The letters The Abbat readeth a protestation being recited the Abbat read a Protestation containing a narration of a Protestation made by Termes in Rome saying That the King after hee had taken vpon him the defence of Parma seeing that those laudable things which hee had done were reprehended vsed great care that Paul Termes his Ambassador should giue an account of all to the Pope Colledge of Cardinals to take from them all sinister opinion shewing that the taking of the Duke into his protection was the effect of a pious humane and kingly minde wherein there was no cunning or priuate gaine but respect onely of the Church as appeared by the propositions of accord which aymed at nothing but that the Church might not be robbed and Italy preserued in peace and libertie And if the Pope thought this a cause to put all Europe into warre he was sorry but it could not be imputed to him hauing not onely accepted but offered also all honest and fit conditions Neither could the dissolution of the Councell assembled bee prescribed to him praying the Pope to consider what mischiefes would accompany the war and to preuent them with peace Which if his Holinesse will not regard but desire rather to set Europe on fire and hinder the Councell giuing suspicion that it was called not for the good of the Church but for priuate interests excluding from it a most Christian King hee could not choose but to protest to him and the Colledge that he could not send his Bishops to Trent where the accesse is not free and secure and that he could not esteeme that a generall Councell but priuate from which he was excluded neither could the people or Prelates of France be obliged to the decrees of it Afterwards he protested that he would come to the remedies vsed by his ancestors in like occurrences not to take away his due obseruance from the Apostolique Sea but to reserue it for better times when armes shall bee laid downe which are dishonestly taken vp against him desiring of his Holinesse that this Protestation might bee registred and giuing him a copie of it to peruse These things hauing beene already protested in Rome he desired should be likewise protested in Trent with the same instance that they might be registred in the actes of that assembly and that there being a publike instrument made of it he might vse it in time and place When the Protestation was read the Speaker hauing talked with the President answered in substance That the Kings modesty in his letters was gratefull to the Synode that it doth not accept the person of the Abbat but as it is lawfull that warneth him to bee in the same place the eleuenth of October to receiue the answere which shall bee made to the Kings letters and forbiddeth the Nuncij to make an instrument of the present action but ioyntly with the Secretary of the Councell And nothing else beeing to bee done the Session was ended Then the Abbat demaunded an instrument of the action but could not obtaine it When Termes had protested in Rome though many did not know of the The censure of this Protestation act yet it was beleeued that the Pope would deferre the Councell because it must needes bring forth new diuisions if such a principall Nation did resist But he deceiued the world not for any desire hee had to celebrate it but for that he would not seeme to be cause of the dissolution being resolued that if it were separated without him hee would answere with an open mouth to whosoeuer should desire it again that he had done his part and would do no more But the Protestation made in Trent a place so conspicuous was presently published euery where and gaue matter of discourse The Imperialists esteemed it a vainity saying That the act of the maior part of the vniuersality is euer esteemed lawfull when the lesser being called either cannot or wil not be present that all are called to the Councell and the Frenchmen also might haue come without passing by the Popes territories but in case they could not yet their absence doth not derogate from the Councell because they are not neglected but inuited It was said to the contrary that to call in words and to exclude in deeds was not to inuite and for the Popes territories one might goe from France to Trent without passing by them but not without passing by those of the Emperour and the maior part hath full authoritie when the lesser cannot appeare and is silent because it is presupposed to consent and when it will not appeare because it is accounted contumacious but when it doth protest it bath its place and especially if the impediment proceed from him that calleth the action in absence cannot be of force And the Counsellors of the Parliament of Paris said some thing more The Decrees of Councels do not binde the Churches absent That it is true that the authoritie of the whole vniuersalitie is transferred into the maior part when the cause is common to all and nothing belongeth to particular men but when the whole belongeth to all and euery one hath his part the assent of euery one is necessary Et prohibentis conditio potior and the absent not giuing their voyces are not bound Of this sort are Ecclesiasticall assemblies and bee the Councell as populous as it will the absent Churches are not bound if they thinke fit not to receiue it This hath alwayes beene vsed in ancient times that the Councels beeing ended the Decrees should be sent to be confirmed to the Churches that were absent in which otherwise they had no force which euery one that readeth Hilarius Athanasius Theodoretus and Victorinus who handle this particular may see plainely And iâ— happened sometimes that some part of the Canons were receiued by some Church and some left out as euery one thought fit for their necessities manners and vses And S. Gregorie himselfe doth witnesse that the Church of Rome did not receiue the Canons of the second Councell of Constantinople nor of the first of Ephesus Wisemen not considering the subtilties said that the King had giuen that Councell an vncurable wound For it hauing no other ground then Christian charity and the assistance of the holy Ghost it would neuer bee beleeued that these were present in an assembly against which a most Christian King persecutor of all Sects with the adherence of a kingdome not blemished in Religion did protest in that forme And they brought an experience for proofe For they said that the Presidents retyring to consult with the Emperours Ambassadours did shew who guided the Councell And which was of more importance when these fiue had consulted and imparted nothing to any body else the Speaker sayd The holy Synod doth receiue the letters And what was that holy Synode And likewise the Abbats exposition The Presidents take vpon them the authority of the Councell beeing read the answere resolued
by the people secular power or Magistrate or by their owne temeritie doe ascend to Ecclesiasticall Ministeries are not Ministers but theeues This doctrine was attended with eight Anathematismes 1. Against him that shall say that there is no visible Priesthood in the new Testament nor any power to consecrate and offer and remit sinnes but onely an Office or naked Ministery to preach the Gospel and that those who doe not preach are not Priests 2. Or that besides Priesthood there are not greater Orders The Anathematismes and lesse which are degrees to ascend to Priesthood 3. Or that holy ordination is not a Sacrament but an humane inuention or onely a certaine Rite to elect Ministers of the word of God and of the Sacraments 4. Or that the holy Ghost is not giuen by the holy Ordination nor any Character imprinted or that a Priest may returne to bee a Laique 5. Or that the holy Vnction or other Ceremonies which the Church vseth are not requisite but may be omitted or are pernicious 6. Or that there is not an Hierarchie instituted in the Catholique Church by diuine Ordination consisting of Bishops Priests and Ministers 7. Or that Bishops are not Superiour to Priests or haue not power to confirme and ordaine or that Priests also haue the same power or that Orders conferred without the consent or vocation of the people or Secular power are voyd or that they may be lawfull Ministers of the word of God and Sacraments who are not lawfully ordayned by the Ecclesiasticall power 8. Or that Bishops assumed by authoritie of the Pope are not lawfull and true but that it is an humane inuention Afterwards the decree of reformation was read which contained eighteene The Decree of Reformation heads The first concerning the matter of Residence so much disputed on in which it was sayd that euery one that hath cure of foules is bound by the Commandement of God to know his sheepe to offer Sacrifices for them to feede them with preaching Sacraments and good examples and to attend other Pastorall charges which things because they cannot be performed by him who doeth not assist and watch ouer the flocke the Synode doeth admonish them to feede and gouerne with iudgement and trueth But that none by a badde interpretation of the Constitutions made vnder Paul the third in this matter may thinke the absence of fiue Moneths lawfull it doeth declare that whosoeuer hath Bishoprickes in what title soeuer though Cardinals are bound to reside personally nor may bee absent but when Christian charitie vrgent necessitie due obedience or vtility of Church or Common-wealth doth require as also that such causes of absence must bee approoued for lawfull by the Pope or Metropolitane except they bee notorious or sudden in which case the Prouinciall Councels must take knowledge and iudge of the licences graunted that there may bee no abuse therein the Prelates prouiding that the people may not be damnified in their absence And because a short absence deserueth not this name though without any the causes aforesayd it doeth declare that this shall not exceede the space of two moneths or three at the most whether it be continuate or at diuers times so that there be equity of reason in it and without the dammage of the flocke which must be referred to the consciences of the Prelats admonishing euery one not to be absent on Sundayes in Aduent Lent Feast of the Natiuitie Resurrection Pentecost or Corpus Christi Which Decree he that shall violate besides the penalties imposed vpon Non-residents vnder Paul the third and mortall sinne may not with a good conscience enioy the Fruits for that proportion of time decreeing the same concerning all those that haue charge of soules who being absent with leaue of the Bishop must substitute a sufficient Vicar approoued by the Bishop allowing a conuenient stipend and doeth ordaine that this Deceee together with the other vnder Paul the third shall bee published in the Prouinciall and Diocesan Councels The second Article of the Decree concerning Order was That whosoeuer doeth hold a Bishopricke in what title soeuer though a Cardinall not receiuing consecration within three moneths shall lose the Fruits and deferring three moneths more shall lose the Benefice and that the consecration if it bee not in the Court of Rome shall bee celebrated in the proper Church or in the Prouince at the least if there be opportunitie The third That Bishops shall celebrate the ordinations in their owne person and in case they be sicke shall not send their subiects to bee ordained by other Bishops before they bee examined and approoued by themselues The fourth That the first Tonsure shall not bee giuen but to him that is confirmed and hath learned the principles of Faith to reade and write and hath chosen a Clericall life to serue GOD not to auoyd the Secular iudgement The fift He that is to be promoted to the inferiour Orders shall haue testimonie from the Parish Priest and Schoolemaster and charge shall bee giuen by the Bishop that his name may bee proposed publikely in Church and inquisition made of his birth age manners and life The sixth That none shall haue an Ecclesiasticall Benefice before the age of fourteene yeeres nor enioy the exemption of the tribunall if he haue not an Ecclesiasticall Benefice or wearing the habit and Tonsure doeth not serue in some Church by commission from the Bishop or dwell in a Seminary or Schoole or Vniuersitie with licence of the Bishop And for married Clerkes the constitution of Boniface the eighth shal be obserued with condition likewise that they shal serue in the Church in habit and Tonsure by deputation of the Bishop The seuenth That when an ordination is to be made all shal be called to the Citie the Wednesday before and diligent inquisition and examination of them made by the Bishop with the assistance of who he pleaseth The eighth Ordinations shall not be celebrated but in times appointed by the law in the cathedral Church in presence of the Canons and if occasion bee to make it in an other place of the Diocesse it shall bee in the most worthy Church in presence of the Clergie Euery one shall be ordained by his owne Bishop or if any bee ordained by another he shall haue letters testimoniall of his owne The ninth A Bishop shall not ordaine one of his family that is not his subiect if he haue not dwelt with him three yeeres and in that case shall presently conferre a Benefice vpon him The tenth No Abbat or other Prelate shall conferre the first Tonsure or the minor Orders but vnto Regulars their subiects nor these or other Prelats Colledges or Chapters shall grant dimissorie letters to Secular Clerkes to receiue Orders The eleuenth That the minor Orders shall be conferred vpon him that vnderstandeth the Latine tongue and with interposition of time betweene one Order and another and these being degrees vnto others none shall be ordained if
Apostles and other disciples in Ierusalem who were assembled about the question of keeping the Law And though it may bee said that it was a recourse of the new Churches of the Gentiles vnto the old mother Church frō whence their faith was deriued a custom much vsed in those first ages often rehearsed by Irenie and Tertullian though the letter were written by the Apostles Elders brethren of Ierusalem only yet in regard that not they only but Paul Barnabas also did speake it may well be called a Councel by example whereof the succeeding Bishops thought all Christian Churches to bee but one and likewise all Bishoprickes to be but onely one so framed that euery Bishop held a part thereof not as his owne but so as that all ought to gouerne the whole and euery one to employ himselfe most in that which was particularly recommended to him as S. Cyprian in his little golden booke of the vnity of the Church doth piously demonstrate In case of necessity of any particular Church though the persecutions sometimes waxed warme as many as could assembled themselues to make prouision in common In which assemblies CHRIST and the holy Ghost being president and charity chasing away all humane passion they aduised and resolued of what was fit without ceremonies or formes prescribed But after a certaine time passions of men and charitie beeing mingled together and there beeing a necessity to gouerne them with some order the chiefest man amongst those that were assembled in Councell either for learning or for greatnesse of the Citie or Church whereof he was or for some other respect of eminencie tooke vpon him the charge to propose and guide the action and collect the voyces But after that it pleased God to giue peace to the Christians and that the Romane Emperours receiued the holy faith there happening more difficulties in doctrine and discipline which by reason of the ambition or other bad affections of those that had followers and credite troubled the publike quiet another sort of Episcopal assemblies had beginning congregated by Princes or their Lieutenants to remedie the troubles In these the action was guided by those Princes or Magistrates which did call them together who also were personally present proposing and gouerning the treatie and decreeing interlocutorily the occurring differences but leauing the decision of the principall point for which the Councell was congregated to the common opinion of the assemblie This forme appeareth in the Councels whose actes doe remaine The Colloquie of Catholikes and Donatistes before Marcellinus and many others may serue for example But to speake onely of generall Councels this was done in the first Councel of Ephesus before the Earle Candidianus sent President by the Emperour and more cleerely in that of Calcedon before Martianus and the Iudges by him appointed in that of Constantinople in Trullo before Constantine surnamed Poganatus where the Prince or Magistrate that was President commanded what should bee handled what order obserued who should speake and who be silent and did decide and accommodate the differences in these things And in the other generall Councell the actes whereof are not extant as of the first of Nice and the second of Constantinople the historians of that Age doe witnesse that Constantine and Theodofius did the like Yet in those times when the Bishops themselues did assemble of their owne accord and others medled not the action was gouerned as hath been said by one of them and the resolution taken according to the common consent Sometimes the matter was so easie that it was dispatched in one meeting Sometimes by reason of the difficulty or multiplicitie thereof it was necessarie to reiterate the businesse whence proceeded the many Sessions in the same Councel Not one of them was about ceremony or only to publish what was digested elsewhere but to vnderstand the opinion of euery one and the colloquies discussions disputes and whatsoeuer was done or spoken were called the actes of the Councel It is a new opinion and seldome practised though established in Trent that the Decrees onely are called Actes of the Councel and ought onely to bee published but in the ancient Councels all was giuen vnto all Notaries were present to collect the voyces who when a Bishop spake and was not contradicted wrote not his proper name but thus The Holy Sinode saith And when many said the same thing it was written The Bishops acclaymed or affirmed and the things so spoken were taken for decisions if they spake in a contrary sense the contrary opinions were noted and the names of the authours and the Iudges or Presidents did pronounce Sometimes some impertinencie did vndoubtedly happen by reason of some mans imperfection but charitie which excuseth the defects of ones brother did couer it A greater number of the Prouince where the Councell was held and of the borders was present but without emulation euery one rather desiring to obey then to giue a law vnto others After the Easterne and Westerne Empires were separated there remained still in the West some marke of the ancient Councels and many were celebrated in Councels gouerned by Princes France and Germany vnder the posterity of Charles the Great and not a few in Spaine vnder the Kings of the Gothes At last Princes being absolutely debarred to intermeddle in Ecclesiastical matters that kind of Councel grew in disuse 1546 PAVL 3. CHARLES 5. HENRY 8. FRANCIS 1. that alone remained which was called by the Ecclesiastikes themselues the conuocation of which Prouinciall Councels was almost wholly assumed by the Pope by sending his Legates to bee Presidents wheresoeuer hee heard there was a treatie to hold a Councell And after a certaine time hee tooke that power to himselfe which the Romane Emperours vsed to conuocate a Councell of the whole Empire and to be President himselfe if hee were present or in his absence to send Legates to be Presidents and to gouerne the action But the Prelats assembled in the Synod being deliuered from the feare of a Secular Prince which kept them in awe as worldly respects the causes of all mischiefes did exceedingly increase which caused also the multiplying of many indecencies they beganne to digest and order the matters in priuate that they might obserue a decencie in the publike meeting Afterwards this was obserued for a forme and in the Councels besides the Sessions they beganne to make Congregations of some Deputies to set in order the matters to bee treated of which in the beginning if they were many were diuided and a proper Congregation assigned to euery one And this beeing not sufficient to remooue all the indecencies because those that were not present hauing different interests made difficulties in publique besides the particular Congregation they made a generall before the Session where all were present which according to the ancient rite is the Conciliarie action because the Session euery thing being done before remayneth but a pure ceremonie But a
created Emperour and they made protestation of the iniurie But many of the Protestants kept themselues on his side because they could not beleeue that hee had any other respects then of State And the Arch-bishop of Collen of whom wee haue spoken The Arch-b 〈…〉 of Collen sentenced by the Pope is obeyed by his people and followeth the Emperour before who though hee were sentenced and depriued by the Pope continued in gouerment and was obeyed by his people followed the Emperour who also acknowledged him for Election and Arch-bishop and wrote vnto him that none of his subiects might beare armes against him wherein the Arch-bishop imployed his endeuours sincerely The Elector of Saxonie and the Landgraue seeing this they published a Manifest the eleuenth of Iuly declaring that the warre was vndertaken for Religion and that the Emperour couered his meaning with a cloake of taking reuenge against some few for rebellion to disioyne the confederates and oppresse them by degrees They alleadged that Ferdinand and Granuell and other ministers of his Maiestie had said that the cause of this warre was the The Elector of Saxonie and the Landgraue of Has 〈…〉 a publish a Manifest against the Emperour contempt of the Councell they called to minde the Popes sentence against the Elector of Collen they added that the Spanish Prelates would not haue contributed so much of their proper reuenewes for any other cause they shewed that in other things the Emperour could pretend nothing against them But while the Pope and Emperour prepared against the Lutherans some thing beside Anathematismes the day after the Session the eighteenth of Iune a Congregation was made where after the accustomed prayers and inuocation Iustification is to be handled in the next place of the holy Ghost the Secretary read in the Legates name a writing framed by the principal Theologues in which it was proposed that hauing by diuine inspiration condemned the heresies concerning originall sinne the order of the things to bee handled did require that the doctrine of the modernes in the point of diuinegrace which is the medicine of sinne should be examined and that the rather it was fit to follow the order because it was obserued by the Augustane Confession all which the Councell meaneth to condemne And the Fathers and Diuines were intreated to haue recourse by prayer vnto the diuine assistance and to be assiduous and exact in their studies because all the errours of Martin were resolued into that point For hauing vndertaken from the beginning to oppugne the Indulgences he saw hee could not obtaine his purpose except hee destroyed the workes of repentance in defect whereof Indulgences doe succeede And iustification by faith onely a thing neuer heard of before seemed to him a good meanes to effect this from whence he hath collected not onely that good workes are not necessary but also that a dissolute liberty in obseruing the Law of GOD and of the Church will serue the turne hath denyed efficiencie in the Sacraments authority of Priests Purgatorie sacrifice of the Masse and all other remedies for remission of sinnes Therefore by a contrary way he that will establish the body of the Catholike doctrine must ouerthrow this heresie of iustice by faith onely and condemne the blasphemies of that enemie of good workes When the writing was read the Emperours Prelates said that the more principall and important the point proposed was it should bee the more maturely and opportunely handled that the sending of the Cardinall Madruccio to the Pope shewed that some businesse was on foote the which it was not fit to disturbe but in the meane space to handle some thing of the reformation The Papalins did on the other side inculcate that it was no honour to interrupt the order begun to handle together in euery Session doctrine and reformation and that after originall sinne no other matter could be handled The Legates hauing heard all their opinions concluded that to discusse the points and prepare them was not to define them but that they could not bee determined without preparation before Which they said onely to gaine time and after to put themselues in order to execute what should bee resolued at Rome betweene the Pope and the Cardinall in the Emperours name That to digest that matter was not to hinder the reformation because in that the Diuines would bee imployed and in this the Fathers and Canonists With this resolution it was concluded that the Articles to bee discussed and censured should bee collected out of the bookes of Luther out of the Colloquies Apologies and out of the writings of the Lutherans and Fathers And three Fathers and as many Diuines were deputed to set downe what should bee discussed and to frame the Articles The next Congregation was held to order the matter of Reformation The discourse of the Card. Monte concerning residencie where the Cardinal of Monte sayd that the world hath complayned long since of the absence of Prelats and Pastoures dayly demanding residence that the absence of the Prelats and other Curats from their Churches is the cause of all the mischiefes of the Church For the Church may bee compared to a ship the sinking whereof is ascribed to the absent Pilot that should gouerne it if he were present He shewed to them that heresies ignorance and dissolution doe reigne in the people and bad manners and vices in the Clergie because the Pastours being absent from the flocke no man hath care to instruct those or correct these By the Prelates absence it is come to passe that ignorant and vnlearned Ministers haue beene promoted and persons assumed to bishoprickes that were more fit for any other charge for in regard they neede not execute their duety in person no fitnesse is necessary So he concluded that to establish the point of residencie was a generall remedy for all the maladies of the Church which also hath sometimes beene vsed by Councels and Popes but either for that the transgressions were then but few or for some other cause it was not applyed with such strong and strait bonds as is necessarie now that the disease is come to the height that is with a more seuere commandement with more greiuous and fearefull punishments and by meanes more easie to be executed This was approued by the first voyces of the Prelates But when Iacomo The Bishop of Vesone speaketh in fauour of nonresidency Cortesi a Florentin Bishop of Vesone was to speake commending what had beene sayd by others he added that as hee beleeued that the presence of the Prelats and Curats in times past was the cause of maintayning purity of faith in the people and discipline in the Clergie so hee could cleerely shew that their absence in these latter times hath not beene the cause of the contrary subuersion and that the custome of not residing hath beene brought in because residence hath beene wholy vnprofitable For the Bishops could not then preserue sound doctrine amongst
vocation are truely preparatory and euer gaue the first place to God Notwithstanding there was a contention betweene the Dominicans themselues For Soto defended that although a man cannot obtaine grace without the speciall preuenting assistance of God yet the will may euer some way resist and refuse it and when it doth receiue it it is because it giueth assent and doth will so and if our assent were not required there would bee no cause why all should not be conuerted For according to the Apocalyps GOD standeth alwayes at the gate and knocketh and it is a saying of the Fathers now made common that God giueth grace to euery one that will haue it and the Scripture doeth alwayes require this consent in vs and to say otherwise were to take away the libertie of the will and to say that God vseth violence Friar Aloisius Catanea said to the contrary that God worketh two sorts of preuenting grace in the minde according to the doctrine of Saint Thomas the one sufficient the other effectuall to the first the will may consent or resist but not to the second because it implieth cōtradiction that efficacity can be resisted For proofe hee alledged places of Saint Iohn Saint Paul and very cleere expositions of Saint Austine Hee answered that it ariseth hence that all are not conuerted because all are not effectually preuented That the feare of ouerthrowing free-will is remooued by Saint Thomas that things are violently mooued by a contrary cause but neuer by their owne and God being the cause of the will to say it is mooued by God is to say it is mooued by it selfe And hee condemned yea mocked the Lutherans manner of speech that the will followeth as a dead or vnreasonable creature for beeing reasonable by nature mooued by its owne cause which is God it is mooued as reasonable and followeth as reasonable And likewise that God conuerteth though men will not and spurne at him For it is a contradiction that the effect should spurne against the cause That it may happen that God may effectually conuert one that before hath spurned against sufficient preuention but afterwards cannot because a gentlenesse in the will moued must needes follow the efficacie of the diuine motion Soto said that euery diuine inspiration was onely sufficient and that that whereunto free-will hath assented obtaineth efficiency by that consent without which it is vneffectuall not by the defect of it selfe but of the man This opinion hee defended very fearefully because it was opposed that the distinction of the reprobate from the elect would proceede from man contrary to the perpetuall Catholique sence that the vessels of mercy are distinguished by grace from the vessels of wrath That Gods election would be for workes foreseene and not for his good pleasure That the doctrine of the Fathers and of the African and French Councels against the Pelagians hath alwayes published that God maketh vs to will which is to say that hee maketh vs consent Therefore giuing consent to vs it ought to bee attributed to the diuine power or else he that is saued would no more be obliged to God then he that is damned if God should vse them both alike But notwithstanding all these reasons the contrary opinion had the generall applause though many confessed that the reasons of Catanea were not resolued and were displeased that Soto did not speake freely but said that the will consenteth in a certaine maner so that it may in a certaine maner resist as though there were a certaine maner of meane betweene this affirmation and negation The free speech of Catanea and the other Dominicans did trouble them also who knew not how to distinguish that opinion which attributeth iustification to consent from the Pelagian and therefore they wished them to take heede of leaping beyond the marke by a too great desire to condemne Luther that obiection beeing esteemed aboue all that by this meanes the diuine election or predestination would bee for workes foreseene which no Diuine did admit This drew them to speake also of Predestination Therefore it was determined by reason of the connexion to draw Articles Articles concerning Predestination drawen out of the writings of the Zuinglians in this subiect also from the doctrine of the Protestants In the bookes of Luther in the Augustan confession and in the Apologies and Colloquies there was nothing found that deserued censure but much in the writings of the Zuinglians whence these following Articles were drawen 1. For Predestination and reprobation that man doth nothing but all is in the will of GOD. 2. The Predestinated cannot be condemned nor the Reprobate saued 3. The elect and predestinated onely are truly iustified 4. The iustified are bound by faith to beleeue they are in the number of the Predestinated 5. The iustified cannot fall from grace 6. Those that are called and are not in the number of the Predestinated doe neuer recelue grace 7. The iustified is bound to beleeue by faith that hee ought to perseuere in iustice vntill the end 8. The iustified is bound to beleeue for certaine that in case he fall from grace he shall receiue it againe In examining the first of these Articles the opinions were diuers The The discussion of the Articles most esteemed Diuines amongst them thought it to be Catholique and the contrary hereticall because the good Schoole Writers Saint Thomas Scotus and the rest do so thinke that is that GOD before the creation out of the masse of mankind hath elected by his onely and meere mercy some for glory for whom he hath prepared effectually the meanes to obtaine it which is called to predestinate That their number is certaine and determined neither can there be any added The others not predestinated cannot complaine for that GOD hath prepared for them sufficient assistance for this though indeed none but the elect shall be saued For the most principall reason they alleadged that Saint Paul to the Romans hauing made Iacob a paterne of the predestinated and Esau of the Reprobate he produceth the decree of GOD pronounced before they were borne not for their workes but for his owne good pleasure To this they ioyned the example of the same Apostle that as the Potter of the same lumpe of clay maketh one vessell to honour another to dishonour so GOD of the same masse of men chuseth and leaueth whom he listeth For proofe whereof S. Paul bringeth the place where GOD saith to Moses I will shew mercy on whom I will shew mercy and I will shew pitty on whom I will shew pitie And the same Apostle concludeth that it is not of him that willeth or of him that runneth but of God who sheweth mercy adding after that God sheweth mercy on whom hee will and hardeneth whom he will They sayd further that for this cause the counsell of the diuine predestination and reprobation is called by the same Apostle the height and depth of wisedome vnsearchable and incomprehensible They added
places of the other Epistles where he saith We haue nothing but what wee haue receiued from God that wee are not able of our selues so much as to thinke well and where in giuing the cause why some haue reuolted from the faith and some stand firme he said it was because the foundation of God standeth sure and hath this Seale the Lord knoweth who are his They added diuers passages of the Gospel of Saint Iohn and infinite authorities of Saint Austin because that Saint wrote nothing in his old age but in fauour of this doctrine But some others though of lesse esteeme opposed this opinion calling it hard cruell inhumane horrible impious and that it shewed partialitie in GOD if without any motiue cause he elected one and reiected another and vniust if he damned men for his owne will and not for their faults and had created so great a multitude to condemneit They say it destroyed free wil because the elect cannot finally doe euill nor the reprobate good that it casteth men into a gulfe of desperation doubting that they bee reprobates that it giueth occasion to the wicked of bad thoughts not caring for penance but thinking that if they bee elected they shall not perish if reprobates it is in vaine to doe well because it will not helpe them They confessed that not onely workes are not the cause of Gods election because that it is before them eternall but that neither works foreseen can moue GOD to predestinate who is willing for his infinite mercie that all should bee saued and to this end prepareth sufficient assistance for all which euery man hauing free-will receiueth or refuseth as pleaseth him and GOD in his eternitie foreseeth those who will receiue his helpe and vse it to good and those who will refuse and reiecteth these electeth and predestinateth those They added that otherwise there was no cause why GOD in the Scripture should complaine of sinners nor why hee should exhort all to repentance and conuersion if they haue not sufficent meanes to get them that the sufficient assistance inuented by the others is vnsufficient because in their opinion it neuer had or shall haue any effect The first opinion as it is mysticall and hidden keeping the mind humble and relying on GOD without any confidence in it selfe knowing the deformitie of sinne and the excellencie of diuine grace so this second was plausible and popular cherishing humane presumption and making a great shew and it pleased more the preaching Fryars then the vnderstanding Diuines And the Courtiers thought it probable as consonant to politique reasons It was maintained by the Bishop of Bitonto and the Bishop of Salpi shewed himselfe very partiall The defenders of this vsing humane reasons preuailed against the others but comming to the testimonies of the Scriptures they were manifestly ouercome Catarinus holding the same opinion to resolue the places of Scripture which troubled them all inuented a middle way that GOD of his goodnesse hath elected some few whom he will saue absolutely for whom hee hath prepared most potent effectuall and infallible meanes the rest he desireth for his part they should be saued and to that end hath prouided sufficient meanes for all leauing it to their choice to accept them and bee saued or refuse them and be damned Amongst these there are some who receiue them are saued though they be not of the number of the elect of which kind there are very many Others refusing to cooperate with God who wisheth their saluation are damned The cause why the first are predestinated is onely the will of GOD why the others are saued is the acceptation good vse and cooperation with the diuine assistance foreseene by GOD why the last are reprobated is the foreseeing of their peruerse will in refusing or abusing it That Saint Iohn Saint Paul and all the places of Scripture alleadged by the other part where all is giuen to GOD and which doe shew infallibilitie are vnderstood onely of the first who are particularly priuiledged and in others for whom the common way is left the admonitions exhortations and generall assistances are verified vnto which hee that will giue care and follow them is saued and he that wil not perisheth by his own fault Of those fewe who are priuiledged aboue the common condition the number is determinate and certaine with God but not of those who are saued by the common Way depending on humane libertie but onely in regard of the foreknowledge of the workes of euery one Catarinus said hee wondred at the stupidity of those who say the number is certaine and determined and yet they adde that others may bee saued which is as much as to say that the number is certaine and yet it may bee inlarged and likewise of those who say that the reprobates haue sufficient assistance for saluation though it be necessary for him that is saued to haue a gratâ—er which is to say a sufficient vnsufsicient Hee added that Saint Austins opinion was not heard of before his time and himselfe confesseth it cannot be found in the works of any who wrote before him neither did himselfe alwayes thinke it true but ascribed the cause of Gods wil to merits saying God taketh compassion on hardeneth whom he listeth But that will of GOD cannot bee vniust because it is caused by most secret merits and that there is diuersitie of sinners some who though they be iustified yet deserue iustification But after the heate of disputation against the Pelagians transported him to thinke and speake the contrary Yet when his opinion was heard all the Catholikes were scandalized as S Prosper wrote to him And Genadius of Marscilles 50. yeeres after in his iudgement which he maketh of the famous writers said that it happened to him according to the words of Salmon that in much speaking one cannot auoyd sinne and that by his fault exaggerated by the enemies the question was not then risen which might afterwards bring forth heresie whereby the good Father did intimate his feare of that which now appeareth that is that by that opinion some Sect and diuision might arise The censure of the second Article was diuers according to the three related opinions Catarinus thought the first part true in regard of the efficacie of the Diuine will toward those who are particularly fauoured but the second false concerning the suffiencie of Gods assistance vnto all and mans libertie in cooperating Others ascribing the cause of Predestination in all to humane consent condemned the whole Article in both parts But those that adhered to S. Austin and the common opinion of the Theologues did distinguish it and said it was true in a compounded sence but damnable in a diuided a subtiltie which confounded the mindes of the Prelates and his owne though hee did exemplifie it by saying hee that mooueth cannot stand still it is true in a compound sence because it is vnderstood while hee moueth but in a diuided sence it is
the good of the Church That they saw not why they should depart with the Legates who promised in the generall Congregation and in the publike Session to returne to Trent so soone as the suspition of the sicknesse did cease especially if Germany would submit to the Councell That they remained there beleeuing they would returne especially when they vnderstood that by the grace of God and vertue of the Emperour Germanie did submit it selfe And that some haue receiued scandall by their abiding in Trent as his holinesse saith it is sufficient for them that they haue not giuen it and on the other side the departure of others hath troubled many That the successor of Saint Peter hath euer been very venerable to their nation wherein themselues haue not beene defectuous They pray his Holinesse that they may not bee blamed for what they haue done to a good end and doe humbly beseech him not to consent they should bee put into a suite in regard the cause is not theirs but Gods saying that if it were theirs they would be content to indure any wrong but being Gods and CHRISTS as it is it belongeth more to none then to his Vicar In fine they prayed his holinesse to set the interrupted Councel on its feete againe and cause the Legats and Fathers to returne to the same place and to doe this by a Briefe without treating of Translation They prayed him to take their words in good part not spoken to signifie what the dutie of his Holinesse was but what they hoped from him The Spaniards answere being receiued by the Pope it was sent to the The reply of the Proctors of the Fathers of Bolonia the Spaniards answere Cardinals to whom the cause was committed by whom it was communicated to the Proctors of those of Bolonia that they might proceede These answered that they were glad that the Spaniards do acknowledge the iudgement and the Iudge and that they will not bee a partie Yet it was necessary to retort some things deliuered in their answere to make the Trueth appeare In that they say his Holinesse should first haue been aduised with it was superfluous in regard a speciall Bull was then read That the Emperour had been neglected it cannot be sayd because so great esteeme hath been held of his Maiestie as of the Pope the cause it selfe not comporting any delay seeing it was necessary to dissolue or translate the Councell in regard of the progresse which the pestilent sickenesse made in the Citie and borders of the actuall and eminent departure of many Fathers of the Doctors oath especially of Fracastorius who had a publike stipend and of the feare that the commerce of the neighbour Cities would bee taken away All which appeareth in the actes transported to Rome by his Holinesse commandement That the Legates after the Decree exhorted them to goe to Bolonia and being arriued there did admonish them by letters so that they cannot say they ought not to follow the Legats because they confented not to the Translation for the suffrages of all in the Councell being free they might dissent with a safe conscience but the maior part hauing made a Decree it was meete the lesser part should yeelde or else neuer any thing would be determined That the returne hath beene promised is true but it may bee seene in the Decree in what forme the promise was made If they taryed beleeuing that the others would returne why did they not answere the Legats letters who admonished them to goe to Bolonia But when they say the suspicion of the Pestilence was pretended it is probable they spake it by chance otherwise hauing nothing to say against the Translation and not sending according to the Popes Decree they should incurre the Censures Neither is that diuisiō ought worth if the cause be theirs or of God For as it belongeth to them no man will doe them wrong as vnto CHRIST seeing the question is of the fact it is necessarie to cleere that which is not manifest in the fact Whereupon the Emperour hauing calling the Legats pretended and the Fathers of Bolonia not a Councell but a priuate assembly and vttered many opprobrious termes against the Translation it was reasonable the Pope should assume the cause not to cherish but to appease contentions Whether scandals haue risen by the Translation or by their remaining in Trent may be seene by this onely that their remaining is the cause why the returne cannot be And when they pray his Holinesse to cause the interrupted Councell to returne if they vnderstand it of the vsuall Congregations they haue neuer beene intermitted if of the publication of the Decrees this hath beene referred for their sake and so many things are already discussed in Bolonia as well of faith as reformation that a long Session may bee made thereof Therefore they pray his Holinesse to giue sentence considering that no Councell but in time of schisme hath lasted so long as this so that the Bishops are desired by their Churches vnto which it is fit they should bee restored This writing was presented in the ende of Aprill After which there was no further proceeding in the cause for that the deputed Cardinals knew not how to conclude To pronounce the Translation The Cardinals deputed in this cause knew not how to proceed lawfull in the absence of the contradictors was to make a schisme hauing no meanes to enforce them to receiue the sentence and they saw lesse meanes to force them to assist in the cause The Pope was much troubled seeing no way to compose the difficultie without forme of iudgement While these things were in question after the death of the Duke his sonne the Pope did continually demand the restitution of Piacenza and of other places vsurped in the District of Parma making vse of the interests of the Emperours daughter wife to Duke Octauius sonne of him that was dead But the Emperour purposing to ioyne that Citie to the Dukedome of Milan and to recompence his sonne in Law in something else delayed the time with diuers answeres and offers hoping that the Pope beeing eighty yeeres of age and grieued for his sonnes death and hauing many other distasts would end all the controuersies by his death But the Pope seeing he Differences betweene the Pope Emperour about the restitution of Piacenza was deluded with delayes molested with requests for the returne of the Councell to Trent and offended by the remaining of the Spaniards in the Citie to make a diuersion at the least hee let the Emperour know that the vsurpers of Piacenza a Towne belonging to the Church had incurred the Censures to the declaration of which hee would proceed fulminating also more of them if within a certaine time prefixed it were not restored to him The Emperour wrote backe a sharpe letter aduising the Pope not to cherish the fugitiues of Naples shewing that all the practises were knowen vnto him and that hee did vnderstand the
Many are burned in England for Religion they had beene liuing and their bodies digged vp and burned an action commended by some as a reuenge of what Henrie the eight had done against S. Thomas by others compared to that which the Popes Stephanus the sixth and Sergius the third did against the Corps of Pope Formosus Many also were at the same time burned in France for Religion not And in France also without the indignation of honest men who knew that the diligence vsed against those poore people was not for pietie or Religion but to satiate Which was done to satiate the couetousnesse of Diana Valentina the couetousnesse of Diana Valentina the Kings Mistris to whom he had giuen all the confiscations of goods made in the Kingdome for cause of Heresie It was wondred also that those of the new reformation should meddle with blood for cause of Religion For Michael Seruetus of Tarragona made a Diuine of a Physician renewing the old opinion of Paulus Samosatenus and Marcellus Anciranus that the word of God was not a thing subsisting and therefore that Christ was a pure man was put to death for Michael Seruetus is burned in Geneua it in Geneua by Counsell of the Ministers of Zuric Berne and Schiaffusa and Iohn Caluin who was blamed for it by many wrote a Booke defending that the Magistrate may punish Heretickes with losse of life which Doctrine being drawen to diuers sences as it is vnderstood more strictly or more largely or as the name of Hereticke is taken diuersly may sometime doe hurt to him whom another time it hath helped At that time Ferdinand King of the Romanes published an Edict to all The King of the Romanes publisheth an Edict against all innouation in Religion the people subiect vnto him that in points of Religion and Rites they should not innouate but follow the ancient customes and particularly that in the holy Communion they should bee content to receiue the Sacrament of bread onely Wherein though many persons of note the Nobilitie and many of the Cities made Supplication vnto him that at the least the Cup might bee granted them saying that the institution was of Christ which might not bee altered by men and that it was the vse of the old Church as was confessed by the Councell of Constance promising all submission and obedience in all other things praying him not to burthen their consciences but to accommodate his commandement to the orders set downe by the Apostles and of the Primitiue Church yet Ferdinand perseuered in his resolution and answered them that his commandement was not new but an ancient institution vsed by his Ancestors Emperours Kings and Dukes of Austria and that the vse of the Cup was a nouitie brought in by curiositie or pride against the Law of the Church and consent of the Prince Yet hee moderated the rigour of the answere saying that the question being of a point that concerneth saluation hee would thinke of it more diligently and answere them in fit time but that in the meane while hee expected from them obedience and obseruation of the Edict Hee published also a Catechisme the fourteenth of And a Catechisme August made by his authoritie by some learned and pious Diuines 1555 PAVL 4. CHARLES 5. MARY 〈◊〉 HENRY 2. Which gaue distaste to the Court of Rome commaunding all the Magistrates of those Countries not to suffer any Schoolemasters to reade any but that either in publique or in priuate because by diuers Pamphlets which went about Religion was much corrupted in those Countryes This constitution distasted the Court of Rome because it was not sent to the Pope to bee approoued by his authoritie nor came foorth in the name of the Bishop of the Countrey the secular Prince assuming the office to cause to bee composed and to Authorize Bookes in matter of Religion especially by name of Catechisme to shew that it belonged to the secular power to determine what Religion the people should follow and what refuse The two yeeres of the suspension of the Councell being expired they treated in the Consistorie what was fit to bee done For although the condition in the Decree was that the Councell should be of force againe when the impediments were remooued which did still continue by reason of the warres of Siena Piemont and others betweene the Emperour and the French King yet it seemed that any man of an vnquiet Spirit might say that those impediments were not sufficient and that it was vnderstood that the Councell was on foote againe so that to free themselues from those dangers it might be good to make a new declaration But wiser men It is resolued in Rome not to speak of the Councell though the two yeeres of suspension were ended gaue counsell not to mooue the euill while it was quiet while the world was silent while neither Prince nor People demaunded the Councell lest by shewing they were afraid they might excite others to require it This aduice preuayled and made the Pope resolue neuer to speake more of it In the yeere 1555. there was a Diet in Ausburg which the Emperour 1555. A Diet. 〈◊〉 had in Ausburg to compose the differences in Religion had intimated principally to compose the controuersies of religion in regard this was the fountaine of all the troubles and calamities of Germanie with the losse not onely of the liues of many thousands of men but of their soules also Ferdinand began the Diet in the Emperours name the fifth of Februarie where hee shewed at large the lamentable spectacle of Germanie in which men of the same Baptisme Language In which Ferdinand maketh an Oration and Empire were distracted by so various a profession of Faith there arising new Sects euery day which did shew not onely small reuerence towards God and great perturbations of mens mindes but was cause also that the multitude knew not what to beleeue and that many of the principall Nobilitie and others were without all faith and honestie making no conscience of their actions which tooke away all commerce so that now it could not bee sayd that the Germanes were better then the Turkes and other barbarous people for which causes God hath afflicted it with so great calamities Therefore it was necessarie to take in hand the businesse of religion Hee sayd a generall free and pious Councell was formerly thought the onely remedie For the cause of Faith beeing common to all Christians it ought to bee handled by all and the Emperour imploying all his forces heerein did cause it to bee assembled more then once But there was no neede to say why no fruit came by it it beeing well knowen to all that were present Now if they desired to prooue the same remedie againe it was necessary to remooue the impediments which did 1555 MARCDILVS 〈◊〉 CHARLES 5. MARY HENRY 2. hinder them from attaining the wished end But if by reason of the accidents
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
temptations which the Deuill would vse to diuert the Fathers from the right way saying that if they gaue eare to him they would make Councels lose all authoritie adding that many Councels haue been held in Germany and Italy with no fruit or very little of which it was sayd that they were neither free nor lawfull because they were gouerned by the will of another that they ought to bee carefull to vse well the power and liberty giuen them by God For if in priuate causes they deserue seuere punishment who doe gratifie any man against iustice they deserue it much more who being iudges in causes diuine doe follow a popular applause or suffer themselues to be made gowned slaues to the Princes to whō they are obliged and said that euery one should examine himselfe what passion doth possesse him And because the defects of some former Synodes haue made a preiudice to this it is fit to shew that those things are past that euery one may dispute without being burned that publike faith is not broken that the holy Ghost is to be called for from heauen onely and that this is not that Councel which was begunne by Paul 3. and prosecuted by Iulius 3. in turbulent times and in the midst of armes which was dissolued without doing any thing that was good but a new free peaceable and lawfull Councell called according to the ancient custome to which all Kings Princes and Republiques doe giue consent to which Germany will runne and bring with the authors of the new disputes the most graue and eloquent men which it hath He concluded that they the Ambassadours did promise to this end the assistance of the King It seemed that some of the Fathers and of the Legates themselues did not take those words well to which the Speaker not knowing To which the Speaker knoweth not what answer to make what to answere nor what complement to make the Congregation ended with the Oration The next day the same Ambassadours went to the Legats assembled for that purpose where they excused the French Prelates for not comming in regard of the tumults promising that when they were ended as they hoped The French Ambassadors demand of the Legates a declaration that the Councel is new they would be shortly they should come with speed Afterwards they declared that the Hugonots doe suspect the continuation of the Councel and doe require a new that the King had treated heereof with the Emperour who desired the same at the instance of the Confessionists that hee had demanded the same also of the Pope who answered that the difference was onely betweene them and the King of Spaine and that it concerned not him but referred it to the Councel Therefore they demanded a declaration in plaine termes that the Indication is new and not in these words Indicendo continuamus continuando indicimus which is an ambiguity not befitting Christians and implieth a contradiction and said that the Decrees already made by the Councell are not receiued by the French Church nor by the Pope himselfe and that Henry 2. did protest against it that concerning this point they were addressed to them the Legates because the Pope hath often said that the question of Indiction or continuation was not his and that hee referred it to the Councel And hauing deliuered this petition by word they left it also in writing The Legats after they had consulted together answered in writing also that they admitted the excuse of the Bishops absent but that they could To whom the Legats answere not deferre the discussion of that which was to bee handled in the Councel vntill their comming because the Fathers who were present would bee incommodated too much that they haue not power to declare that the Indiction of the Councel is new but to preside onely according to the tenour of the Popes Bul and the will of the Synode The French-men were contented with the answere for the present hauing determined together with the Imperialists not to proceed further so long as in the acts mention was not made of continuation considering that the Spaniards hauing made requests in the first Session that the continuation should be declared and receiued much contradiction there was danger that the Councel would haue been dissolued But the answere of the Legats published by the French men that their authority was to preside according to the will of the Synode made the Spaniards say that those words did subiect the Legates to the Councel whereas indeed they made themselues Lords ouer it And Granata said that it was an absolute dominion to make vse of the quality of a seruant and of a Lord also The Legats proposing nothing for the next Session the Prelats who fauoured residencie beganne to discourse againe of it and perswaded the Ambassadours of the Emperour Kings of France Portugal and all the others to mooue the Legats that it might be decided in the next Session alleadging The Spaniards require a determination in the point of Residence that it hauing beene proposed and disputed it would bee a great scandall to leaue it vndecided and would shew that it was for some particular interest seeing that the principall Prelats of the Councel and the greater number did desire the determination of it The French men together with the Imperialists made instance that the points of doctrine might not bee handled The Ministers of the French King Emperor demand of the Legats that y e points of doctrine may be deferred vntill the comming of the protestants in absence of the Protestants who doe impugne them vntill their contumacie be manifest in regard the disputation is superfluous where there is none to contradict especially there being matter enough besides in which the world doth agree that is a good reformation of manners that the English Ambassadour in France had declared that his Queene would send to the Councell whence it would follow that the other Protestants would do the like so that a generall reunion of the Church would succeed and that one might assure himselfe to see this effected if a good reformation were made Cardinall Simoneta answered this second proposition that the businesse seemed easie but was not so because all consisted in the disposition of Benefices in which the abuses proceed from Kings and Princes This troubled all the Ambassadours because of the nominations and dispositions which Princes do exercise and especially the French King But the proposition of the Residence did molest the Legats more nor were the Fathers pacified with the excuses formerly vsed that the matter was not sufficiently digested that there was not time enough before the Session to make it cleere and for other considerations And the heate grew so great that some of the Vltramontans were agreed to protest and depart And this was the cause of stopping the motion For the Ambassadors fearing that the Councell would be interrupted and knowing that the Pope would cherish euery occasion ceased
their desire to hold the Session taught them patience They sate downe againe with the distaste of many Prelates especially the Courtiers The Bishop causing the point of the distributions to bee read sayd that it seemed to him a hard thing that power should be giuen to the Bishop to take the third part of the Prebends and conuert them into distributions that formerly all was distributions and that Prebends crept in by abuse that Bishops had authoritie to infringe bad customes that it was not iust that the Councell by giuing the Bishop a third part of the authority which hee hath should take two thirds from him Therefore hee desired it should bee declared that the Bishops haue ample power to conuert into distributions as much as they thinke conuement The Archbishop of Prague confirmed this opinion with other reasons and the Spaniards seemed by their countenance to giue consent The Cardinall of Who maketh a speech vnto them concerning distributions Mantua hauing much commended the pietie of those Bishops affirmed that it was a point worthy to bee consulted on by the Synod and promised in the name of the Legates whose consent he first had that it should bee spoken of in the next Session The sixteenth day beeing come the Legats Ambassadours and Prelates went to the Church with the vsuall ceremonies The Sermon was made by A Session is held The Bish of Tiniana preacheth the matter of whose sermon was the Cōmunion of the Cup and Residence the Bishop of Tiniana who howsoeuer hee was resolued not to speake then of granting the Chalice did not forbeare to take that matter onely for his subiect and to discourse that the vse of the Chalice was common so long as the heare of charitie did endure but that decreasing and inconueniences succeeding by the negligence of some the vse thereof was not interdicted but onely it was taught that those who could hardly auoyd irreuerence should lesse offend if they did abstaine from it whose example in progresse of time others did follow that they might not tie themselues to diligence In the first he commended the memorable example of pietie and blamed the impietie of the moderne innouators who to haue it haue kindled so great a fire He exhorted the Pathers to charitie and to extinguish the flame and not to suffer all the world to burne by their default to condescend to the imbecillitie of their children who demand nothing but the blood of CHRIST He admonished them not to cast away so many Prouinces and Kingdomes to spare so small a matter that seeing that blessed blood is sought with so earnest a desire they would not feare the former negligence for which it was omitted but grant it that CHRIST would not haue them so obstinate in their owne opinion as to maintaine so pernicious a discord amongst Christians for that blood which himselfe shed to vnite them in a most strict bond of charity Hee passed dexterously from that matter to an exhortation to residence and concluded with the distaste of the others who desired to haue those matters buried in silence When the ceremonies were ended the Masse-Bishop read the doctrine The doctrine is read contained in four heads expressed in foure heads containing in substance That the Synod in regard of many errors which goe about concerning the Sacrament of the Eucharist hath determined to expound that which belongeth to the Communion SubVtraque and of children prohibiting all the faithfull to beleeue teach or preach otherwise Therefore according to the iudgement and custome of the Church it doth declare that the Laickes and Clerkes who doe not say Masse are not bound by any diuine precept to communicate Sub Vtraque and that it cannot be doubted without preiudice of faith that the Communion vnder one kinde is sufficient that howsoeuer CHRIST hath instituted and giuen the Sacrament vnder two kindes it cannot be inferred from hence that all are obliged to receiue it so nor from the speech of our LORD related in the sixt Chapter of Saint Iohn where although there be words which name both kinds yet there be also which name that onely of bread Besides it doth declare that the Church hath euer had power to make a mutation in the dispensation of the Sacraments so long as the substance remaineth Which may bee drawen in generall from the wordes of Saint Paul that the Ministers of Christ are dispensers of the Mysteries of God and particularly in the Eucharist concerning which power is reserued to it to giue order by word of mouth That the Church knowing this her authority howsoeuer the vse of both kindes was frequent from the beginning yet the custome beeing changed for iust causes hath approued that other to communicate with one onely which no man can change without the authoritie of the same Church it doeth declare besides that All CHRIST is receiued vnder either of the kindes and the true Sacrament and that hee who receiueth one onely is not defrauded of any Grace necessary to saluation as concerning the fruit thereof Finally it doeth teach that children before the vse of reason are not bound to Sacramentall Communion because Grace cannot bee lost in that age not condemning antiquity for the contrary custome obserued in some places because it is to be vndoubtedly beleeued that they haue done it not for necessitie of saluation but for other probable causes In conformitie of this doctrine foure Anathematismes were read 1. Against him that shall say Foure Anathematismes are read that all the faithfull are bound by diuine precept or necessitie of saluation to receiue both the kindes in the Eucharist 2 That the Church hath not had iust causes to communicate the Laickes and the Clerkes who doe not celebrate the Masse with the kinde of Bread onely or that it hath erred herein 3. Against him that shall denie that All CHRIST the Fountaine and Author of all graces is receiued vnder the bread onely 4. Against him that shall say that the Communion of the Eucharist is necessary for children before the vse of reason After this another Decree was read also saying that the Synode will examine with the first occasion and define two other Articles not discussed as yet that is Whether the reasons for which the Church hath communicated vnder one kinde are good still so that the Cup ought not to A Decree is read concerning two points to be handled hereafter be granted to any and in case it doeth appeare that it may be granted for honest causes with what conditions the grant is to be made During the time of the Masse Alfonsus Salmeron and Franciscus della Torre Iesuites discoursed the one with Varmiense and the other with Madruccio as they stood behinde their seats that in the first point of doctrine the matter of the institution of the Sacrament vnder both kindes is obscurely expressed and that it is necessary to speake plainly and say that CHRIST did institute it for his Apostles and
fit to dissemble it Hee sent into France fourtie thousand Crownes the residue of the hundred thousand which hee promised And hee caused Sebastianus Gualterus Bishop of Viterbo and Ludouicus Antinori to goe to Trent who hauing bin in France had some acquaintance with some of those Prelats and had made themselues knowne to the Cardinall vnder colour to honour him And hee wrote to this Cardinall and to Lansac letters full of complement and confidence Yet they thought that these men were sent to discouer the Cardinals intention and to obserue his proceedings and the rather because they had receiued aduice from Rome that the Bishop had exhorted the Pope not to be so much afraid in regard the Cardinall also would finde difficulties and impediments more then he beleeued hee should and said that himselfe would make more to arise The 22. of Nouember the Cardinall resolued to enter into the Congregation the day following and it was agreed that the Kings letters should be read and himselfe make a speach But Loraine proposed also that the Ambassadour de Ferrieres should make another To this the Legates did not consent because if this had beene once permitted both hee and all other Ambassadours would still bee desirous to speake and propose with danger of making greater confusion but concealing this cause they said that neither in this Councell nor vnder Paul or Iulius it was euer permitted to Ambassadours to speake in Congregation but onely when they were first receiued and that without the Popes consent they could not yeelde to such a nouitie But Loraine answered that the Kings letter and the instruction beeing new it might bee called a new Ambassage and that the first entrance After many answeres and replies Loraine hauing giuen his word that they should not desire to speake any more the Legates to giue him satisfaction and that hee might not haue cause of open distast were contented Therefore the next day the Congregation beeing assembled the Kings letter was read with this inscription To the most holy and most reuerend Fathers assembled in Trent to celebrate the sacred Councell In which hee said that it hauing pleased God to call him to the Kingdome it hath pleased him also to afflict him with many warres but hath so opened his eies that howsoeuer hee be yong hee knoweth that the principall cause of the euils is The French Kings leters the diuersitie of religion By meanes of which diuine illumination in the beginning of his Kingdome hee made instance for the celebration of the Councel in which they were then assembled knowing that in them the ancient Fathers haue found the most proper remedies to the like infirmities and that he was grieued that being the first to procure so good a worke hee had not beene able to send his Prelates with the first the causes whereof beeing notorious hee thought hee was sufficiently excused and the rather because the Cardinall of Loraine was now arriued accompanied with other Prelats That two principall causes hath mooued him to send that Cardinall the first his owne great and frequent instance to haue leaue to satisfie his duty in regard of the place he holdeth in the Church the second because being of his Priuie Councell and exercised from his youth in the most important affaires of the Kingdome he knoweth the necessity thereof better then any other and whence the occasions doe arise so that he will be able to make a relation vnto them conformable to the charge which is giuen him and demand in his name the remedies which are expected from their wisdome and fatherly affection as well for the tranquillity of the Kingdome as for the generall good of all Christendome Hee beseeched them to proceede herein with their wonted sincerity that they may come to an holy reformation and that the ancient lustre of the Catholique Church may appeare in the vnion of all Christendome in one religion which will bee a worke worthy of them desired by the whole world recompenced by God and commended by all Princes In conclusion for the particulars hee referred himselfe to the Cardinall praying them to beleeue him in whatsoeuer heâ— should say vnto them on his part After this the Cardinall spake In the begining hee shewed the miseries The speech of the Cardinall of â—oraine of the Kingdome deplored the warres the demolitions of Churches occisions of religious persons conculcation of the Sacrament burning of the libraries images and reliques of Saints ouerthrowing of the monuments of Kings Princes and Bishops and expulsion of the true Pastours And passing to ciuill matters hee shewed the contempt of the Kings Maiestie vsurpation of his rents violation of the lawes and seditions raised amongst the people He attributed the cause of all this to the corruption of manners to the ruine of Ecclesiasticall discipline and negligence in repressing heresie and in vsing remedies instituted by God Turning to the Ambass of Princes he told them that that which they doe now behold at leasure in France they shall find at home when it will be too late to repent if France tumbling downe with its owne weight shall fall vpon places neere vnto it He spake of the vertue and good disposition of the King the counsels of the Queene and King of Nauarre and of the other Princes but said the principall matter was expected from the Synode whence the peace of God which passeth all vnderstanding ought to come That the most Christian King being assured hereof in regard of his obseruance towards that Synod and of his sorrow for the differences of religion did demand two things of them The first that they would auoyd new discords new and vnprofitable questions and cause a suspension of Armes amongst all Princes and States that scandall may not bee giuen to the Protestants and occasion to beleeue that the Synode doth more labour to incite Princes to warre and to make confederations and leagues then to keepe the vnity of peace That King Henry hath first established it and then Francis continued it and that the present King vnder age and his mother haue alwayes desired it which how soeuer it hath vnhappily succeeded yet they might feare that the accidents of the warre would bee more vnfortunate For all the states of the Kingdome beeing in danger of shipwracke one cannot helpe another Hee therefore desireth that some account may bee held of those who are gone astray from the Church pardoning them as much as may be done without offending God and holding them for friends as much as is possible euen as farre as vnto the Altars The second request common to the King with the Emperour and other Kings and Princes was that a reformation of maners and of Ecclesiasticall discipline should bee handled seriously wherein the King did admonish and coniure them by CHRIST our LORD who will come to iudgement that if they meant to restore the authoritie of the Church and retaine the Kingdome of France they would not balance the incommodities
shewed he was satisfied with the diligence and wisdome of the Legates and commended the good will of Loraine and gaue order that they should consult vpon the point of the institution of Bishops which did then especially presse them The sixth day beeing the anniuersarie of his coronation hee held another Congregation in whch hee published Cardinals Ferdinando de Medici and Frederico Gonzaga the former to consolate his father for the miserable death of another sonne who was Cardinall also and the other to gratifie the Legate Mantue and others of the family neerely allied to him by a marriage of the Legates nephew to a sister of Cardinall Borromeo Yet the Pope did not omit to assist at the Consultation concerning the affaires of the Councell and resolued to write to the Legates that the Canon of the institution of Bishops should be thus composed That the Bishops doe hold the principall place in the Church depending of the Pope of Rome and that they are by him assumed in partem solicitudinis And in the Canon concerning the Popes power that it should be said that he hath authority to feede and gouerne the Vniuersall Church in place of Christ from whom all authoritie hath beene communicated to him as Generall Vicar but in the Decree of doctrine they should enlarge the words of the Councell of Florence which are that the holy Apostolike Sea and Pope of Rome hath the Primacie in all The Popes 〈…〉 tter to the Legates the world and is Successor of Saint Peter Prince of the Apostles the true Vicar of CHRIST the Head of all Churches Father and Master of all Christians to whom in Saint Peter by CHRIST our LORD hath beene giuen full power to feede rule and gouerne the Vniuersall Church adding that by no meanes they should depart from that forme which hee was certaine would bee receiued For the substance of it beeing taken out of a generall Councell hee that should oppose would shew himselfe to bee a Schismatike and fall into the censures which by the prouidence of God hauing alwayes beene inflicted vpon the contumacious with the greater exaltation of the Apostolique Sea hee was confident that the cause of the Church would not bee abandoned by the Diuine Maiestie nor by the good Catholiques and he hoped that in the meane space Vintimiglia would be returned whom he meant to dispatch shortly with more ample instructions Hee resolued to goe to Bolonia that he might bee neere and so the better imbrace all occasions of finishing or translating the Councell which before they could bee aduised to Rome did vanish Hee caused a Bull to be made and in case hee should die before his returne the Election should bee made in Rome by the Colledge of Cardinals The Currier was not so soone dispatched for Trent with these Letters The negotiation of the Bishop of Viterbo but Viterbo arriued with the French Reformation and reuiued his trouble The Pope when hee heard it first read was extreamely impatient and brake out into these words that the end of it was to take away the Datarie the Rota the Signatures and finally all the Apostolique authoritie But afterwards he was much pacified 〈…〉 the Bishop who told that his Holinesse might bee able to diuert some things and moderate others granting some few of them He deliuered to him the instruction of Loraine which was that Princes demand many things to obtaine those of which they haue most neede which do not much coÌ„cerne the Apostolike Sea as the vse of the Cup vse of the vulgar tongue and mariage of Priests in which if his Holinesse would giue satisfaction it would be easie for him to receiue honour from the Councell and to obtaine his wished end Hee shewed that many of those Articles did not please the French Bishops themselues who endeuoured to crosse them The Pope vnderstanding these things gaue order that the Articles should bee discussed in Congregation and that Viterbo and Vintimiglia should bee present to informe the occurrences at large in which it was resolued that the Diuines and Canonists should write concerning those propositions and euery one deliuer his opinion in paper And to make some diuersion in France he gaue order to Ferrara to release those fourty thousand Crownes to the King without any condition and to tell him that the Proposition of his Ambassadours in Trent were fit in many parts for the Reformation of the Church which hee desired not onely to haue Decreed but to bee put in execution also yet so as that he did not approue them all because some were to the diminution of the Kings authoritie who will bee depriued of the collation of Abbies which is a great helpe to his Maiestie to reward his good seruants that the ancient Kings hauing their Bishops too potent in regard of their great authority and con 〈…〉 acious against the Regal power did desire the Popes to moderateiy but now the Ambassadours by their propositions would restore that licence which the Predecessours of his Maiestie did wisely procure to be curâ—ed Concerning the Popes authority that it could not be taken away because it was giuen by CHRIST by whom Saint Peter and his successors were made Pastorâ— of the vniuersall Church and Administrators of all Eclesiasticall goods that by taking away the pensions he shall not haue power to giue almes which is one of the most principall charges which the Pope hath throughout all the world that faculty to conferre some Benefices hath beene by fauour graunted to Bishops as Ordinaries which is not fit to bee extended to the preiudice of the Vniuersall Ordinarie which is the Pope that as Tithes are due to the Church de iure diuine so the tenth of the Tithes of all Churches is due to the Pope that for more commoditie this hath been changed into Annats that in case they were incommodious for the Kingdome of France hee did not refuse to finde a temper so that the right of the Apostolique Sea were in some conuenient manner preserued but that as he had often giuen him to vnderstand this could not bee handled in Councell nor by any but himselfe In the end he gaue the Cardinall charge that hauing put all these things to the Kings consideration hee should exhort him to giue new Commissions to his Ambassadours The Pope sent also to Trent the censures concerning those Articles made by diuers Cardinals Prelates Diuines and Canonists of Rome with order The Pope writeth again to the Prelates that they should deferre to speake of them as long as was possible that the Article of Residence and the abuses concerning the Sacrament of Order might entertaine them many dayes that when there was necessitie to propose them they should begin with those which were least preiudiciall as those which appertaine to manners and doctrine deferring to treat of those which concerne Rites and Benefices that in case they were forced to propose them imparting their obiections to the Prelates their adherents they should
coÌ„uenient for Charles to stand vnited with the Pope that he might not subiect himselfe to the Dutch Princes whereas this Emperour is as it were subiect vnto them alreadie finally that this remedie might bee deferred because it would alwayes bee in season but by dissembling a while hee might obliquely make triall to hinder the resolution of the consultations which were made by sending the Cardinall of Mantua to his Maiestie The writing which went about against the petitions of the French-men did not one displease them who tooke it for an affront but the Emperour Displeaseth the French-men and the Emperour also very much And the Legates hauing receiued commission from Rome concerning them were but ill satisfied and thought that this was not to giue commission to Presidents of Councell but aduertisments rather to ministers to make vse of intreaties by way of negotiation They wrote backe onely to demand what they should doe in case the Imperialists should make instance to haue their petitions proposed and they caused Gabriel Paleotto Auditor of the Rota to write a full information of the difficulties which they sent But the Cardinall of Mantua in regard the Emperour had tolde Commendone that hee would giue answere to the Councell by his Ambassadour thought it not conuenient to goe vnto him before they receiued that resolution besides the Cardinall of Loraine being at the Emperors Court and the effect of his negotiation not knowne hee should be doubtfull in what manner to proceede Vpon these reasons hee excused himselfe to The Card. of mantua writeth freely to the Pope the Pope and besides wrote to him with his owne hand that hee had not a face to appeare any more in Congregation to giue wordes onely as hee had done two yeeres together that all the Ministers of Princes doe say that howsoeuer his Holinesse doth promise much for reformation yet seeing nothing to bee executed they doe not thinke hee hath any inclination to it who if hee had performed his promises the Legates could not haue beene Wanting to giue satisfaction to the instances of so many Princes Neither ought any to maruaile that this Cardinall a Prince conuersant so many long yeeres in many great affaires and of a most compleate conuersation should vse this passage with his Holinesse it beeing a thing naturall to men that are neere their graue for some intrinficall cause vnknowen euen vnto themselues to bee distasted with humane matters and to neglect pure ceremonies to which gaole hee was then very neere there remayning but sixe dayes of his life from the date hereof But in the Congregation the last that spake in the second ranke was Adrian a Dominican Friar who touching but lightly the matter in question discoursed at large of dispensations and with Theologicall tearmes and formes defended the things mentioned by Doctour Cornisius and speake of them not without scandall Hee sayd that authoritie to dispence in humane lawes was absolute and vnlimited in the Pope because hee was superiour to them all and therefore when hee did dispence though without any cause the dispensation was notwithstanding to bee held for good that in diuine lawes he had power to dispence but not without a cause Hee alleadged Saint Paul who saith that the Ministers of CHRIST are the dispencers of the mysteries of God and that to him the Apostle dispensation of the Gospel had beene committed Hee added that howsoeuer the Popes dispensation concerning the Diuine Law bee not of â—orce yet euery one ought to captiuate his vnderstanding and beleeue that hee hath granted it for a lawfull cause and that it is temeritie to call it into question Then hee discoursed of the cause of dispensations which hee reduced to publique vtilitie and charitie towards priuate men This discourse gaue occasion to the French men to speake of the matter with the ill satisfaction of the Papalins The secondranke hauing made an end of speaking for obseruation of the promise made to Loraine not to handle the mariage of Priests in his absence they changed the order and made the fourth ranke speake next Iohn Verdun handling the seuenth Article of the degrees of affinitie and consanguinitie passed immediatly from it and came to the matter of dispensations and seemed to haue none other aime then to contradict Frier Adrian labouring to weaken the Popes power First hee expounded the places of Saint Paul That the Ministers of CHRIST are the dispensers of the mysteries of God and of the Gospel and said the glosse was contrary to the text For the place doth not prooue a dispensation that is a disobligation from the Law but a publishing and declaring the diuine mysteries and the word of God which is perpetuall and remaineth inuiolable for euer Hee granted that in humane lawes a dispensation might lie in regard of the law-makers imperfection who could not foresee all cases and making generall lawes must needes reserue power to him that gouerneth the Common-wealth because of Sundrie occurrences which may bring acceptions in particular matters But where God is the Law-giuer from whom nothing is concealed and by whom no accident is not foreseene the law can haue no exception Therefore the law of God and Nature ought not to be called a written Law which in some cases ought to bee expounded and made more gentle but all that Law is euen equitie it selfe In humane lawes in which some cases by reason of particular accidents if they had been foreseene would not haue been comprehended a dispensation may well bee granted But the dispencer cannot in any case free him that is bound and if hee denie a dispensation to him that deserueth it the partie refused shall notwithstanding remaine without all obligation That the world hath conceiued a wrong opinion that to dispence is to bestow a fauour and that the dispensation is requisite to be giuen as any other part of distributiue iustice to bee exercised that the Prelate doth offend if hee giue it not to whom it is due And in summe he said that when a dispensation is desired either the case is such as if it had been foreseene it would haue been excepted and here there is an obligation to dispence or would haue been comprehended though it had been thought on by the Law-maker and to this the power of dispensing is not extended Hee added that flatterie ambition and auarice haue perswaded that to dispence is to bestowe a fauour as the master would doe to his seruants or one that giueth of his owne The Pope is not Lord and the Church a seruant but hee is seruant of him who is spouse of the Church and by him set ouer the Christian familie to giue as the Gospel saith to euery one his owne measure that is that which is due vnto him And in conclusion hee said that a dispensation was nothing but a declaration or interpretation of the Law and that the Pope could not by dispencing vnbinde any that was bound but declare onely to him that
is neither honest nor profitable to fauour one with the disseruice of another that euery one would haue the glory to procure the reformation and yet perseuere in the abuses laying the burthen vpon the Pope onely The Cardinall discoursed also that for the reformation of the Pope himselfe he would not say what the minde of his holinesse was but for that which neither doth nor can touch him how can any one perswade himselfe that hee would not condescend but that hee knoweth that which is vnknowne to others because the respects of all are referred vnto him alone Hee saide moreouer that the experience of these fifteene moneths since the opening of the Councell hath shewed that the pretensions are multiplied and the diuersitie of opinions increased and doe still proceede forward to the height that in case it should continue long some notable scandall must necessarily happen Hee told him of the iealousie which did possesse the Princes of Germanie and the Hugonots of France and concluded that seeing it was plaine that the Councell could doe no good it was expedient to finish it in the best manner it was possible It was sayd that those Princes were perswaded that they could neuer obtaine any thing that was good by meanes of the Councell and therefore thought it better to bury it with honour and that they gaue their word to that Cardinall to vse conniuencie heereafter and not to take it ill if the Councell were ended And hee that shall obserue what ende the Who giueth his word to conniue hereafter Councell had and that those Princes had no satisfaction in any of their demands will easily beleeue that the fame was true but considering on the other side that the instances of the Emperours ministers did not cease after this negotiation hee will thinke it a vaine rumour But to auoyde both the absurdities one may beleeue that those Princes did then lay hope aside and resolue not to oppose the ending of the Councell yet so as that they helde it not honourable to make a sudden retreate but to remit their instances by degrees that they might not publish their want of iudgement for conceiuing hope of good by that meanes and for not beleeuing the obseruation of Saint Gregory Nazianzen who testifieth that contentions haue alwayes been increased by the Episcopall assemblies The trueth of this particular I put in the number of those things the knowledge whereof I cannot attaine vnto But it is certaine that the catastrophe of the Councell which it was thought could not possiblie haue a quiet conclusion had beginning in this time THE EIGHTH BOOKE OF THE HISTORY OF THE COVNCELL OF TRENT THe seuenteenth of May Cardinall Morone returned to Trent from his Legation in Ispruc and the Legates presently beganne to treat amongst themselues about the certaine day of the Session because the twentieth was neere when it was to bee determined And because they knew not when the matters would bee in order in the Congregation of the nineteenth day a prorogation was made vntill the tenth of Iune to determine then the prefixed time In that Congregation two notable things did happen One was the contention whether it did belong to the Legates or to the Councell to determine A question about the authority of the Legats whether the Proctors of the Bishops ought to be admitted in Congregation begunne as we haue said by Lansac The French Prelates did maintaine that the Legates had no other prerogatiue but to be the first and had no authority as they were separated from the Fathers of the Councell alleadging the Councell of Basil and other monuments of antiquity On the other side it was said that the Councell could not bee lawfull except it were called by the Pope and that it belongeth to him onely to determine who may assist and haue voyce in it and that to giue this power to the Councell would be to giue it authority to generate it selfe After some contention the matter did remaine vndecided In giuing of voyces concerning the abuses of Order another question succeeded For the Bishop of Philodelphia made a great and a long exclamation that Cardinals haue Bishopriques without maintaining so much as a Suffragan which was much derided by many as if the Bishop being but titular had spoken for the interest of himselfe and of such as he was In the Congregation of the 21. of May the Count of Luna was receiued The Count of Luna is receiued in Congregation forty dayes after his arriuall in regard of the difficulties for precedence with the French Ambassadours In the meane while many consultations were held to compose them but the French would by no meanes yeeld that hee should haue any place but below and after them Whereupon he thought to stand on his feet in the midst of the place amongst the Emperors Ambassadours who had order from their Master to accompany him and to stand by them vntill hee had finished his oration and then to returne presently to his house But this seemed dishonourable for the King Therefore hee laboured to perswade the French not to enter in Congregation that day whereunto they not consenting He thought to force them to it by making some Spanish Prelat demaund that Secular Ambassadours might not assist in the Congregations because they were neuer admitted in the ancient Councels But thinking that this would offend all Princes hee purposed to vse meanes that some Prelats should propose the handling of some things at which it would not be reasonable that the French Ambassadours should bee present as might be the preiudices which might come to Christendome by the capitulations made with the Hugonots or some such thing This comming to the eares of the Cardinall of Loraine put another course in his head and consulting with the other French men they resolued not to contest any more if a place were giuen him a part out of the order of the Ambassadours Therefore the Count entring into the Congregation the day before mentioned and comming to the place assigned for him which was in the midst of His protestation about place the assembly ouer against the Legates he presented the Mandat of his King which being read by the Secretarie hee immediatly protested that howsoeuer in that and all other places he ought to be next after the Emperors Ambassadours yet because that place the cause which was handled and the time did not comport that the course of diuine matters and of the publique welfare should be hindred by humane contentions he did receiue the place giuen him but protesting that his modesty and the respect hee had not to hinder the progresse of the Councell ought not to be preiudiciall to the dignity and right of his Prince Philip the Catholike King nor of his posterity but that they remaine intire so that they may alwayes make vse of them as if his due place had now beene giuen vnto him requiring that his protestation might be written in the
so that a meanes were found to satisfie the Fathers Newes being come to Rome of the French protestation the Pope and the whole Court were wonderfully moued thinking it was purposely done to dissolue the Councel and imputed it vnto them But the Pope complained aboue all that while the King did demaund a fauour and a grant of a hundred thousand crownes of the reuenues of the Clergie of France his Ambassadours should say in the face of the whole Councell that hee might take them without him And the Cardinall of Loraine was troubled more because he thought it would be a great crosse to his negotiation with his Holinesse He laboured to make it appeare that this did happen against his will and that he would haue diuerted it if he had been in Trent that that instruction was a remnant of the Councels taken in the life time of the King of Nauar and the execution procured by the dependants of that faction of which de Ferrieres was one that that faction though it professed the Catholique religion outwardly did hold strict intelligence with the Hugonots who desired a dissolution of the Councell without a quiet end that they might not be anathematised But he said that those who gouerne the affaires in Trent were not without blame in regard that before his departure from that Citie the things concerning that matter stood in good tearmes the Legates hauing promised morethings with which the Ambassadours were contented One that they would not speake of Kings and Soueraigne Princes but onely of certaine little Lords who grant to Bishops no exercise of Ecclesiasticall iurisdiction the other that all things depending on graces done by the Pope should bee excepted as indulgences priuiledges and graunts of the holy Sea notwithstanding since his departure they had giuen to the Fathers the first forme with the same things in it which they had promised to take away But he assured his Holinesse that notwithstanding this the Councel should haue a quiet end and promised to write to the King and complaine of that which was done and to vse meanes that the Ambassadours should returne to Trent which he hoped to obtaine According to this promise he wrote into France and to the Ambassadours These he told that their action had this excuse that it was done but that hereafter they should continue in doing their duty without making any more innouations He wrote to the King that the opposition made by the Ambassadours seemed vnto him very strange and the rather because they had done it without his priuitie and that there was neither reason nor occasion for it that his absence from Trent was the cause why the Ambassadours had applied out of season a sharpe plaster to a small sore that at his returne he would make prouision therein with great case But because things done alreadie could not bevndone he praied his Maiestie to write to the Ambassadours to continue in doing their dutie and to abstaine from violent courses He added that he found the Pope well inclined and disposed to an holy and serious reformation of the Church that Christendome was happy in hauing so worthy a Pastor that hee sent him backe to Trent so well instructed of all his holy intentions for the ending and conclusion of the Councel that he might hope for an happy successe And because in the end of the Councel the decrees must bee subscribed by the Fathers and Ambassadours who haue assisted in the name of their Princes he desired the King to cause his Ambassadours to returne that they may bee present and accomplish that which is the complement of the protection and of all the fauours done to the Councel by his Maiestie by his Brother Father and Grand-father The Cardinall had much adoe to defend himselfe not onely with the Pope but with the Colledge of Cardinals also in Consistory who said that Princes desired the liberty of the Councell yet not in the least and iustest thing that concerne them but onely for the destruction of the Ecclesiastiques The Pope gaue order that better consideration should be had of that which was to bee written to Trent about that reformation saying hee did it not to meddle in the affaires of the Councel because hee meant to let the Fathers alone but onely to instruct the Legates by way of counsell But in the meane while hee wrote to the Legates that if the French-men would depart they should doe it but that they should not giue them occasion but should bee very carefull to hold the Session at the time appointed when Loraine should be returned and to finish the Counsel with one Session more holding it within two or three weekes at the most and that they should conceale this order imparting it to none but to Loraine And if the Emperours Ambassadours should mooue them they should answere that at the arriuall of that Cardinall they would resolue what to doe And he encōuraged them saying that hee had brought Germany and France to his purpose and that nothing remained but Spaine which answered that it was not good to finish the Councell because many things and the most principall did remaine to be handled Notwithstanding he had hope he said to reduce it and to conclude the Synode with a generall satisfaction And indeed hee was secure of France and Germanie For besides his treatie with Loraine who did abundantly secure him of France hee receiued at the same time a resolution from the Emperour that he was content with the end and would promote it And howsoeuer his Nuncio aduised that his Maiestie was doubtfull in resoluing and that there was danger he would change yet vnderstanding that the King of the Romanes was author of the resolution saying that it was good to finish it because it did no good nor gaue any hope that it would doe he was assured that that King mooued by himselfe and by good reason would perseuere in his purpose and by consequence keepe his father in that opinion But the French Ambassadours after the Oration did no more appeare publiquely in Trent They let those few Prelats remaining know that the Kings pleasure was that they should oppose the fift Article and the second because the persons and causes of France might by vertue of those two bee drawen to letigate out of the Kingdome and the ninteenth because by it the preuentions were canonized and the Parlaments depriued of their prerogatiues in matter of benefices The Legates so soone as the Fathers had made an end of speaking of the 21. Article proposed vnto them the others also wherein all the Ambassadours opposed in regard of the matter concerning Princes The Fathers complained that being to reforme as alwaies hath been said all the Church in the Head and in the members in the end the Princes would haue no reformation but for the Clergie onely which could not bee reformed neither if the Prelates were hindered in performing their charges and the Ecclesiasticall liberty not preserued Notwithstanding