolerate an euill that good may come thereby and that they ought to esteeme more the saluation of soules then worldly tranquillity He added that Luthers followers ought not to be excused by the scandals and grieuances of the Court of Rome For in case they were true yet ought they not to forsake the Catholique vnitie but rather support whatsoeuer was amisse with all patience Whereupon he entreated them to execute the sentence and Edict before the Diet ended And if Germany were any way burthened by the Court of Rome the Apostolicall Sea would bee ready to ease it And if there were any differences betweene the Ecclesiastiques and secular Princes the Pope was willing to compose and extinguish them Concerning the Annates then he said nothing for that his Holinesse would answere them in time conuenient But to their demand of a Councell he replied that his hope was that it would not displease his Holinesse if they had demanded it in more fitting termes and therefore besought them to take away all those words that might giue him any vmbrage As those that the Councell might be called by the Emperours consent and those other that the Councell might be Celebrated rather in one Citie then another For if they were not taken away it seemed they would binde his Holinesse hands a thing which could not produce any good effect For the Preachers he intreated them that the Popes decree might be obserued that thence forward none might preach before his doctrine were examined by the Bishop For the Printers and diuulgers of Books he replied that the answer no way pleased him that they ought to execute the sentence of the Pope and Emperour to burne the bookes and punish the diuulgers earnestly aduertising them that all consisted in this And concerning bookes to be printed hereafter that the late Lateran Councell ought to be obserued But for the married Priests the answere would not haue displeased him had it not had a sting in the taile while it was sayd that if they shall doe any wicked thing they shall be punished by the Princes or Magistrates For this would be against the liberty of the Church and the sickle would be put into another mans field and those men would be censured by the world who are reserued vnto CHRIST For Princes should not presume to beleeue that they were deuolued to their iurisdiction by their apostasie nor that they could be punished by them for their other offences in regard the character remaining in them and the order they are euer vnder the power of the Church neither can Princes doe more then delate them to their Bishops and superiours that may chastize them In the end he desired them to consider more maturely vpon the foresaid things and to giue a better answer more plaine more sound and better consulted of 63 The reply of the Nuncio was not well taken in the Diet and it was commonly spoken amongst those Princes that he had a measure of good and Was not well tâ—ken by the Princes euill only by relation vnto the profit of the Court and not to the necessities of Germany and that the conseruation of the Catholike amity ought rather to incite to doe the good that is easie to be executed then to support the euill which is hard to be indured And yet the Nuncio desired that Germany would support with all patience the oppressions layd vpon it by the Court of Rome which was not
because that was the principall cause which induced the Pope not onely to consent as before but to vse all endeuours that the Councell might be celebrated and which assured the Protestants that neither in Councell nor in any other place where any Minister of the Pope was present they could hope to obtaine any thing The first action began the fifth of April and it was deliuered in the Emperours name that his Maiestie seeing the Turke entred into the bowels of Germany the cause whereof was the diuision of the States of the Empire for the difference in religion had alwayes sought a meanes of pacification and that of the Councel seeming vnto him most commodious he went purposely into Italy to treat thereof with Pope Clement and after not being able to bring it to effect he returned and went in person to Rome to make the same negotiation with Pope Paul in whom he found much readinesse But not being able to effect any thing by reason of diuers impediments of warre hee had finally called that Diet and besought the Pope to send a Legat thither The first action of the Diet in Ratisbon Now he desired nothing but that some composition might be made and that some small number of godly and learned men might bee chosen on either side to conferre vpon the controuersies in friendly maner without preiudice of either of the parties and propose to the Diet the means of concord that all being consulted with the Legate the wished conclusion might be attained Suddenly there arose a controuersie betweene the Catholiques and Protestants about the manner of choosing those that should treat Wherefore the Emperour beeing desirous that some good should bee done demanded and obtayned of either partie power to nominate the persons desiring them to beleeue he would do nothing but for the common good For the Catholiques he elected Iohn Ecchius Iulius Flugius The names of the disputants and Iohn Groperus and for the Protestants Philip Melancthon Martin Bucer and Iohn Pistoria whom he called to him and grauely admonished them to abandon all passion and to ayme onely at the glory of God He made Frederique the Prince Palatine and Granuel Presidents of the Colloquie adding vnto them some others that all might passe with the greater dignity When the assembly was made Granuel published a booke and said it was giuen to A booke giuen to the Emperour as a 〈◊〉 for the future concord the Emperor by some godly and learned men as a direction for the future concord and that his will was they should read and examine it that it might serue for an argument and subiect of what they ought to treat that that which pleased all might be confirmed that which displeased all might bee corrected and in that wherein they assented not meanes might be vsed to reduce them to an agreement The booke contained 22. Articles The creation of man the integrity of nature free will the cause of originall sinne Iustification the Church her signes the signes of the word of God penance after sinne the authoritie of the Church the interpretation of the Scripture the Sacraments Order Baptisme Confirmation the Eucharist Penance Matrimony extreame Vnction charitie the Ecclesiasticall Hierarchie the articles determined by the Church the vse administration and ceremonies of the Sacraments Ecclesiasticall discipline and discipline of the people It was read and examined and some things were approoued some things amended by common consent and in others they could not agree And these were the ninth of the power of the Church the foureteenth of the Sacrament of Penance the eighteenth of the Hierarchie the 19. of the articles determined by the Church the 21. of single life In these they differed and either partie wrote his opinion This being done in the assembly of all the Princes the Emperour required the opinions of them all concerning the things agreed on and the different opinions of the Collocutors and withall proposed the amendement of the state of the Common-wealth as well ciuill as Ecclesiasticall The Bishops reiected absolutely the Booke of the concord and whatsoeuer was done in the Colloquie vnto whom the other Electors and Catholike Princes desirous of peace agreed not and it was concluded that the Emperour as aduocate of the Church together with the Apostolike Legat should examine the things agreed on and if any thing were obscure should cause it to bee expounded and should treat with the Protestants that concerning the things in controuersie they should consent to some Christian forme of concord Caesar imparted all to the Legat and vrged him that the Ecclesiasticall State ought to be reformed The Legat after he had considered of all the businesse answered in writing not more perspicuously then the ancient Oracles in this The Legate speaketh like 〈◊〉 Oracle manner That hauing seene the Booke presented to the Emperour and what was written by the deputies of the Colloquie as well the explications of either partie as the exceptions of the Protestants it seemed that the Protestants differing in-certaine articles from the common consent of the Church in which not withstanding he despaired not that with the helpe of God they might be induced to agree nothing should be ordered concerning the residue but referred to the Pope and the Apostolicall Sea who either in the generall Councell or some other way if there shall bee cause will define them according to the Catholique trueth with regard vnto the times and what shall bee expedient for the Christian Common-wealth and for Germanie But for reformation of the Cleargie hee promised all readinesse and to The exhortatation of the Legat Contarini made to the Prâ—â—â—s that end called into his house all the Bishops and made them a long exhortation First for their manner of liuing that they should abstaine from all scandall and appearance of luxurie auarice and ambition For their familie that they should vnderstand that from it the people made coniecture of the manners of the Bishop that the better to keepe their flocke they should remaine in the most inhabited places of the Diocesse haue diligent watchmen else-where that they should visite the Diocesses giue the Benefices to honest and fit men spend their reuenues vpon the necessitie of the poore flying not onely luxurie but all superfluous pompe make prouision of godly learned discreet and not contentious Preachers procure that the yonger sort be well brought vp because by this meanes the Protestants draw all the Nobilitie vnto them Hee committed this Oration to writing and gaue it to the Emperour to the Bishops and the Princes which gaue occasion to the Protestants to taxe the answere made to Caesar together with the exhortation made to the Prelats alledging for their motiue that the writing being published they should seeme to approoue it if they dissembled the knowledge of it His answere made to the Emperour pleased not the Catholiques because it appeared that he did approue the things agreed on in the Conference But
not it should bee sayd that faith is formed with charity because that kind of speach is not vsed by Saint Paul but onely that faith worketh by charity Others vnderstood that iustifying faith was faith in generall not saying it was either liuely or dead because they doe both iustifie after diuers manners either compleatly as the liuely or as a beginning or foundation as the historicall faith and of this Saint Paul speaketh when he attributeth iustice vnto it no otherwise then as Philosophie is contained in the alphabet that is as in a basis which is as it were nothing the principall remaining that is to set the statue vpon it This second opinion was iointly maintained by the Dominicans and Franciscans the other by Marinarus and his adherents But the principall point of the difficulty was not touched that is whether a man is iust and then doth iustly or by doing iustly becommeth iust They all agreed in one opinion that to say onely faith doeth iustifie was a proposition of many fenses and all absurd For God and the Sacraments doe iustifie as causes in their seuerall kindes so that the proposition hath that and many other exceptions The preparation also of the soule to receiue grace is a cause in its kinde so that faith cannot exclude that sort of workes But the Articles concerning workes that goe before grace all which Luther condemneth for sinne the Diuines censured for hereticall rather by way of inuectiue then otherwise condemning likewise of heresie the opinion taken in generall that humane workes without faith are sinne thinking it a cleare case that many actions of men are indifferent neither good nor euill and that others there are which though they bee not acceptable to God yet are morally good as the honest actions of Infidels and Christians which are sinners which to call honest and sinnes implieth a contradiction and the rather because in this ranke are included the heroicall actions so much commended by antiquity But Catarinus maintained that man without the speciall helpe of God can doe no worke which may truely bee good though morally but sinneth Catarinus his opinion concerning the value of workes still Therefore the workes of the Infidels who are not excited by God to beleeue and of the faithfull who are sinners before God stirreth them vp to conuersion though they seeme honest to men euen heroicall yet are truely sinnes and hee that commendeth them doth consider them in generall and according to externall appearance but hee that shall examine the circumstances of euery one shall finde they are peruerse and that for this Luther was not to bee condemned notwithstanding hee sayd that the Articles ought to bee censured as they speake of workes that follow preuenting grace which are a preparation to iustification as an abomination of sinne feare of hell and other terrours of conscience For confirmation of his opinion hee brought the doctrine of Saint Thomas that to doe a good worke the concurrence of all circumstances is necessary but the want of one onely is sufficient for an ill So that howsoeuer among the workes considered in generall some are indifferent yet in the singular there is no medium betweene hauing all the circumstances and wanting some Therefore euery particular action is good or euill neither is there to bee found any one indifferent And because amongst the circumstances the end is one all workes referred to a bad end are infected so that the Infidels referring all to a bad end their actions are sins though they seeme heroicall to him that knoweth not their intention Neither doth it make any difference whether the relation to a bad end be actuall or habituall because the iust doth merit though hee referreth not the worke actually to God but habitually onely He said further alleaging Saint Austine that it is sinne not onely to refer the action to a bad end but also not to referre it to a good and because hee defended that without the speciall preuenting assistance of God a man cannot referre any thing to God he concluded that no good morall worke can bee before For this he alleadged many places of Saint Austine to shew that hee was of this opinion He alleadged also places of Saint Ambrose Saint Prosper S. Anselmus and of other Fathers He produced Gregory of Arimini the Cardinall of Rochester who in his booke against Luther was cleerely of the same opinion saying it was better to follow the Fathers then the Schoole-men who are diuided and rather to take the Scriptures for a ground from whence true Theologie is taken then the subtilties of Philosophy which the Schooles haue vsed that himselfe also was of that opinion but hauing studied the Scriptures and Fathers had found the trueth Hee alleadged the passage of the Gospel A bad tree cannot beare good fruit with the amplification which our Sauiour added saying Either make the tree good and the fruit good or the tree euill and the fruit euill He vsed also other arguments and especially the place of Saint Paul that nothing can be cleane to Infidels because their minde and conscience is spotted This opinion was very sharpely impugned by Soto proclaiming it hereticall Soto proclaymeth the opinion of Catarinus to bee hereticall for inferring that man had not libertie to doe well nor could obtaine his naturall end which was to denie Free-will with the Lutheranes Hee maintained a man might by that strength of nature obserue euery precept of the Law in regard of the substance of the worke though not in regard of the end which was enough to auoid sinne Hee said there were three sorts of humane actions one the transgression of the Law which is sinne another the obseruation thereof hauing charity for the end which is meritorious and acceptable to God the third mixt when the Law is obeyed for the substance of the precept which worke is morally good and perfect in its kinde because it accomplisheth the Law making euery worke good according to morality auoiding by that meanes all sin But he moderated this great perfection of our nature by adding that it was one thing to take heede of any one particular sinne and another to beware of all together and sayd that a man might auoid any one but not all by the example of him that had a vessell with three holes who could not stoppe them with two hands but could stop which two of them he would one remaining open of necessity This doctrine did not satisfie some of the Fathers For though it clearly shewed that all workes are not sinnes yet it did not wholly salue Free-will because it will necessarily follow that it is not free in auoiding all sinne But Soto giuing the title of good workes vnto these knew not how to determine whether they were preparatory to iustification It seemed to him they were in regard of the goodnesse of them and it seemed they were not considering the doctrine of Saint Austine approoued by Saint Thomas and other good Diuines
the conclusion of that point euery one might plainely see that the cause ought to haue beene giuen for that no man can certainely know that he hath obtained grace But to satisfie one part hee added certainety of faith and the Dominicans thinking this was not enough vrged him to adde Catholique But because the adherents of Catarinus were not contented in stead of those words Catholique faith it was said Faith which cannot be subiect to falshood This contented both sides For one party inferred then that certainty of faith which can be had herein may bee false and therefore is vncertaine the other inferred that this certainety could haue no doubt of falsehood while it remained but by changing from the state of of grace to the State of sinne it may become false as all contingent truthes by alteration of their subiects are made false But the Catholike faith is not onely certaine but vnchangeable because the subiect of it 〈…〉 things necessary or past which cannot be altered And truly concerning these particulars it is not fit to robbe the Cardinall of his due praise who knew how to satisfie men euen obstinate in contrary opinions And those that would be better informed therein may vnderstand that immediatly after the Session Friar Dominicus Soto principall of the Dominicans Dominicus Soto Principall 〈…〉 the Dominicans and Andreas Vega 〈◊〉 of the 〈◊〉 publish books as commentaries of the Decree contraâ—â— one to an 〈…〉 wrote three bookes and did intitle them of Nature and Grace for commentary of this Doctrine and in his expositions all his opinions are found when this worke was published Fryar Andrew Vega the most esteemed of the Franciscans fet foorth fifteene great bookes for Commentaries vpon the 〈…〉 eene points of that decree and did expound it all according to his owne opinion These two opinions do not only differ almost in all the Articles but in many of them are expresly contrary Both which workes were printed in the yeere 1548. and hee that shall reade them obseruing that they doe giue very often interchangeable and doubtfull sences to the words of the Councell wil maruaile how these two persons the chiefe for learning and estimation who had greater part therein then others did not know the onely sence and true scope of the Synode of which also some few others of those which were interested hauing written diuersly I could neuer finde whether that assembly did agree in one sence or whether there was vnitie of words onely But to returne to the Cardinall when the Decree was approued The Decree is sent to Rome and approued there by all in Trent he sent it to the Pope and the Pope gaue it to the Fryars and learned men of Rome to be consulted of and it was approoued by them because euery one might vnderstand it in his owne sence I haue rehearsed altogether what was done in matter of faith that I mighâ— not diuide things that are connexed But in the meane time some dayes Reformation is handled were spent about the reformation and in those congregations it was proposed to set downe the qualities requisite in the promotion of the greater Prelats and Ministers of the Church And very graue sayings were deliuered with great ostentation but there was no way found how those things whereof they spoke might be obserued For where the Kings haue the presentation they saw not with what bonds to tie them where election hath place the chapter doth consist of great and mighty persons for the residue all dignities are conferred by the Pope and more then two thirds of the benefices The point concerning the qualities of the Prelats is omitted are reserued to the Apostolike Sea vnto which it is not fit to prescribe a law Whereupon after many and long discourses it was concluded that it was better to leaue the businesse The discourses in point of residency were neither fewer nor shorter The point of residence is handled which ended not in the resolution which was necessary desired by many and made some confusion then and prepared matter for other times For the vnderstanding whereof it is necessary to resume this matter from the beginning The Ecclesiasticall Degrees were not originally instituted as dignities preheminencies rewards or honours as now they are and haue beene many A discourse of the author concerning residency hundred yeeres but as ministeries and charges otherwise called by Saint Paul works and those that exercise them are called by CHRIST our LORD in the Gospel Worke-men and therefore no man could then enter into cogitation to absent himselfe from the execution thereof in his owne person and if any one which seldome happened retired from the worke it was not thought reasonable he should haue either title or profit And though the ministeries were of two sorts some anciently called as now they are with care of soules others of temporal things for the sustenance and seruice of the poore and sicke as were the Deaconries and other inferiour workes all held themselues equally bound to that seruice in person neither did any thinke of a substitute but for a short time and for great impediments much lesse to take another charge which might hinder that The Church being increased where there were many Christians and free from persecutions another sort of Ministers was instituted to serue in the Ecclesiasticall assemblies aswell in reading the diuine Scriptures as in other functions to stirre vp deuotion There were instituted also Colledges of Ministers which might in common apply themselues to some charge and others as Seminaries from whence to take Ministers instructed already These of the Colledges not hauing any personall charge seeing the Congregation did administer as well with one more as with one lesse sometimes by reason of studie or greater instruction or for some other cause were absent from the Church one for a short time another for along without hauing title charge or profit So Saint Ierom a Priest of Antioch but without any particular Cure and Ruffinus in the same manner of Aquileia and Saint Paulinus ordained Priest of Barcellona did reside but little But when the number of them increased they did degenerate and were called vagabond Clerkes because that manner of liuing made them odious who are often spoken of in the Lawes and nouell constitutions of Iustinian But neuer any thought to holde the title of an office or inioy the profit without doing seruice but onely after the yeere seuen hundred in the West Church when the Ecclesiastical ministeries were changed and made dignities and honours and rewards for seruices done And as before a person was chosen fit for the necessitie of the Church so afterward a degree dignitie or emolument was fitted to the qualitie of the person from whence arose the exercising of the ministery by a substitute This abuse hath drawen in another by consequence that is to thinke ones selfe disobliged not onely to minister but to bee present and assist him that
without the Sacrament of order nor order without a true Bishop neither can hee receiue order who is not baptized Behold millions of nullities of Sacraments by the malice of one Minister in one Acte onely And hee that thinketh that God supplyeth by his omnipotency and prouideth against these dayly occurrences by extraordinary remedies will sooner make one beleeue that God by his prouidence hath prouided that such accidents should not happen Therefore the Bishop said to euery inconuenience God hath made prouision heerein by ordaining that to bee a Sacrament which is administred according to the rite instituted by himselfe though the Minister haue another inward intention And hee added that this doeth not crosse the common doctrine of the Diuines or the determination of the Florentine Councell which requireth intention because the inward intention is not to bee vnderstood but that which is manifested by the externall worke though inwardly it bee contrary And so all inconueniences are remooued which otherwise are innumerable Hee brought many reasons for proofe and at last the example written by Sozomene That the children of Alexandria being at play by the Sea side did imitate in iest the actions vsed in the Church and Athanasius created Bishop of the play did baptize other children not baptized before whereof Alexander of famous memorie Bishop of Alexandria being Athanasius being a child did baptize other children aduertized he was troubled at it and called the children and asked what their Bishop had done and said vnto them and vnderstanding that all the Ecclesiasticall rite was obserued by the Counsell of other Priests did approoue the baptisme which could not bee maintained if such an intention as others spake of were required but might well bee in that manner that himselfe did expresse it The Diuines did not approoue this doctrine yet were troubled and The opinion of the Bishop of M 〈…〉 was not receiued But a yeere after he published a little Booke to shew that the Synod was of his minde knew not how to resolue the reason But they still defended that the true intention of the Minister was necessary either actuall or virtuall and that without it the Sacrament was not of force notwithstanding any externall demonstration I must not refraine to shew also though it bee an anticipation of the fit time that howsoeuer the Synode did after determine absolutely that the intention of the Minister is necessary yet this Prelate remained firme and in a little Booke that hee wrote of this Subiect a yeere after did say that the Synode of Trent was of his opinion and that the determination ought to bee vnderstood in his sence There was no difficultie in condemning the last Article by reason of that which hath beene said by others The matter of Baptisme in the third Article gaue them greater trouble what that Baptisme is which is giuen by the heretikes All grounded themselues vpon the Schoole-doctrine receiued by the Florentine Councel that a Sacrament requireth matter forme and intention and that water is the matter the expression of the Act in the name of the Father the Sonne and the holy Ghost the forme and to doe what the Church doeth the intention Whereupon they established an vndoubted conclusion that those heretikes haue true baptisme and agree with vs in these three things which they sayd was receiued by an Apostolicall tradition established long before by Pope Stephanus the first in the beginning of the third age and approoued by all the Church following But those that vnderstand antiquitie doe know that this was not the opinion of Stephanus in whose time matter forme and intention were not heard of For that Pope did thinke absolutely that those who were conuerted from any heresie whatsoeuer ought not to bee rebaptized though in those times the heretikes except some few Montanists were Gnostiques who vsed extrauagant baptismes by reason of the exorbitant opinions which they held of the diuinitie and person of CHRIST And it is certaine that those Baptismes had not the forme which is vsed now and yet the Church of Rome did the receiue to repentance euery sort of heretikes indifferently without rebaptizing them The Bishops of Africa and Cappadocia were directly opposite saying that all 〈…〉 were to be rebaptized In the Councel of Nice a middle course was 〈…〉 is that the Cathari should not bee rebaptized but the Paulianists and 〈…〉 ists should The Councell of Constantinople did name many heretikes which were to bee rebaptized and others to bee receiued to baptisme with them in whom it would bee hard to shew that the same forme was vsed But which is of more importance Saint Bernard doeth witnesse that the Nouations Eucratiques Saccofors were not rebaptized in Rome whom notwithstanding hee did rebaptize neither did that Saint thinke this diuersitie to bee absurd onely hee said it would bee good to assemble many Bishops to resloue vpon an vniforme proceeding But giuing no more heede to these things then to fables they held the current doctrine that an heretike doth truely baptize if he vseth the words and hath the intention of the Church The fourth Article that Baptisme was Repentance in regard of the force of the speech was held by many not to bee false alleadging the Euangelist who saith that Iohn preached the Baptisme of Repentance and that Paul in the sixt to the Hebrewes calleth Baptisme by the name of Repentance And so many Fathers haue sayd the same that the Article could not bee condemned except it did say that Baptisme was the Sacrament of Penance But because it seemed in this sence to bee the same with the sixteenth Article many thought fit to leaue it The 9. and 10. belonging to the Baptisme of Iohn many were of opinion that they ought to bee omitted For not speaking of those of the old law it was lesse fit to speake of that which was in the middle in regard their scope was to handle the Sacraments of the new law But others said that the heretikes minde was not to exalt the Baptisme of Iohn and to make it equall Whether the Baptisme of Iohn Christ be equall with that of CHRIST but to abase that of CHRIST and to make it equall with Iohns baptisme inferring that as this did not giue grace but was a pure signification so was ours also which is a most formall heresie In the eleuenth of the Rites some would haue the substantials distinguished from others and said that those onely cannot be omitted without sinne Others would exclude the case of necessitie onely and that otherwise it was not lawfull to omit any whatsoeuer for in regard the Church gouerned by the holy Ghost hath ordained them they are necessary by the precept though not by the substance of the Sacrament They alleadged many Chapters of the Popes and Councels all which would prooue vaine if euery one might change as he listeth That part which speaketh of immersion though it bee a more expresse figure of the death
beeing lawfully hindered to bee there before that day admonishing those also in the same manner who haue or may haue any interest there praying the Emperour Kings and Princes to send their Proctors if they cannot be personally present and to cause their Prelates to performe their duetie without excuse or delay and to make the passage free and secure for them and their company as himselfe will doe within his Territories hauing no other end in celebrating the Councell but the honour of GOD the reducing of the dispersed sheepe and the perpetuall peace of Christendome ordaining that the Bull should be published in Rome and that by vertue thereof after the end of two moneths it shall binde all that are comprehended as if it had been personally intimated vnto them The Pope thought hee had satisfied himselfe those who would haue a Did not please either party new Councell intimated and those who desired a continuation of the old But as middle counsels doe vsually displease both parties so the Pope gaue satisfaction to none as shall be declared Presently after the publication of the Bull the Pope sent Nicheto into France with it with commission if the forme did not please to say that they should not except against the word Continuare because it did not hinder them to speake againe of the things already proposed Hee sent it also to the Emperour and King of Spaine He sent likewise Zacharias Delphinus Bishop of Liesina to the Princes of high Germany and Ioannes Franciscus Comendone Bishop of Zante to those of Lowe Germany with letters to them all and with order first to receiue instruction from the Emperour how to treate with them and then to execute their ambassage He sent also the Abbat Martinengo to the Queene of England to inuite her and her Bishops to the Councell beeing perswaded so to doe by the forenamed Edward Cerne who promised him that his Nuncio should be receiued The Queene of England is inuited to the Councell by one halfe of the Kingdome by the Queenes consent And although the Pope was put in minde to send Nuncij into England and to Princes elsewhere who doe professe open separation from the Sea of Rome would be a disreputation to him yet hee answered hee would humble himselfe to heresie in regard whatsoeuer was done to gaine soules to CHRIST did beseeme that Sea For the same reason also he sent Canobius into Polonia with desseigne to make him to goe into Moscouia to inuite that Prince and Nation to the Councell though they haue neuer acknowledged the Pope of Rome Afterwards he returned to speake of the Councell in Consistory desiring to be informed of the learned men of good life and opinion of diuers Prouinces fit to dispute and perswade the trueth saying he purposed to call many of them promising that after hee had vsed all possible diligence to make all Christians come thither and to vnite them in Religion though some or many refused to come he would not forbeare to proceede Yet he was troubled because the Protestants of Germanie vnto whom a great part of France was vnited would denie to come or would demand exorbitant things which hee could not grant them and doubted they might bee able to disturbe the Councell with Armes Neither did hee hope to be assisted by the Emperour against them in regard of his small forces Hee confessed that the dangers were great and the remedies small and was perplexed and troubled in mind The Bull of the Councel going through Germany fell into Protestants hands assembled at the mariage of the Duke of Salzemburg who did intimate a Diet in Namburg to begin the twentieth of Ianuary Vergerius wrote a booke against this Bull in which after a great inuectiue Vergerius writeth a booke against the Bull. against the pompe luxury and ambition of the Court hee said that the Councell was called by the Pope not to establish the doctrine of CHRIST but the seruitude and oppression of poore soules that none were called but those who were bound by oath to the Pope so that not onely all were excluded who are separated from the Church of Rome but also men of the greatest vnderstanding amongst themselues taking away all liberty in which onely there was hope of agreement At this time newes came to Rome that the French King had imprisoned The Prince of Conde is imprisoned and a guard is set vpon y e King of Nauarre the Prince of Conde and set a guard vpon the King of Nauare which pleased the Pope much as a thing which might wholly disturbe the Nationall Councell And his hope was the stronger that he should receiue no distaste because aduice came that the King was very sicke in danger to die which hindred the assembly of the States in Meaux And in the end there was great alteration For Francis the French King dying the fift of December and Charles the ninth of the age of ten yeeres succeeding in regard of his minoritie The French King dieth Charles the 9. succeedeth the gouernment fel principally vpon the King of Nauarre as first Prince of the Blood The Queene in other adhered to him to maintain calld continue 1560 PIVS 4. FERDINAND ELIZABETH CHARLES 9. The King of Nauar Q. mother gouerne France 〈…〉 Which maketh the Protestants more confident the authority which shee had taken in the life time of her other 〈◊〉 and Nauar was content to participate with 〈…〉 the better to maintaine his owne He did almost openly fauour the new religion and was wholly gouerned by the counsell of Iasper Coligni the Admirall who did make profession of it so that the Protestants were more confident to obtaine liberty of religion as they desired They assembled almost publikely with much discontent and indignation of the people and danger of section Hereupon the Kings mother and the chiefe of the Counsell resolued to hold the States in Orliens and began to doe it the 13. of December Amongst other things there proposed for the benefit of the Kingdome The States are held in Orliens Where the Chancellor beginneth to speake the Chancellor said that religion is the most potent weapon ouercommeth all affections and charitie and is the forest bond of humane society that Kingdomes are more bounded and more diuided by Religion then by the confines themselues that he that is moued with Religion contemneth wife children and kinred If there be difference of religion in the same familie the father agreeth not with his sonnes nor the brothers among themselues nor the husband with the wife To remedie these disorders there is neede of a Councell which the Pope hath promised but in the meane while it is not to be tolerated that euery one should shape out his owne religion and bring in new Rites at his pleasure and so trouble the publique pence If the Councell faile by the Popes default the King will make prouision another way but it was necessary that euery
done already or vndoing that which is done well Many other reasons were alleadged in confirmation of this opionion by many Bishops creatures of Paul 4 admirers of his wisedome in managing the Ecclesiasticall discipline who maintained that it was necessary to preserue yea to augment the rigour instituted by him if they would preserue the purity of religion Iohn Thomaso S. Felicio was of a contrary opinion that the Councell should treate againe of bookes as if there had been no precedent prohibition The opinion of Iohn Thomaso S. Felicio because that beeing made by the Inquisition of Rome is odious for the name to the Vltramontans and besides is so rigid that it cannot bee obserued and nothing doth more easily bring a law into disuse then the impossibilitie or great difficulty in keeping it and the great rigour in punishing the transgressours he sayd that indeed it was necessary to preserue the reputation of that office but that might bee done conueniently enough by making nomention thereof and by ordayning onely things necessary and moderate punishments And therefore his opinion was that all consisted in setting downe the manner and spake what himselfe thought to be the best that is that the bookes not already censured should be diuided amongst the Fathers and Diuines of the Counsel and those that were absent also to bee examined and censured and that a great Congregation should be deputed to iudge betweene the censure and the booke and that this also should bee obserued in those which are censured already and then all should be proposed in the generall Congregation to decree that which was best for the publike good For citing the Authors hee said there were two sorts of them some separated from the Church and some incorporated in it of the former no account is to be made seeing that by their separation they haue as Saint Paul saith condemned themselues and their owne workes so that there is no cause to heare them of the others some are dead and some aliue of which the latter are to be cited and heard because their good name and honour being in question one cannot proceed against they workes before the hearing of their reasons Concerning the dead whatsoeuer the publike good doth require may be done without danger of offending any Another Bishop added to this opinion that the same forme of iustice vsed towards the Catholiques aliue should be vsed also towards those that are dead because they haue kinred and schollars who doe participate of the fame of infamie of the dead and are therefore interested and in case there were none such yet the onely memory of the dead cannot be iudged before it be defended Some also did thinke it was not iust to condemne the workes of Protestants without hearing them For howsoeuer the persons be condemned by themselues yet the lawes doe not permit the declaratory without citation though in a notorious fact and therefore it cannot be pronounced against a booke though it doth notoriously containe heresie Fryar Gregory Generall of the Heremites sayd he did not thinke it necessary to obserue so many subtilties For the prohibition of a booke is as the prohibition of a meate which is not a sentence against it nor against him that hath prepared it but a precept to him that is to vse it made by him who hath the charge of his health therefore the credit of the Victualer is not in question but the benefit of the sicke who is forbid to eate of a meat that is hurtfull to him though in it selfe it may be good So the Synod as a Physician ought to forbid that which is hurtfull or dangerous to the faithfull wherein none will receiue wrong For howsoeuer the booke may bee good in it selfe yet peraduenture it may not agree to the infirmity of the mindes of this age Many other considerations did passe which were finally resolued into one of these Concerning the third Article to inuite the heretickes to repentance with The Legats and Prelats are diuided concerning the generall safe conduct promise of clemencie and grant of a safe conduct there were diuers opinions euen amongst the Legates themselues Mantua was for a generall pardon saying that many would bee gained thereby and that it was a remedie vsed by all Princes in seditions or rebellions to pardon those whom they cannot ouercome because by that meanes those that are least faultie doe retire and the others remaine more weake and although but few were gained or but one onely yet it was to bee done that though none at all could bee gained yet it would be great gaine to vse and shew clemencie Simoneta said that this would be dangerous for the ruine of others because many are induced to transgresse when they see it is easie to get a pardon and that rigour though it be hard to him that feeleth it doth keepe many in their duety that it is sufficient to shew clemencie to him that desireth it but to carrie it after him that doeth not demaund or doeth refuse it doth make men more carelesse of themselues and heresie will be thought to bee but a small fault when men see it is so easily pardoned In these two opinions the Prelates were diuided and those who did not approoue the Safe Conduct said it was not giuen to any in the first Conuocation of this Councell which would haue been done if it had beene necessary or conuenient because the Pope that sate then was most wise and the Legats the chiefest of the Colledge that it was giuen in the second Conuocation because Maurice Duke of Saxonie and other Protestants did desire it and the Emperour also in their behalfe but now it beeing demaunded by none Germanie saying aloud and protesting that it doth not hold this Councell to be lawfull a Safe Conduct would but giue them matter to make some bad exposition of the Synods meaning The Spanish Prelats would by no meanes consent to a generall Safe Conduct because it would preiudice the Inquisition of Spaine in regard so long as that lasted euery one might professe himselfe to bee a Protestant and make himselfe ready for the voyage and could not be arrested by that office The Legates thought the like might happen to the Inquisition of Rome and Italy All The resolution of the generall Congregation concerning the Index and Safe Conduct being considered concerning the Index it seemed sufficient for that present to make Deputies and to let those that were interested vnderstand by some little part of the Decree that they should be heard and inuite all to the Councell and for the Safe Conduct to referre themselues in regard of the difficulties to a further consideration While these things were handled the Popes Nephew Cardinall Altemps the fift Legate came to Trent and withall the newes of the Edict of France before rehearsed which put them all into a confusion that Princes should permit by publique Decree those nouities which the Councell was then assembled to
Coccus Archbishop of Corfu made the Oration When the Masse was ended A question betweene the Ambassadors of Portugal and Hungary about the precedency of their Masters 〈◊〉 the Mandats of Princes being to be read there grew a question between the Ambassadors of Hungary and Portugal each pretending that his should first be read as of the more eminent King There was no difficultie in the Precedence of the Ambassadors themselues because that of Portugal as a secular sate at the right side of the Temple and the other as an Ecclesiastike at the left The Legates hauing consulted hereof said that the Mandats should be read in the order as they were presented not according to the dignitie of the Princes The Popes briefe referring the matter of the Index to the Councell was read also This Index had beene made in Rome by Paul the fourth as hath been said with which if the Councel had medled it might haue seemed to chalenge superiority aboue the Pope Therfore they thought fit that the Pope should voluntarily giue leaue to preuent that preiudice The Masse Patriarke read the Decree the substance whereof was That the Synod The Decree concerning the Index meaning to restore the Catholike doctrine to its purity and correct maners in regard the number of pernicious and suspected bookes was increased because the censures made in diuers Prouinces and Rome haue done no good hath determined to depute some father to consider hereof and to relate to the Synod in time conuenient what they thinke fit to haue done more to separate the cockle from the good corne to remooue all scruples out of mens mindes and to take away all cause of complaints ordaining that this should bee published with that Decree that if any haue interest in the businesse of the bookes and censures or any other to bee handled in Councell hee may know and be assured that hee shall bee courteously heard And because the Synod doth heartily desire the peace of the Church that all may acknowledge their common mother it doth inuite all who doe not communicate with her to reconciliation and concord and to come to Trent where they shall be imbraced with all offices of charitie and further hath decreed that a safe conduct may be granted in a generall Congregation and shall bee of the same force and strength as if it had beene granted in publike Session The Decree being read the title whereof was Of the holy Ecumenicall generall The title of the Councell is questioned Synod lawfully assembled in CHRIST the Arch-bishop of Granata required that these words representing the vniuersall Church should bee added as hath beene obserued in all the later Councels Antonius Peragues Arch-bishop of Caglieri made the same request and these two were followed by almost all the Spanish Prelates desiring that this request might bee noted in the acts No answere was made but for conclusion the next Session was appointed to be the 14 of May. The Decree was printed not onely because it was the custome but because The Decree is censured it was made of purpose to bee published to all and it was censured by all sorts of persons It was demanded how the Synod did call those who were interested in the things which were to bee handled in the Councell if they were not knowne and said that formerly all things were handled besides expectation and who could prophesie what the Legates would propose because they knew not themselues still expecting Commissions from Rome Those who were interested in any booke how could they know that any thing would be spoken against it The generalitie of the citation and incertaintie of the cause might induce euery one to goe to Trent because euery one hath interest in some particular which might perhaps bee treated on It was concluded generally that they were called in shew and excluded indeed Notwithstanding these things which they could not praise they commended the ingenuous confession of the Synod that the former prohibitions had begot scruples in mens minds and giuen cause of complaints In Germanie that part was suspected where the Synod giueth authoritie to itselfe to giue a safe conduct in a generall Congregation For they vnderstood not any difference in regard the same persons met in both assemblies but only that they did weare Miters in the Sessions and Caps in the Congregations nor why if the safe-conduct could not then be granted they could not make a Session expresly for it In summe they thought that there was some great mysterie couered in it howsoeuer the most vnderstanding men did beleeue that the Synod was assured that no Protestant would come to Trent with any safe-conduct whatsoeuer except it were by force as it happened in the yeere 1552. because of the resolution of Charles a thing which could no more bee put in practise The Pope wrote backe to the Legats that the heretikes should not be inuited to repentance with promise of pardon because it hauing been done by Iulius and another time by Paul the fourth no good issue came of it Amongst the heretiques those who are in a place of liberty will not accept it and those who remaine where the Inquisition hath power if they feare to bee discouered will receiue the pardon fainedly to secure themselues of that The Popes answer to the Legats which is past with purpose to doe worse more warily For the Safe Conduct hee was content it should bee giuen to all who are not vnder the Inquisition but so as that the exception should not bee expressed in regard that when Iulius granted his pardon except onely to those who were subiect to the Inquisitions of Spaine and Portugall much was spoken against it and it passed with small reputation as if the Pope had not the same power ouer that Inquisition as ouer others But for the manner of expressing it hee did referre it to the Synode For the forme hee commended that which the Councell gaue to Germanie in the yeere 1552 in regard that was seene already and that so many Protestants came that yeere to Trent vpon that securitie Concerning the Index he ordained that the deputies should proceede vntill an occasion were offered to make a publique Decree without the opposition of any Prince The answere being come the second of March and the day following Congregations were held to resolue whether the generall pardon ought to bee published and a Safe Conduct granted and what forme was to be giuen to the one and the other and the fourth day after long disputations all was concluded the Legates hauing made the determination fall where they aymed without interesting the Popes authority To inuite the heretikes to repentance was omitted for the reasons alleadged in Rome It was much disputed whether a Safe Conduct was to be giuen by the name of the French English and Scottish men and some spake of the Greekes and other Nations of the East It was presently seene that these poore men afflicted in seruitude
voyce deliuered in the Congregations and of all the voyces of others which were any way remarkeable Of this number 34. came into my hands in that forme as they were deliuered and of the others I haue vnderstood the conclusion onely but here nothing is to be related but that which is of note The Patriarke of Ierusalem said That this Article had been handled and The Suffrage of the Patriarke of Ierusalem concerning Residence discussed in the first Councell and concluded that to cause residence there are two prouisions One to constitute punishments for those who doe not reside another to remooue the impediments which doe hinder residencie The first was fully ordered in the sixt Session neither can any thing bee added in regard the losse of halfe the reuenues is a very great pecuniary punishment then which a greater cannot be imposed without making the Bishops beggars If the contumacie bee excessiue there can bee no greater punishment except depriuation which requiring one to execute it which must needs be the Pope in regard the ancient vse of the Church was to reserue to that Sea the hearing and determining of the causes of Bishops that sixt Session referred it to his Holinesse to finde a remedie either by meanes of a new prouision or otherwise and bound the Metropolitane to aduise him of the absence For the second they beganne to make prouision and in that and other Sessions many Decrees were made to take away many exemptions which hindered the Bishops to exercise their charge Therefore it now remaineth onely to continue and to remooue the residue of the impediments electing a certaine number of Fathers as then was done to make collection of them that they may bee proposed and prouided for The Archbishop of Granata added that a more potent and effectuall remedie The suffrage of the Arch-bishop of Granada was proposed in that Councell that is that the obligation of Residence was by the Law of God which was handled and examined tenne moneths together and that if that Councell had not been interrupted it would haue beene decided as a necessary yea as a principall article of the doctrine of the Church and was then not onely discussed but the reasons vsed by diuers were put in print also so that the matter is prepared and digested and nothing now remaineth but to giue it perfection When it shall be determined that residencie is de iure Diuino all hinderances will cease of themselues the Bishops vnderstanding their duety wil thinke on their owne conscience they will not be reputed hirelings but Pastors who knowing that the flocke is giuen to them by God to whom they must make an account without laying the fault on others and being assured that dispensations wil neither saue nor helpe them they will apply themselues to performe their duety And he proceeded to proue with many authorities of the New and Old Testament Is approved by the maior part and exposition of the Fathers that this was the Catholike truth This opinion was approoued by the maior part of the Congregation the maintainers whereof laboured to bring authorities and reasons Others did reiect it and said it was new neuer defended neither by antiquity And reiected by others nor by this age before Cardinall Caietan who set the question on foote and maintained that part which notwithstanding hee did abandon in his old age because hee tooke a Bishopricke and did neuer reside that the Church hath euer held that the Pope might dispense that Non-residents haue alwayes beene punished and reprehended as transgressors of the Canons onely and not of the Law of God that indeede it was disputed in the first Councell but the disputation was held to be so dangerous by the Legats men of great wisedome that they did cunningly cause it to bee buried in silence that this example ought to be followed and that the bookes which haue beene written since haue giuen great scandall to the world and made knowen that the disputation proceeded from partiality For the authorities of the Scripture and Fathers they are onely exhortations to perfection neither is there any substantiall proofe but out of the Canons which are Ecclesiasticall lawes Some held opinion that there was neither place nor time nor opportunity to handle that question that no good could come by the determination of it but danger of many inconueniences that the Councell was assembled to extirpate heresies not to make Schisme among the Catholiques which would happen by condemning an opinion followed if not by the greater part yet by one halfe at the least that the authours of that opinion haue not inuented it for trueths sake but the more to vrge men to reside with small ground of reason in regard that the Lawes of GOD are not more diligently obserued then the Lawes of the Church that the precept for keeping of Lent is more strictly obserued then those of the Decalogue that if to confesse and communicate at Easter were commanded by GOD The lawes of the Pope are more strictly obserued then the lawes of God more would not doe it then now doe that to say Masse with Copes is an Ecclesiasticall law and yet no man doth transgresse it hee that doth not obey the penall commands of the Canons will transgresse much more when hee feareth onely the iustice of GOD neither will any Bishop be mooued with that determination but it will giue occasion to plot rebellions against the Apostolique Sea to restraine the Popes authority and as some haue been heard to whisper to depresse the Court of Rome that that was the ornament of the Clergie which is respected in other places onely in regard of it that if it should be depressed the Church would euery where be lesse esteemed and therefore that it was not fit to handle such a businesse without imparting it to his Holinesse and Colledge of Cardinals to whom it doeth principally belong The opinion of Paulus Iouius Bishop of Nocera is not to be omitted who The Suffrage of Paulus Iouius Bishop of Nocera said in substance That certainly the Councel was assembled to cure a great wound which is the deformation of the Church the cause whereof as all are perswaded is the absence of the Prelats from their Churches which beeing affirmed by all is perhaps not sufficiently considered by any But it is not the part of a wise Physician to take away the cause before hee be well assured that the remoouing of it will not cause greater diseases If the absence of Prelats hath beene the cause of the corruptions there will bee lesse deformation in those Churches where they haue resided The Popes for these hundred yeeres haue continually sate in Rome and vsed all diligence to instruct the people yet we doe not see that that citie is better gouerned then others The great capitall Cities of Kingdomes are most out of order where the Prelats haue alwayes resided on the contrary some poore cities which haue not
hee had not been forbid then by any other Diuers other oppositions were made by those who more willingly censure the actions oâ— others when they proceede from eminent persons which because they bee of no great moment are not worthy of an history The Pope beeing aduised of the holding of the Session and of that which happened in it was very glad as deliuered from the feare hee apprehended that in the contention about the Cup his authority would bee drawen into disputation and because this way of composing differences by referring them vnto him was opened hee hoped the like might bee done in the Article of residence or in any other that should be controuersed by which meanes the Councell would be ended quickly But hee foresaw two causes which might crosse his desseigne one the comming of the Card. of Lorraine with the French Bishops which did much trouble him especially in regard of the vast thoughts of that Prelat much contrary to the affaires of the The Pope plotteth to make a maior part in the Councell Papacie so incorporated in him that he was not able to conceale them for which hee saw no remedie but by making the Italians so farre exceede the Vltramontans that in their voyces they should not passe for a considerable number Therefore he continually sollicited all the Bishops whether titular or others who had renounced to goe to Trent offering to beare their charges and loading them with promises Hee thought also to send a number of Abbats as had beene done in some Councels But beeing aduised better he thought it fit not to shew so much affection nor to prouoke others to doe the like Hee feared another crosse in regard of the purposes which he had discouered in all Princes to hold the Councell open with doing of nothing in the Emperour to gratifie the Dutchmen and to gaine their fauour in the election of his sonne to be King of the Romans in the French King to worke his will with the same men and with the Hugonots He considered much of the Congregation of the Ambassadours which seemed to be a Councell of Seculars in the middest of that of the Bishops thinking that the Congregations of the Prelates would bee dangerous without the presence and presidence of the Legates to keepe them in order and therefore that the Ambassadours much more might handle things preiudiciall and that there was danger if they continued that they might bring in some Prelate in regard there were Ecclesiastiques amongst them and so vse licence vnder the name of liberty In this perplexity hee conceiued hope because he saw the greater part of the Ambassadours oppose the propositions and that none were combined but onely the Ambassadours of the Emperour and of the French King who hauing no Prelats could preuaile but little Notwithstanding he thought fit to sollicite the conclusion of the Councell and to cherish the diuision which hee saw amongst the Ambassadours Therefore he wrot immediatly that they should hold Congregations often and digest and put in order the matters quickly And because to giue one thankes doth oblige him to perseuere he commanded that the Ambassadors of Portugall of the Suisses and the Secretary of the Marquisse of Pescara should be commended and heartily thanked on his part for refusing to consent with others to an impertinent proposition Hee caused thankes to be giuen to the Venetians and Florentine for the good intention they shewed in denying to come to the Congregation praying them not to refuse to come hereafter if they were called because he knew their presence would euer be seruiceable to the Apostolique Sea and hinder the bad desseignes of others Neither was his Holinesse deceiued in his opinion For it made them all say that they had done so because in those times the seruice of God did require that the Popes authoritie should bee defended resoluing to perseuere in that resolution And they professed they were more obliged by the courteous thankes of his Holinesse for doing that to which their duety did bind them THE SEVENTH BOOKE OF THE HISTORY OF THE COVNCELL OF TRENT THe custome of those who write Histories is The forme of this History to propose in the beginning a modell of what they meane to handle Which I haue thought fit to deferre vntill this place making it an abstract of the which is related already and a desseigne of that which is to follow Hauing resolued to giue to the memorials which I had collected some forme which might not exceed my power and yet best befit the matter I considered that of all the negotiations which haue hapned amongst Christians in this world or perhaps will happen hereafter this is the most principall and that most men are desirous to know whatsoeuer doth belong to that which they doe esteeme euen the least things of all Therefore I thought first that the forme of a Diarie would best agree to this subiect But two oppositions did crosse mine opinion One that that forme could not befit the occurrences of twenty nine yeeres spent in making preparation for the birth of this Councell nor of the foureteene yeeres which passed while it slept it not beeing knowen whether it were aliue or dead Another that all the matter which a continuate Diarie doth require could not possibly be found Therefore fitting the forme to the matter as nature doth not the matter to the forme as the Schooles I thought it not absurd to write the preparatory and interconciliary times by way of Annals and in those of the celebration to make a Diarie of the occurrences of those dayes the knowledge whereof I was able to attaine hoping that whosoeuer shall reade this Treatise will excuse the omission of those which could not be knowen For if of things the intire memorie of which those who haue interest doe labour by all meanes to preserue often times a great part is quickly lost how much more will it happen in this which many men of great place and exact iudgement haue vsed all diligence amd spared no paines wholly to conceale It is true that matters of great weight ought to bee held in a mystery when it is for the common good but when it doeth damnifie one and profit another it is no maruaile if men who haue contrary ends doe proceed in contrary courses The common and famous saying of the Lawyers is true that his cause is more to be fauoured who laboureth to auoyd losse then as who seeketh gaine For these causes this Treatise of mine is subiect to some disequalitie of Narration and howbeit I might say that as much might bee found in some famous Writer yet this shall not bee my defence but this that if others haue auoyded it they haue not written the History of the Councell of Trent nor any other like vnto it The Ambassadours of France so soone as the Session was ended receiued The petition of the French Ambassadors letters from their King that they should make instance
now like to the Samaritanes who did not beleeue the womans relation of CHRIST vntill they had inquired and informed themselues that a great part of Christendome doth study the Scriptures and that the most Christian King had giuen no instructions to his Ambassadours but conformable to them which they haue presented to the Legates who presently will propose them as they haue promised to them the Fathers to whom the most Christian King doth principally send them expecting their iudgement vpon them that France doth not demand any singular thing but common to all the Catholique Church that if any maruell that the most necessary things are omitted in the propositions hee may assure himselfe that they beginne with the smaller matters that they may propose the other of more weight in their fit time as also to giue an easie execution to those which if they the Fathers will not beginne before they depart from Trent the Catholiques will cry out the aduersaries will laugh and will both say that the fathers of Trent doe not want knowledge but a will to doe good and that they haue constituted good lawes without touching them so much as with one of their fingers but leauing the obseruation of them to their posterity And if in the demands exhibited any doe thinke that some thing is contained conformable to the bookes of the aduersaries he holdeth them vnworthy of answere to those who hold them immoderate hee will say nothing but that of Cicero that it is an absurdity to desire temperance of mediocrity in the best things which are so much the better by how much the bigger they are He said the holy Ghost did say to lukewarme moderators that hee would cast them out of the body that they should consider the small good the Church had by the moderate reformation of the Councel of Constance and of the next which he would not nominate for feare of offending the eares of some and likewise of the Councels of Ferrara Florence the Laterane and the first of Trent and how many sorts of men how many Prouinces Kingdomes and Nations haue since departed from the Church Hee turned his speech to the Italian and Spanish Fathers that a serious emendation of Ecclesiasticall discipline was more for the good of them then of the Bishop of Rome the chiefe Vicar of CHRIST and successour of Peter who hath the highest authority in the Church of God that their life and honour was in question and therefore that he would say no more In the answere to the letters and the Ambassadours Oration the King The answere was commended for his pious noble actes and exhorted as if he had been present to imitate his predecessors turning all his cogitations to the defence of the Apostolike Sea and preseruation of the ancient faith and to giue eare to those who preach vnto him the Kingdome of God and not to those who preach a present vtility and an imaginary tranquillity which will neuer be a true peace adding that the King would surely doe so by the help of GOD and in regard of the goodnesse of his disposition of the Counsell of the Queene Mother and of the Nobility of France that the Synod will labour to define things necessary for the reformation of the Church vniuersall and for the good and interests of the particular of the Kingdome of France In the end of the Congregation the Cardinall of Mantua proposed that to make a more quicke dispatch the Congregations of the Diuines might bee held twice a day and Prelates deputed to propose the correction of the abuses in the matter of Order and so it was decreed The biting speach of the Ambassador did pierce the mindes of the Papalins and particularly when hee sayd that the Articles were addressed principally to the Synode Which words they thought were contrarie to the Decree that the Legates onely should propose a principall secret to preserue the Popes authoritie But they were mooued more that he said that he had deferred the proposition of more important matters vntill another time whence they drew great consequences especially hauing alwayes feared that they had not as yet discouered their desseignes and that they did plot greater matters As also to speake vnto the Italian and Spanish Fathers as if they had other interests then the Pope seemed a seditious manner of treating The Ambassadour gaue a copie of his Oration and by those words which hee spake of the Pope That hee hath supreame authoritie in the Church of God some Popish Prelates noted that in reciting them hee had sayd Who hath full power in the Church vniuersall drawing them to the fauour of their opinion and disputing that it was as much to haue full power in the Church-vniuersall as to gouerne the Church-vniuersall which the French-men did so much abhorre in the Decree of the institution But himselfe and the other Frenchmen affirmed that hee had pronounced them as they were written The next day Loraine went to Ispruc to visit the Emperour and King of The Card of Loraine goeth to Ispruc the Romans accompanied with nine Prelats and foure Diuines of the most learned amongst them He had first a promise from the Legats that while hee was absent the Article of the marriage of Priests should not be handled which he did instantly desire that nothing might be determined or preconceiued contrary to the commission which he had from the Kings to obtaine of the Councell a dispensation for the Cardinall of Bourbon to marry Cardinall Altemps also went to Rome recalled by the Pope to be Generall of the A dispensatioÌ„ to marry for the Card of Bourbon Card. Altemps is to be eneâ—â—ll of the Popes army souldiers which he purposed to raise for his owne securitie For vnderstanding that leuies were made in Germany by the Dukes of Saxony and Wittenberg and by the Landgraue of Hassia howsoeuer it was generally beleeued that all was done to assist the Hugonots of France yet considering that the Count of Luna had written that the Dutchmen had a great desire to inuade Rome and did remember the Sacke sixe and thirtie yeeres since hee thought it was wisedome not to bee vnprouided and for the same cause reuiued the treatie of making a combination with all the Italian Princes for the defence of Religion In the congregations the Diuines of the first ranke did vniformly agree in condemning the first article euery part thereof as hereticall as also the second saying that secret marriages were true mariages But there was the difference before metioned betweene Salmeron and the Deane of Paris whether the Church hath power to make them void Those who held the negatiue stood vpon that ground that the matter forme minister receiuer are essential in euery Sacrament in which as being instituted by God no Ecclesiastical power hath any thing to doe They said that the Councell of Florence hauing declared that the consent of the parties onely is necessary to Matrimonie he that
Congregation and that it ought to bee remoued which they were forced presently to doe Afterwards the Cardinall of Loraine sayd concerning the same poynt that hee did approoue the Decree vpon condition that it did not preiudice any of the priuileges rights and constitutions of the Kings of Frange as had been concluded in the Congregation the day before declaring that they did not preiudice the authoritie of any Prince And in the end of the Decrees hee made a protestation in his owne name and of the other French Prelates wholly conformable to that other made two dayes before in the Congregation that is that their nation did receiue those decrees not as a perfect perfect reformation but as a preparation to one entire hoping the Pope would supplie the defects in time and occasion by bringing into vse the old Canons or by celebrating other generall Councels to giue a perfection to the things begun And hee desired in the name of all the French Bishops that this might bee inserted in the Actes of the Councell and a publique instrument made of it Diuers other things were added by others and some oppositions of no great moment made against some of the Articles where in some differences arising it was said they should be accommodated in a general Congregation because it was then late 2 houres within night And for the conclusion of the Session the Decree of the intimation of the next for the ninth of December was read with power to anticipate declaring that the sixth Article now deferred and other Articles of reformation exhibited and other things belonging thereunto should then bee handled adding that in case it shall 〈◊〉 fit and the time comport some doctrines may be handled as they shall bee in their times proposed in the Congregations The doctrine of the Sacrament of Matrimonie did containe That Adam did pronounce the bond of Matrimonie to be perpetuall and that onely two persons may bee ioyned therein a thing more plainely declared by CHRIST who also by his passion hath merited grace to confirme it and to sanctifie those who are ioyned Which is intimated by Saint Paul when hee sayd that this was the great Sacrament in CHRIST and the Church Whereupon Matrimony in the Euangelicall Law exceeding the ancient mariages by addition of grace it is iustly numbred amongst the Sacraments of the new law Therefore the Synode condemning the heresies in this matter doth constitute the Anathematismes 1. Against him that shall say that Matrimonie is not one of the seuen Sacraments instituted by CHRIST and doth not conferre grace 2. Or that it is lawfull for Christians to haue many wiues at once and that this is not forbidden by any Law of God 3. Or that onely the degrees of affinitie and consanguinity expressed in Leuiticus may nullifie the mariage and that the Church may not adde others or dispence with some of them 4. That the Church cannot constitute impediments or hath erred in constituting them 5. That one of those who are maried may dissolue the Matrimony for heresie troublesome conuersation or voluntary absence of the other 6. Or that lawfull matrimonie not consummated is not dissolued by a solemne religious vow 7. Or that the Church hath erred in teaching that the matrimoniall bond is not dissolued by adultery 8. Or that the Church doth erre in separating those who are married for a determinate or indeterminate time in respect of carnall coniunction or cohabitation 9. Or that the Ecclesiastiques of holy Order or professed Regulars may marry as also all those who finde they haue not the gift of chastitie in regard that GOD doeth not denie the gift to him that doeth demaund it 10. Or that shall preferre the state of mariage to virginitie and chastitie 11. Or that the prohibition of mariage in certaine times of the yeere is superstition or shall condemne the benedictions and other ceremonies 12 Or that matrimoniall causes doe not belong to Ecclesiasticall Iudges The Decrees of the reformation of Matrimony did containe 1. That howsoeuer it be true that clandestine mariages haue beene true and lawfull so long as the Church hath not disallowed them and that the Synode doth anathematize him who doth not hold them for such as also those who affirme that mariages contracted without consent of parents in whose power the maried parties are is voyde and that the Fathers may either approoue or disprooue it yet the Church hath euer forbid and detested them And because prohibitions doe no good the Synode doth command that the matrimony shall be denounced in the Church three Festiuall dayes before it bee contracted and no impediment being found shall bee celebrated in the face of the Church where the Parish Priest hauing interrogated the man and the woman and heard their consent shall say I ioyne you in matrimony in the name of the Father Sonne and holy Ghost and shall vse other words accustomed in the Prouince Notwithstanding the Synod doth referre it to the will of the Bishop to omit the Banes but doth declare those to bee vncapable of mariage who attempt to contract it without the presence of the Parish Priest or another Priest of equall authority and of two or three witnesses making void and nullifying such contracts and punishing the transgressours Afterwards it doth exhort the parties maried not to dwell together before the benediction and command the Parish Priest to haue a booke in which mariages so contracted shall be written It doth exhort the parties that are to be maried to confesse and communicate before the contract or consummation of the mariage reserueth the customes and ceremonies of euery Prouince and will haue this Decree to bee of force within thirtie daies after it shall be published in euery Parish Secondly concerning the impediments of mariage the Synode doth affirme that the multitude of prohibitions did cause great sins and scandals Therefore it doth restraine that of spiritual cognation to that which the baptized and their parents haue with the god-fathers and god-mothers and the number of these to one man one woman only Ordaining the same about the kinred which doth arise by the sacrament of Confirmation 3. It doth restraine the impediment of honestie which hath its beginning from contracts to the first degree onely 4. That of affinity by fornication to the first and second 5. It doth take away all hope of dispensations for matrimony wittingly contracted in degrees prohibited and to those who haue ignorantly contracted without the solemnities in case of probable ignorance a dispensation may be giuen gratis But to contract in degrees prohibited a dispensation shall neuer be granted or seldome onely for a iust cause without cost nor in the second degree amongst Princes except for a publique cause 6. Matrimony shall not bee contracted with a woman stollen away so long as shee is in the power of him that did steale her and doth declare those Raptors and those that doe assist them with counsell aid or fauour excommunicated infamous
the corruptions of the Clergie 527 A tumult is raised in Bauaria for the communion of the Cup and mariage of Priests 716 Bessarion was created Cardinall and wanted not much of being Pope 75 Beza speaketh in the Colloquie of Poisi 452 453 454. Birague the french Ambassadour commeth to Trent 714 The Councels answere 718 Hee parteth from Trent goeth to the Emperour His negotiation 720 Bishop of Bitonto maketh a foolish Oration when the Councell was opened 132 is in danger to bee excommunicated in Rome for not paying his Pensionaries 153 Bishops of Ficsole and Chiozza are complained of to the Pope by the Legats for speaking freely in Councell 167 Bishop of Vintimiglia is the Popes secret minister in Councell 517 Bishops imployed in the Councell by Card. Simoneta to iest at others 526 Bishops what qualities they ought to haue 249 261. By what law Bishops are instituted is not permitted to be disputed in Councell 589 Whether their degree be an order 591 How they are superiour to Priests 595. 596 Whether their institution be de iure diuino or Pontificio 596 597 598 599 604 636 637. Laynez Generall of the Iesuites spendeth a whole congregation to shew that it is de iure Pontificio 609 610 The French Prelats would haue this question wholy omitted 634 Bishops not made nor confirmed by the Pope 635. Cannons of the Institution of Bishops are made in Rome and brought to Trent 657 The Decree of the Institution is made 723 but deferred for feare of making the Councell too long 731 732 A question is discussed in the Councell whether the most worthy ought to be elected Bishops 725 The Spanish Prelats will not abandon their opinion that the institution of Bishops is de iure diuino 735 But are perswaded to bee quiet 737 Bull of Leo the tenth against Luther 10 11 A Bull of the conuocation of the Councell to be 〈◊〉 in Mantua 79 Another of the conuocation of the Councell to be helde in Trent against which the Emperour excepteth 101 Bull of faculties for the Legats of the Councell of Trent 112 Bull for the dissolution of the Councell 112 Bull of the Translation if the Councell 128 Bull of the Legation the Legats will not suffer to be read 130 Bull of the translation of the Councell to Bolonia 266 267 268 Bul of the restitutioÌ„ of the Councel to Trent 307 which the Emperour would haue to bee altered 307 308 Bull of Pius 4 for the intimation of the Councell in Trent 435 C. CAictan the Popes Legat in what sort hee treateth with Luther 7 is blamed in Rome for vsing him basely 8 Calistini in Bohemia 2 Camillus Oliuus Secretarie to the Card. of Mantua is in disgrace with the Pope 518 Campegio is sent Legat to the Diet in Noremberg 31 He maketh a little reformation of the clergie of Germanie 32 Which is receiued by some few Princes 33 Is made Legate againe 52 53 Is sent into England about the diuorce of Henry the eight and recalled to gratifie the Emperour 68 Canonicall bookes of the Scripture 152 153 Catherinus writeth against Soto concerning the meaning of the councell in the point De natura gratia 229 Caracter imprinted in the collation of the Sacraments what it is 239 240 It is imprinted in the collation of Priesthood 738 Card. Colonna is cited to Rome 38 sacketh Rome 41 is excommunicated and appealeth to a Councell 42 Cardinals imprisoned mocked and beaten in Rome 44 Cardinals created 74 272 361 396 825 Cardinals are not contained within any generall termes of any law if they be not particularly â—amed 262 Card. Poole is made Legat for the Councell in Trent 111 And after his returne from thence is made one of the Deputies in Rome ouer the councell in Trent 168 Is named to be Pope but not elected for suspicion of Lutheranisme 298 Is made Legate for England by Pope Iulius the third 384 Commeth to London with the crosse before him and maketh an oration in the Parliament 385 is depriued of his Legation of England by Paul the 4. 405 Cardinall Crescentius the Legate in Councell â—doteth 375 Is caried to Verona and there dieth 377 Card. Morone was imprisoned and ready to be sentenced for an hereticke by Paul 4. 416 Is made prime President of the Councell by Pope Pius 4. and haue secret instructions 688. his entry into Trent 693 Is receiued in congregation 694 His publicke negotiation with the Emp. 695 His priuat negotiation with the Empe. 705 Hee is taxed by his fellow Legats for taking too much vpon him 724. Cardinall of Loraine speaketh in the Colloquie of Poisi 453 Had a desire to be Patriarke of France 603 Entreth Trent with many French Prelats 624 Maketh an oration in Councell 629 Goeth to Ispruc to consult with the Emperor about the affaires of the Councell 664. 668 Writeth a consolatorie letter to his mother after the death of his brother the Duke of Guise 681 Goeth to Venice to put away griefe 689 Is said to speake in Councell like a Lutherane 704 Remitteth his rigor for matter of the Councell by reason of the great change in France 712 Is opposed by the Arch-bishop of Otranto 719 Resolueth to giue the Pope all manner of satisfaction 733 Is complained of by the Spanish Prelates 743. 744 Excuseth his change of mind 751 Commeth to Rome where he is lodged in the Popes Palace and visited by the Pope in person 767 His negotiation 768 He taxeth the French Ambassadors for protesting in Trent 778 Returneth to Trent and hastneth the ending of the Councell 781 was the chiefe man to make and roare out the acclamations in the end of the Councell 813 Is taxed in France at his returne 818 His defence 821 Cardinall of Ferrara is sent Legate into France where he is ill intertained at the first 455 He muketh acquaintance with the Hugonots 456 Hath a grant to exercise his faculties which the Chancellor refuseth to subscribe 458 Hee meeteth the Card of Loraine in Asti of Piemont to perswade him to fauour the Popes affaires in Councell 700 But cannot effect anything 711 Cardinall of Mantua Legate in the Councell is distasted by the Pope 507 Is opposed by Cardinall Simoneta 513 The dispatches are not addressed to him 517 Is reconciled with Cardinall Simoneta 54 writeth to the Pope that hee can dissemble no longer 675 Hee dieth 678 Cardinall of Burbon desireth a dispensation to marry 668 But the French-men dare not propose it in Councell 680 Cardinall Seripando one of the Presidents dieth 687 Cardinall Nauaggero the new President entreth Trent 699 Cardinall Chastillion calleth himselfe Count of Beauuois quitteth the Cap mocketh the Pope and is depriued by him 767 Catechisme is handled 802 Ceremonies vsed in opening the Councell 130 Charles the fisth Emperor is suspected by the Pope for his greatnesse 35 Maketh two answeres to the two Briefes of the Pope 39 writeth to the Cardinals 40 Maketh shew of griefe for the Popes imprisonment but
147 The fourth Apr. 8. 1546. 162 The fift Iune 17. 1546. 184 The sixt Ian. 13. 1547. 223 The seuenth March 3. 1547. 263 The eight March 11. 1547. 267 The ninth and first in Bolonia Aprill 21. 1547 270 The tenth and second in Bolonia Iune 11. 1547. 276 The eleuenth Session and first in the second reduction in Trent May 1. 1551 313 The twelfth and second in the second reduction in Trent Sept. 1. 1551. 317 The thirteenth Session Oct. 11. 1551. 339 The fourteenth Nouemb. 25. 1551. 356 The fifteenth Ian. 25. 1552. 369 The sixteenth which is the sixt and last vnder Pope Iulius the third April 28. 1552. 376 The seuenteenth and first vnder Pope Pius the fourth Feb. 26. 1562. 469 The eighteenth and second vnder Pius the fourth Feb. 26. 1562. 480 The nineteenth May. 14. 1562 506 The twentieth Iune 4. 1562. 511 The one and twentieth Iul. 16. 1562. 539 The two and twentieth Sept. 17. 1562. 572 The three and twentieth Iul. 15. 1563. 737 The foure and twentieth Nouem 11. 1563. 783 The fiue and twentieth and last of the Councell of Trent December 3. and 4. 1563. 805 Session in the Councell of Trent had no reall difference from a generall congregation 662 Siluester Prierias writeth against Luther 6 Simoneta maketh a faction about the Institution of Bishops 607 Simonie is discussed with all doubts belonging to it 398 399 492 c. Simonie is laid to the charge of Pope Pius the fourth 628 Smalcalda in which there was a great assembly of the Protestants 77 Soto is suspected to bee a Lutheran 178 writeth three bookes De natura gratia as a Commentarie vpon that Decree of the Councell and is opposed by Andreas Vega. 216 229 Being readie to die hee writeth a letter to the Pope concerning Conciliarie matters 693 Subscription of the Decrees of the Councell 813 Suisses are diuided in religion 45 Make a league after the death of Zuinglius 60 are inuited to the Councell by the Pope 164 are much fauored by Pope Iulius the third 313 Supplication sent out of France into Spaine 447 Suspension of the Councell is made for two years 376 377 But continueth ten yeares 381 T THechel a Dominican writeth again Luther 5 Title of the Councell is much questioned 134 141 142 481. Titular Bishops spoken against and defended 717 The Bishop of Conimbria speaketh against them 735 Traditions are diâ—oursed on 151 152 c. Are made to â—e of equall authority with the Scriptur 154 Translation of the Councell to Bolonia is resolued on in Rome 259 and executed in Trent 266 267 c. The discussion of the cause thereof is referred to certaine delegates in Rome 283 Treasure of the Church what it is 6 Trent is named for the place to hold the Councell in but the Protestants will not consent 101 The Legates are recalled from Trent because they were left alone 104 and are sent thither againe 111 The Councell of Trent is protested against by the Protestants 126 It beginneth the 13. of December Anno Dom. 1545 129 130 V. VErgerius is sent Nuncio to King Ferdinand 52 Is made Nuncio in the place of Hugo Rangone Bishop of Rheggio 66 Is recalled out of Germanie 72 and sent backe 73 His negotiation 74 Returneth to the Pope and is rewarded 78 Goeth to the Colloquie in Wormes vnder a false name 93 Flyeth to the Councell for succour and after quitteth both it and Italy 154 Discouereth the plots of the Romanists to the Suisses and Grisons 345 Writeth against the Bull of the intimation of the Councell 436 Being in Valtellina maketh obiections against the Councel 743 Vincentia is chosen to hold the Councell in 84 Three Legats are sent thither 85 The Councell is deferred 86 and afterwards suspended during pleasure 90 The Venetians will not suffer the Councell to be held in Vincentia 100 Virgin Marie is exempted from sinne by the Franciscans 175 180 How she came to be worshipped 181 182 Vnction and the doctrine of it 350 351 Vnction of Benefices was inuented to Palliate Pluralitie 251 Vniuersities of Louaine Collen condemne Luthers Bookes 9 and so doth the Vniuersitie of Paris 16 Voices in Councell to whom they belong by right 62 How they haue beene giuen in Councell in all ages 135 Whether they may be giuen by Proctors 707 Vulgar tongue in the Church what inconuenience it bringeth 460 How it hath beene vsed in former times 577 578 W. WAldenses or Albigenses in the Alpes 3 are miserably slaine by the Frenchmen 119 Obtaine a great victory against the Duke of Sauoy 446 War betweene the Emperour and the French King 102 The Pope doth more intend the war against the Protestants then the Councell 144 Rumors of the Protestants armes causeth the Counsell to be suspended 377 Warre in France betweene the Protestants and Papists 647 Wolsey is delegated by the Pope to heare the cause of the diuorce of Henry the eight 68 Workes of good men how they are to be valued 196 Workes before grace 198 Workes after grace 199 Z. ZVinglius in Zuric opposeth the Pope beginning from the abuse of Indulgences preached by Friar Samson amongst the Suisses 9 The Bishop of Constance writeth and the Dominicans preach against him by which meanes he is the more stirred vp 16 His difference with Luther 48 Is slaine in battaile 59 Zuric maketh a Decree in fauour of the reformed religion 17 FINIS LONDON ¶ Printed by Bonham Norton and Iohn Bill Printers to the Kings most Excellent Maiestie ANNO DOM. M. DC XXIX